in his sweating Drops or Clods of Blood Grumos sanguinis Luke 22.44 It cost Christ both Tears and Blood and Blood often at his Circumcision in his Agony and at his Passion This is Creatio continuans as the first was Creatio transiens The Father worketh hitherto and I work John 5.17 New Qualities and Operations are created in us though the Substance and Faculties of the Soul remain both the Will to will well and the Power to do well are ascribed to this Creating Almighty Power Phil. 2.13 Argument 3. If Conversion be a New begetting or Generation then fallen Man hath no Free-will to Good but the Antecedent is true Ergo c. To give Light and Proof to this Argument we must know that Generatio est motus ad Essentiam et processus in esse Generation is the Motion to a Being and a proceeding into a Being this presupposes that there is no Being before for we are not we are nothing before we be begotten as it holds true in Generation so likewise in Regeneration Of his own Will begat he us Jam. 1.18 'T is not said that God begat us of our Wills yet this should be said were there in us a Free-will to Good but of God's Will and 'till then we are not 1 Cor. 1.28 Unconverted Men are things that are not Nothing-Creatures Fall'n Man is 1. A Natural-Nothing We are all Nihili Nepotes as Austin faith what is the great Womb whence all things come but Nothing 2. A Moral Nothing Abel Vanity and Nothing is writ upon us by Sin Naturally but we are Morally worse than Nothing that is Enosh miserable As Nothing at the first was the Mother of all things so Sin is now the Mother of Nothing Man is Vanity or as in the Hebrew Adam is Abel Psal 39.5 and a Lye Psal 62.9 and but as it were Something as in Rev. 9.7,8 not in respect of his Substance and Faculties but in respect of the Purity of them The Heart of the Wicked is little Worth Prov. 10.20 1. Usu for Use and Service as a Shadow is not useful for War nor a Statue for Prayer so nor fallen Man for the Service of God Quod nulli usui prodest nihil est saith the Philosopher his best Actions are Sin 2. Effectu Vanum est quod frustrà est Sinners toil for Vanity Hab. 2.13 they dream of catching Golden Fishes as the Man in Theocritus did Sin disappoints us of our End to wit Happiness Man labours for the Wind Eccles 5.16 and is but in a Dream Isa 29.7,8 this shews we are nothing and have not Free-will to Good till begotten of God Argument 4. If Conversion be a New-birth than fallen Man hath not a Free-will to Good but the Antecedent is true Ergo c. The Truth of this appears for Non a nobis orimur we cannot have our Birth of our selves a Babe cannot be born of it self Quicquid paritur saith Philosophy non a se sed ab alio oritur Nothing can have its Original from its self Nihil amplius potest esse et causa et effectum ità seipso esset prius et posterius It would then be before and after it self Simul sit et non sit it would be and not be at the same time Thus we are taught to look up above our selves for our New Birth John 3.3 Except a Man be born again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from above we are born Not of the Flesh but of the Spirit v. 6. Our First Birth is of the Earth Earthy our Second Birth is from the Lord Heavenly 1 John 3. 9. Born of God We may give Semen Carnis et Sanguinis to the first Birth but not Semen Spiritus to the Second There be Children potentially in the Loins of many Men that never beget Children yet in this there is a Disparity for though as Men we be possible Members of Christ yet are we not actual nor ever shall be unless begotten and born of God wholly Argument 5. If Conversion be a quickening one that is dead in Sin then fallen Man hath no Free-will to Good but the former is true Ergo the latter This is prov'd from Eph. 2.1 You hath he quickened who were dead c. he doth not say half dead as the Man was that fell among Thieves Luke 10.30 but he means stark dead as to Spiritual Life There is no manner of good thing in us Rom. 7.18 And we are not sufficient of our selves to think a good thought 2 Cor. 3.5 till Christ who is Life and a Quickning Spirit come to quicken us Without him we can do nothing John 15.5 he doth not say many things or few things but nothing From him is our Fruit found Hos 14.8 both the Bud of good Desires the Blossom of good Purposes and the Fruit of good Actions Aaron's Rod a dry stick without a Root is a fit Emblem it budded blossom'd and brought forth Almonds this