of being as also because it is naturally apt to produce and yeild such bodies or things which according to the course of Nature are corruptible likewise in like manner the seed of the Word of God is not therefore said to be an incorruptible seed because it cannot be taken from or forsaken by those in whom it hath a residence for the present but because whether it be taken or not taken from whether it be forsaken or not forsaken by these it retaines its proper Nature which is to be incorruptible For it is meerly extrinsecall and accidentall to the Word of God to be either imbraced or refused to be either retained or let goe or lost by Men nor doe any of these things make the least alteration in the nature of it no more then the taking up or removing a corne of Wheat or of any other corruptible graine from the Ground or Field wherein at present it resteth or the letting of it there alone altereth the Nature or Essentiall Properties thereof But 2. It may be some question whether by the seed of God in the Scripture §. 34. in hand said to remaine in him that is borne of him be meant precisely the Word of God and not rather that which the Scripture elsewhere calls the Divine Nature which is the proper effect of the Word of God according to that of Peter Whereby are given unto us exceeding great and precious Promises that by these you might be partakers of the Divine Nature c 2 Pet. 1. 4 c. together with that of the Apostle James Of his own will begat he us with the word of truth d Iames 1 18 c. If you ask me what this Divine Nature is I answer it is a certaine Heavenly impression made by the Gospel in or upon the Heart or Soul of a Man or a Divine Principle Quality or Disposition wrought in him by the Word of God by which he resembles God Himself and is effectually inclin'd to walke and act according to those Principles of Righteousnesse and Holinesse in all things appertaining unto him to doe by which God Himself walketh and â—acteth in the World If you aske me further but why doe I conceive that by the seed of God in the Scripture in hand the Apostle should meane such an impression or disposition as this I answer because some such thing must of necessity be meant by it which is very spiritfull vigorous and active in turning the Heart and Soul of a Man against sin First the metaphoricall expression of seed importeth as much I meane somewhat that is very spirituous full of Vigor Power and Efficacy in the kinde of it Naturall Philosophy and experience joyntly teach that it is the nature of Seed to be full of spirits and thereby exceedingly vigorous and operative Secondly the effect here ascribed to it the keeping or preserving of the Man in whom it remaines from sinning which requires a Principle of very great Strength and Power to effect implieth the same Now such a Principle genius or quality in a Man as the Holy Ghost calls the Divine Nature may well be conceived to be very spiritfull and vigorously operative according to the kinde and tendency of it in which respect it is frequently termed Spirit and consequently to be sufficiently active and powerfull to preserve its subject from sinning Yea our Apostle in assigning the reason of his latter Assertion in this place which is that he that is borne of God cannot Sin the reason whereof he alledgeth to be this because he is borne of God supposeth the seed here spoken of whatsoever is meant by it to be so actuous and powerfull that it doth not only actually and de facto preserve him in whom it remaines from Sinning but also renders him impotent or unable to sin For this reason because he is borne of God is the same in effect and for substance with that of the former assertion for his seed abideth in him only it doth somewhat more emphatically import that the reason why the Seed of God remaining in a Man is so potently exclusive of sin in the same subject with it is the absolute Holinesse or most perfect hatred of sin which is in God Himself of whom the Person is begotten againe by such his seed As the reason why a Lion hath courage strength and other like leonine Properties is because he came of a Lion a Creature naturally endued with the same Properties But whatsoever is here meant by the Seed of God whether the Word of God or the Divine Nature so notioned as hath been described evident it is by what hath been argued that no inseparablenesse of it from the present subject nor consequently any impossibility of falling away from Faith can be inferr'd from any thing spoken of it as attributed to it in this Place There is only one objection more as far as I am able to apprehend that §. 35. lieth with any seemingnesse of strength against the Premisses The tenor hereof is this If the Seed of God whatever it be remaining in a Man regenerate worketh in him the greatest and strongest antipathy against or alienation and abhorrency of minde and affection from sin that can lightly be imagined which hath been granted all along in the traverse of the Scripture in hand how is it possible that such a man should fall away especially totally and finally from his Faith It is no wayes reasonable to suppose that it is possible for a Man so to fall away from his Faith without sinning no nor yet without sinning very grievously nor is it much more reasonable if not as unreasonable altogether to suppose that a Man may sin and that grievously who hath the greatest and strongest antipathy against sin the deepest alienation and abhorrency of minde and will from sin that lightly can be conceived Therefore how is it possible for him that cannot sin even in this sence to fall away totally or finally I answer He that hath the greatest and strongest antipathy against sin that flesh and blood is capable of yet retaines that essentiall character or property of a creature mutability which supposeth a possibility at least of Sinning if not in sensu composito i. e. whilest such an antipathy remaines in its full vigor and strength yet in sensu Diviso i. e. in case or when this antipathy shall abate and decline As though Water made hot to the highest degree of heat whereof the nature of it is capable cannot possible coole any thing whilest it remaines under such a degree of heate yet this hinders not but that it may in time its present heat notwithstanding returne to its naturall coldnesse and then coole other things in like manner a Man may by the Spirit of Grace and Regeneration be carried up to a very effectuall and potent antipathy of minde and will against Sin by meanes whereof he is in no Capacity or Possibility of sinning in the sence formerly declared whilest
observing the difference between Sin reigning and not reigning of the former speaketh thus Sin reigning is all or every Sin in Men unregenerate or in Men regenerate an error contrary to the Articles of Faith or against conscience excluding out of the heart actuall belief of remission of sins and making the sinner liable to eternall Death unlesse he should be forgiven In one word Sin reigning is to obey the lusts of the flesh Even those that are regenerate sometimes fall into this sin as David Peter and this the Apostles exhortation witnesseth b Regnans est omne peccatum in non renatis aut in renatis error contrà articulos fidei aut conscientiam excludens ex corde actualem fiduciam remissionis peccatorum obnoxium faciens peccantem exitio aeterno nisi fiat remissio uno verbo est obedire cupiditatibus carnis Renati etiam aliquando incidunt in tale peccatum ut David Petrus quod testatur hortatio Apostoli c. Par. ad Rom. 6. ver 13. Hi enim etiam mortaliter contrà dictamen conscientiae aliquando ruentes ut Aaron David Petrus c. ibid. in Dub. 7. And afterwards speaking of Regenerate Men and true Believers he grants that they may mortally and against the dictate of their consciences rush into Sin as Aaron David Peter did and saith moreover that when they thus sin they lay waste their Consciences disturb the Holy Ghost lose the joy of their heart and incur the wrath of God Doubtlesse these are not the symptomes or effects of sins of infirmity though the Author is pleased to say that which I think pleaseth few Men to believe that the sins of Aaron David Peter were not committed by them ex contemptu Dei out of any contempt of God but out of a preoccupation with or through the infirmity of the flesh Concerning the Sin of David certaine I am that the Prophet Nathan by the Word of the Lord chargeth it upon his despising or contempt of the Commandement of the Lord 2 Sam. 12. 9. Ursine is yet more cordiall and through in the point The most sad falls saith he of holy Men as of Aaron making the golden Calf for which God being angry was minded to slay him and of David committing Adultery and Murther to whom Nathan said Thou art a Man of Death doe plainely shew that even Regenerate Men may rush or fall headlong into reigning sin a Quòd etiam renati possunt ruere in peccatum regnans satis ostendunt lapsus tristissimi etiam Sanctorum hominum ut Aaronis vitulum aureum facientis quem Deus iratus propterea voluit perdere Et Davidis committentis adulterium homicidium cui Nathan dixit Tu es vir mortis Ursinus vol. 1. pag. 207. And those of the Contra-Remonstrancie in the Conference at the Hague held Anno 1613. confesse and teach that true Believers may fall so far that the Church according to the Commandement of Christ shall be obliged to pronounce that she cannot tolerate them in her externall Communion and that they shall have no part in the Kingdome of Christ except they repent b Deinde respondemus ad miâ—orem fieri posse ut verè fideles eò prolabantur ut Ecclesia ex mandato Christi cogatur pronunciare se eos in externâ communione tolerare non posse neque eos partem in regno Christi habituros nisi resipiscant Coll. Hag. p. 399. Therefore certainly their sence was that true Believers may sin above the rate of those who Sin out of infirmity in as much as there is no Commandement of Christ that any Church of his should eject such persons out of their externall Communion who Sin out of infirmity onely So that by the confession of our Adversaries themselves even true Believers may perpetrate such Sins which are of a deeper demerit then to be numbred amongst Sins of infirmity yea such Sins for which the Church of Christ according to the Commandement of Christ stands bound to judge them for ever excluded from the Kingdome of God without Repentance From whence it undeniably followes that they may commit such Sins whereby their Faith in Christ will be totally wreck'd and lost because there is no condemnation or exclusion from the Kingdome of God unto those that are by Faith in Christ Jesus whether they repent or not And therefore they that stand in need of Repentance to give them a right and title to the Kingdome of God are no Sons of God by Faith for were they Sons they would be heires also c Rom. 8. 17. and consequently have the clearest right and title to the inheritance that is So that to pretend that however the Saints may fall into great and grievous Sins yet they shall certainly be renewed againe by Repentance before they die though this be an Assertion without any bottome of Reason or Truth yet doth it no wayes oppose but suppose rather a Possibility of the totall defection of Faith in true Believers Some to maintaine this Position that all the Sins of true Believers are §. 24. Sins of infirmity lay hold on this Shield Such Men as these they say never Sin with their whole wills or with full consent Therefore when they Sin they never Sin but through infirmity That they never Sin with full consent they conceive they prove sufficiently from that of the Apostle For the good that I would I doe not but the evill which I would not that I doe Now if I doe that I would not it is no more I that doe it but Sin that dwelleth in me d Rom. 7. 19 20. I answer 1. That the Saints oft Sin with their whole wills or full consents is undeniably proved by this consideration viz. because otherwise there should be not only a plurality or diversity but even a contrariety of wills in the same person at one and the same instant of time viz. when the supposed act of Sin is produced Now it is an impossibility of the first evidence that there should be a plurality of acts and these contrary the one unto the other in one and the same subject or agent at one and the same instant of time It is true between the first moving of the flesh in a Man towards the committing of the Sin and the compleating of this Sin by an actuall and externall patration of it there may be successively in him not onely a plurality but even a contrariety of volitions or motions of the will according to what the Scripture speaketh concerning the flesh lusting against the spirit and the spirit against the flesh but when the flesh having prevailed in the combate bringeth forth her desire into act the spirit ceaseth from his act of lusting otherwise it will follow that the flesh is greater and stronger in her lustings then the Spirit of God in his and that when the flesh lusteth after the perpetration of such or such a Sin the spirit as to the hindering of it
