must abide in the Ship It was true in Sensu Composito to wit in the Connexion of the End and Means but not In sensu diviso either that the Shipmen should not abide in the Ship or that any Man in the Ship should not be saved 2. Ludovicus the Eleventh King of France under this Temptation was convinc'd in his Sickness of his fond Saying Si salvabor salvabor by his Wise Physitian who told him If your Time be come no Physick I can give will do you good The King pondering that Saying crys out Must I use means for the good of my Body and not of my Soul Hereupon became he upon further Conference and taking Physick to be cured of Soul and Body 3. God's Decree doth not nullifie the Property of Secondary Causes in Natural Things but includes them and disposes of them to their Proper End and so in Things Spiritual God decrees that the Earth should be fruitful this doth not exclude but include that the Sun must shine upon it Showers must water it and the Husbandman must till it as his God instructs him Isa 28.26 God decrees that fifteen Years shall be added to Hezekiah's Life this made him neither careless of his Health nor negligent of his Food he said not Though I run into the Fire or into the Water or drink Poison I shall live so long but Natural Providence in the due Use of Means co worketh so as to bring him on to that Period of Time pre-ordained for him Man's Industry is subservient to God's Decree 't is call'd the Life of our Hands Isa 57.10 we may not tempt the Lord our God Ora labora admotâ manu Invocanda est Minerva 4. The Golden Chain hath so link'd the Means to the End and Sanctification in order to Salvation that God doth infallibly stir up the Elect to the Use of the Means as well as bring them to the End by the Means therefore he promises to sanctifie whom he purposes to save Ezek. 36.26,27 two of those Links to wit Predestination and Glorification are kept fast in God's Hand but the Middle Links are let down from Heaven to us on Earth that we should catch hold on them We may not pluck those Parts of the Chain out of God's Hands or break the Chain to make it Useless The Elect Lady must look to her self 2 John ver 8. though the Decree be absolute the Execution of it is not which two may not be confounded 5. The Arminian Eternal Prescience iufers as absolute a Certainty and Necessity of Events as our Predestination doth for Things must be fore-ordain'd to be before they can be foreseen that they shall be ut suprd so Men may argue from their Grounds If I be Eternally foreseen to believe I shall believe and be saved And o contra yet further they teach Men to say I can repent when I will I may be elected though I live still in Lewdness I have a Free-will to repent on my Death-bed so I may be saved This will make Men remiss indeed but to read the Heart of God towards us thus Absolutely Everlastingly Effectually and Peculiarly doth constrain and unite our Hearts to God for ever Luke 1.74,75 and 1 Cor. 6.20 Cyrus acts freely finding himself fore-ordained Isa 44.21 Objection 7. Reprobation as absolute makes Men desperate Si damnabor damnabor Let me do what I can I shall be danmed I am under a fatal Necessity Answer 1. This is to suck Poison out of a sweet Flower and to dash against the Rock of Ages this is to Stumble at the Word 1 Pet. 2.8 whereunto they were appointed and like prophane Beasts to fall into the Pit that was diggd for better purposes why hath God order'd all things by an Absolute Decree for ever It is that Men should fear before him and not make such desperate Inferences Eccles 3.14 2. The Stoical Opinion of Fate puts God in Subjection to Nature as in Homer's Jupiter Neptune ut supra over-power'd by Fate but the absolute Decree e contra puts Nature in subjection to God and does not necessitate Men to do so much Evil and no more Good tha they do as before largely for God as an Infinite Cause can influence the Will of Man Prov. 21.1 and determine it so as not to destroy the Liberty of it because he determines it in a way suitable to it 's own Nature God acting freely as the First Cause and Man acting freely as the Second Cause in Concurrence not by Constraint 3. No Man may judge himself a Reprobate in this Life excepting in that sin unto Death and so to grow desperate for final Disobedience the infallible Evidence of Reprobation cannot be discover'd till Death We are not to question the Secret Will of God which is the Rule of Events but to mind his Revealed Will which is the Rule of Endeavours and to lay our Souls under his Commands One may fulfil the secret Will of God and do ill as Judas and the Jews in killing Christ Acts 2.23 and one may cross