lessened thou shalt see now whether my word shall come to passe unto thee or not now consider the Lords hand being his power whether he doth not set to his hand to those that do fall to this end that they might not fall to destruction see Jer. 2.5.3.12 13 14. compared with Rom. 10.20 21. Again we have shewed what Gods power is by which he keeps men to salvation through faith in the answer to the second Argument to which I refer you for a more full answer to this the power of God as hath been shewed by which he keepeth men or his hand he sets to believers to the end they might not fall to destruction is his word which is the powerfull means that he useth to that end in which means he is not wanting to any that do fall for the Reason of their fall is not because the Lord is wanting in the meanes but â—â—cause they reject his word Thus is this Argument found too light now to the next The 12th Argument is taken from these words The path of Just men is still increasing and growing therefore they cannot totally nor finally fall away Psal. 1. c. Men that are just and so continue are like unto a tree that is planted by the Rivers of waters that bringeth forth his fruit in his season and they that do so I grant cannot fall totally and finally but what is this to prove the assertion doth it therfore follow that just men cannot become unjust by their forgetting they were once purged from their old sins and so become unfruitful men that are blind and cannot see but men that have their delight in the law of the Lord and in it do meditate day and night will be fruitfull This book of the Law shall not depart out of thy mouth but thou shall meditate therein day and night that thou mayest observe to do all that is written therein for then if thou so doest thou shalt make thy way prosperous and then thou shalt have good successe but if otherwise see Isa. 1.19 20. Thus is this Argument weighed in the ballance also and found too light The thirteenth Argument is stated upon these words The gifts and calling of God being without repentance Rom. 11.29 therfore they cannot totally nor finally fall John 5.24 1 John 2.19 2 John 2. v. The proposition I grant viz the gifts and callings of God are without repentance but what doth this prove that believers cannot fall totally nor finally no the Apostle brings it for another end viz. to prove that God wil perform covenant with Israel But lest this should not do it you allege three places of Scripture to prove your conclusion I shall therfore examine them in order and see whether they are of that weight to this thing as to prove it The first place is Joh. 5. â—4 the words are these Verily Verily I say unto you he that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemation but is passed from death to life what doth this prove that believers cannot fall it is true they that believe shall not come into condemnation if they continue believing for so Christ is to be understood which as I suppose will not be denyed But it may be objected they shall continue because Christ saith they shall not come into condemnation They that do continue believing shall not come into condemnation I grant but that this proves a necessity of continuing I deny for we find that some that believed did not continue as saith the Evangelist from that time many of his disciples went back and walked no more with him see here that some that were Christs disciples and thereby under the promise of everlasting life yet they shall come unto condemnation because they do not continue Hymeneus and Alexander believed and thereby were under the promise yet they made shipwrack of faith and a good conscience and so come under condemnation for they were delivered to Satan that they might learn not to blaspheme some are already turned aside after Satan this thou knowest that all they that are in Asia be turned away from me of whom is Phyletus and Hermogenes who concerning the truth have erred saying that the resurrection is past already and overthrow the faith of some viz. Hymenues and Phyletus but they that do believe and do continue according to the text shall not come into condemnation Your second place is 1 John 2.19 the words are these They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out from us that they might be made manifest that they were not all of us What doth this text prove that believers cannot fall away or doth it prove that some have fallen away sure it rather proves the latter then the former for they were with them and they did go out from them But it may be objected that they never were of them and therefore they went out from them so that they fell not from the faith but from a seeming faith I answer that they never were of them the text doth not say for then they would never have been with them Again when they went out from them they were not of them I grant but that they never were of them I deny those that depart from the faith are not of those that keep the faith they that go from the Churches are not of them that continue with the Churches but they have received another spirit viz the spirit of Antichrist and therfore they go out from them that are of the spirit of Christ but that they never were of them is more then the text will prove the Apostle telleth them in verse 18. that there are many Antichrists they saith he went out from us viz. those Antichrists according to the Apostle Acts 20. also of your own selves shall men arise mark well of your own selves those were of them