he must either suppose them in a capacity to distinguish and discern between the things whereof he would have them repent and the things of which he would not have them repent and so between what he would have them to beleeve and what not or else speak unto them as no otherwise capable of such his Commands then the stones on the Earth or beasts of the field And how then is the Commandment holy and just and good Therefore certainly those noble faculties and endowments of Reason and Vnderstanding in Men as they are sustained supported and assisted by the Spirit of God in the generality of Men are in a capacity of apprehending discerning understanding the things of God in the Gospel Yea and evident it is from the Scriptures that men act beneath themselves are remiss and slothful in awakening those Principles of Light and Vnderstanding that are vested in their Natures or else willingly choke suppress and smother them if they remain in the snare of Vnbelief Pray for us saith Paul to the Thessalonians that we may be delivered from unreasonable and evil men for all men have not Faith h 2 Thess 3. 2 By unreasonable or as the word signifieth absurd and evil men he plainly meaneth not men who naturally or in actu primo were unreasonable such as these were not like to endâ—nger him or to obstruct the course of the Gospel but such as were unreasonable actu secundo i. e. persons who acted contrary to the light and principles of Reason and hereby became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 industriously evil or wicked That there were such persons as these abroad in the World he gives this account for All men have not Faith which clearly implyeth that men who act and quit themselves according to the true Principles of that Reason which God hath planted in them cannot but beleeve and be partakers in the precious Faith of the Gospel To this purpose that passage in Chrysostom is memorably worthy As to beleeve the Gospel is the part of a raised and nobly-ingenuous Soul so on the contrary not to beleeve is the property of a Soul most unreasonable and unworthy and depressed or bowed down to the sottishness of brute beasts i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Rom. Hom. 8. Therefore Secondly Whereas it was objected that men in their natural estates are by the Scriptures termed darkness and in this respect presented as unable to comprehend the light of the Gospel I answer There is in the Controversies about the extent and efficacy of the Grace of God vouchsafed unto men as great an abuse of the word natural and so of the word supernatural a term not found in the Scriptures either formally or vertually as there is of the word Orthodox in this and many others The Scripture knoweth not the word natural in any such sence or signification wherein it should express or distinguish the unregenerate estate of a man from the regenerate Our Translators indeed render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture adjoyning of which a touch presently the natural man but quo jure nondum liquet And however the whole carriage of the Context round about maketh iâ— as clear as the light as I have elsewhere argued and proved at large k Novice Presbyter page 86 87 that it is not the unregenerate man but the weak Christian that is there spoken of and termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a little after in the same contexture of discourse he is term'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnal and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a babe or youngling in Christ If therefore by the natural estate of men the Objection meaneth the unregenerate estate of men according to the whole compass and extent of it and under all the differences which it admitteth I absolutely deny that the Scripture any where termeth natural men darkness Those Ephesians of whom the Apostle saith they were sometime darkness had been not onely or simply unregenerate but had walked in sins and trespasses according to the course of this world and after the Prince that ruleth in the ayr the Spirit that worketh effectually in the children of disobedience by whom their understandings had been darkened and they possessed with many false wicked and blasphemous conceits concerning God and the Gospel c. All which imply an unregenerate estate most dangerously encumbered and from whence it argued the high and signal Grace and Favor of God that ever they should be delivered The Jews also Joh. 1. 5. are termed darkness upon a like account viz. because they were strongly and desperately prejudiced and prepossessed with erroneous Notions and Conceits against Christ and about the estate of their Messiah at his first coming unto them whom they expecting in the form of a great Monarch rejected and crucified in the form of â—â—ervant It was this darkness which they had through an oscitant loose and sensual converse with their own Scriptures voluntarily suffered to grow and spread it self upon the face of their Minds and Vnderstandings that was a snare upon them and occasioned the sad Event here mentioned viz. that when the light shone unto them i. e. when sufficient and pregnant means were vouchsafed unto them to have brought them to the acknowledgment of their Messiah they comprehended it not i. e. did not by the means of it come to see and understand that for the sight and knowledg whereof it was given them For that by the way is to be observed that the Evangelist doth not say that the darkness in which the light shined could not or was not able to comprehend it but onely that it did not comprehend it Now it is a known Principle in Reason that à negatione actus ad negationem potentiae non valet argumentum There may be a defect in action or performance where there is no defect of power for action And the very observation and report which the Evangelist maketh of the non-comprehension of the light by the darkness in which it shone plainly enough imports that the defectiveness of this darkness in not comprehending the light did not consist in or proceed from any natural or invincible want of power to comprehend it but from a blindness voluntarily contracted and willingly if not wilfully persisted in For how can it be reasonably supposed that this Evangelist who flyeth an higher pitch then his fellows in drawing up his Evangelical tydings for the use and benefit of the World should in the very entrance of his Gospel and whilest he was thundering out on high as one of the Fathers speaks the Divinity of Christ insert the relation of a thing that had nothing strange nothing more then of common and ordinary observation in it Or is it any thing more then ordinary or what is most obvious that men do not fly in the ayr like birds or that fishes do not speak on the Earth like men Or is it a thing of any whit a more savory consideration then
lightly can be For if only the Spirit of God within me apprehends the things of God and I my self apprehend them not and apprehend them I cannot but by my Reason or Vnderstanding having no other faculty wherewith to apprehend or conceive such an apprehension of them relateth not at all unto me Nor can I any whit more be said to apprehend them because the Spirit of God apprehends them in me then I may or might in case the same Spirit should apprehend them in another man That which another man meditates or indites in my house without imparting it unto me no whit more concerns me then in case he should have meditated or indited the same things in the house of another man Besides the Spirit of God being but one and the same infinite indivisible Spirit in all men he cannot with any tolerable propriety of speech nor with truth be said to apprehend discern or conceive that in one man which he doth not after the same manner apprehend discern and conceive in another yea in every man Therefore if there be any thing more apprehended or discerned of the things of God in one man then in another the difference ariseth not from the different apprehensions of the Spirit in these men but from the different apprehensions of these men themselves and this by their own reasons and understandings they having as hath been said no other faculties principles or abilities wherewith to apprehend but these If it be demanded But is any man able without the presence and assistance of the Spirit of God to discern the things of God or to judg aright in matters of Religion I answer 1. Plainly and directly to the Heart I suppose of those who make this demand No The Spirit of God hath such a great Interest in and glorious Superintendency over the Minds and Spirits Reasons and Vnderstandings of Men that they cannot act or move regularly or perform any of those operations or functions that are most natural and proper to them upon any worthy or comely terms especially in matters of a spiritual concernment but by the gracious and loving interposure and help of this Spirit For questionless the intellectual frame of the Heart and Soul of man was by the sin and fall of Adam wholly dissolved shattered brought to an absolute Chaos and Confusion of Ignorance and Darkness to a condition of as great an impotency to do him the least service in order to his comfort or peace in any kind as can be imagined So that if the Reasons and Vnderstandings of men quit themselves in their actings or workings with honour or in any due proportion to their benefit comfort or peace it must needs be by means of that Gracious Conjunction of the Spirit of God with them which is a vouchsafement unto the children of men procured by him who raised up the Tabernacle of Adam when it was fallen Jesus Christ Blessed for ever In respect of which vouchsafement purchased by him and given unto men for his sake He is said to enlighten every man coming into the world a Iohn 1. 9. So that what light soever of Truth what clear and sound principle or impression of Reason or Vnderstanding soever is since the Fall to be found in any man is an express fruit of the Grace that is given unto the World upon the account of Jesus Christ and is re-invested in the Soul by the appropriate interposure of the Spirit of God the gift whereof upon this account is so frequently and highly magnified in the Scriptures Yea not only the habitual residency of all principles of Light and Truth in the Soul is to be attributed unto the Spirit of God as supporting and preserving them from defacement but also all the actings and movings of the rational powers of the Soul according to the true exigency ducture and import of them as in all right apprehensions of things in all legitimate and sound reasonings and debates whether for the confirmation of any Truth or the confutation of any Error or the like But 2. Though the Spirit of God contributes by his assistane after that high manner which hath been declared towards the right apprehending understanding discerning the things of God by men yet this no ways proveth but that they are the Reasons and Vnderstandings of men themselves that must apprehend discern and understand these things and consequently must be provoked raised ingaged imployed and improved by men that they may thus apprehend and discern notwithstanding all that assistance which is administred by the Spirit otherwise nothing will be apprehended or discerned by them Nor will the assistance of the Spirit we speak of turn to any account of benefit or comfort but of loss and condemnation unto men in case their Reasons and Vnderstandings shall not advance and quit themselves according to their interest thereupon 3. In case the Spirit of God shall at any time reveal I mean offer and propose any of the things of God or any spiritual Truth unto men these must be apprehended discerned judged of yea and concluded to be the things of God by the Reasons and Vnderstandings of men before they can or ought to receive or believe them to be the things of God yea before such a Revelation can any ways accommodate benefit and bless their Soul When our Saviour speaking of the Spirit to His Disciples saith And he will shew you things to come and again He shall receive of mine and shall shew them unto you Joh. 16. 13 14. He supposeth that they viz. with their own Reasons and Vnderstandings were to apprehend and judg of the things that should be thus shewed unto them to have been shewed unto them by the Spirit of God and not to have proceeded from any other Author Yea in case men shall receive the things of God themselves FOR the things of God or of the Spirit of God before their Reason and Vnderstanding have upon rational Grounds and Principles judged them to be the things of God yet can they not receive them upon these terms As the things of God I mean as the things of God ought in Duty and by Command from Himself to be received by Men or so as to benefit or inrich the Soul by their being received For as God requires of men to be praised with Understanding a Psalm 47 7 i. e. out of a rational apprehension and due consideration of his infinite worth and Excellency so doth He require to be believed also And they that believe him otherwise believe they know not what nor whom and so are Brethren in vanity with those that worship they know not what b John 4. 22 and build Altars to an unknown God c Acts 17. 23 To trust or believe in God upon such terms as these is being interpreted but as the Devotion of a man to an Idol Yea the Apostle Himself arraigns the Athenians of that high crime and misdemeanor of Idolatry upon the account of