the secret Will of God and do well as David in praying for the Life of his Child which God had decreed should then dye We must look into our own Bosoms and so know what we are in the Bosom of God 4. The Arminian Doctrine God foresaw what good Courses I would take out of my Free-will so did elect me is miserable Comfort to one whose Heart is privy to Myriads of Deviations from God and to tell Men they may be justified and sanctified c. yet for all this may become Reprobates and be damned in the end is desperate Doctrine Whereas our Doctrine is only liable to false Inferences as Christ's was Luk. 18.25 Who then can be saved not of it self but by corrupt Consequences drawn from it CHAP. XI The Second Point Universal Redemption in the sense of the Arminians cannot be a Gospel Truth for these following Arguments and Reason Argument 1. OPera Trinitatis ad extrasunt oequalia God the Father's Election God the Son's Redemption and God the Holy Ghost's Sanctification must be all of equal Extent and Latitude But Universal Redemption in the Arminian Sense makes these unequal therefore c. The Proposition is clear for the Father Word and Spirit are one as in Essence so in Willing Working and Witnessing the Redemption of Sinners Upon Earth Blood is not alone nor Witnesses alone but where Water and Spirit are also So in Heaven the Word witnesses not alone but the Father and Holy Ghost also these three agree in one 1 John 5.6,7,8 Whom the Father elects the Son redeems and the Holy Ghost sanctifies If then there be an Universal Redemption then there must be an Universal Election and an Universal Sanctification and so by consequence an Universal Salvation too That the Son redeems no more than the Father elects is evident from two Scriptures the first is John 5.23 the Son must be honoured as the Father but to say that the
Son redeemed all and the Father elected but few is to give greater Honour to the Second Person than to the first and to make an Inequality in their Operations the Second Scripture is John 17.9,10 All thine are mine and all mine are thine c. They were the Father 's by Election before they be the Son 's by Redemption Thine they were and thou gavest them me v. 6 8. Christ redeems only those whom God gave him to redeem Hence God's Book of Life wherein the Number of the Elect is recorded is call'd also the Lamb's Book of Life to intimate that the Number of those Elected by the Father is commensurate with those redeemed by the Son And that Christ redeems no more but whom the Spirit sanctifies appears likewise from 1 John 5.6,7 there must be Water to sanctifie where there is Blood to redeem Christ's Oblation is not of a larger Extent than the Spirit 's Operation Thus it is made apparent that all the Three Persons in the Trinity have all one Object and Design of Love the Son's design for Redemption hath not a greater Latitude then the Father 's for Election and the Spirit 's for Sanctification all equal in Essence Honour and Operation Argument 2. The Benefits of Christ's Death and Resurrection are of equal Extent in their Objects but the Benefit of Christ's Resurrection is not extended to all Ergo Nor the Benefit of his Death The Assumption to wit that the Benefit of Christ's Resurrection is not extended to all and every one alike but is peculiar to Believers is acknowledg'd by the Arminians The Proposition therefore is only to be proved That the Benefits of both the Death and Resurrection of Christ are of equal Extent in their Objects is evident from Rom. 8.34 if we partake of Christ's Death we must of his Resurrection too Rom. 6 5. they are both put together and a rather added to the latter Who shall lay any thing to the Charge of God's Elect for whom Christ died Who can condemn those for whom Christ was rais'd There is an equal Extent both of the one and of the other Those whom Christ died and rose again for cannot be condemned but this cannot be said of all for the Wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides on many John 3 last and from Rom. 4. last He dyed for our sins and was raised again for our justification They are both so joyn'd together that they cannot be severed either in Act Object or Effecr for no Man is made Partaker of the Death of Christ but by his Resurrection 2 Cor. 5.14 1 Cor. 15.17 Those that have the Fruit of the Battel in this have the fruit of the Victory too which cannot be all for the Wrath of God abides on some which the Death of Christ never took away from them Christ did not dye for some Men for whom he did not overcome Death Argument 3. The Benefits of Christ's Death and Intercession are of equal Extent in their Objects