and they shall speak perverse things to draw disciples alter them thus is this Scripture found not sufficient to prove that which it is brought for Your last place alleged is 2 John 2. the words are these for the truths sake which abideth in us and shall be in us for ever I answer the truth will abide with those that do abide in it I grant but some do erre from the truth therefore Saints must beware least being lead away with the error of the wicked they fall from their own stedfastnesse but if they abide in the truth the truth shall make them free so that you may see that if they abide in that truth that truth will abide with them for ever and not otherwise and therefore the Apostle exhorts the elect Lady looke to your selfe saith he that we loose not the things that we have wrought but that we receive a full
branches in the Vine may be taken away viz. men united to Christ as the branches are to the Vine may be taken away or disunited because they die or bear no fruit I am the vine saith Christ and my father is the husbandman every branch in me that beareth not fruit he taketh away therefore saith he continue in my love and least they should not know how he saith if ye keep my commandments ye shall abide in my love even as I have kept my fathers commandments and abide in his love therefore believers in Christ may fall away be cut off die bear no fruit c. Reason 11 The eleventh Reason is because they that have obtained like precious faith must give diligence to make their calling and election sure it followes then that believers may fall even such as have precious faith and that their calling and election is not sure without their giving dilligence to make it so therefore believers in Christ may fall away The twelfth Reason is because Believers chosen Reason 12 persons are exhorted to put on the whole armour of God that they may be able to stand against the wiles of the Divel Now we know that when men arme themselves it is because of some enemy yea and such an enemy as may overcome them slay them spoile them vanquish them c. therefore they must stand fast quit themselves like men be strong now if believers cannot fall from the faith nor be overcome they have no need of armour if the Divels wiles cannot prevail they need not arm themselves but they must take to them the whole armour of God therefore believers in Christ may fall away The thirteenth reason is because men that have their names written in the book of life and their Reason 13 part in the holy City which none but believers have may by transgression have their names blotted out and their part taken away out of the City For I testifie unto every man that heareth the words of the prophecy of this book if any man shall adde unto these things God shall adde the plagues that are written in this book and if any man shall take away from the words of the book of this Prophesie God shall take away his part out of the book of life and out of the holy City and from the things that are written in this book thus men whose names are written in the book of life may have their name blotted out and their part taken out of the holy City that do sin wilfully but those that overcome Christ will not blot their names out of the book of life but will confesse them before his father and before his Angels therefore believers may fall away I leave these Reasons to the serious and unbiased Reader to weigh in the ballance of the sanctuary I shal now come to shew the use and profitablenesse of this doctrine of perseverance or the possibility that Saints stand in to be deceived and so fall if they do not take heed use the means strive and labour after the obtaining the Crown which they cannot have if they do not fight the good fight and finish their course keep the faith to the end as saith the spirit be thou faithful unto death and I will give thee the Crown of life which God will give unto all them that so do and love his appearing The profitable uses that flow from this doctrine that t is possible for the Saints to fall finally if they take not heed IT teacheth the Saints to be watchfull over Vse 1 themselves their words thoughts and actions least they should be over taken this duty is much urged in Scripture watch therefore for you know not the day nor the hour wherein the son of man cometh watch and pray that you fall not into temptation watch ye stand fast in the faith be strong Therefore let us not sleep as do others but watch and be sober So Paul exhorteth Timothy but watch thou in all things indure affliction in this duty were the Saints much exercised the Prophet Habakkuk saith I will stand upon my watch and set me upon the tower and will watch to see what he will say unto me and what I shall answer when I am reproved So was that gracious soul the Prophet David exercised when he said My soul waiteth for the Lord more then they that watch for the morning I say more then they that watch for the morning there is a blessedness annexed to this duty of watchfulness they are reckoned amongst the blessed ones that shall inherit the earth Behold I come as a theef blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame but in the neglect of this duty there may be great losse Be watchfull and strengthen the things that remain that are ready to die c. If therefore thou wilt not watch I will come on thee as a theef and thou shalt not know what houre I will come upon thee by this we may see how necessary this duty is and likewise how it flowes from the