towards God and in faithfulness to mine own Soul neither to beleeve any thing at all as coming from God which I have not or may have a very substantial ground in Reason to beleeve cometh indeed from him nor yet to do any thing at all as commanded by him unless there be a like ground in reason to perswade me that it is indeed his command I confess good Reader I have presumed at somewhat an unreasonable rate upon thy patience in detaining thee so long with the Argument yet in hand But the sence of that unconceivable mischief and misery which I most certainly know have been brought upon the Christian World at least in our quarters of it and which lie sore upon it at this day by means of the reigning of this notion or Doctrine amongst us that men ought not to use but lay aside their Reason in matters of Religion lieth so intolerably sad and heavy upon my Spirit that I could not relieve my self to any competent degree with saying less then what hath been said to relieve the World by hewing in sunder such a snare of death cast upon it Most assuredly all the ataxies disorders confusions seditions Insurrections all the Errors blasphemous Opinions apostasies from the truth and ways of Holiness all trouble of mind and sad workings of conscience in me all unrighteousness and injustice all bribery and oppression all unmanlike self-seeking and prevaricating with publick Interests and Trusts all covetousness and deceit and whatsoever can be named in this World obstructive destructive to the present comfort peace to the future blessedness and glory of the sons and daughters of men proceed and spring from this one root of bitterness and of death they neglect to advance and engage home their Reasons Judgment 's Vnderstandings in matters of Religion to imploy and improve them according to their proper interests and capacities in these most important affairs O Reader my mouth is open unto thee my heart is enlarged Now for a recompence in the same I speak unto thee as a dear Brother in Christ be thou also enlarged Say unto the World round about thee Awake thou that sleepest and arise from the dead and Christ shall give thee light Doubtless the World would soon find it self in another manner of posture then now it is and see the whole hemisphere of it filled with the glorious light of the knowledge of God in the face of Jesus Christ if the inhabitants thereof every man from his quarters would be perswaded to rise up in the might of those abilities those heavenly endowments of reason judgment understanding wherewith God by Jesus Christ hath re-invested them to seek after him by enquiring diligently into by weighing narrowly all those things as works of creation works of providence inscriptions upon the Soul and especially the Sacred Word of extraordinary revelation wherein and whereby God hath drawn neer unto men and as it were prepared postured and fitted himself on purpose to be found and known and this as well in the excellency of his Grace as of his glory by all those who upon these terms seek after him The time was when the Spirit was not given because Christ was not glorified a John 7. 39. in Heaven the time now is wherein the Spirit is not given unto the World according to the preparations of the royall bounty and magnificence of Heaven because he is not glorified on Earth by the worthy imployment of the means abilities opportunities vouchsafed unto men The Word of God makes it one argument of the wickedness and sensual ways of men that they have not the Spirit b Iude ver 18. 19. yea the Apostle Paul by charging the Ephesians to be filled with the Spirit c Eph. 5. 18 clearly supposeth it to be a sinful strain of a voluntary unworthinesse in men if they have not a very rich and plentiful anoynting of the Spirit He that lives up to those principles of light which God hath vested in him is under the Beatifical influence of that most rich Promise of Christ to him that hath shall be given and he shal have abundantly d Mat. 25. 29 By him that hath in this promise is meant as clearly appears from the tenor of the parable immediately preceding such a person who useth imployeth improveth that which he hath hereby declaring that he hath what he hath Nor is that which he is here said to have any thing of a spirituall or supernatural import This likewise is evident from the said parable For here one of the three who all had received talents one or more all which talents must needs by the course of the parable â—e supposed to be of one and the same kind nor is the least intimation of any difference especially of any specifical difference between them is said to be an evil and slothful servant notwithstanding his talent and because of his slothfulness to have been cast into utter darkness These are no characters especially in the Judgment of those with whom we are to conflict in the ensuing Discourse of persons that had received any thing saving or supernatural But by that which is here promised to be given and that in abundance to him that hath must of necessity be meant somewhat that is of a spiritual and saving nature This also is evident from the carriage of the same Parable where the servants who had received the Talents and imployed them faithfully by whom are typified our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that have as was lately said are graciously invited by their Master into his joy Enter thou into thy Masters joy So to the other Enter thou into thy Masters joy Now if either God or Christ be signified and meant by the Master of these servants as I suppose no man questions but that either the one or the other are typified hereby by entering into their joy cannot be meant a receiving of a greater measure of natural gifts or endowments nor of receiving any reward which belongs to persons qualified only with such Endowments as these but Salvation or Eternal Blessedness and Glory If so it roundly follows that by what Christ promiseth shall be given to him that hath in the sence declared is meant somewhat of a saving consequence as regenerating Grace the sanctifying Spirit of God Faith and the like And promising not only or simply that to him that hath shall be given but further that he shall have abundantly he clearly signifieth that in case men will provoke stir up and lay out themselves accordingly in the improvement of such abilities and gifts which shall from time to time be vouchsafed unto them they may by vertue of the bounty and gracious Decree of God in that behalf attain and receive from God what proportion or measure of the Spirit of Grace and of God they can desire Therefore they that teach men to be meerly passive in matters of Religion and forbid them the use of their Reasons
Thus it is said of the Egyptian Magitians that they COVLD NOT STAND before Moses viz. at present because of the Boyles g Exod. 9. 11 but these notwithstanding they were in a capacity of standing before him another time as viz. when they should be healed of their Boyles Thus it is said that the Children of Israel COVLD NOT stand before their enemies a 1 Judg 7. 12 viz. whilest Achans sin was unpunished amongst them yet were they remotely capable not only of standing before their enemies but of vanquishing yea and making their enemies flie before them Fifthly and lastly the Phrase cannot frequently importeth an absolute impotency or incapacity in Persons in reference to the doing of such or such a thing Thus our Saviour speaking of His sheep No Man or none CAN take thâ—m out of my hand b Ioh. 10. 29 i. e. either hath or ever shall have any such Power whereby to take them out of my hand And so Gamaliel to his fellowes But if this Counsell or Work be of God yee CANNOT overthrow it c Acts 5. 39 c. i. e. you are in no capacity at all either present or remore to overthrow it It were easie to multiply instances of this Signification Now if the clause cannot sin in the Argument propounded be understood §. 29. according to any of the foure first signification mentioned of the word cannot both the Propositions are false if according to the fifth and last the major is true but the minor false The major Proposition was this He that sinneth not NEITHER CAN SIN cannot fall away from his Faith 1. If by the deniall of a Power to sin in this Proposition which that clause neither can sin importeth be meant nothing else but an unmeetnesse or uncomlinesse for a Man to Sin it is a cleer case that He that cannot sin may notwithstanding such a want of Power to sin very possibly fall away from his Faith For thousands may doe yea and doe things very unmeet and uncomely to be done by them 2. If by a deniall of the said Power in the Proposition be meant a present indisposition or incapacity in a Man to Sin by reason of the contrary disposition of holinesse prevailing in Him in this sence also He that cannot Sin may very possibly fall away from His Faith For He in whom a disposition of holinesse is predominant at present may very possibly by degrees and through a frequency and custome of contrary actions if not by an impetuous and suddaine turne also of Heart within Him devest Himself of that honourable habit and put on the vile garments of Loosenesse and Prophanesse in the stead 3. If by cannot Sin the Argument meaneth can hardly Sin or cannot Sin without difficulty which was the third signification of the word cannot neither will this sence give any colour of truth to the said Proposition For He that can hardly Sin or not Sin without difficulty may yet possibly Sin and consequently such an inability to Sin notwithstanding fall away from his Faith 4. If by cannot Sin the Argument imports only a present incapacity of sinning in the Person not excluding a remote capacity in Him hereunto and such as may in time by means suteable be reduced into act evident it is that the Person this inability to Sin notwithstanding may possibly fall away from his Faith Againe 2. according to all these Significations and Importances of the §. 30. clause cannot Sin in the said Syllogisme the other Proposition also is false which saith that whosoever is borne of God sinneth not neither CAN SIN For 1. He that is borne of God may very possibly doe that which is uncomely and unmeet for Him to doe 2. May be able to doe that by the superveening or contracting of another habit upon Him which by reason of a contrary habit prevailing upon Him for a time He cannot doe 3. He may possibly doe that which only is hard or difficult for Him to doe 4. And lastly He may have a remote capacity in Him of doing that in the future and in time and consequently may doe it which at present He is under an inability to doe Therefore it is a cleare case that there are four severall Significations of the Word cannot and these frequent in Scripture wherein both the Propositions in the argument now under canvass is false If the said argument understands the Phrase cannot Sin according to the §. 31. fifth and last import mentioned of the Word cannot wherein it sounds an utter and absolute incapacity or impossibility though in this sence the major Proposition be granted viz. that he that doth not Sin nor can Sin cannot fall away from his Faith yet the minor is tardy which saith as we lately heard whosoever is borne of God Sinneth not neither can Sin For He that is borne of God is in no such incapacity of Sinning of Sinning I mean in the sence formerly asserted to the Scripture in hand which amounts to an absolute impossibility for Him so to Sin But because this seems to be the sence intended in the argument and the minor Proposition in this sence to be built upon the Scripture in hand let us consider whether the reason which this Scripture assignes for the said assertion Whosoever is borne of God cannot sin doth necessarily inforce such a sence thereof The tenor of the whole Verse is this Whosoever is borne of God doth not commit sin for his seed remaineth in him and he cannâ—â— sin because he is borne of God Here are two Propositions or Assertions laid down and a reason given of either of them respectively The former Proposition is this Whosoever is borne of God doth not commit sin The reason hereof is for his seed remaineth in him The latter Proposition this Whosoever is borne of God cannot sin The reason hereof is because he is borne of God The sence and difference of the two Propositions according to what we have argued about the place hitherto and what we judge is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. every one that hath been borne of God stnneth not i. e. whosoever hath by the Word and Spirit of God been made partaker of the Divine Nature so as to resemble God in the frame and constitution of his Heart and Soule doth not under such a frame or change of Heart as this make a Trade or Practise of sinning or walke in any course of inordinatenesse in the World yea saith He in the latter Proposition every such Person doth not only or simply refraine sinning in such a sence but He cannot sin i. e. He hath a strong and potent disposition in him which carrieth Him another way or He hath a strong antipathy or aversenesse of Heart and Soule against all sin especially against all such kinde of sinning Now the reason saith the Apostle why such a Person committeth not Sin in the sence explained is because his seed the seed of God by or of