was not done by any Inward Principle or Power of Nature but it was solely and wholly the Work of God So Ezekiel's dry Bones were made to live nothing of that Life was from themselves but all from God Thus it is in this Spiritual Vivification we cannot contribute any thing no not the hundred Part that is ejusdem naturae of the same Nature with the 99. to this Glorious Work we have no Internum Principium whereby to dispose our selves to will that which is truly good we cannot so much as call Christ Lord but by the Spirit 1 Cor. 12.3 If there be no Life but through Union with Christ then till we be engrafted into that blessed and bleeding Vine we cannot bring sorth any fruit unto God and 't is not any Natural Power or Principle in us that can Engraft us into Christ for Faith is the Engrafting Grace and that is the Gift of God Eph. 2.8 the Grace whereby the Just live Hab. 2.5 and whereby Christ dwells in our Hearts Eph. 3.17 till then we are dead and have no Free-will to Good 'T is indeed sometimes call'd a Sleep but 't is the Sleep of Death Psal 13.3 Argument 6. If Regeneration or Recovery from the State of Degeneration be a Resurrection then fallen Man hath no Free-will to Good but the former is true Ergo the latter The Antecedent is manifest from John 5.25 Eph. 2.5 5.14 Rev. 20.5 It requires as much Power as to raise Christ from the dead Eph. 1.19 2 Thes 1.11 Col. 2.12,13 2 Pet. 1.3 Such an Energetical Power as cannot be resisted to raise up Christ and to work Faith in us requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the super-excellent Greatness of his Power Eph. 1.19 Here are three Gradations Power Greatness of Power and superexcellent Greatness of Power and as if that were too little the Apostle addeth other three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the working of his mighty Power here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only a Working but an effectual force in
Christopher Nelse aetatis suae 56 1678 Minnister of the Gospel in fleet street London AN ANTIDOTE AGAINST Arminianism OR A Succinct DISCOVRSE to Enervate and Confute all the five Points thereof to wit Predestination grounded upon Man's foreseen Works Universal Redemption Sufficient Grace in All. The Power of Man's Free-will in Conversion and The Possibility of True Saints falling away Totally and Finally All which are Demonstrated here to be Damnable Errours both by Scriptures and Reason c. All Undeniable and Uncontroulable Published for Publick Good By CHRISTOPHER NESS Author of the History and Mystery of the Old and New Testament and of many more Books c. In magnis voluisse sat est Difficilium facilis est Venia LONDON Printed by R. Tookey for Tho. Cockerill at the Bible and Three Leggs over against Grocers-Hall in the Poultrey 1700. THE PREFACE Candid READER OBserve these Few Considerations Altho this Enchiridion or Small Manual and Portable Pocket-Book be very little in it Self and Substance yet ought it not therefore to be despised For First We read how the Mighty Angel of the Covenant had a very little Book open in his Hand Rev. 10.2 The Greek Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a Threefold Diminutive as Liber Libellus and Libellunculus yet this little Book did contain in it the great Concerns of the Redeemers little little Flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double Diminutive as Christ calls them Luk. 12.32 The Bible it self is but a little Book in comparison of those vast Folio's of School-Doctors and Popish Decretals wherewith the World is pester'd c. and that little Book was not shut or sealed but it was open by the Lamb's Purchase 'T is the Work of Antichrist to keep it shut yea and it must also be eaten ver 10. that is it must go down and be Hid in our Hearts Psal 119.11 then the simplest Soul may have right Conceptions of it Deut. 30.11 Secondly This little Book hath cost me great Study and Labour to compose it that it might contain the very Cream and Quintessence of the best Authors upon this Subject Moreover It hath cost me likewise many Ardent Prayers to God and many Earnest Wrestlings with God that I might not be one of those that rebel against the Light Job 24.13 but that in His Light I might see Light Psal 36.9 and to have my Eyes anointed with Christ's Eye-salve Rev. 3.18 that I might see more clearly into these Profound Points which hath very much puzzled so much of the Christian World Insomuch