Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	flesh_n	spiritual_a	5,844	5	7.6525	4	false

Text snippets containing the quad

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

all The Apostle joynes these together as effects depending one on another God sent his Son to redeem those that were under the Law that we might receive the adoption of sonnes and because ye are sons he hath sent the spirit of his Sonne into your hearts Gal. 4.5.6 So that both Adoption and the spirit of Adoption are made to flow from Redemption as the proper effects of it and Redemption is the proper effect of Christs death Besides he saith that if any man hath not the Spirit of Christ he is none of Christs Rom. 8.9 If Christ hath bought us with the price of his bloud we are not our own but his 1 Cor. 6. last if we be his he will give us his Spirit first or last for if any man hath not the spirit of Christ he is none of Christs Ground 2 Another ground which Tho. More brings for stablishing his doctrine of universall grace is a distinction betwixt a common salvation which Christ hath purchased for all and a speciall salvation which he hath purchased for beleevers For answer unto which it will not be denied that all sorts of men have many common benefits by Christs comming into the World and by the Redemption which he hath purchased But that he hath purchased a common Salvation for all if Salvation be taken in a spirituall sense namely for eternall life or something which belongs to it in which sense it is alway taken in the New Testament doth no where appear in Scripture Object Iude writes to the Church of a common Salvation Iude 3. Answ This cannot be so understood For 1. The Apostle would never have given such diligence and thought it so needfull to write to them of such a Salvation as was common with them to others who were damned having in the foregoing verse directed his speech to such as were called and sanctified of God the Father reserved unto Iesus Christ and prayed for mercy and peace which are effects of speciall love in their behalf he would never descend so low in the very next words as to commend so earnestly to them a salvation which was common to those that were lost 2. This Salvation mentioned in the beginning of the verse is of no larger extent then the Faith mentioned in the end Which whether it be understood of the grace of Faith or of the doctrine of Faith as it is usually taken by Interpreters yet it is a gift or priviledge peculiarly belonging to the Saints it was once given to the Saints not to all so that the common salvation here spoken of is the salvation which was common to them together with the Apostle yea with all beleevers Object Hee is the Saviour of all men but specially of those that beleeve 1 Tim. 4.10 here is a common and speciall salvation plainely held forth Answ These words are not spoken of the second Person of Christ as Mediatour but of God by whose providence all men are preserved especially beleevers For the Apostle having shewed before that godlinesse is profitable to all things having the promises of the blessings of this life and the life to come Ver. 8. adds Ver. 10. therefore we labour and suffer rebuke because we trust in the living God who is the Saviour of all men especially of those that beleeve 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies no more then a preserver in which sense it is said that the Lord preserves both man and beast Psa 36.6 and 145.15.16 Neither could this stand with the wisedome of Christ to shed his bloud which was far more precious then gold or silver or any corruptible thing to purchase Salvation for thousands who were already damned when Christ died to save them That all the wicked who died before Christs coming were in Hell is cleare by the parable of the rich man Luk. 16.23 and by many other Scriptures Neither could it much better stand with Christs wisdom to shed his precious bloud to purchase the salvation of those whom he certainly knew even at the instant when he died to save them shold be damned afterwards for he must needs know that for both these his death would be in vaine now it cannot stand with Christs wisedome to do any thing much lesse the greatest work of all in vaine Object Christs death is not in vaine even for those who are damned for hereby they are freed from originall sinne Answ 1. If they be free from the guilt of Original sin how come all men to be by nature the children of wrath Ephe. 2.2 2. How come Infants so soon as they are borne to bee subject to death death only is the wages of sinne and sinne makes us subject to wrath 3. When Christ takes away the guilt of sin he takes away also the power of sin Our old man was crucified together with him that the body of sin might be destroyed that we should no longer serve sinne Rom. 6.6 Now if the root be killed how comes it to be so fruitfull in sending forth branches the flesh daily lusting against the Spirit Gal. 5.17 yea all men walking after the flesh fulfilling the will of the flesh and of the mind Ephes 2.3 being not only sinfull but the servants of sinne sinne reigning in their mortall bodies and they obeying it in the lusts thereof Rom. 6.12.17.19.20 Object Christs death is not in vaine though all be not saved for he dyed to make them saveable and to open a door that they may be saved P. 39 Answ By making them saveable I know not well what can bee understood but procuring a possibility of salvation for them so that though Christ by his death hath not purchased actuall salvation for all yet he hath purchased a possibility of salvation for all and put them in such a condition wherein they may be saved but if so then it will follow 1. That the effect of Christs death was only a possible or potentiall and not an actuall salvation which agrees not with the Scripture expression For it is said he came into the world to save sinners 1 Tim. 1.16 not to purchase a possibility of salvation to redeem those that were under the Law Gal. 4.5 not to purchase a possibility of Redemption to take away the sins of the World Iohn 1.29 to save his people from their sins Matth. 