aforesaid doctrine as a streame from the fountain for we must watch because we have an adversarie that seeks to devour us be sober be vigilent because your adversary the devil as a roaring Lion walketh about seeking whom he may devour Le ts consider what need the servants of Christ have to watch to take heed and to beware their enemies are many and great as the devil a potent adversarie and his baits very deceiving as the world and the pleasures thereof when he tempted Christ our beloved Lord what was his baits why the world all this will I give thee saith he if thou wilt fall down and worship me If I should inquire into the experience of the Servants of Christ they would tell me that the adversary of their peace layeth this bait before them also suggesting unto them and setting before them the glory riches greatnesse and honor of the world saying if thou forsake this way of Religion thou art in which thou mayest do and yet go to heaven * saith he then friends will cleave to thee the world will love thee whereas now they despise thee then wilt thou be in the way of profiting thy self by thy trade and make the best of it though by lying and dissembling a little saying to the Selller it is nought but when he is gone thou praiseth it and by this means mayest thou become rich and so have many friends and be in repute and in the way of preferment and come to places of honour in the world and be called of men Rabby thou art a fool to dote upon this dispised way of Religion thus as thou doest and be made a scorn and a derision of all do not so thou maiest delight thy self in pleasures and fleshly lusts too and spend thy time merily while thou art here c. With these and
A TREATISE TOUCHING FALLING from GRACE OR Thirteen Arguments tending to prove that Believers cannot fall from grace as they were laid down at a Conference at Yalding in Kent examined and answered with many absurdities of that doctrine shewed Whereunto is added thirteen Reasons to prove that Believers may fall totally and finally from Grace and many profitable Uses flowing from that Doctrine By JOHN GRIFFITH Hold fast that thou hast that no man take thy Crown Rev. 3.11 Well because of unbelief they were broken off and thou stands by faith be not high minded but fear for if God spared not the naturall branches take heed least he also spare not thee Rom. 11.20 21 LONDON Printed by Hâ—n Hills and are to be sold by Richard Moon at the sign of the seven Stars in Pauls Church-yard 1653. To all the Elders and Deacons with all the faithfull Brethren in the County of Kent John Griffeth an unworthy Servant of Christ wisheth the increase of Grace and stabillity through the knowledge of our dear Lord and precious Saviour Jesus Christ DEar and well beloved Brethren to whose consideration and pious sincerity I chiefly desire to present this small Treatise touching falling from Grace as a token of my bounden love and respects unto you whom I judge competent judges between truth and errour I therfore seek not the patronage of any one in esteem of the world no courting Lord nor mincing Lady knowing none that are of greater birth or more nobly descended then you who are Kings and high priests of the most high God born unto an inheritance that fadeth not away who are aires unto a Kingdome unto a Crown not a corruptible but an incorruptible one c. The reason of my appearing in this matter so publikely is onely and alone the glory of God the love I bear to Religion and the benifit of the Church of Christ That which occasioned my setting upon this work was partly the importunity of some friends who greatly desired it together with an ingagement that lay upon me to do it for the satisfaction in this point of some friends in your Country But the first and primary occasion did arise as followeth you may remember that I was providentially cast amongst you at Cranbrook at your generall Assembling there July 21. 1652. where you did appoint me with some others to endeavour to give satisfaction touching some points in Religion that were questioned by some to which end and purpose we did meet on the six and twentieth of the same moneth at Yalding about the matter which when we were assembled amongst other things this fell in as the matter most in difference viz. falling from Grace whereupon there was two Positions stated the one by me and the other by the other party the position stated by me was That Believers in Christ may fall away The position stated by them was That Justified persons cannot fall totally nor finally from the grace of union with the Lord Jesus the proof was taken on their part in order to their affirmation they framed thirteen Arguments eight of which were answered at the same time but night coming on we brake up with this conclusion that I should answer them in writing and give the reasons of my conclusion which I have endeavoured to do in this following Treatise to the end that it might extend to the satisfaction of all who are doubtfull in it and for the confirmation of those who have already received it let it therefore intreat your loving entertainment and serious perusall weigh it in the ballance of the Sanctuarie if it prove weighty and satisfactory give God the glory I had not been so forward but for these two reasons first because I see few write touching this point Secondly because I judge it is a point very usefull for Believers to be acquainted with that they may know by what they stand viz. faith and what need they have especially