that the Orthodox do complain in our Day only with a little Difference as blessed Athanasius did in his Day who then sigh'd out those sad Words Totus Mundus est Arrianus so 't is the sad sigh of our present Times that Totus Mundus est Arminianus Thirdly Lest this overflowing Deluge should bring Destruction upon us there is great need that some Servants of Christ should run to stop the farther spreading of this Plague and Leprosie Thus Moses God's Servant stood in the Gap and stopped the Destruction of Israel Psal 106.23 Numb 14.10,11,12 to 20. And at another Time this Moses who was quick-sighted by his great Familiarity with God did soon see that Wrath was gone out from the Lord against Israel then he commands Aaron to run and take a Censer and offer up an Atonement c. all which when Aaron had done the Plague was stayed Numb 16.46,47,48 And the Neglect of this Duty the Lord complains of that He found none of his Servants to stand in the Gap c. Ezek. 13.5 22.30 While I was considering those Things the Lord stirred up my Spirit to do as is done in Common Conflagrations when every one runs with the best Bucket he can get wherewith to quench the Devouring Flames and to stop them that they may not proceed to lay all waste before them Fourthly When I had compleated this short Compendium which I drew up many Years ago I shewed it to Dr. John Owen Mr. Nicholas Lockier and Mr. George Griffith Who all Unanimously approv'd of it and wrote an Epistle Commendatory to it subscribing it with all their Three Hands which is too large here to insert because I am confined to but four Pages for my Preface c. the Truth of the Premisses I do affirm as the Phrase is In Verbo Sacerdotis c. Fifthly and Lastly As a Little Map doth represent a Large Country at one View which will take up much Time to Travel over c. So this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multum in Parvo read it seriously without Partiality and the Lord give you Understanding in all c. So prayeth Yours in the best Bonds Christo Ness Sept. 30. 1700. AN ANTIDOTE AGAINST Arminianism CHAP. I. Of Arminianism in General IT hath ever been the Lot of Truth like the Lord of it to be Crucified at least quoad conatum between Right-hand and Left-hand Thieves As Moral Vertue so Theological also is found betwixt Two Extreams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expellunt Medium Extremi uterque ad alterum saith Aristotle Ethic. lib. 2. cap. 8. Agreeable unto which Thucidides hath a Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that be in the midst are slain or at least assaulted on both sides But Veritas aeterna et valebit There is as much beyond the Truth as on this side it as much of Vain Curiosity in out-running the flock of Christ and the Lamb that leads them which exposes Men to the Watchful and Wrathful Canaanites as there is of Affected Ignorance in Straggling and Loitering behind whereby they are in Danger to be cut off by Cursed Amalek Truth hath Evermore observ'd the Golden Mean and the Poet's Counsel is good here Medio tutissimus ibis to keep a Mediocrity and the Character of the Sons of Truth is Medium tenuere beati Truth 's Enemies on all hands are Various the Anti-scripturists make the Bible a Legend of Lies and Faith a Fable The Familists cry down Ordinances as a Burden too heavey for a Free-born Conscience and too low and carnal for a Seraphick Spirit The Socinians decry the Divinity of Christ and his Satisfaction as if his Sufferings were Exemplary only not Explatory The Atheists deride all and would lay waste Religion The Romanists do turn the True Worship of God into Will-worship and teach their own Traditions for the Commandments of God spoiling God's Institutions with Man's Inventions The Arminians not the least tho' here the last of Truth 's Adversaries do call the Justice of God to the Bar of Reason and dare confidently wade in the deep Ocean of Divine Mysteries and in stating the Decrees of God where Blessed Paul could find no bottom but found it Prosundum fine fundo and cry'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh! the Depth c. They dare undertake to fetch the Apostle off from his Non plus Rom. 9.14 saying God soresaw that Jacob would