those who should love Him not of those who should cease to love Him or apostatize from their affection towards Him nor yet to teach imply or insinuate in the least the undecayablenesse or unquenchablenesse of this affection in Men. But enough for the clearing of this place I shall only Propound and Answer one Scripture more upon the account §. 52. we are now drawing up which is frequently argued with great importunity for the Doctrine of Perseverance The tenor of the place is this And I will give them one heart and one way that they may feare me for ever for the good of them and of their children after them And I will make an everlasting Covenant with them that I will not turne away from them to doe them good but I will put my feare into their hearts that they shall not depart from me a Ier. 31. 39. 40. In these words say our Antagonists in the present controversie is manifestly contained an absolute Promise of Perseverance made by God unto his Church To this I answer that it can no wayes be proved nor is it any wayes probable that the grace of Perseverance should be here absolutely Promised unto Saints or Believers For 1. Evident it is from the whole tenor of the Chapter that the words contain a speciall Promise made particularly to the Jews 2. As evident it is upon the same account that the Promise here mentioned was not made only to the Saints or sound Believers amongst the Jews who were but few but to the whole body or generality of them Peruse the latter part of the Chapter from about ver 30. to the end 3. It is yet upon the same account as evident as either of the former that this Promise was made unto this Nation of the Jews when and whilest they were or at least considered as now being in the iron furnace of the Babylonian captivity Behold I will gather them out of all Countries whither I have driven them in mine anger and in my sury and in great wrath and I will bring them again unto this place c. ver 37. 4. From these words now cited so immediately preceding the Passages offered to debate it cleerly appears that the Promise in these Passages relates unto and concerns their Reduction and returne from and out of that captivity into their own Land Therefore 5. It cannot be a Promise of absolute and finall Perseverance in grace unto the end of their lives respectively For 1. The Promise was made unto the body or generality of this People even unto all those that God had driven into all Countries in his anger and fury and not only unto the Saints or true Believers amongst them unlesse we shall say that they were only the holy Persons amongst them that were thus driven by him The Promise then respects as well the unfaithfull as the true Believers in this Nation and so cannot be a Promise of Perseverance in grace unto these 2. The Promise here exhibited was a Promise appropriated and fitted to the present State and Condition of the Jews who were now scattered up and down the World and in a sad captivity at least were thus considered in this promise as was lately said in which respect it must needs be conceived to containe somewhat peculiar to that their condition Now the promise of perseverance in grace according to the Doctrine of our adversaries was a standing promise amongst them and so had been from the first equally respecting them or the elect amongst them in every estate and condition 3. The promise of perseverance in grace according to the same principles includes in it or supposeth such an interposure of God by his spirit and grace which shall and will and must needs infallibly produce the effect of perseverance in all those to whom it is made i. e. true Believers wherâ—as evident it is from the Prophet Ezekiel that this promise notwithstanding the Jewes might rebell against and apostatize from God The whole passage in Ezekiel is this Therefore say thus saith the Lord God although I have cast them far off among the Heathen and although I have scattered them among the Countries yet will I be to them as a little Sanctuary in the Countries where they shall come Therefore say thus saith the Lord God I will even gather you from the People and Assemble you out of the Countries where yee have been scattered and I will give you the Land of Israel And they shall come thither and they shall take away all the detestable things thereof and all the abominations thereof from thence And I will give them one Heart and I will put a new Spirit within you and I will take the stony Heart out of their Flesh and will give them an Heart of Flesh That they may walke in my Statutes and keepe mine Ordinances and doe them and they shall be my People and I will be their God a Ezek. 11. 17. 18. c. There is nothing more clear then that the promise contained in these words is for substance and import the same with that in consideration from the Prophet Jeremy Yet here it followes But as for them whose heart walketh after the heart of their detestable things and their abominations I will recompence their way upon their own head saith the Lod God b Verse 21. Which evidently supposeth that notwithstanding the former promise pretended to be a promise either in whole or in part of persevering in grace yet they to whom it is made may walk after the Heart of detestable things i. e. so practise detestable things as to promote their interest and cause them to be practised by others and that to their own ruine and destruction For that this threatning But as for them c. concernes the same persons or nation to whom the precedent promises were made the carriage of the Context makes out of question and besides is the generall sence of Interpreters upon the place yea and Calvin Himself understands it of the Israelites c Nec aliud vult Propheta quam Deum sore vindicem si cor suum sequantur Israelitae ut ambulent in suis spâ—rcitiis abominationibus So that no absolute perseverance can with reason be supposed to be contained in the said promise 4. And lastly If absolute perseverance should be here promised there is no time or season can be imagined wherein the promise should have been fulfilled by God If it be said that it hath alwayes been fulfilled in the Elect and faithfull I answer 1. That it hath been already proved that it was made to the maine body and community of the Jewish Nation and not only to the Elect or faithfull amongst them And therefore if it should be fulfilled in these only it should be fulfilled but by half and indeed not to that proportion and consequently if propriety of speech be admitted not fulfilled at all 2. If this be all the fulfilling of it it was as
unto true Beleevers but unto the body and generality of that People or Nation which we mentioned The particulars are these For the mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee a Isai 54. 10 So again As for me this is my Covenant with them saith the Lord My Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever b Isai 59. 21 And again And I will betroth thee unto me for ever yea I will betroth thee unto me in righteousness and in judgment and in loving kindness and in mercy I will even betroth thee unto me in faithfulness c Hos 2. 20 21 c. For the first of these Places evident it is that there is nothing asserted §. 3. or promised by God therein but onely his faithfulness in his Promises and the sure and certain performance of his Covenant But that the tenor or substance of this Covenant should be that they who once truly beleeve should be by him infallibly and by a strong hand against all interposals of sin wickedness backsliding rebellion whatsoever preserved i◠such a Faith is not so much as by any word syllable iota or tittle here intimated Yea that it is contrary to the nature of a Covenant to impose Articles and Conditions upon one Party onely and to leave the other free was lately shewed a Cap. 10. Sect. 54. And particularly that God required terms of those with whom he made or was about to make the Covenant here spoken of is evident from Vers 3. of the following Chapter Incline your ear and come unto me hear and your Soul shall live and I will make an everlasting Covenant with you even the sure mercies of David The plain meaning whereof clearly is that upon condition of their obedience and faithfulness unto him he would engage himself to be a God and glorious Benefactor unto them for ever and that the breach should never be on his side Concerning the second Place As for me this is my Covenant with them c. §. 4. 1. It may as well be conceived to hold forth a charge or injunction of obedience unto the People as a Promise from God of any thing And Mr Calvin himself upon the Place acknowledgeth that some translate the words in the Imperative Mood Let not my words depart and granteth withall that the Future tense will bear an Imperative construction According to this sence the meaning of those words this is my Covenant with them is this That Covenant of Perpetual Grace and Mercy which I make with them requireth this of them in order to the performance of it on my Part that they quench not my Spirit which I shall put into them nor forsake my Word that I shall teach them Or 2. If we look upon the Passage as Promissory there is little reason to judg it as promising the gift or Grace of Perseverance unto true Beleevers whatever their deportment shall be For as for Conditional Promises unto Beleevers of Perseverance in Faith unto the end as viz. upon their Christian and good behavior diligence c. I question not but that the Scripture abounds with them And that the Promise contained in this Verse if there be any such thing in it be it a Promise of Perseverance in Faith or of whatever besides is none other I mean then Conditional cannot reasonably be gain-say'd or the contrary proved Nay 3. Those words in the beginning of the Verse As for me which Junius translates De me autem i. e. but as much as concerns me seem to import the Promise ensuing to be Conditional and that God is ready willing and resolved for his Part to deal worthily and bountifully with them even according to all that which followeth always provided that they the other Party keep Covenant with him and do what he requires of them But 4. Be it granted that the words in debate are Promissive and that whether §. 5. with Condition or without Condition yet nothing can be more clear then this that they are or were directed and spoken not as was said concerning the former Passage to Saints or true Beleevers onely but to the whole Posterity of Jacob or Nation of the Jews The Apostle Paul questionless understood them thus directed and meant as appears Rom. 11. 26. where he applies the Promise contained in the words immediately preceding with a little expository variation of them after the New-Testament manner to this whole Nation And so saith he all Israel shall be saved as it is written there shall come out of Zion a Deliverer and shall turn away ungodliness from Jacob. For this is my Covenant unto them when I shall take away their sins Meaning that when the time cometh that upon the Repentance of this Nation he shall pardon that great and grievous Apostacy and Rebellion under the guilt whereof they have layn for many generations he will give Salvation unto them all i. e. freedom from all their present miseries and calamities by the Hand of a great Redeemer or Deliverer who shall come out of Sion i. e. whose descent shall be of themselves or who shall come out of Sion i. e. out of Heaven typified by Mount Sion and which may be called Sion mystical and he shall turn away ungodliness from Jacob Ungodliness i. e. in that dialect so frequent in Scripture wherein sin is put for the punishment of sin as Righteousness also for the reward of Righteousness the punishment of that signal Ungodliness from the house of Jacob the Jews for which they have suffered the Heavy Displeasure of God so long Or thus He shall turn away ungodliness from Jacob i. e. partly by means of that wonderful Deliverance which he shall bring unto them partly by other gracious Administrations of his towards and amongst them he shall preserve them or turn them away for to turn away ungodliness from Jacob is I suppose by an Hypallage put for turning away Jacob from ungodliness from the Ungodliness of that unthankfulness and backsliding whereunto they and their Forefathers have been so extreamly subject from the beginning Now then the Verse and words immediately preceding being Promissory and that to the whole Nation it is no ways like but that the Verse and words following being Promissory also and every ways as appropriable and appliable to the whole Nation as they should be every whit as comprehensive or extensive in respect of their object as they Nor are there wanting amongst our best Reformed Expositors who thus understand them let Musculus be consulted upon the place 5. Whether the said Promise be conceived to respect either the whole Nation §. 6.