1.21 which implies more then a possibility of these things 2. How could Christ by his death make them saveable who were already lost purchase a possibility of salvation for them who were already damned as millions of men were before his comming Inferni nulla redemptio there is no comming out of Hell There is a great Gulph set saith Abraham to the rich man Luk. 16.26 so that none can come from them to us 3. This possibility of salvation must have reference to man or to God If to man so that there is now a possibility purchased for man to save himselfe by comming to Christ if he will this cannot hold for no man

those never receive it to whom it is given yea the thing it selfe which is given not have being at all in rerum natura 12. By this doctrine that speciall grace of conversion should be for litle purpose or rather be of no use at all for if God stands ready by his speciall grace to concurre with man in the act of believing and repenting onely when he sees man moving and applying his owne will to the doing of these things what needs there any such speciall grace at all for to will to repent and beleeve is all one with repenting and beleeving they teach that if man doth not resift God calling him to beleeve that God is ready to concurre with him in the act of beleeving now not to resist this call is to obey it to obey God calling to beleeve what is it but to beleeve If man doth believe what needs there any help of speciall grace to cause him to do that which he doth already or how can God be said to work that which hath been wrought already or give being to that which hath being already nothing can be a condition of it self and it is absurd to say that God is ready to work faith in us and cause us to believe if wee believe already before he puts forth this Worke of his Objections against the former Arguments Object 1 AGainst the first argument it is objected that God may be said to worke both the will and the deed and to cause men to walk in his statutes c. because he concurs with mans will in the act of obeying in the act of believing and the like Answ But according to their doctrine this is only a generall concourse or influence whereby he assists mans will in these as in all other actions that as if a man will speak walk or the like God is ready to concurre with him in these things so if he will believe hee is ready to concur with him in the act of believing and by this meanes God concurs onely ut author naturae non ut author gratiae as a supporter of nature not an infuser of grace whereas in all spirituall actions that man performs God doth act upon him not only by a naturall but a supernaturall power whereby he moves his will to do the same thing which he requires as also to do it in the same manner and to the same end which he requires for which a double grace is needfull one habituall whereby nature is regenerated and enabled for supernaturall acts the other actuall whereby the will being regenerate is excited and put on to these acts as to beleeve obey and the like 2. If God only assists men in the act of believing when he sees that they will believe how can he be said to work the will and the deed if when he sees that man wills to walke in his statures and keepe his Commands he only stands ready to concur with him in this worke how can be he said to cause him to walke in his statutes How can Faith be said not to be of our selves but to be the gift of God 3. This new motion of the will whereby it moves and stirres it self to repent and believe being a new entity and being whence can it proceed but from him in whom wee live move and have our being all gracious habits must have a first efficient that gives being to them which can bee no other then him that is the authour of grace Object 2 Against the third argument it is objected that man is not wholly dead in sinne nor properly dead but only by way of resemblance and similitude for there are many differences betwixt one that is corporally and spiritually dead and this is somtimes resembled to sicknes or sleep where life remains as well as to death Answ Though mans soule bee not properly dead yet it is truly dead and wholly dead in sin being as wholly void of spirituall life as the body is of naturall when the soule is separated from it and though there be some differences betwixt the naturall and spirituall death as in all similitudes there is some dissimilitude yet they agree in the maine which is this that as he who is naturally dead cannot prepare himself to live or put life into himself no nor hinder his owne reviving and quickning when God will worke it no more can he that is spiritually dead do this and though spirituall death sometimes be compared to other things as sickness sleep