purpose to give them freely The Assumption is as clear For 1. Our Vocation is from Free-Love Christ called the Sons and leaves the Father with the Hired Servants Mar. 1.20 and Called to him whom he would Mar. 3.13 It is given to you to know the Mysteries of the Kingdom of Heaven but it is not given to them Mat. 13.11 1 John 5.20 Mat. 11.26 2. Our Justification is from free grace We are justified freely by his Grace Rom. 3.24 3. So is our Sanctification Of his own Will begot he us Jam. 1.18 This Sanctifying Spirit breathes where it listeth and the Wind at Sea is as much at our Command as the fresh gales of this Renewing Spirit 4. Our Glorification Eternal Life is the Gift of God * Rom. 6.23 he doth not sell it for foreseen Faith or Works but he freely gives it Now if all those Fruits of Election be free then Election it self to those Fruits must needs be free also If God call such as have no Money to buy withal Isa 55.1 and blds them drink of the Water of Life freely Rev. 21.6 If Faith be the free Gift of God Eph. 2.8 and it is given to us not only to believe but to suffer for his Name Phil. 1.29 then Predestination to Faith must of Necessity be free also for God worketh all things according to the Counsel of his own Will Eph. 1.11 Consectaries 1. Admire Free grace in this Decree of Predestination and cry How is it Lord that thou manifests thy Love to me and not to the World John 14.22 2. Thou makest not thy self to differ from others but Free-grace does it for thee thou art a Lump of Clay in the Hands of the Potter no better than others yea pressed down to Hell by Adam's Fall that God should lift thee up to Heaven be Thankful 3. Rejoyce with all thy Might as David did for choosing him before Saul to an Earthly Kingdom 2 Sam. 6.14,22 but thee to an Heavenly Kingdom CHAP. VII Of the Fifth Property of the Divine Decree it is Discriminating THE Fifth Property of the Divine Decree it is Discriminating and Particular not Universal or General Reason 1. The First Argument is The Notation of the Word Election confutes the Universality of it There can be no choice made where all are taken and nothing is left that cannot in any good Sense be called Election which is equally Extended unto all Individuals He doth not elect that doth not prefer some before others God did not choose all the Thirty two Thousand Israelites that were with Gideon but only the Three Hundred that lapped to save Israel by out of the Hands of Midian Judg. 7.3,7 and God did not chuse all the Nations but only Israel to be a special People to himself above all People that were upon the Earth Deut. 7.6 It must therefore be Discriminating and a making of some to differ from others He cannot be said to choose that takes all Reason 2. The Second Argument The Scripture speaks expresly that only few are chosen Mat. 20.16 though many be called It is only a little Flock Luke 12.32 and but one of a Tribe and two of a Family Jer. 3.14 Have not I saith Christ chosen you out of the World John 15.19 and the Lord calls Paul a chosen Vessel unto him Acts 9.15 22.14 as a special not common Favour vouchsased to him and how ill it sounds in the Ears of a Gospel spirit to say that Pharaoh and Judas were Elected as well as Paul and Barnabas and that Simon Magus was elected as well as Simon Peter all which a General Election the Arminian Hypothesis most Necessarily asserteth How can those Reprobate Silver pieces be in any good Sense termed chosen Vessels as Paul was to know God's Will and see the Just One. Reason 3. The Third Argument If Elections be general under a Condition of believing than Pilate Caiaphas and Judas were elected under that Condition and so God is brought in to speak after this Manner I have appointed to save Pilate Caiaphas and Judas if they will believe in the Death of Christ but if they shall believe Christ shall not be crucified for those are the very Men appointed by my determinate Counsel to put Christ to Death Acts 2.23 and 4.28 Before that was done according to this Hypothesis those Men might have believed and so God's Decree about Christ's Death should not have been absolute but depending upon a Condition which those Men might have fulfilled to wit Believing in Christ's Death which had they done they had believed in something that would not have been at all Thus Carnal Reason bespatters Divine Wisdom Reason 4. The Fourth Argument How can it be safely said that God ever intended the Salvation of any others but of those who are or shall be effectually saved Otherwise God's Will would be frustrate to wit his Will of Intention and the Will of Man would anticipate the Will of God contrary to these Scriptures