Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	sin_n	soul_n	13,963	5	5.3517	4	true

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

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 Vniversality of Gods Free-Grace in Christ to mankind II. Concerning Election III. Redemption IV. Conversion V. Perseverance Wherein the Principal Arguments brought to maintaine the Orthodox Faith are propounded and the Principal Objections against them answered By THOMAS WHITFEILD Minister of the Gospel at Bugbrook in Northampton-shire The Tares of Arminian Heresie sowed 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 LONDON Printed for John Bellamie and are to be sold at his shop at the three golden Lions in Corn-hill neer the Royall Exchange 1652. An Examination and Confutation of Tho. More his treatise of the universality of Gods free-grace in Christ to mankinde THat there was valew and worth enough in Christs death in regard of that sufficiency and excellency of the price for the redeeming of all the men in the world is granted on all hands But whether Christ in Gods intention and his owne performance so paid a ransome for all and every particular man as therby to make satisfaction and procure reconciliation with God for them is the thing in question This T. M. undertakes to prove and for proofe of this makes use of these three things which he makes the principall grounds of his doctrine 1. Of a distinction of that reconciliation which Christ hath wrought in his body with God for men and that which he makes by his spirit in men The first of which he will have to be common to all the second peculiar onely to some 2. Of a distinction betwixt a common and speciall salvation which Christ hath purchased 3. Of the generall expressions which the Scripture useth in setting forth Christs death as that he dyed for all for every man for the world and such like let us examine how well these will hold That his distinction of a reconciliation which Christ hath effected in his body with God for men that is for all men and which he effecteth by his spirit in men to God that is some men onely as he understands it pag. 4.5 and in his whole discourse is not agreeable to Scripture may thus appeare 1. The Apostle saith that if we be reconciled to God by the death of his sonne much more being reconciled we shall be saved by his life Rom. 5.10 Reconciliation is here made the greatest worke if the greatest work be done much more shall the lesser If God hath given his Son together with him he will give all things also Rom. 8.32 But he doth not give all things to all therefore not his sonne 2. Reconciliation with God and forgivenesse of sinne are made unseparable companions God was in Christ reconciling the world to himselfe and not imputing their trespasses 2 Cor. 5.19 In whom we have redemption through his bloud the forgivenesse of sinne Eph. 1.7 But some men shall have their trespasses imputed to them all men shall not have their sinnes forgiven therefore all men are not reconciled all are not redeemed Neither can this be understood of reconciling in regard of originall sinne onely for the word which the Apostle useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth all kind of trespasses or offences 3. Christs death and intercession are of equall extent It is Christ that dyed or rather that is risen againe and is at the right hand of God and maketh intercession for us Rom. 8.34 We have an advocate with the father even Christ the just who is the propitiation for our sinnes 1 John 2.1.2 The latter as Beza observes is made the ground of the former why is Christ our advocate because he hath made a propitiation or reconciliation for us but he makes not intercession for all he is not an advocate for all therefore he hath not dyed for all he hath not reconciled all 4. If he hath dyed for all then he was made sinne for all then all shall be made the righteousnesse of God in him for the Apostle saith he which knew no sinne was made sinne for us that we might be made the righteousnesse of God in him 2 Cor. 5.21 But all are not made the righteousnesse of God in him therefore he was not made sinne for all he dyed not for all 5. If he hath reconciled us in his body then we shall be certainly reconciled by his spirit for by his sufferings in the body he hath purchased his spirit for us and what he hath purchased we shall certainly have all things that pertaine to life and godlinesse are given to us in and through him 2 Pet. 1.3 Amongst which his spirit is a principall part 6. If Christ should purchase reconciliation for us and not apply this to us then he were an imperfect Saviour halfe a saviour for he knowes we are not able to apply this to our selves and while it be applyed we are never the better for it but he is a whole and perfect Saviour he delivers men from the power of all their enemies therefore from the power of unbeliefe which cannot be but by giving them the spirit of faith What the better to hold forth never so soveraigne a potion to a dying man who is so far spent as hee is not able to reach forth the least finger to take it Christ is both a skilfull and carefull Physitian therefore where he undertakes the cure will be wanting in nothing which may effect it 7. If Christ intended to reconcile all men to God by the things which he suffered in his body or by the reconciliation wrought in his body with God for men which are Tho. More his own words why doth he not also reconcile them by his Spirit why doth hee not send his Spirit to worke this reconciliation in them by application of the other will not the same love of Christ which moved him to lay down his life for them move him also to give his Spirit to them were not all things that belong to our salvation and perfect deliverance a part of that purchase which Christ hath made doth not this purchase depend upon the perfect price which he hath paid if he hath paid the same price namely his owne precious bloud for all why doe not all receive the thing which he hath purchased If it be said that some refuse it when it is offered It may readily be answered that so doe all till Christ by his Spirit makes them willing and able to take it and if this Spirit be purchased for all as it must be if the same price be paid for all why doth he not give it to