c. yet this hinders not but the Soule may be truly and wholly dead because in divers respects it may be said to be sick and asleep and also dead sick because weak infirme and void of spirituall strength asleep because void of sense and disabled for motion and action as a sleepy man is for a time dead because disabled not onely for the act but deprived of the faculty of spirituall action and motion and that not for a time but alway unlesse God restore it by infusing spirituall life Object But a dead man cannot resist the infusion of life whereas a dead sinner resists the work of grace Answ Though a sinner wants the life of grace yet the sin which is in him wants not life that old man and body of sinne which wholly possesseth him and prevails in him is lively quick and active causing a man to yeeld the members of his body as instruments of unrighteousnes to commit iniquity Rom. 6.13 alway lusting against the Spirit Gal. 5.17 this is no argument to prove that a man is not wholly void of the life of grace because he is able to performe actions belonging to the life of sinne but rather the contrary for where sinne most prevails there grace hath least power sinne wholly prevailes in an unregenerate man for he is a servant of sinne Rom. 6.17 Object 3 Against the Seventh argument it is objected that though all have the like outward means and like inward abilities yet it is not man but God that makes the difference because he dispenseth the means to some in such a congruous manner and time when they are so fitly disposed as he knows they will receive grace offered which he doth not to others Answ Though grace be offered in the most congruous manner and time that may be yet still he that receives may reject it if he will and he that rejects may receive if he will and so it is mans will that makes the difference and since this congruous disposition whereby a man is more fit and ready at one time for receiving of grace and mercy then at another doth or may arise from naturall causes hence it will follow that the efficacy of grace may be resolved into nature 2. What congruity is there betwixt contraries what agreement is there betwixt righteousnesse and unrighteousnesse light and darknesse 2 Cor. 6.16 if whatever is borne of the flesh be flesh and the flesh alway lusteth against the Spirit they being contraries Gal. 5.17

can come to Christ unlesse the Father draw him Ioh. 6.44 If it hath reference to God so that Christ by his death hath purchased a possibility for God to save men this doth much extenuate the infinite excellency and vertue of Christs death and make the work of mans salvation to be thereby very little advanced and set forward It being possible for God even before Christ was given to die to save men by what way and means himself should think best and Christ by his death hath purchased no actuall but a potentiall salvation namely apossibility for God to save whom he pleaseth 4. If the effect of Christs death be only a possible or potentiall salvation how comes it to bee made actuall If it be said by mans beleeving and applying it by faith it may be replyed 1. That Faith can apply no other salvation then what is purchased for our application changeth not the nature of the thing How then can man be actually redeemed and saved by a redemption and salvation that is only potentiall or possible 2. If man by his application doth make it of potentiall to become actuall then mans work should be more perfect then Christs worke for an actuall redemption or salvation is a more perfect worke then a potentiall only If it be said that Christ works this also by putting a spirit of faith into men this confirms what we have said before namely that Christ hath purchased not only a potentiall but actuall salvation for men Therefore by his death hath purchased not only salvation but all that belongs to it namely that spirit which works faith and all other graces needfull to salvation according to that of the Apostle hee hath blessed us with all spirituall blessings in Christ Ephes 1.3 and so is a perfect Redeemer both by making satisfaction to God for us and making application of that satisfaction to us by his Spirit Object But if Christ died not for all then there is not a doore of salvation set open to all Answ 1. The doore of Salvation can be said properly to be set open to no more then those to whom the Gospel is preached for if the Gospell bee hid it is hid to those that are lost 2 Cor. 4.3 and the Apostle speaking of such as these saith they were without hope Ephe. 2.12 and that the Scripture hath concluded or shut them up under sinne 2. It followes not that the doore of Salvation is shut to those unto whom the Gospell is preached although Christ both in Gods intention and his owne died not for all because in the Gospell Christ is offered to all all are commanded to looke out to him for salvation and promise is made to all that if they will beleeve they shall be saved which promise shall certainly be made good Object But they want a foundation of their faith if Christ died not for all Answ No for the foundation both of our faith and obedience is not the secret but the revealed will of God which injoynes every man to beleeve on him whom the Father hath sent finding himself lost to seek out to him and rest on him for Salvation Object But can God in Justice require any man to looke out to his Sonne for Salvation if hee hath not given his Sonne