that we shall also live with Him Knowing that Christ being raised againe from the dead dieth no more death hath no more dominion over Him For in that He died He died unto sin once but in that He liveth He liveth unto God Likewise reckon yee also your selves to be dead indeed unto sin c. The intent of the Apostle in these passages is nothing lesse then to teach or insinuate a non-possibility of their returning or living againe unto sin who at present are dead unto it such a supposall as this is diametrally inconsistent with the emphaticall energy of His exhortation Verse 12. Let not sin therefore reigne in your mortall bodies as likewise with many other pregnant Scriptures which shall be consulted with in due time but to set forth the spirituall condition of the Children of God partly in respect of what it is partly in respect of what it should or ought to be by a metaphor or similitude borrowed from what happened unto Christ corporally or literally after this manner As Christ died once corporally for the abolishing or taking away of the sins of Men but now liveth and acteth for the advancement of the Glory of God and is not obnoxious unto any more dyings in that kinde in like manner they who are his or desire or professe themselves to be His ought to be conformable to Him in these things in a spirituall way as viz. by dying unto sin i. e. by endvouring to destroy and work out all sinfull dispositions from within them and by ceasing from all Sinfull actions and wayes and againe by living unto God i. e. Righteously Holily and so that God may be glorified in the World by the excellency of their conversations and by persevering and continuing in this course of living unto God without relapsing into that death in sin which is opposite hereunto even as Christ liveth unto God so as never to cease thus living unto Him Therefore all that can be inferr'd from this contexture of Scripture is the duty of Perseverance in Faith and Holinesse or necessity of it in respect of the great obligation to it that lieth upon the Saints and that professe interest in Christ and expect Salvation by Him not any absolute not any such necessity of it which is unavoideable or undeclineable by the Saints For to what purpose should they be so solemnly so seriously cautioned against that whereby they were not in any possibility of suffering inconvenience If it were impossible that sin should reigne in their mortall bodies after they were once dead to it needlesse and vaine had that exhortation been Let not sin reigne in your mortall bodies The common maxime among Divines and interpreters of Scriptures is that Similitudes or Metaphors doe not run on all foure meaning that they are not to be extended or applied to the spirituall thing intended to be illustrated by them in all the properties or relations which are found in those things from which they are taken but in respect of that only which suits naturally with the scope of the place where they are used From the consideration of Christs death once suffered by him without being liable to die the second time and so of His living unto God without danger of ever having this life extinguished or taken from Him cannot be proved either that Men who are once dead unto sin can no more live to it or that Men once alive unto God cannot possibly suffer any interruption or losse of this life Because these particulars are not mentioned or insisted upon by the Apostle to prove the absolute but only an Hypotheticall or conditionall necessity of the Saints conforming themselves spiritually unto them or unto Christ Himself in respect of them viz. if they meane to answer the tenor and import of their holy Profession or to obtaine Life and Salvation herein in the end Nor doe these words 1 Joh. 5. 4. For whatsoever is borne of God overcometh §. 53. the World and this is the victory i. e. the means of the victory or that victorious thing that overcometh the World even our Faith imply any absolute necessity that he that is borne of God or that truly believeth viz. at the present and in this respect is victorious over the World must alwayes retaine the strength and vigor of His new Birth or true Faith and so be victorious alwayes and to the end All that can be reasonably and according to the usuall import of such Scripture expressions concluded from this place is 1. That all the true-borne Sons and Daughters of God by means of that Spirit of Faith which works in them in this estate of Regeneration are for the present above the temptations and allurements of the World wherewith others are overcome and hereby remaine in imminent danger of perishing 2. That they are likewise in such a posture or condition by means of their Faith that if they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle Pauls word is quit themselves like Men and act their Faith or with their Faith according to the vertue vigor and usefulnesse of it they may make good the ground or standing which they have gained and maintaine their present victory or conquest over the World unto the end But here is not the least or lightest intimation given but that those who are at present victorious over the World by the aid and working of their Faith may through carelesnesse security and inconsideratenesse suffer the World to recover her former advantage and so far to insinuate with them as to cause them to let fall the Shield of Faith out of their hand before they be aware of it See more to this point Sect. 9. of this Chapter Nor is there any whit more reliefe for the cause now in distresse in that §. 54. other place Ver. 18. of this Chapter We know that whosoever is borne of God sinneth not but he that is begotten of God keepeth Himself and that wicked one toucheth Him not For that which is here asserted and held forth by the Holy Ghost is only this that the naturall genius or property of a true-borne In Scriptura saepe ea facta vel futura dicuntur quae fieri â—ecâ—t aut debent sive quâ— ut fiant honestas rerum natura postulat vel quibus ut sâ—ant justa gravisque causa datur Cornel. Lap. in Zachar. 13. 12. Child of God as such and whilest such is to refraine from wayes or customary practises of sin and to set a guard as it were of holy and potent considerations and resolutions about his Heart that the Devill may have no entrance or accesse thither by the mediation of any temptation whatsoever Not that such vigilancy and care as this are always perform'd and taken by Him the contrary hereunto is too much experimented but that there is a certaine propensnesse in that Divine nature wherein He partakes by being borne of God that inclines Him hereunto Men are often in Scripture Dialect
i. e. the conception of the Person generated in the Womb is secret and unseen and for the manner of it in a great measure unknown unto Men as thou knowest not what is the way of the Spirit nor how the bones doe grow in the Wombe of her that is with Child d Eccles 11. 5 So is the manner of Gods dealing with the Heart Soul and Conscience of a Man in and about the act of Regeneration of a very abstruse consideration and remote from the apprehensions and understandings of Men according to that of our Saviour The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth so is every one that is borne of the Spirit e Joh. 3. 8. That these Particulars are or may be imported in the Metaphor or Resemblance of the naturall generation may be proved from the Scriptures But that by the impossibility for a Man to passe from that species wherein he was borne into another which attendeth the birth naturall was intended to signifie a correspondent impossibility in the birth spirituall can no more be proved then that this generation or birth consists in a change of essentialls and not of qualities only or that it is a generation of a corporeall substance because both these are found in the naturall generation And who knows not that by straining and stretching similitudes beyond their staple I mean beyond what is intended to be signified by them an endlesse generation of absurd in-coherent and monstrous conceits may be produced But 2. The Scriptures doe not only no where countenance any such deduction §. 57. from the said simile but plainly enough assert the contrary viz. that Men may passe from one spirituall species into another and repasse into the former againe My little children saith Paul to the Galathians of whom I travell in birth againe untill Christ be formed in you a Gal. 4. 19. And againe yee did run well who did hinder you that you should not obey the truth b Gal. 5. 7. yet again Christ is become of none effect unto you whosoever of you are justified by the Law yee are fallen from Grace c Verse 4. So when the Apostle affirms it to be impossible to renew those by Repentance who have once been inlightened c. in case they fall away d Heb. 6. 4. 6. He cleerly supposeth 1. That some Men may fall away who may be renewed by Repentance i. e. restored to their former species in Faith and Holinesse from which they had been transformed by sin 2. That others may fall away and be trans-speciated upon such terms that they are uncapable of such restauration But of these passages more hereafter Nor doth that of Paul to the Corinthians Though you have ten thousand instructors in Christ yet have yee not many Fathers for in Christ Iesus I have begotten you through the Gospell e 1 Cor. 4. 15. import the contrary For 1. He doth not say that it was not possible for them to have many Fathers but only that de praesenti they had not many This implies that Paul was the instrument of God for and in their conversion to the Faith at the beginning and withall that they at present persisted in that Faith or species of Believers whereunto or wherein He had begotten them But it no wayes supposeth or implies either that they were unchangeable in that Divine Nature wherein He had begotten them or uncapable of being begotten the second time in case they had been actually changed 2. Our English Divines in their Annotations upon the place by Fathers understand such as were tender over them and free in their Teachings as by Instructors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schoolmasters who are imperious in their Teachings and teach for hire 3. And lastly in saying that they had not many Fathers He doth not necessarily imply that they had no more but one Father but possibly that they had but very few For many is not alwayes nay seldom opposed to one but sometimes and more frequently unto few The next Scripture attempted in favour of the said Argument is that §. 58. wherein the Saints are exhorted to contend earnestly for the Faith which was once delivered unto the Saints f Jude v. 3. But neither doth this place so much as in face look like Pillar or Prop of the Doctrine we oppose For 1. By Faith is not here meant the Grace of Faith or justifying Faith but by a metonymie either of the efficient for the effect or of the object for the faculty as in twenty places besides the Doctrine or word of Faith Faith say our English Annotators upon the place is not here taken for faithfulnesse nor for credulity nor for confidence nor for Faith of miracles but for the Doctrine of the Gospell which is to be believed So hope is taken for the thing hoped for Rom. 8. 24. Colos 1. 5. This exposition of the word Faith is confirmed by the Apostle Himself affirming it to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once delivered not once given to the Saints or rather to holy Men. It it very unproper to say of the grace or habit of Faith that this was delivered but most proper of the Doctrine of Faith This Doctrine is said to have been once delivered to holy Men to imply either that it hath been delivered by God so that He intends never to make any change or alteration of it or addition to it which implies the Perfection of it or else that He intends to reveale or deliver it no more in case the Saints who are and ought to be the guardians and keepers of it should suffer it to be cashiered or wholy extinguished in the World See the aforesaid Aâ—notations upon this clause In saying that it was delivered to holy Men or Saints He intends to lay so much the greater and more effectuall Obligation upon this Generation to contend earnestly for it i. e. for the maintenance and preservâ—tion of it in its purity of being 2. If the place should be understood of the Grace of justifying Faith nothing could be inferenced from it but only that they who are once possessed of such a Faith shall keepe and mâ—ke good this their Possession if they quit themselves like Men and shall strive in good earnest to effect it This is nothing but what is fully consonant with the Doctrine asserted by us Neither hath the last Scripture mentioned any right hand of fellowship to §. 59. give unto the Doctrine now gainsaid For the Holy Ghost pronouncing Blessed and holy is He that hath part in the first Resurrection on such the second death hath no Power a Revel 20. 6. doth not by the first Resurrection necessarily meane Regeneration or Renovation by Faith or if this should be granted doth He necessarily suppose that the second death shall have no power on those who have part in Regeneration unlesse