but the Benefit of Christ's Intercession is not to all Ergo. The Assumption is express Scripture John 17.9 his Intercession is only for those that the Father hath given him not for the World and Reason confirms it for if Christ interceded for Judas Pilate c. then had he a Repulse and was not always heard of the Father contrary to John 11.42 The Proposition is true for Christ is an High Priest and the two parts of his Sacerdotal Office to wit Oblation and Presentation cannot be separated one from another and they have a part in the Latter that have a part in the Former for Presentation doth necessarily imply the Oblation and gives a perpetual Force and Vigor to it in the sight of God Heb. 9.12 It is not enough to prepare the Price of Redemption but it must be presented also to the Father Heb. 9.24 Yea * Disput Publ. 14. Thes 14. Arminius himself grants that Presentation is a part of the Oblation Christ must be an Intercessor for those to whom he is a Reconciler and his Intercession in Heaven is not a Vocal Praying but a personal Presenting of himself and his five Wounds to the Father in the behalf of those whom he personated on the Cross as the High Priest of Israel in slaying the Sacrifice put not the Sins of the Gentiles upon the Head of the Beast but the Sins of Israel only and in his going into the Sanctum Sanctorum he did not represent the Gentiles to God but the Twelve Tribes of Israel written upon his Breast-plate Thus Christ is only a Priest to satisfie both in his Oblation and Presentation for 〈◊〉 only to whom he is a Prophet to teach and a King to rule otherwise we shall make an Inequality in his Offices as well as in the Persons of the Trinity We cannot say there be some Men for whom Christ offered himself upon Earth but doth not offer himself for them in Heaven this is to make Christ but an half Priest to some and so is not a faithful High-Priest contrary to sundry Scriptures Isa 53. 11,12 1 John 2.1,2 Heb. 9.11,12 10.19,20,21 Argument 4. Those for whom Christ dyed have Christ for their Surety but all have not Christ for a Surety Ergo. He dyed not for all The Proposition is evident for every Sinner must dye for eating forbidden fruit either in himself or in his Sponsor and Surety the Wages of Sin is Death Herein consists the Suretiship of Christ that he dyeth for us 2 Sam. 18.33 Rom. 5.7 9.3 the very Phrase of dying for one demonstrates it The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thacath vice loco in the place and stead So the Septuagint Syriack Version and Chaldee Paraphrase reads David's Desire I would I had dyed in thy stead and thou remain'd alive otherwise Christ's Death had not been a counter Ransom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 1◠45. Mat. 20.28 which the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vice multorium Thus Christ is made a Curse for us i. e. in our stead The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Testament are frequently used in this Sense Thus Judah was Surety for Benjamin's Sasety Gen. 44.32 and Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surety of the New Covenant Heb. 7.22 taking upon him our Sins in his Death Isa 53.5,6,7 1 Pet. 2.24 and was made Sin for us 2 Cor. 5.21 which intimates a Commutation of Persons the one being accepted in the room of another The Assumption is as plain for were he a Surety for all then had he satisfied for all in becoming Sin and bearing the Curse and Wrath of God in their stead This is not done for all For 1. God will require of some the utmost Farthing Mat. 5.26 unless his Satisfaction was rejected as insufficient 2. Many were in Hell at that time when Christ dyed actually tormented 3. Christ knows not Workers of Iniquity Mat. 7.23 so as he knows his Sheep to
If Saintship be a Service Subjection Sonship and Marriage then Saints cannot fall away totally and finally But the Antecedent is true Ergo c. For 1. It is a Service The Service of God transcends all other Services Men take a Servant for a Year and an Apprentice for Seven Years but our Heavenly Master for Term of Life Luke 1.74,75 We are to serve God in Holiness and Righteousness all the Days of our Lives so that a Servant of God is like the Jewish Servant that was bored thro' the Ear in Token of his abiding there for ever Deut. 15.17 Religion of Religando is a perpetual Obligation 2. 'T is a Subjection It sets up God to be our King Mal. 1.14 Psal 48.2 Mat. 5.35 and our Allegiance is for Life it cannot be disclaimed If we be born Subjects we must dye Subjects to this great King for there is no flying out of his Territories the Law will pass upon us if we disown it Luke 19.27 3. 