to purchase Salvation for him Answ What art thou O man that disputest with God Rom. 9.20 It may as wel be said how could God in justice send Moses and Aaron to charge Pharaoh that he should let his people goe when at the same time hee said he had hardened Pharaohs heart that he should not let them go Exod. 7.2.3.4 Object But how then is mans destruction of himselfe Answ 1. Because no man shall be destroyed but for his owne sinne and for that sinne which his owne conscience shall tell him hee hath willingly committed 2. Because the ground of his refusall of Christ when he is offered is not because God hath not given Christ to die for him which is more then he knowes but something else arising from some corrupt principle in himselfe as that he will not believe what a lost estate he is in what excellency and worth is to be found in Christ or is not willing to subject himselfe to the rule and government of Christ or some other like Object If Christ hath not died for all how then can he be their Head Lord and King Answ 1. Christ is the Head only of his own body which is the Church of which also he is the Saviour Christ is the Head of the Church and the Saviour of the body Ephes 5.23 there is a mutuall relation betweene the head and members the faithfull onely and such as are saved by him are the members of him for hee is the Saviour of his owne 2. There is a twofold rule and government which Christ exerciseth over men 1. Generall which he exerciseth over all all power in heaven and in earth is given to him Mat. 28.18 Thus hee reigneth in the midst of his enemies Psal 110.2 and by him Kings reigne Pro. 8.15 2. There is a speciall rule and government which he exerciseth over his own People and thus he is King and Lord of his Church only for there is a mutuall relation betwixt King and Subject and thus he is King only over those in whose hearts hee reignes by his Word and Spirit who willingly subject themselves to him and of such as these are those places understood 2 Cor. 5.15 Rom. 14.9 of such as live unto the Lord and die unto the Lord. 3. It follows not that because he is Lord of all hath power and command of all that therefore he died for all he hath power comand over the divels yet he died not for them his dying for the elect is a sufficient ground to entitle him so that prerogative making him capable of that priviledge to be Lord of all because he humbled himself to the death of the Crosse God hath exalted him and given him a name above every name Phil. 3.8 not onely honour and dignity but power and authority that to the Name of Jesus to his Person invested with this power and authority All things in Heaven and Earth Angels Men and Divels should be subject Ground 3 A third ground which Tho. More brings to prove that Christ died for all is those generall expressions which the Scripture useth in speaking of Christs death as that he gave himself a ransome for all tasted of death for every man was a propitiation for the sins of the World yea of the whole World c. 1. He cannot be ignorant that the doctrine and truth of holy Scripture lies not alway in the literall signification of the word but in that sense and meaning which is agreeable to that place where those words are used and to other places of Scripture where the same thing is spoken of He counts it blasphemy to deny that those words all every man world and the like when

yea if there be no greater nor stronger opposition and contrariety then betwixt flesh and spirit sin and grace as being most active qualities placed in the most active subject the soul of man yea in the same faculties of the soul how can we imagine that there should be a congruous disposition in man at any time of himself to entertain the actions and operations of the spirit 3. If this congruous disposition in man be not alway efficacious how can God be certain of mans conversion whose knowledge of it rests upon the foresight of this condition How can this congruity be alway joyned with efficacy in unregenerate men when it is not alway so in regenerate in whom there is at all times a more congruous disposition to receive grace offered they being already furnished with the habits of grace then there is at any time in an unregenerate man who wants these no Evangelicall perswasion can be more congruous at any time to an unregenerate man then every such perswasion is at all times agreeable to a regenerate man yet such perswasions are not alway efficacious in the regenerate but sometimes they may neglect if not resist them Object 4 Against the 12. argument it is objected that God may be sayd to concurre with man in the act of believing upon condition he will do it as well as in other acts but he is ready to concurre with man in the act of speaking running or the like when he sees that he will do these things Answ There is not the same reason of outward and inward actions of those which are called actiones imperatae and of actiones Elicitae for if it might be granted that in these outward actions of speaking going and the like God doth concur with us upon condition that we will do these things yet he cannot be sayd to concur with us in the act of willing if we our selves will for when a man applies himselfe to obey Gods call in believing when he wills to believe then hee doth believe and how can God be said to cause us to do that which we do already neither is it true that God doth concur with man in naturall