lusteth but in vaine which is contrary to that of the Apostle John greater is he that is in you speaking as it is clear of the Spirit of God unto true Believers then he that is in the World a 1 Joh. 4. 4. meaning Satan and all his auxiliaries Sin Flesh Corruption c. If it be demanded but if the Spirit of God in true Believers be greater §. 25. and stronger in his lustings then the flesh in his how commeth it to passe that in the spirituall duel the flesh so frequently prevaileth I answer the reason is because the spirit acts not at least to the just efficacy of his vigor and strength but onely when his preventing or first motions are entertained or seconded with a suâ—eable concurrence by the hearts and the wills of Men through a deficiency or neglect whereof he is said to be grieved or quenched i. e. to cease from other actings or movings in Men. This truth is the ground of these and such like sayings in the writings of Paul If ye through the spirit doe mortifie the deeds of the body yee shall live For as many as are led by the Spirit of God they are the Sons of God b Rom. 8. 13 14. Believers doe then mortifie the deeds of the Body by the Spirit when they joyne their wills unto his in his preventing motions of grace and so draw or obtaine further strength and assistance from him in order to the great and difficult work of mortification In respect of which concurrence also with the Spirit in his first and more gentle applications of himself unto them they are said to be led by the Spirit as by their comportments with him in his higher and further applications they become filled with the Spirit according to that exhortation of the same Apostle to the Ephesians but be yee filled with the Spirit c Eph. 5. 18. i. e. follow the Spirit close in his present motions and suggestions within you and you shall he filled with him i. e. you shall find him moving and assisting you upon all occasions at an higher and more excellent and glorious rate But this by the way However by that which hath been now said it clearly appears that the reason why Believers are so frequently overcome by the lustings of the flesh notwithstanding the contrary lustings of the spirit within them before their foile is not because the flesh hath more strength to lust then the spirit but because they the Men Believers have more will to hearken unto and to goe along with the flesh in her lustings then with the Spirit in his it being the Law or Property of the Spirit not to advance or goe forward in his exertions of Himself when he is deserted and forsaken in his way by the wills of Men. It is true after such desertions of him in his motions by the wills of Men He doth not alwayes wholly and for ever desert them but most frequently returns againe in his motions and excitements unto them Onely in His first applications unto Men after He hath been so deserted by them as hath been said He doth not I conceive begin where He left but where He began first of all my meaning is that He doth not move or act in them at any such high or filling rate as at which He wrought or was ready to worke when He was forsaken but according to the line or proportion of His preventing motions which generally are of a cooler and softer inspiration then His subsequent But thus we see it an apparant error to say that true Believers never sin with their whole wills or fulnesse of consent which yet might be made more apparant by the consideration of Davids case in and upon His committing of those two great Sins Homicide and Adultery For doubtlesse had there been any reluctancy of will or renitency of Conscience or of the spirit within Him when He committed the former of the two Adultery He would not have added the second Murther so soon after to it Again had there been any such Reluctancy or Renitency in Him as we speak of when He perpetrated either the one abomination or the other doubtlesse He could not have digested both the one and the other without any remorse or self-condemnation for so long a time together as passed between the acting of His said sins and the time when the Prophet Nathan was sent from God unto Him to awaken Him unto Repentance Which space of time by the best calculation of Divines was ten Moneths at the least a Per decem minimùm menses distulit Deus correctionem Quod ad eos Sanctos attinet perpetuò agerent in sordibus nisi Deus potenti Verbo eos educeret Quòd ex tanto spacio intelligi potest quo David ad Deum non est conversus isto peccato irretitus non emerserit P. Martyr in 2. Reg. c. 12. ver 1. From the consideration of which distance of time between Davids Sin and His Repentance P. Martyr makes this observation that the Saints themselves being once fallen into sin would alwayes remaine in the pollution of it did not God by his mighty Word bring them out of it Which saying of his clearly also implies that the Saints many times Sin with their whole wills and full consents because were there any part of their wils bent against the committing of the Sin at the time when it is committed they would questionlesse return to themselves and repent immediately after the heat and violence of the lust being over by reason of the satisfaction that hath been given to it Therefore 2. To that which was alledged from Rom. 7. 19. to prove the contrary §. 26. viz. that the Saints never sin with their whole wills or full consent I answer 1. That when the Apostle saith the evill which I would not that I doe His meaning is not that He did that which at the same time when He did it He was not willing either in whole or in part to doe but that He sometimes did that upon a surprizall by temptation or through incogitancy which He was not habitually willing or disposed in the inner Man to doe But this no wayes implies but that at the time when He did the evill He speaks of He did it with the full and intire consent of His will Or if we shall affirme that the contrary bent or motions of His will at other times is a sufficient proof that when he did it the evill we speake of he did it not with his whole will or fulnesse of consent and so make this doing of evill or committing of Sin without fulnesse of consent in such a sence a distinguishing Character between Men regenerate and unregenerate we shall bring Herod and Pilate yea and probably Judas himself into the List or Roll of Men Regenerate with a thousand more whom the Scriptures know not under any such Name or relation as viz. all those whose Judgements
yet moved with fear prepared an ark by which he condemned the world c. 314 315 c. 11. 17. By Faith Abraham offered up Isaac c. 19 451 452 12. 2. Looking unto Jesus the Author and Finisher of our Faiâ—â— 254 255 1 Pet. 1. 2. Elect according to the foreknowledge of God through sanctification of the Spirit 463 1. 5. Who by the power of God are kept through Faith unto Salvation 185 186 c. 1. 23. Being born again not of corruptible seed but of incorruptible 199 200 2. 4. elect and precious 244 3. 21. The like figure whereunto even Baptism doth also now save us 354 4. 19. as unto a faithful Creator 70 71 236 2 Pet. 1. 4. partakers of the divine nature 199 200 2. 1. even denying the Lora that bought them 129 130 c. 2. 20. For if after they have escaped the pollutions of the world through the knowledg of the Lord 144 145 c. 3. 9. not willing that any should perish but that all should come to repentance 104 417 418 1 Joh. 2. 2. And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world Pag. 91 92 c. 188 2. 19. They went out from us but they were not of us for if they had been of us they would no dobt have continued with us 189 190 c. 261 2. 24. If that which you have heard from the beginning shall abide in you ye also shall continue in the Son c. 261 3. 7. Little children let no man deceive you he that doth righteousness is righteous even as he is righteous Cap. 9. § 11. p. 265 3. 9. Whosoever is born of God doth not commit sin for his seed remaineth in him neither can he sin c. 192 193 c. 3. 10. whosoever doth not righteousness is not of God 402 4. 4. because greater is he that is in you then he that is in the world 325 4. 18. perfect love casteth out fear 314 because fear hath torment 3 16 4. 19. We love him because he first loved us 476 5. 3. For this is the love of God that we keep his CoÌ„mandments and c. 337 5. 4. For whosoever is born of God overcometh the world and c. 263 337 5. 5. Who is he that overcometh the world but he that beleeveth that Jesus is the Son of God 398 5. 10. He that beleeeveth not God hath made him a lyar c. 497 504 5. 14. And this is the confidence that we have in him that if we ask any thing according to his Will he heareth us 250 5. 18. We know that whosoever is born of God sinneth not 263 264 2 Joh. vers 8. Look to your selves that we lose not the things which we have wrought but that we receive a full reward 258 Jude ver 1. and preserved in Jesus Christ 253 3. that ye should earnestly contend for the Faith which was once delivered unto the Saints 243 Apocal. 2. 11. He that overcometh shall not be hurt of the second death 267 268 3. 5. He that overcometh the same shall be clothed in white and I will not blot out his name out of the book of life 332 333 14. 4. these were redeemed from among men c. 143 20. 