in these perilous times to keep close unto God in that way that he hath taught by his Son sure it is that God doth require we should so doe we see daily how many there are that do turn their backs upon the way of God yea and tread his Son under foot and hath counted the bloud of the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace What may be the reason that many so do is it not as much in this as any one thing that they suppose they cannot fall and by that means grow carelesse and secure high minded and the like being puffed up with conceitednesse touching their own parts strength and opinions and so grow heedlesse and slight the means denying Ordinances the word yea and Christ himself at last as too too many have done in this age I believe some not unknown to you for I cannot see but that the doctrine of impossibility to fall doth lead to the taking away of the very power of Religion and godlinesse yea and Church-government and discipline for what shall we need any more religion then to get into Christ if nothing when we are once in him can seperate us from him no not sin as is affirmed what shall we need to walk under the strict rule of Discipline if that doctrine be true But I hope you have otherwise learned Christ therefore my dear Brethren be steadfast unmovable alwaies abounding in the work of the Lord for your labour is not in vain in the Lord hold fast that you have that no man take your crown now the God of peace that brought again from the dead our Lord Jesus that great Shepheard of the sheep though the blood of the everlasting Covenant make you perfit in every good work to doe his will working in you that which is well pleasing in his sight through Jesus Christ to whom be glory for ever and ever amen Which is the hearty desire of your brother in the faith of our dear and precious Lord who subcribeth himself willing to serve you and all the Churches of Christ in all services of love John Griffith A word to the Reader FRIEND WHosoever thou art let me tell thee one thing touching this small Treatise it may be thou wilt scarce read it because of the subject it treateth on it sounding unpleasantly in thy ears but let me in treat this one thing of thee however it is to read it seeing thou maiest try all things but be sure cleave to that which is good weigh it well take it not upon trust carry it to the Touchstone that will tell thee whether it be gold or no if thou find it speak according to the Law and Testament then thou maiest not for thy life reject it for if thou doest thou wilt be found to be a dispiser of the word and who so dispiseth the word shall be destroyed Prov. 13.13 I hope thou wilt find benefit in it which if thou do I have my end thy profit is that I seek
kept by the power of God and least that keeping should be for a little while he tells you it is an inheritance that fadeth not away Rom. 8.30 Ans. The strength of this Argument lyeth in two particulars First Gods unchangeablenesse Secondly in believers being kept by his power First Therefore to the unchangeablenesse of God I grant that he changeth not and yet it doth not follow but justified persons may fall totally and finally For Union and salvation are conditional First their entrance into it is conditional he that believeth and is baptized shall be saved Mark 16.16 being justifyed by faith c. Rom. 5.1 without faith it is impossible to please God Heb. 11.6 if by faith they are justifyed then not without it he that believeth not is condemned John 3.18 19. But some may say we are justified before in Gods account I answer then we were his people in his account also without or before believing which to say were to contradict the Scripture 1 Pet. 2. which in time past were not a people yet are now the people of God which were not under mercy but now have obtained mercy Rom. 9.25 26. Hosea 2.23 the Apostle Paul saith that Andronicus and Junia were in Christ before him Rom. 16.7 the Apostle John saith if we say we have fellowship with him and walk in darknesse we ly and do not the truth 1 John 1.6 and again He that saith he knoweth him and keepeth not his commandments is a lyar and the truth is not in him ch. 7.4 by all which appears that we are not the justifyed ones neither have we union with Christ without believing and doing his commandements 1 John 1.7 Secondly we are continued in union with Christ on condition of believing and persevering in the doing the will of God and not without this the word of God doth teach us in many places For we are made partakers of Christ mark if we hold fast the beginning of our confidence stedfast to the end Heb. 3.14 Paul saith to the Colossians that Christ hath reconciled them in the body of his flesh through death to present them holy and unblameably and unreprovable in his sight if ye continue in the faith grounded and settled and be not mov'd away from the hope of the Gospel which ye have heard Col. 1.21.22.23 mark they then shall be presented holy unreprovable unblameable upon what terms why if they continue c. and so saith the Spirit unto the Angells of the Church in Smyrna be thou faithfull unto death and I will give the Crown of life Rev. 2.10 and so unto the Church in Thyatira he that overcometh and keepeth my works unto the end to him will I give power over the nations verse 25 26.27 he that overcometh the same shall be clothed in white raiment and I will not blot his name out of the book of life but I will confesse his name before my father and before his holy