actions upon condition that man will do them for he moves the will in speaking going or the like as well as he doth the members of the body In him we live move and have a being holds aswell in the actions of the mind as of the body neither doth God alway concur in speaking or doing that which man hath a mind or will to speake or doe for when man hath prepared his heart to speak yet the answer of the tongue is of the Lord Prov. 16.1 and mans goings are said to be ordered of the Lord so as sometimes hee understands not his owne way Proverbs 20 24. going whether hee intended not to goe Other Objections answered Object 5 If man bee wholly dead in sinne and hath no power to receive grace offered then to what purpose are all the invitations precepts promises exhortations perswasions and the like Awake thou that fleepest stand up from the dead Ephes 5.14 make you a new heart and a new spirit Ezek. 18.31 It were in vaine to come to one that lies dead and call on him to rise up and use many arguments to perswade him to do this 1. Though man wants a life of grace yet he hath a reasonable life Answ by which he is able to understand so farre what is good or hurtfull for him as may make him follow the one and decline the other in regard of the outward action though not in the right manner at least which may serve to convince him for not doing what he is able to doe when it is made knowne to him so that these precepts and exhortations are not in vaine even to them which never truly believe for it is good for man to know his duty and what he ought to do 2. Though man be wholy dead in sinne altogether void of spirituall life yet the commands whereby God calls him to live are not in vaine because as God calls him to live so he can make him to live and as he can doe this so he will do it to some and as he will do it so he will do it by meanes which meanes are the instructions exhortations and calls of his word Hearken and your soules shall live Esay 55.2 the dead shall heare the voice of God and they shall live Joh. 2.25 Whiles the Prophet prophecied life came into the dead bones Ezek. 37.10 If God useth these outward calls and commands as effectuall meanes to convey life into dead soules then they are not in vaine for though God doth not worke mans conversion by perswasion only yet ordinarily he doth not worke it without this as an ordinary meanes whereby he makes man know what he ought to do what is needfull for salvation whereby he stirs up in his heart a desire to do it and finding his owne inability a care to seek helpe and strength from him who hath promised to give grace to those that seeke it Object 6 If man wants power to repent and believe when God calls him to it how then can he justly be subject to blame and punishment for not doing these things Answ 1. Because once he had power but willingly lost it through his owne fault for unbeliefe is a fruite of the flesh of that corruption which we contracted by Adams fall If a man willingly puts out his owne eyes he by depriving himselfe of the faculty of sight is disabled not onely from seeing those things which he saw before but also from seeing all those things which he might have seene after had they been shewed to him 2. In infidelity there is a twofold act a negative whereby he forbeares doing of that which God calls him to doe and a positive whereby he doth something that is contrary If it be granted that man is not to be blamed or condemned for the negative act the meer non credens the not laying hold of Christ and resting on him for salvation yet he may be justly condemned for the positive for rejecting grace offered for resisting Gods call to carry Christs yoke for hating the light as it is the property of all the children of darknesse to doe there is no disobedience to the Gospell but also is accompanied with disobedience to the law in some branch or other which all grant man had power to have kept and for this he may be condemned Object 7 If man be wholly dead in sinne and it be not in the power of his will to receive or reject whatever grace is offered then in his conversion God works upon him like as on a stocke or stone whereas man is an active instrument in this Work as appears when hee is bidden to wash his heart from filthinesse Ier. 4.14 and to make himselfe a new heart Ezek. 18.31 Answ 1. It follows not for man is a subject capable of conversion which a

sheepherd If because they grow carelesse hee growes carelesse likewise and will not keep them how is hee a faithfull Sheepherd If he wants not will and care who dares say that he wants power to keep them Argument 4 From the neer conjunction the faithfull have with Christ he is the head of the Church which is his body Ephes 1.23 Every true believer is a living member of this body 1 Cor. 6.15 now Christ is a Saviour of his owne body Ephes 5.23 the body of Christ is not subject to corruption either in whole or in part as it was not possible that the naturall body of Christ should wholly perish or decay so it is not possible that the mysticall body of Christ or any part of it should wholly perish every member of this being animated and quickned by the same spirit wherewith the head is quickned as Christ being raised up from the dead dies no more Rom. 6.9 so it is with those who are quickned together with him ver 11. Argum. 