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

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

not onely in mans free-will but in the rocke it selfe not onely in the sheepe but in the sheepheard for if he be both carefull and able to keep them what should hinder that they are not kept If it be said that their own wils hinder because they either neglect or reject their owne conservation this cannot be for when Christ made them his sheep of unwilling he made them willing to come to him to heare his voice and follow him when he takes them into his custody he causeth them to be both willing and carefull to remaine and abide with him If at any time they grow carelesse and backward they become crosse and perverse he causeth them to see this and repent of it otherwise how were he a faithfull sheepheard if he did not preserve those that are committed to his custody from all such dangers and defections as will bring destruction when he is able to doe it and when he hath promised that they shall never perish John 10.2 how was Christ a perfect Saviour as before was shewed if he should preserve and deliver his sheep for whom he hath laid down his life and whom he hath taken into his custody from some dangers and some enemies only and not from all if he should deliver them from externall enemies only and not from internall from fathan and this evill World but not from the power of that corruption that cleaves to their natures from the old man and body of sinne from that law of their members which rebels against the law of their mind and leads them captive to sinne and death from that flesh which alalway lusts against the Spirit as being alway contrary to it especially since this of all other enemies is the most dangerous as being within us and therefore neerest to us as being that without which all outward enemies could do us no harme outward enticings not being able to prevaile if we were not drawne away and enticed by our own concupiscence How can Christ bee said to save us out of the hands of our enemies and all that hate us if hee doth still leave us in the hand of our nearest and worst enemy saving us onely from the power of Satan and wicked men but leaving us to the power of sinne and corruption and to the sway of our owne evill hearts which are desperately wicked and deceitfull above all things Jer. 17.9 and which will certainly lead us to destruction if we be left to the evill bent and inclination of them To conclude how can the faithfull be said to have strong consolations Heb. 6.9 either from the promises of God or merits and mediation of Christ if the utmost extent of these be to give them assurance that they shall bee kept free onely from force and violence so as they shall never be drawne from Christ against their wills and made to fall away whether they will or no but otherwise if at any time their wills faile then shall Christs helpe be ready to faile and hee will no longer undertake the keeping of them then he sees them carefull to keep themselves Is it not Christs keeping that makes them watchfull and careful to keep themselves Is it not his care and good will that makes them both willing and able to resist temptation and to do all things needfull for their owne safety and preservation certainly if it were not they could take small comfort in all the promises that are made to them Object 3 Against the 8. argument it is objected that the word is in it selfe immortall seed though those perish who have received it The Word of God hath not this denomination of seed as it is considered in it selfe but as it hath relation to those that are borne of it and called immortall or incorruptible because it is the principle of an incorruptible and never dying life which denomination it could not have if the life that ariseth from it were subject to decay as that life is which ariseth from corruptible seed Object 2 Against that place 1 Iohn 3.9 it is objected that the regenerate man cannot commit a sinne unto death so long as the seed remaines in him but through his owne fauit through his negligence or wilfulnesse that seed may by little and little fall from him and then he may wholly fall Answ But this contradicts the Apostle and makes his argument of no force for he having affirmed that who ever is borne of God sinneth not that is doth not wholly fall under the power of sinne brings this as an argument to prove it because the seed the divine principle of regeneration remains in him which were of no strength if this seed might be lost and not remain and when the Apostle saith it doth remain how dare any say the contrary Other Objections answered Object 4 A righteous man may fall from his righteousnesse commit iniquity and dy in his sinne Ezek. 18.24 Answ This is not to be understood of true righteousnesse such as ariseth from inward sanctification of soule and spirit but for such outward actions of righteousnesse as may be performed by one whose heart is not sound and upright therefore where the Prophet speaks of the same thing Ezek. 33.13 he expresseth what kind of righteousnes here he means saying that if the righteous man trust to his owne righteousnesse and commit iniquity he shall die for the same hee that is truly righteous doth not trust to his own righteousnesse Object But if this be but seeming and feigned righteousnesse better then to forsake it then continue in it Answ The outward actions of righteousnesse may be good though somtimes they proceed not from a right heart a man may do that which is lawfull and right and thence be called a just man Ezek. 18.5 though these things proceed not from right principles within being ready to rest in the outward actions when the inward affections are wanting neither doth every one feign and dissemble who performs outward actions of obedience though not moved to do these by the strength of Gods commands and looking at Gods glory as his chief end Object But this outward righteousnesse will not bring men to life Answ But the way of righteousnesse leads to life Prov. 12. last though all that walke in this way do it not with a right heart 2 Chron. 25.2 and so misse of the end whereto the way leads the outward actions of righteous men are the way to blisse though they may bee done by such as are not truly righteous 2. Some understand this death which may befall a righteous man not of eternall death but temporall death or other temporall punishments but because this death stands in opposition against the life which a righteous man attains by persevering in the wayes of righteousnesse the former answer seems best to agree with the place and to satisfie the doubt Object 5 Every branch in me that bringeth not forth fruit he taketh away Iohn 15.2 therefore there are some that

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