'T is a Son-ship If the two former Similitudes will not Currere quatuor Pedibus quadrare in Omnibus because a Servant may be at Liberty when his Time is expir'd and a Subject may change his Sovereign by removing out of his Native Country yet a Son cannot change his Father and he Abides in the House for ever John 8 35. Now as God hath begot us of his own Will by the Spirit of Regeneration he is our Father Mal. 1.6 Jer. 31.9 Deut. 32.6 Gal. 3.26 hence call'd The Children of God 4. 'T is a Marriage-state and that is for Life too Hos 2.19 Isa 54.5 Rev. 19.7 Mat. 22.2 2 Cor. 11.2 Rom. 7.4 and in this state God hates putting away Mal. 2.16 Argument 6. The Sixth Argument is taken from the Saints themselves If their Names be written in Heaven if they be kept for Heaven by the Power of God as well as Heaven is kept for them and if they be compared to Things that fade not nor fail then they cannot totally and finally fall But the former is true Ergo the latter That it is so appears 1. Their Names are writ in Heaven Phil. 4.3 Dan. 12.1 Luke 10.20 and to be enrolled in the Book of Life must needs bold out Perseverance for there is no Blotting or Blurring of that Book Satan cannot for 't is out of his reach and God will not for then his Work would not be Perfect and Glorious if it should admit of Blottings but this is spoken to in the first Point 2. Saints are kept as in a double Garrison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as with a Guard Heaven for them and they for Heaven 1 Pet. 1.4,5 Christ is their Lord-Keeper and if God had intended the Loss of one Saint he would not have given Christ all Power in Heaven and Earth so that nothing can over-match Christ Mat. 11.27 to undertake for his Children He saves them to the uttermost Heb. 7.25 3. They are compared to a Tree that fades not Psal 1.2 to a Cedar in Lebanon Psal 92.12 Hos 14.5 to Mount Sion that cannot be moved Psal 125.1 to an House built on a Rod Mat. 7.24 Though they fall God raises them up Psal 37.24 Prov. 24.16 is with them in their Old-Age Isa 46.4 yea unto Death Psal 48. list so cannot totally and finally fall Argument 7. The Seventh Argument is taken from the Unchangeableness of the Covenant of Grace therefore c. this Enthymema proves it That the Covenant is unchangeable is proved thus That which stands upon two Unchangeable Bottoms made betwixt two Unchangeable Persons and ratified before an Unchangeable Witness must be Unchangeable it self but the Covenant of Grace is so therefore c. First It stands upon two Unchangeable Bottoms as the Assumption affirms to wit the Word and Oath of God Heb. 6.17,18 1. God's Word is as Gold purified which Chymists say will lose nothing of its Weight though cast a thousand Times into the Fire the bare Word of an Honest Man That will not lye Isa 63.8 is as good we say as a Bond how much more the Word of that God of Truth that cannot lye Much more 2. When it is confirmed with an Oath when God swears by his Holiness that he will not alter the Thing that is gone out of his Lips Secondly 'T is made between two Unchangeable Persons Mal. 3.5 Heb. 13.8 In this Covenant there is a Mutual Stipulation God the Father covenants to give to Christ a People both Jews and Gentiles Psal 2.8 Isa 49.6 John 17.6,7,9,10,12,24 God the Son confederates to take Man's Nature upon him and shed so much Blood Tears and Prayers for us Psal 40.6,7 Heb. 10.5,7 Eph. 5.26,27 hence 't is call'd the Blood of the Covenant Thirdly 'T is ratified before an Unchangeable Witness to wit the Holy Ghost There be three that bear Witness in Heaven 1 John 5.7 Indeed the Father and the Son are their own Witnesses John 5.32,36,37 yet the Holy Ghost is the Witness of that Stipulation betwixt them as Christ hath a greater Witness than that of Man so hath the Covenant even the Eternal Spirit Heb. 9.14 as Eternal so Unchangeable thus the Covenant is call'd Everlasting Heb. 13.20 Isa 54.8,10 Jer. 32.38,40 The sure mercies of David Isa 55.3 Sure on God's part who cannot tail in his good Will to the Elect and sure on their part too who shall have no Will to depart from God This on Man's part is covenanted for as well as that on God's part therefore though the Covenant permits a Fall yet it always ensures Repentance after the Fall as in David and Peter c. so the Falls of the Elect cannot be Total and Final The Covenant doth Absolutely promise the Grace of Perseverance and all things that accompany Salvation to the Elect even to the End of their Lives Argument 8. The Eighth Argument is taken from the Nature of Saving Grace If saving Grace be of a permanent Nature and not subject to Corruption then the Elect cannot fall from it totally and finally but the Antecedent is true Ergo c. The Truth of the Antecedent appears insomuch as it is called a Seed remaining in those that are born of God 1 John 3.9 an Immortal Seed 1 Pet. 1.23 which abides in us for ever Christ never dyes in his People no more then he doth or can do at the Right Hand of God John 14.16 and the Joy of it none can take from us John 16.22 Grace never differs from it self saith One though a Gracious Man doth from himself this Fire burns always on God's Altar Levit. 