God doth in Heaven and on Earth whatsoever pleaseth him Psal 115.3 and Job knew that God could do every thing that he willeth Job 42.2 and no Man can resist the Will of God Rom. 9.19 Reason 5. The Fifth Argument The Apostle that was singularly taught of God sheweth that there is this Difference betwixt Man and Man founded in the Breast of God that some are chosen to Life and therefore shall most certainly obtain it others are refused and left in a perishing Condition which they shall as certainly not escape Rom. 11.7 The Election obtaineth it but the rest are blinded The Difference is of God according to the purpose of Election not as of him that foresees Faith or Works but as of him that gives both Thus were Jacob and Esau discriminated the One from the Other Rom. 9.11 Consectaries 1. It is Distinguishing Love that our Potter hath made us Men and Women not Toads or Loathsom Creatures Much more Christians and not left in that perishing State 2. 'T is the Will of God that some be Poor and others Rich c. So here that some be Vessels of Honour and others of Dishonour 3. Christ rais'd not all up that were Dead but Lazarus c. nor all that were born blind but him in John 9. Bless God for raising thee up from Death and healing thy Blindness and not others CHAP. VIII Of the Sixth and Last Property of the Divine Decree it is Extensive THE Sixth Property of the Divine Decree is Extensive there is a general Decree that relates to all Created Beings both Animate and Inanimate Coelestial and Terrestrial this indeed extends it self to every Individual in the whole Creation for as it gave a Being to all Things so it preserves them in that Being while they continue in the World The Creator is not herein like the Carpenter that builds an House and leaves the Preservation of it to the Care of others but the Work of Providence which extends it self from Angels down
God draws us fortiter strongly yet he doth it suaviter sweetly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom As we are drawn we have not a Freewill to Gond for then Adam had lost in his Understanding only and not in his Will Yet are we Voluntiers Psal 110.3 not that Christ finds us so but makes us so in the Day of his Power and when he speaks to us with a strong Hand as Isa 8.11 We are Naturally Haters of God and at Enmity with him Rom. 1.30 8.7 but Divine Grace doth Violence to the Corrupt Qualities of the Soul and puts the Will on moving when its Corruptions are removed the Spirit gives a New Power and then acts that Power to Good so draws as it were a Camel thro the Eye of a Needle Luke 18.25 a God-hater to love him this is more then a bare Perswasion to a Stone to be warm and to go out of its place for God takes away the Heart of Stone and gives an Heart of Flesh Ezek. 36.26 which cannot hang on a meer Entreaty Sccrater said He was but as a Midwife to his Schollars she helps forth the Birth already conceived so he drew forth that which was Naturally in them but this is a begetting us anew in Christ Jesus through the Gospel 1 Cor. 4.15 and Christ finds nothing that is Good in us Rom. 7.18 Quis trabitur saith Austin August cont 2 Ep. Pelag. lib. 1. c. 19. si iam volebat et tamen venit nisi qui velit c. Non ut Homines quod fieri non potest nolentes credant sed ut ex nolentibus volentes fiant God gives the very Power of Coming to Christ Man's Will is made pedissequa but not praevia attending Grace but not going before it Co-operando persuit Deus quod operando incepit Austin Grace is Dux Comes and the Will a Subordinate Agent under Grace and it being moved afterwards does move it self Argument 10. If the Soul of Man be passive in Effectual Vocation then there is in fallen Man no Free-will to good but the former is true Ergo the latter The Truth of the Antecedent appears The Spirit of Grace is compared to a precious Liquor that is infused and the called and chosen of God are stiled Vessels of Mercy now a Vessel is a Passive Receiver of this precious Liquor poured into it Zach. 12.10 Rom. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poured out and infused into God's Vessels Rom. 9.21,23 2 Tim. 2.20,21 The Will of Man in respect of this first Reception of Grace hath neither Concourse nor Co-operation active but is actuated to an Obediential Subjection and is made capable and apt to receive Impression as the Air is passive when it receives an Enlightning as Adam's Body was a passive Receiver of Life when God inspired it thereinto Gen. 2.17 Though it was formed and Organiz'd yet was it lifeless and breathless And as the Soul of Nebuchadnczzir when deprived of Reason receiv'd the Impression of the Agent God Almighty in causing his Reason to return to him again so in this Case Christ infuses Grace into us against our Wills and 't is an Hell to us to be brought from Hell though it be an Hell to us to stay after God hath open'd our Eyes and touch'd our Hears Corrupt Nature cannot contribute any thing to destroy it self in its own Corruptions We are without Ability in our selves to put forth any Causal Vertue in Order to such an Effect and accordingly we have no Power to resist the Impression and Effect which proceedeth from a super-natural Cause In the first Work the Will moveth not it self but is only moved by God The Will as a Creature must obey its Creator yet as a sinful deprayed Will it obeys not God willingly till made willing so 't is not a Collateral Agent The Water descends Naturally yet Ne detur vacuum it ascends Man's Will is the Untamed Heiser or Wild Asses Colt Christ the Rider tames it and brings it to his Yoke Nolie est a Carne vells a Spiritu Luther Argument 11. To deny Grace special Grace and gracious Dispensations is abominable but the Doctrine of Free will denies these for they say If a Man improves his Naturals God is bound to give him Spirituals what is this bat a turning Grace * Non est gratia ullo modo si non sit gratuita omni modo into Debt and a Symbolizing with the Jesuites Meritum de congruo if not condigno And to say That the Reason why one believes and another does not believe is from the Co-operation of the Free-will of him that believeth is quite to destroy special Grace peculiar to the Elect * Special Grace is irresistible for 't is not two of equal force but as Michael too hard for Satan so the stronger Man Christ too hard for the strong Man our own Will contrary to these Scriptures John 6.37,45 12.39,40 14.17,22 Rom. 8.14 1 Cor. 1.23,24 1 John 4.13 and many others Neither can there be if this Hypothefis be granted any gracious Dispensation either in Respect of Person Place Time or Means all which God freely makes choice of As 1. Of Person He quickens whom he will John 5.21 Rom. 9.18 Then Wise Men would be Evangeliz'd nor the Poor and Foolish for they have the best understandings to guide their Freewilts The Heart of one Sinner melts like Wax before the Fire and receives God's Seal while the Heart of another remains as unmovable as Marble and as the Rock that cannot be shaken this is the work of Gracious Dispensation 2. Of the Place No Child can choose the Place where to be begot or born in nor We for our Conversion The Spirit blows where it listeth John 3.8 3. Of the Time A Child cannot choose the Time of its Begetting or Birth no more than of the Place so nor We of our New Birth God may drop in Grace with Life and regenerate a Babe before it be brought forth Luke 1.15 and yet that Saying hold true Christiani non nascuntur sed fiunt and others may be cast into the Womb of the New Birth when dropping out of the World even at the Eleventh Hour of the Day as the Penitent Thief Oh! who can order the Ways of Grace and set Bounds to the Spirit of God in its Breathings on Man 4. And of Means Out of the mouths of Babes God ordains Strength Psal 8.2 The Iberians were converted by a Woman the likeliest Persons have not always Children a Child cannot choose its own Father nor We who shall beget us to God All these are special Dispensations of God's Good Will to Men and so depends not on the Free-will of Man Ergo Argument 12. The Twelsth Argument ab Incommodo That which brings along with it many Absurdities may not be received but the Doctrine of Free-will to Good doth so Man's Will is the Principium quod not the Principium quo that is Grace We must
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. 'T is 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. 'T is 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. 'T is 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 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 'T is 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 't is call'd the Blood of the Covenant Thirdly 'T is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up the sparkles again 2 Tim. 1.6 Gratia in Electorum Cordibus inextinguibilis manet saith the Father Habitus non amittitur Actus