Angels cha. 2 5. our Lord Christ saith in the fifteenth of John the second every branch in me that beareth not fruit he taketh away some branches in Christ may become fruitlesse and so taken away by the Father so the Author to the Heb. saith that which beareth thornes and bryers is rejected and is nigh unto cursing Heb. 6.8 By this which hath been said it appears that we have no union with Christ but by believing and doing the will of God and that union with Christ is continued by persevering in doing the will of God and not otherwise God having promised eternal life upon no other terms Now this considered we may plainly see that although persons which have union with Christ may fall from it by not holding fast unto the end yet God never the more changeable because justification union and salvation are conditionall as hath been shewed God hath bound himself as I may say to give life to overcomming Saints but if any man draw back his soul shall have no pleasure in him Heb. 10.39 he hath promised his blessing unto fruitfull branches in Christ but fruitlesse ones he will take away John 15.2.3 So much to the Argument Now to the Scriptures alleged The first is Isa. 54.17 the supposed strength which is in this text lyeth in these words No weapon formed against them shall prosper Let us examine now who it shall not prosper against why saith the Lord this is the heritage of the Lords servants now the Lords servants are they that still overcome against whom no weapon shall prosper not they that fight for a time and are overcome at last let not him that girdeth on his armor boast himself as he that putteth it off 1 Kin. 20.11 in serving the Lord we have a promise as the Apostle saith who is it that will harm you if you be followers of that which is good 1 Pet. 3.13 so that this doth not prove but that believers may fall and so cease to be what they were and God not engaged in promise unto them for he saith Ezek. 18.24 but when the righteous man turneth away from his righteousnesse and committeth iniquity and doth according to all the abomination that the wicked man doth shall he live all his righteousness that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sin that he hath sinned in them he shall dy c. Again this is a promise made unto Israel of and concerning their being established in righteousnesse after their scattering and rejection for their not receiving Christ for it relates to Gods performing Covenant with them in which Covenant they shall all be taught of God see verse 13. and all thy children shall be taught of the Lord and great shall be the peace of thy children but not a promise made to any in the time of their warfare without the condition of standing fast taking heed overcoming and the like for otherwise there be weapons viz the firy darts of Satan and the like may and do prosper against many and we no promise to the contrary which proves that God one day will look upon Israel though now tossed and afflicted and turn ungodlynesse from Jacob in which day or at which time no weapon formed against him shall prosper for the Lord will assuredly establish Israel a people before him therfore this text doth not so much as seem to prove the thing it is brought for The second place alleged is Psal. 125.1 they that trust in the Lord shall be as mount Sion that cannot be moved but abideth for ever c. I grant as before that persons that trust in the Lord shall be as Mount Sion unmovable so long as they continue trusting in him but some that trust in the Lord may let go their confidence as hath been shewed yea some have so done Jer. 2.5 compared with verse 12.13 thus saith the Lord what iniquity have your fathers found in me that they are gone far from me and have walked after vanity and are
was accomplished Again Christ prayed for the world that they might know him Now if Christs prayer had been absolute without respect to this or that then they must know him and believe in him which to doe is life eternall vers. 3. Christ therefore in his prayer had respect to the meanes by which they should come to know him which if the means were used by them the end might be effected in them for the meanes was of this tendance and every way correspondent as to the bringing them even all the world to the knowledg of Christ in which Christ was heard for such meanes God hath afforded the world that would accomplish the end did they not put it from them Thirdly Christ prayed that the Jewes who crucified him should be forgiven Now It Christ here had been absolute and positive viz. it must be so without respect to this or that then it should have been so viz. they should be forgiven and then they could not have been cut off for not receiving Christ because their sinne was forgiven Christ therefore in this prayer must be understood to have respect to the way in which forgiveness was promised unto them viz. repentance faith and baptisme in doing of which they to wit so many as did repent of their sheding the innocent blood and were accordingly baptized did receive forgiveness as Christ had prayed they should but as for the rest all the blood that was shed upon the earth from the blood of righteous Abel unto the blood of Zacharias shall be upon them yea and the innocent blood of Christ also which they desired might be on them and their Children Now to come close to the argument Christ prayeth for his Disciples that they should be kept from the evill of the world in which he is heard I grant considering his