6.12 Corresponding with this is the Vestal Fire of the Poets which the Vestal Virgins lighted first from the Sun kept alive in its place Night and Day And if at any time it be covered up under Ashes we are bid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up the sparkles again 2 Tim. 1.6 Gratia in Electorum Cordibus inextinguibilis manet saith the Father Habitus non amittitur Actus
be renewed in the Spirit of our Minds Eph. 4.23 Absurd 1. It makes Man the Proximate and Immediate Cause of his own Salvation 2. It puts Grace into Man's Power not Man's Will under the Power of Grace 3. It robs God of that Honour in making one to differ from another and ascribes it to Man 4. It allows Man a Liberty of Boasting to God saying God I thank thee that thou gavest me Power to will but that thou gavest to Judas as well as to me but I thank my self for the Act of Willingness yet I receiv'd from God no more than Judas did 5. It tantamount exempts the Creature from the Power of God as if Man like the Spider could spin a Thread out of his own Bowels whereon to climbe to Heaven saying Mihi soli debeo and as if he were bidden to do as he will 6. It maketh Man the Cause why God willeth this or that so God must attend on the Will of Man and not be infallible in his Decrees nor working all things according to the Counsel of his own Will Eph. 1.11 Psalm 115.3 135.6 7. It supposes a Power of Believing in all the Blind Nations of the World on Jesus Christ of whom they have not heard Rom. 10.14 but especially in those under the Gospel contrary to Deut. 20.4 Mat. 13.11 8. Then James lyed in saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every good Gift is from God Jam. 1.17 If there be something in Man already before Conversion v. 18. 9. Then Paul was mistaken also Rom. 9.18 c. who should have said It is of Man that willeth and runneth and not of God that sheweth mercy They dare not give Potentiam credendi to Man the Posse velle et ipsum velle convertere est a Deo Objection 1. There is a Law writ in the Hearts of fallen Mankind Rom. 2.14 Answer 1. Adam begat a Son in his own Image Gen. 5.3 not only as a Man but as a Sinner Generatus sequitur Naturam Generantis That which is born of the Flesh is Flesh John 3.6 Job 14.4 The Originale Originans Adam's Sin brought forth Originale Originatum Original Corruption in us which spreads over the whole Man and puts the whole Frame out of Frame so cannot do any thing that accompanies Salvation Man had Divine Wisdom to direct and Divine Wlllingness to follow that Direction now nothing able to direct nothing willing to follow that Direction there is an Impotency in the Will of the Flesh while we are Christless we are without Strength Rom. 5.6 2. Those Reliques in the Gentiles are sufficient only to leave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.20 and may stir them up to External Work as to Matter but not as to Form either in the Mind or Manner of right Doing all their Works are but Splendida Peccata being faulty Quoad foniem quoad finem Without Faith 't is not possible to please God Heb. 11. 6. 3. The Devils have more Light than Men yet are they altogether dead in Sin tho' They believe and tremble Jam. 2.19 and confess Christ c. Luke 4.34 Mark 1.24 They sin freely yet cannot avoid it but must sin and tho' it be necessary yet it is Sin and voluntary too Objection 2. Why is Man blam'd for resisting the Spirit Acts 7.51 Heb. 10.29 Mat. 23.37 if no Free-will Answer 1. They resisted the Outward Means as is declared in the following Words not the Inward Work As the Creature cannot hinder nor further his own Creation nor the Child his own Generation nor the Dead Man his own Resurrection c. nor Man his Conversion 2. That resisting the Spirit of Grace Heb. 10. 29. is the Sin against the Holy Ghost for which he saith There is no Sacrifice Yet that Grace they resisted was not the Grace of Regeneration Adoption c. peculiar to the Elect and will not Authorize the Arminian Universal Grace 2 Pet. 2.21 3. How often would I Mat. 23.37 is only Voluntas Praecepti an Inviting by an Outward Calling Jerusalem i. e. Her Rulers believed not yet many of her Children were gathered to Christ to wit as many as Christ would Voluntate Propositi the City is one Thing and her Children another this proves not the Point 4. 