5 From the intercession of Christ as he prayed for Peter that his faith might not faile so he doth for all those that are builded on the same rocke as Peter was He prayes not for the World but for those whom the Father had given him out of the world Joh. 17.9 and one thing which he prayes for among others is that while they are in the world they might be kept from evill ver 15. that they may bee one with him and his Father ver 21. that they may be with him where he is and see his glory ver 24. now Christ is heard in what he prayes for Iohn 11.42.43 therefore none that are given to him no true believer shall wholly fall away and perish Argum. 6 From the inhabitation of the Spirit it is said that the Spirit of God dwelleth in true believers 1 Cor. 3.16 now one principall worke of this Spirit is to guide and lead all the sons of God are led by the Spirit of God Rom. 8.14 this spirit leads into all truth Iohn 14.16 all truth needfull to salvation whether of faith or practice yea this spirit shall dwell and abide with them for ever Ioh. 14.16 therefore ever guide and lead them in the right way therefore they shall not totally and finally miscarry 2. He is called a seale and an earnest Ephes 1.13.14 because hee makes things sure to the faithfull as seals make the writing firme and sure all true believers are sealed by the spirit of promise an earnest makes the bargaine sure these have the spirit given to be the earnest of their inheritance Ephes 1.13.14 therefore they shall never fall so far as to lose their inheritance so that there is no place for that usuall shift that it is a seale and an earnest so long as men keep it for as was shewed it shall abide with them for ever and it seals men that is gives assurance not for a day or a week or some short time but to the day of redemption Ephes 4.30 it is a seale of our inheritance till the redemption of the purchased possession Ephesians 1.14 that is till we bee put in possession of that inheritance whereunto wee are redeemed Argum. 7 From the nature of faith this is such a grace as makes a true union with Christ by believing we receive him Iohn 1.12 by receiving him we come to partake of that life which is in him he that hath the Sonne hath life 1 Iohn 5.12 even that life which is in the Sonne namely eternall life ver 11. Hence it is said that he who beleeves in the Son hath everlasting life Ioh. 3. last he hath it already begun in him for he partakes of the same life which is in Christ therefore he shall never die he shall never be wholly deprived of this life for then this should not be everlasting life because it doth not last ever but comes to an end what is the difference betwixt our mortall and this immortall life if they both alike come to an end the life of Grace is an inchoation of the life of glory therefore shall never be wholly interrupted and broken off If a true believer should wholly fall away what should become of this life of Grace wherewith hee was quickned which is called everlasting life it cannot be moved into another subject no more then the same soule can bee removed into another man therfore when a man wholly falleth away this wholy ceaseth to be and so is not everlasting life when our Savior had said that he who believes hath everlasting life lest any should except that this life might fall from him and so he might perish he adds further that he shall not come into condemnation and gives this as a reason because he is passed from death to life Iohn 5.24 which reason were of no force if he might passe back again from life to death if everlasting life being begun in us should fall from us or we from it as we perish so the life perisheth besides by believing we eat of that living bread which came downe from heaven and whoever cateth of this bread shall not dye Joh. 6.50 our Saviour makes this the difference betwixt the Manna whereon the Israelites fed in the wildernesse and the Spirituall Manna those who had eaten of that dyed after they had eaten but whoever did eate of this should not dye ver 49 50. by beleeving we drinke of the well of the water of life and he that drinks of this should never thirst any more but it shall be a well of water springing up in him to everlasting life Joh 4.14 our Saviour likewise makes this to be the difference betwixt the living water that he would give them to drinke and common water that he who drinkes of this may thirst againe he may be as empty as ever but he that drinkes of that shall never thirst he shall never be so wholy empty of the grace of Christ as he was before he beleeved but as he is alwayes desiring and thirsting so he shall be alwayes filling he shall have a well of water spring up in him a new supply of grace dayly conveyed from Christ by the spirit Ioh. 7.37 Argum. 8 From the nature of the word which is called incorruptible seed 1 Pet. 1.21 therefore breeds an incorruptible life in those that are begotten and borne of it therefore such an one shall never dye Hence Saint Iohn saith that he who is borne of God sinneth not 1 Joh 3.9 this must needs be understood of a totall falling into sinne and comming under the power of it in such sort as he was before he was borne of God for he had said before that who saith he hath no sinne deceives himselfe This he proves by two reasons first from his spirituall birth and nativity he is borne of God and he that is once borne cannot be unborne again Secondly from the principall of life of which he was bred and borne the seed

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