prayer as before to have respect to their abiding in him by keeping his commandements for he saith If ye love me keep my Commandements and I will pray the Father and he shall give you another Comforter that shall abide with you forever Christ in this prayer therefore is not absolute that is to say they are my Disciples thou hast given them me and now I pray thee to keep them although they doe not keep my Commandements but this prayer is with respect to their abiding in him which if they doe as some have not done that were in him they have the benefit of his prayer but if otherwise they have no benefit thereof no more then they that doe never believe in him have the benefit of his intercession but are cut off as unfruitfull branches from the Vine therefore notwitstanding Christ doth pray for them it doth not follow but that believers may fall totally and finally If neither sinne nor suffering can seperate us from the Lord then nothing can seperate us for sin Rom. 8.39 for suffering 35 36. ve and concluds the 38 39. that nothing can seperate us Therefore nothing can Only First we grant that the Saints of God may fall away from the degrees of Grace from the strength of faith to a weake faith to some measure of hardnesse of heart Secondly we grant they may fall from the comâ— of the Spirit as in Psal. 51.2.8.12 Thirdly From common gifts of the Spirit as a Spirit of government as Saul did c. This Argument hath a large latitude and must in part be denyd viz. sin unrepented of may seperate unfruitfulnesse and such like hath a cutting off following it Therefore upon examination we shall find that this will not prove the Assertion First I suppose that it will not be owned that Paul doth intend here denying Christ or any sinne unrepented of for that may seperate a If we suffer we shall also reign with him if we deny him he will also deny us yea we I Paul and thou Timothy if we deny him he will also deny us for so he himself said b But whosoever shall deny me before men him will I also deny before my Father which is in heaven Again the Apostle doth not say that sin shall not seperate and therefore the argument is stretched beyond what the Text will prove I rather think the 33. ver. had been more pertinent to the business where the Apostle makes this holy challenge Who shall lay any thing to the charge of Gods Elect c. Now to know who are the Elect of God will be the solution of this matter for which I refer you to my answer to the first argument those that are called according to Gods purpose ver. 28. who they are see my answer to the third Argument they that make their Calling and Election sure by adding to their faith virtue c. who shall lay any thing to their charge it is God that justifies c. Again Who shall seperate them that so do no thing nor no man can b) no nor none of these things viz. tribulation or distress or persecution or famine or nakedness or perill or sword nay in all these things they are more then Conquerours through him that loved them but this doth not prove but that persons in Christ may fal and be seperated from Christ by denying Christ although none of these can if they be not overcome by them to forsake and deny him c. Now the question is whether persons in Christ may hot be overcome by these I Answer the Scripture saith they may for if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse then the beginning d) Therefore Paul exhorteth the Galathians to stand fast in the liberty wherewith Christ hath made them free and not to be intangled again in the Yoak of bondage e) Christ saith he that overcometh and keeps my words to the end to him will I give power over the Nations he that overcometh the same shall be cloathed in white rayment to him that overcomes will I grant to sit with me in my throne g he that overcometh shall inherit all things I will be his God and he shall be my Sonne God will not disown us because of persecution c. but will reward us for our sufferings if we are not overcome by them be thou faithfull unto the death and I will give thee a Crown of Life so much for this Argument now to the next The seventh Argument from Joh. 10.28 my sheep heare my voyce c. none are able to pluck the sheep of Christ out of the hands of Christ therefore they cannot fall totally nor finally This Argument being the same or of the like import with the sixth I shall say little to it for if nothing can seperate them then none can pluck them cut of his hands Only this My sheep saith Christ heare my voyce and I know them and they follow
two things First Gods foreknowledge Secondly what they that are foreknown are predestinated unto Let us examine whether God doth not foreknow all men yea sure no man nor no thing can be hid from his eyes shall we conclude then that all men are predestinated no but rather that God did foreknow some men in Christ by or through faith and obedience 1 Pet. 1.2.2 Thess 2.13 Eph 1.4 and these that are so known or foreknown in Christ by believing he doth approve of for so is the knowledge of God to be understood if not he must of necessity be concluded to foreknow all men even the wicked with this foreknowledge mentioned in this text and then it necessarily followeth that all men are predestinated which will not be granted for those he doth foreknow in the sense of this text even all of them he predestinated Again Christ at the last day is said not to know some Mat. 7.25 and then will I professe unto them I never knew you depart from me ye workers of iniquity