'T is one Thing to resist and another to overcome the Latter is deny'd not the Former Objection 3. Why doth God say What could I do more to my Vineyard Isa 5.4 Answer 1. God did enough in making Man upright and if he hath lost his sufficient Grace he must thank himself and not blame God who is not bound to restore it Man now hath a Treacherous Heart inventing Evil against God and against his own Soul 2. This was said to Israel a Type of the Church God dealt not so with other Nations Psal 147.19.20 Acts 14.16 Eph. 2.12 this is far from Universal Grace 3. 'T is only meant of External Helps which the Prophet reckons not a Warm Sun Good Air fruitful Rain Vital Juice or Vegetative Faculty those signifie Inward Grace 4. Neither doth he speak of Grace that God gives to particular Men peculiarly as saving Grace the Power of believing c. but of that given to a whole Nation altogether 5. It cannot be said God had done all he could strictly tho' all they could challenge for he could have given them saving Grace To will and to do 2 Cor. 4.13 Acts 11.17 c. 6. The Pagans and the World that lies in Wickedness is not God's Vineyard and have not sufficient Grace wanting sufficient Means much more their Children and so no Universal Grace Objection 4. Then God mocks in his Commands if he would reap where he hath not sown Answer 1. See more of this in the 1 st Point about Predestination in Objection 3 4. God's Commands are the Rule of our Duty not the Measure of our Ability God bids us make a New Heart Ezek. 18. 31. yet promises to give it Ezek. 36.26 so Jer. 31.18 Deut. 10.16 with 30.6 We are bid work out our Salvation but with Power from God Phil. 2.12,13 2. God seriously declares in those Commands what is pleasing to himself and what is our Duty and what he will work in his Elect for the Election obtains those Graces required we do not learn in the Law what we are able to do but what we were able before the Fall 3. Commands are upon Devils which can do nothing else but sin yet would it not be sin were they under no Command Much more Unbelievers that can outwardly reform Objection 5. Man's Will cannot be determin'd ab extra being a Self determining Principle Answer 1. Irresistible Grace takes not away that Natural Liberty which the Will hath by Creation but the Pravity of it only knocking off its Fetters but not destroying its Nature God gives not such an Insolency of Will as to will whether God will or no. 2. Man never enjoys his will so much as when God's will
over rules ours If Man can determine his own will and not destroy the Liberty of it much more may God who is the Maker of it and Intimior Intimo nostro the Watch-maker can turn any Wheel God can invincibly turn the Will without Violation to its Natural Freedom which was his own Gift 3. 'T is free in Natural and Civil Things yea and in Onward Acts of Spiritual Things too assisted with Common Grace yet can it not do them in a Spiritual Manner without the Assistance of Special Grace nor any thing that immediately accompanies Salvation 4. To will is from Nature to will well is from Grace Spiritual Fruit must spring from a Spiritual Root Non ideò currit Rota ut Rotunda sit sed quia Rotunda saith Austin most Elegantly Of Perseverance of the Saints HAving dispatch'd the Third and Fourth Point which are Ejusdem farinoe and Congenial touching Freewill in the Fallen Estate and Effectual Vocation or Conversion to God I come to the Fifth Point to wit Thâ— Perseverance of the Saints * This is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an idle Point Thâ— Position to be defended is this That True and Saving Grace cannot be totally and finally lost For the better Understanding of this the First Enquiry is What is this Saving Grace Answer 1. Negatively First It is not the Grace of Nature or thâ—… which is Natural which is Twofold 1. In the pure Estate wherein this Free Spiritual Gift of Original Righteousness was concreated with and infused into the Soul so sooâ—… as it had its Being in pure Nature thereforâ— 't is call'd both Grace and Natural Grace 2. In the fallen Estate 't is the Remainder of the Image of God after the Fall in the Soul of Man Rom. 2.14,15 The Gentiles dâ— by Nature c. this is Gratia gratis data but noâ— Gratia gratum faciens Nor Secondly Is it Supernatural Common Grace which is called Supernatural as not attainablâ— by the Power of Nature or Free-will and Common as given to the Elected and to the Non-elected As