6. Blessed and holy is he that hath part in the first Resurrection c. 267 A Table of the particular Heads of Matter in the preceding Discourse A ABraham in what sence commanded to offer up Isaac Pag. 451 452 453 Acts actings of God why expressed by Verbs of the Preterperfect-tense 63 Actions if men with their consequences ascribed to God emphatically and why 23 of Causes meerly natural why not always uniform p. 24. Actings and motions of created Principles seldom suspended by the first Cause and why p. 6. Such as proceed from the wills of men frequently in Scriputre attributed to them in terms of a passive signification p. 15. How said to be determined 23 Actions and Operations in these sublâ—nary parts not so attributed to God but that they have their second Causes 7 Actuality of God 7 Adam all men righteous in him 512 513 had not justifying Faith 504 505 c. All men in what sence they have right to the Promises p. 451. have sufficient means to beleeve pag. 499 500. All all men what signifie in Scripture 108 109 Ambrose for Vniversal Redemption 528 for falling away 325 327 Angels whether changeable in their Wills after Election 485. not out of a possibility of falling according to Calvin 441 receive benefit by Christ 440. need an Head as well as men 438. understand not bytheir meer essence p. 43. whether and how reconcilable 441 Anselm for Vniversal Redemption 543 Antecedent and Consequent Intentions in God 448 106 107 Aretius for falling away 392. for Vniversal Redemption 407 Arnobius for Vniversal Redemption 533 Arriba resolves the certainty of the foreknowledg of God into the perfection of his Wisdom 22 Assurance of Salvaiton whether men live holily or no not meet for God to give or men to enjoy 282 Athanasius for Vniversal Redemption 530 531 Attonement universal no new Religion 73 taught by express Scripture the contrary onely by consequence 73 Augustin for Falling away 378 379 c. how to be understood when he seems to speak otherwise Ibid. for General Redemption 525 526 c. against them that deny the co-operation of the first cause with the second 7 The Authors Intent in citing Authors 524 561 B BAptism All Children baptized judged by Musculus in favor with God 331 A weighty consideration for Infant-Baptism 537 Basil for a possibility of total falling away 377 for Vniversal Redemption 534 Bede for general Redemption 542 Simple Beings and existences of things how determined by God p. 7. what manner of Being men had from Eternity 45 46 Bernard for general Redemption 543 Beza defines justifying Faith by assent 400 Denyeth that Christ dyed sufficiently for all men except in a barbarous sence 97 Book of Life blotting out Names no blemish to it 332 Bottomless pit what it signifieth 435 Bucer defines Justifying Faith by assent 400 For Vniversal Redemption 556 Bullinger for Falling away 392. For Vniversal Redemption 560 C CAlvin sometimes for Falling away 387 416. Defineth Justifying Faith by assent to the Word of God 398. For General Redemption 406 552 553 c. For Desires in God to save the World 470 His Discourse for universal Grace 508 509 Can and cannot diversly taken in Scripture 194 Causes natural how sometimes suspend their proper actions 7 Ceremonies why termed the rudiments of the World 522 523 Chamier defines Justifying Faith by assent 398 399 Character of Regeneration 326 327 Chemnitius for Falling away 385 386. Defines Justifying Faith by assent 400 Children in favor with God 330 Christ a sufficient Redeemer without being crucified p. 15. How necessitated to well doing 341. How always heard in his Prayers 245. How the foundation of
Election 461. Dyed sufficiently for all and intentionally also 464 465 Christs Death in what sence necessary 14 For what end necessary 436. It prepared him for an Head Ibid. Chrysostom for Falling away 372 372 c. For general Redemption 529 530 Clemens of Alexan for general Redemption 537 Concurrence how God concurs in defective actions p. 6. His concurrence the same in different yea contrary actions 5 Conscience Testimony of Conscience when authentique 159. Good Conscience always from Faith 353 354 Consent sinning without full consent not a distinguishing character of Regeneration 326 327 Covenant of Grace not made with Christ 458 Not more district or severe then that of Works 498. Covenant unproper to be made with unknown persons 454 455 Conditional Assurance the main or proper end of a Covenant Ibid. Promiseth noting to uncovenanted persons 457 Councils and Synods for general Redemption 544 545 c. Create created c. all things created at once by God 49 50 c. Creator the relation of a Creator very promising 71. much endearing 72 Cyprian for Vniversal Redemption 536 For Falling away 375 Cyril of Alexandria for general Redempt 540 Cyril of Jerusaleâ— 532 D DAvid his condition under his impenitency 346 347. His Repentance necessary to Salvation Pag. 348 349 Dr Davenant makes justifying Faith to stand in assent 401. For Vniversal Redemption 560 Decrees of God what 34 35. all in a sence absolute 65. No Decrees of things unapproved 473 J. Deodat for Falling away 393 Desires how attributed to God 37 Determine simple Beings determined by God three ways p. 7. Gods conditional Determinations in what sence absolute 15 Devils why unredeemable 484 485 c. Punished onely for the first sin 499 Didymus for Vniversal Redemption 533 Dis-membering no dishonor to the Body of Christ 327 328 Dort Synod 84. Self-contradiction 546 547 c. Remonstrants in the Doctrine of Perseverance 395 396 c. and therefore self-condemned 400 401 c. Arguments of this Synod for limited Redemption 565 566 c. Remonstrantizeth in the point of General Redemption 546 547 A sad Notion of this Synod 548 549 E EIs sometime for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath a causal signification 441 Elect or chosen what it sometimes signifieth 244. Who are Elect in the Scripture notion 418. How no need that Christ should dye for them 459 Election Decree of Election what 244 In what sence men are said to be Elected from Eternity Ibid. In what sence not 45 244. Election of species not particular persons 64. The common Doctrine of Election flat Socinianism 460. makes Christ to have dyed in vain 461 Epiphanius for Vniversal Redemption 535 Eternal Life inchoate perfect 232. Eternal things in what sence before things in time 50 51 Events hurtful not determined by God 25 are not always signs of probabilities 494 Eusebius for Vniversal Redemption 352 Excuse i 〈…〉 ility for performance the best 503 Exhortations made useless by the common Doctr of Perseverance 301 302 c. F FAith justifying what according to the Scripture 396. according to orthodox Writers 398 399. Faith temporary the same for kinde with that which justifieth 292 293. Three degrees of Faith according to the Fathers 369 Faithfulness of God towards his Saints what it is and wherei it consisteth 236 237 Falling away a Doctrine richly sympathizing with the Spirit and so with the joy and peace of the Saints 338. A Principle of singular and frequent use in matters of Religion 394 395. Owned and made use of by the greatest Saints upon occasion ib. Fear occasion of many inconveniences 154 Not unworthy the greatest Saints to act out of a Principle of Fear 312 313 c. As natural a fruit of Faith as Love it self Ibid. How not servile 315. hath no torment 316. Not occasioned bythe Doctrine of Falling away 336. What Fear necessary for Saints 175 176 Foreknowledg not properly in God 28 29 the Object of it 39. No disparagement to his goodness 424 425 c. His foreknowledg of the event doth not precede that act of his upon which the Event followeth Ibid. Foresight God foreseeth without determination 23 26 G GIve what it signifieth in Scriputre 118 God respecteth onely mens present condition whether of sin or righteousness 514 How at liberty to shew Mercy 482 483 487. Taketh men off from vain dependencies 491 492. Doth not insult over miserable men in his Exhortations 509 510 Good and goodness what signifie in Scripture 287 Gospel a Doctr according to Godliness 333 Grace what properly is an Act of Grace 484 The highest pitch of the efficacy thereof 427 Gregorius Magnus for general Redempt 542 Greg Nyssen for general Redemption 534 Gualter defines Justifying Faith by assent 400 H HAgue Conference 181 Heathen power to beleeve 507 Hell Punishment everlasting 434 Hilarius for general Redemption 531. seems to favor the Opinion of those who hold that the punishment against Adams sin consisted onely in a temporal death Ibid. Hope what hope or confidence it is that is the spur unto action 242 I JErom for General Redemption 529 Illumination proper to the Saints 283 Impossibility six several significations 289 Infants see Baptism and Children Intentions of God antecedent and consequent see Consequent How ascribed to God 32 37 447. How differ from Desires and Decrees Ibid. How never defeated 215 What towards wicked men in outward mâ—rcies 411 412. In what sence they may be defeated 22 35 215 434 Intercession of Christ for the Saints how 248 249 Interchange of Members between Christ and the Devil no dishonor to Christ 328 Ireneus for Falling away 370 371. For General Redemption 538 Jubilee a type of General Redemption 521 522 c. Judas supposed by many ancient Writers to have been sometimes a good man 361 373 374 Junius for Falling away 393 Justifying Faith see Faith Justine Martyr for Vniversal Redempt 538 K 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preposition what it importeth 243 244 Knowledg not properly in God yet morae properly then Foreknowledg 29 30. Why or how attributed to him Ibid. How perfect 431 L LEo Magnus for General Redemption 541 Life lives of men prorogable or abreviable by themselves 8 Love of God how unchangeable 63 64 278 Luther defineth Justifying Faith by assent to the Word of God p. 399. For Falling away 384 386. For Vniversal Redemption 551 552 M MAcarius for Falling away 376 P. Martyr for universal Redemption 556 Means how God willeth the means as well as the end 184 185. God hath more ends then one in his vouchsafement of the means of Grace 426 427 Melancthon for Falling away 385. defineth Justifying Faith by assent 400. For Vniversal Redemption 549 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide what it importeth 397 Mollerus for Falling away 394 Musculus for Falling away 390. Defineth Justifying Faith by assent 400. For universal Redemption 555 c. Mutability no disparagement to the Creature 343 N NAture what it signifieth 518 Natural actions rather rewardable then