what did not Christ know them what he that made them not know them John 1.7 O no! he knew them not they were workers of iniquity he did not know them i. e. he did not approve of them nor their works therfore faith he depart from me by this we may see who God foreknoweth they are believers workers of righteousnesse Isa. 64.5 and who he did never know so as to approve of them even workers of Iniquity Believers then are the foreknown of God in the sence of this text and no others as for others he knoweth not Mat. 7.25 now whom he did foreknow he also did predestinate viz. believers to be conformable to the image of Christ Ephs 2.10 1 John 2.6 moreover whom he did predestinate them he also called to this conformity to Christs image therefore saith Peter in his first Epistle first ch. and fifteenth ver. but as he that hath called you is holy so be you holy in all manner of conversation I therefore the prisoner of the Lord beseech you that ye walk worthy of the vocation where with you are called c chap. 1.4 for God hath not called us viz. believers to uncleannesse but to holinesse 1 Thes. 4.7 Now those that are the called according to Gods purpose that is such as walk worthy of his calling by making their calling and election sure 2 Pet. 2.10 he also justifies and them he also glorifies that is such as indure to the end they shall be saved and glorified yea and they only as hath been shewed But saith the Argument Called persons cannot fall away because they shall be glorified Sure this conclusion is to large if by called persons be meant all called persons for the Lord Christ saith many are called but few are chosen Mat. 22.18 some that are called comes short of glory for want of walking worthy of their calling for some turn the grace of God into wantonnesse and some that are righteous or justified may be condemned for their non-continuance in the workes of righteousnesse as appears Ezek. 18.24 2 Pet. 2.21 therefore all that are called are not glorified but such onely who by patient continuance in well doing seek for glory and honour and immortality eternall life Rom. 2.7 So much for that argument Now to the fourth Arg. Is stated thus In the 4. John 14. he tels us it is a living fountain that can never be dryed up Grace as it is a creature might doe as others might doe but because the fountain doth strive to maintain the streams therefore it cannot be dried up Therefore c Answer How little this is to the purpose may be easily seen for our controversie is not about the fountain whether that may be dryed or no but whether believers may not fal away from their fountain unlesse it be concluded that they viz believers be the fountain which cannot be granted for Christ is that fountain my people saith the Lord have committed two evils they have forsaken me the fountain of living water c. But the text alleged saith Whosoever drinketh of the water which I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up unto everlasting life Christ must needs be understood to intend here continuing believers such as continually drink in the spirit for the spring ariseth not from them but shall be in them being received by them believers are wells but such wells as may be dry if they continue not drinking therfore Christ saith whosoever drinketh of this water that I shall give him shall never thirst c. the Apostle Peter speaketh of some who are wells without water clouds that are carried with a tempest so doth Jude in his Epistle v. 12. Clouds saith he that are without water carried about of winds trees whose fruit withereth without fruit twice dead plucked up by the roots by which appears that there must be a continuation of drinking viz. believing or else they will prove but dry wells Yet let it not be sâ—id that these were alwaies dry wells for it may be as well said they were alwaies dead trees which cannot be concluded for then it could not be said they were twice dead which plainly implies they were twice alive But saith the Argument The fountain striveth to maintain the streams therefore it cannot be dryed up c. I grant the fountain Christ doth but he saith c his spirit shall not alwaies strive with man Men may forsake the fountain of living water d if ye forsake him he will forsake you e O Lord the hope of Israel all they that forsake thee shall be ashamed and they that depart from me shall be written in the earth because they have forsaken the Lord the fountain of living waters Wells may become dry that once had water in them by forsaking the fountain And thus in this Argument dissolved also The fift Argument is stated upon the intercession of the Lord Jesus as appears in the 17. of John he making prayers that his father would keep them and Christ was heard in the prayer that was made therefore c. The strength of this Argument lyeth in this viz. That Christ was heard in the prayer that he made Which is granted and yet I deny that believers cannot fall totally for this reason Because Christ in his prayers hath respect to something or other and doth not pray absolutely or positively that so it must be and no otherwise as for example Christ prayed that the cup should passe from him but he prayed as having respect to his Fathers will not my will but thy will now if we should conclude that his prayer was possitive that so it must be then he was not heard for the Cup did not passe from him but he praying with respect and submission to his fathers will he was heard inasmuch as the Will of God concerning him