Dexterity in Callings given by the Spirit to Bezaleel and Aholiab superficial Illuminations given to Hypocrites Ministerial Gifts given to Judas Delight in hearing the Word as the stony Ground and Herod These Tastes of Heavenly Things are given to Servants as well as to Sons so differs from Saving Grace 1. In the Subject which is proper and peculiar to the Elect only and is no wider than Election it self 2. In the Original Common Grace flows from Christ as a Redeemer but not as their Redeemer and from the Spirit of Christ assisting but not indwelling 3. In the Efficacy Common Grace may qualifie for a common Profession where there is a Form of Knowledge Rom. 2.20 and a Form of Godliness 2 Tim. 3.5 which neither doth renew the Heart nor raise it up above a common Frame yet may do much for God with the stony Ground and suffer much for God with the thorny Ground and yet not be Special Grace Which the World cannot receive John 14.17 and which revives and reigns so that Sin cannot have Dominion Rom. 6.14 Gifts are but as dead Graces but Graces are living Gifts 4. In the Property or Nature Common Grace is but the Ornament not the Substance of a Christian Gifts indeed may beautifie Grace but Grace only sanctifies Gifts as the Gold beautified the Temple but it was the Temple that sanctified the Gold Mat. 23. 17. for the Eminency of Gifts and the Prevalency of Sin a Form of Godliness and the Power of Sin may consist together 5. In their Duration Common Grace we acknowledge may wither away 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gift that God repents not of as that Gift of Effectual Calling is Rom. 11.29 whereas the least Drop of Saving Grace shall grow to a River but the greatest Flood of Spiritual Gifts may decay to less than a Drop thus the Spirit in Gifts of Prowess and Government departed from Saul 1 Sam. 16.14 and Ministerial Gifts as the Right Arm and Right Eye may be wither'd up Zecb 11.17 this may be lost 6 In the Event and Issue at last Common Grace aggravates Condemnation as a sinking Ship the more it is laden with Gold the deeper it sinks So the more Men are laden with Gifts without Grace the deeper they sink into Hell as a Harlot may have Children but no Credit nor Comfort of them because they are Bastards So Bastard Graces which Christ begets not in us such as false Hope Faith Love c. if we be not married to Christ never ends in Joy Parelii or Mock Suns as they continue not in the Cloud so they give no true Light of themselves Verisimilia are not Vera This is not Childrens Bread but Crums falling to those under the Table Our purblind Souls had need say therefore with blind Isaac Comâ— near my Son that I may feel thee for the Voiâ— may be Jacob's yet the rough Hand may be Esau's Wâ— may bless our selves with Thoughts of embracin beautiful Rachel as Jacob did when in the Morning of the Resurrection it proves but â—lear Ey'd Leah Jam. 1.26 Thirdly Supernatural Saving Grace which is the Sanctification of the Spirit Renewing in us the Image of God and Guiding and Strengthning us to Obedience and in Obedience to the End Rom. 6.14 2 Cor. 12.9 Acts 14.26 1 Cor. 15.10 c. This is the Effectual Working of the Spirit of God on the Hearts of the Elect to quicken them when dead in Sin and to give to them a certain continued Connexion of all Spiritual Blessings which manages them onward even to a State of Glory Rom. 8.30 Col. 1.12 Insomuch that Sanctificatio est Incboata glorisicatio The Effects of it doth accompany Salvation being permanent Effects both on the Soul in Justification Adoption and in the Soul in Vocation Sanctification Perseverance to Glorification This Grace differs not from Glory in Kind but in Degree Grace is Glory Militant as Glory is Grace Triumphant as Glory is Grace In Patriâ so Grace is Glory In Viâ ad Patriam therefore 't is call'd The Riches of his Glory Rom. 9.23 As it is the most Glorious Creature of the Father of Lights flowing immediately from his blessed Face This is that Grace which cannot be totally and finally lost fail it may but so fall it cannot 2 Pet. 1.10 Enquiry 2. What is it to fall Totally and Finally Answer 1. To fall totally is to have Grace together dead in us both in the Act and in the Habit no Life either in Branches Bole or Root no Seed remaining in us nor Root of the Matter 2. Finally to fall is never to rise again never to recover by Repentance that Secund a post Naufragium Tabula but to dye in Sin unrepented of unpardoned Enquiry 3. What Arguments or Reasons be there to evidence that this special saving Grace cannot be Totally and Finally lost Answer The Reasons follow why the Chosen of God cannot totally and