like manner when in His Epistle to the Church of Thyatira He writeth thus And He that overcometh and keepeth my works unto the end to Him will I give power over the Nations b Rev. 2. 26. doth He make this Promise of giving power over Nations with any other eye or intent then to raise hereby a spirit of Christian valor and resolution in them not to give over fighting the good fight of Faith unto the end which would be the victory or conquest here intended Not to instance more particulars when He speaketh thus to His Disciples but He that shall endure meaning in the loyalty of His affection unto Him and the Gospel unto the end the same shall be saved c Mat. 24. 13. doth he promise Salvation to him that must or shall be necessitated will he nill he to endure unto the end Or is there any more savor in the Promise thus interpreted then there would be in such a Promise as this But He that breatheth unto the end the same shall be saved Therefore questionless our Saviours intent in promising Salvation unto him that should endure unto the end was by this Promise of so great a Reward to provoke animate and encourage men to persevere unto the end Let all Expositors both ancient and modern be consulted upon the place Although saith Calvin upon the place the love of many being surcharged with the weight of iniquities shall fail yet Christ admonisheth that this obstacle also or impediment in their way must be overcome lest those that are faithful and beleeve being wearied or tired out by evil examples should start back or recoyl from the Faith Therefore He repeats that saying that none shall be saved but He that shall strive lawfully so as to persevere unto the end d Quanvis ergo iniquitatum molâ— oppressa multorum charitas deficiat hoc quoque obstaculum superandum esse admonet Christus ne fideles malis exemplis fracti resiâ—ant Ideo sententiam illam repetit neminem posse salvum evadere nisi qui legitime certa verit ut in finem usque perseveret So that his sence clearly is that Salvation is here particularly promised or appropriated by Christ unto Perseverance and consequently and by way of intimation destruction threatened against backsliding to perswade and to prevail with those who do beleeve so to strive as to hold out and persevere striving unto the end The matter is so clear that we shall need to produce no more witnesses So then it being evident that final Perseverance in the Saints is truly and properly rewardable by God evident likewise it is by the light of what hath been argued that it is not any thing physically necessitated upon them or irresistibly wrought in them by God but that it is such a service or course of obedience unto God wherein they are voluntiers and the performance whereof is as well in their power to decline as to exhibit A fifth Reason evincing the same Conclusion is this They who are §. 20. Argum. 5. in a capacity or possibility of perpetrating the works of the flesh are in a possibility of perishing and consequently in a possibility of falling away and that finally from the Grace and Favor of God in case they be in an estate of this Grace and Favor at the present But the Saints or true Beleevers are in a possibility of perpetrating the works of the flesh Therefore they are in a possibility also of perishing and so of falling away from the Grace and Favor of God wherein at present they stand The Major Proposition in this Argument viz. that they who are in a possibility of perpetrating or customary acting the works of the flesh are in a possibility of perishing c. is clearly proved from such Scriptures which exclude all workers of iniquity and fulfillers of the lusts of the flesh from the Kingdom of God of which sort there are many Of the which saith the Apostle speaking of the lusts of the flesh Adultery Fornication c. I tell you before as I have also told you in time paâ—â— that they which do such things shall not inherit the Kingdom of God a Gal. 5. 21. So again For this ye know that no whoremonger or unclean person nor covetous man who is an Idolater hath any inheritance in the Kingdom of Christ and of God Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience b Eph. 5. 5 6. Yet again Know ye not that the unrighteous shall not inherit the Kingdom of God Be not ye deceived neither Fornicators nor Idolaters nor Adulterers c. shall inherit the Kingdom of God c 1 Cor. 6 9 10. From such Passages as these which are very frequent in the Scriptures it is as clear as the light of the Sun at noon day that they who may possibly commit such sins as those specified Adultery Fornication Idolatry c. may as possibly perish and be for ever excluded the Kingdom of God Now that true Beleevers are under a possibility of perpetrating and committing such sins as these which was the effect and sence of the Minor Proposition is altogether as evident as the former as both the Scriptures last cited with their fellows being in special manner directed unto true Beleevers as also the sad and frequent experience of such Persons as these falling into such sins do abundantly manifest Nor is this Proposition denyed by our Adversaries themselves Therefore when they deny that the Saints when they commit such sins do fall away from their Faith do they not grant the Premisses in a lawful Syllogism and deny the conclusion To pretend that the Threatenings of non-inheriting the Kingdom of God in §. 21. the Scriptures last quoted are not bent against true Beleevers or the execution of them intended upon them though they shall commit the sins specified but onely against Unbeleevers is to set up Darkness against Light For 1. The said Passages are all directed to true and sound Beleevers yea to these onely or at least to those and onely those whom the Apostle judged to be such If then this saying or Threatening They that do the works of the flesh shall not inherit the Kingdom of God concerns onely Unbeleevers when they do such works and shall be executed onely upon them if they come under the dint of it to what purpose should it be directed especially with so much seriousness and particularity as it is unto true Beleevers onely Or what is it to true Beleevers that God will shut out Unbeleevers from His Kingdom for the perpetration of such and such sins if they these true Beleevers may commit them without any such danger 2. As concerning Unbeleevers they are at least according to the Judgment of our Adversaries in an estate of exclusion from the Kingdom of God whether they perpetrate the works of flesh mentioned or any others
like unto them or no. Their unbelief alone is sufficient matter of exclusion against them Now how vain a thing and unworthy the Spirit of God is it to threaten men with such a punishment in case they shall commit such or such particular sins who are at present obnoxious unto it and shall certainly suffer it whether ever they shall commit any of these sins or no 3. There is not in the said Dehortations or Threatenings the least intimation of any difference of Persons in respect of their present estates or conditions but onely a designation or nomination of such things which exclude from the Kingdom of God 4. To affirme that God excludeth Unbelievers from His Kingdome for the committing of such sins which according to the sence of our Adversaries they have no sufficient Power to refraine and according to truth have no such provision or furniture of meanes to refraine as true Believers have and to affirme withall that yet He excludeth not Believers for such commissions whom they acknowledge to have sufficient power to refrain them is to render or represent God notoriously partiall or unjust For he that sinneth having lesse means to refraine is a lesse sinner then he that sinneth the same sin or sins having more or greater Now to punish and that with the utmost severity lesser or lighter offenders and not onely to discharge greater and more hainous offenders in the same kinde but highly to reward them the hainousness of their demerits notwithstanding is an act of the broadest injustice that lightly can be 5. And lastly though the tenor or forme of the said Dehortations or Threatnings in the Scriptures mentioned be indefinite and not universall yet from other passages of the same sence and import with them where the signe of universality is expressed it may be clearly evinced that they are in sence and meaning universall and so comprehensive as well of true Believers as Unbelievers But the fearfull and unbelieving and the abominable and Murtherers and Whore-mongers and Sorcerers and Idolaters and ALL Lyars shall have their part in the lake that burneth with Fire and Brimstone a Revel 21. 8 c. Again And there shall IN NO WISE enter into it the new Jerusalem ANY THING that defileth neither WHATSOEVER worketh abomination or maketh a lye b Vers 27. c. In the former of these passages ALL lyars and consequently ALL Murtherers and ALL Whoremongers c. are adjudged to have their Portion in the lake that burneth with Fire c. In the latter that ANY THING that defileth or WHATSOEVER worketh abomination shall IN NO WISE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upon no terms or conditions whatsoever enter into the new Jerusalem Therefore when God threateneth and saith that neither Fornicators nor Idolaters nor Adulterers c. shall inherit the Kingdome of God evident it is that he includeth as well Believers as Unbelievers If it be objected but true Believers have a promise from God that they §. 22. shall never lose their Faith I answer 1. That this hath oft been said but never so much as once proved 2. Upon examination of those Scriptures wherein such promises of God are pretended to reside or to be found we found no such thing in them We found indeed many promises of Perseverance but all of them conditionall and such whose performance in respect of actuall and compleat Perseverance is suspended upon the diligent and carefull use of means by Men to Persevere See Chap. 11. Sect. 16 17. c. 3. And lastly to affirme that true Believers can by no commission of sin or sins whatsoever how vile horrid abominable soever how frequently reiterated how long continued in soever either make shipwrack of their Faith or fall away from the grace and favour of God so as to perish what is it but to provoke the flesh to an outragiousnesse in sinning and to incourage that which remaines of the old Man in them to bestir it self in all wayes of unrighteousnesse And doubtlesse the teaching of that Doctrine hath been the casting of a snare upon the World and hath caused many whose feet God had guided into wayes of Peace to adventure so far in desperatenesse of sinâ—ing that through the just judgement of God their Hearts never served them to returne But of these things we spake somewhat more at large Cap. 9. Others plead that there is no reason to conceive that true Believers though §. 23. they perpetrate the works of the flesh should be excluded from the Kingdome of God upon this account because what they sin in this kinde they sin out of infirmity and not out of malice I answer 1. By concession that there are three severall kinds of sin in the generall which also make so many degrees in sinning in point of demerit There are sins of ignorance and sins of infirmity and sins of malice And sins of this last kinde we acknowledge to be far greater in demerit then either of the former But 2. By way of exception To say that true Believers or any other Men doe or perpetrate the works of the flesh out of infirmity in strictnesse of interpretation involves a contradiction For to doe the works of the flesh implies the dominion or predominancy of the flesh in the doers of them which in sins of infirmity hath no place The Apostle clearly in sinuates the nature of sins of infirmity in that to the Galatians Brethren if any Man be â—vertaken with a fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. be prevented or taken at unawares in or with some miscarriâ—ge or sin yee which are spirituall restore such an one in the spirit of meeknesse a Gal. 6. 1. c. When a Mans foote is taken in the snare of a temptation onely through a defect in that spirituall watchfulnesse over himself and his wayes which he oughâ— to keepe constantly and so sinneth contrary to the habituall and standing frame of his Heart this Man sinneth out of infirmity But he that thus sinneth cannot in Scripture phrase be said either to walke or live according to the flesh Rom. 8. 4. 12 13. or to doe the works of the flesh Gal. 5. 21. or to doe the lusts or desires of the flesh Eph. 2. 3. because none of these are any where ascribed unto or charged upon true Believers but onely upon such persons who are enemies unto God and children of death 3. If by sinning out of malice they meane sinning with deliberation with plotting and contriving the method and means of their sinning sinning against judgement against the dictates of conscience c. and what they should or can meane by sinning out of malice but sinning upon such terms as these I understand not certaine it is that true Believers or at least such as were true Believers before such sinning may sin out of malice Yea and this our Adversaries themselves forgetfull of their own occasions at this turniâ—â— otherwhile plainely enough suppose and grant Pareus