Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	become_v	life_n	spirit_n	4,234	5	5.0760	4	false

Text snippets containing the quad

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

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

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

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

are in Christ who may fall away Answ Branches are of two sorts either such as are truly engrafted into Christ or such as seem to be so that are branches onely by externall profession not by internal union this is to be understood not of true but seeming branches such as the Apostle calls Jews outwardly that are not Jews within who have received the circumcision of the flesh but not of the heart Rom. 2.28.29 that are Israelites only according to the flesh not truly Israelites Rom. 9.6 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me may as well be referred to the words following as those that went before and then the sense will bee that every branch that bringeth not foorth fruit in Christ implying that some branches namely seeming branches bring forth fruit by the strength of their owne root and these cannot continue others namely true branches by vertue of the grace they suck and draw from Christ by faith and these shall be purged that they may bring forth more fruit So likewise is that to be understood which our Saviour speaks of the going out of the unclean spirit who returned again Mat. 12.43.44 namely such a going forth as was in appearance only there being an outward reformation but no inward sanctification for when he returned he found the room empty ver 44. And so is that of the Apostle to bee understood when he saith that some made shipwraeke of faith and put away a good conscience they forsake their profession of their faith and ceased to do those things that were agreeable to a good conscience 1 Tim. 1.19.20 and which St. Peter saith of some that had escaped the filthinesse of the World and yet afterwards returned with the dog to their vomit 2 Peter 2.19.20 they seemed to have been purged from that filthinesse which overspreads the impure World because for a time they did forbeare the practice of some foul grosse sinnes wherewith before they had been defiled but not doing this upon right grounds their hearts being never truly purged ere long they returned to their old vomit again Object 6 But some fall away not onely from outward profession but also from inward graces for the Apostle speaks of such that had been enlightned and made partakers of the Holy Ghost that tasted the good Word of God and felt the powers of the life to come yet afterwards fell away Heb. 6.4 5 6. Answ Men may be said to be made partakers of the Holy Ghost two waies either in regard of common gifts Bezaleel and Aholiah were filled with the spirit of God Exod. 31.3 much more such as have gifts of illumination and the like or in regard of saving graces as that faith which is called a pretious faith 1 Pet. 1.5 that love whereby they love the Lord Jesus in sincerity Ephe. 6. last that repentance which is a repentance unto salvation arising from Godly sorrow 2 Cor. 7.10 this is to be understood of the former only not of the latter for the Apostle speaks here only of an enlightning of a tasting he saith they were enlightned to see the truth he doth not say they loved the truth he saith they tasted the good Word of God he doth not say they digested it that they tasted of the power of the life to come they had some sense of the power of the promises and threatnings of the joyes of Heaven and pains of hell but they were not deeply and throughly affected with these things a man may taste of that which he puts out againe these are such things as may befall hypocrites and wicked men our Saviour speaks of some that received the Word with joy here was a taste and for a while beleeved Luk. 8.13 whom yet he makes no part of the good ground and the Scripture every where puts a difference betwixt common gifts and saving graces betwixt that which is called a forme of knowledge Rom. 2.20 a knowledge that puffs up 1 Cor. 3.13.1 and that knowledge which is the beginning of eternall life Ioh. 17.3 betwixt that faith which is called a dead faith that profits nothing Iam. 2.17 such a faith as Simon Magus had Act. 8.24 and that which is called an unfained faith 1 Tim. 1.5 the faith of Gods Elect Tit. 1.1 betwixt the hope of hypocrites which shall perish Ioh 8.13 and the hope that makes not ashamed Rom. 5.3 Object 7 The Apostle saith of the Jewes who were naturall branches that were broken off through unbeliefe and tells the Romans to whom he writes that if they did not continue in that goodnesse which God had shewed to them they likewise should be broken off Rom. 11.20.22 Answ This is to be understood not of the particular persons of true believers but of the whole Nation or people either Jews or Gentiles as appeares because the Apostle in this whole Chapter sets one against another 2. Or of such persons as were branches only by outward profession not by inward insition and union Object 8 If a true believer cannot fall away then to what purpose are the precepts exhortations admonitions and the like why are they bidden if they stand to take heed lest they fall 1 Cor. 10.12 not to be high minded but feare Rom. 11.20 to work out our salvation with fear and trembling Phil. 2.13 what need such fear and taking heed of falling in them that cannot fall Answ 1. Though they cannot fall finally by reason of divine conservation yet they may fall dangerously and fearfully they may so fall through carelessenesse and presumptuous boldnes that by falling they shall contract on themselves the smart of many outward afflictions and crosses yea such inward anguish and wound of soule and spirit as will be like the breaking of their bones Psal 51.8 therefore they had need fear and take heed for if they forsake Gods laws and break his statutes he will visit their transgression with rods and their iniquities with strokes though he will not wholly take away his mercy and loving kindnesse from them nor falsifie his truth or breake his Covenant namely his promise of conservation Psal 89.31 32 33 34. 2. These caveats of fearing and taking heed are to very good purpose because as God will in his mercy preserve and uphold true believers from totall defection so he will doe this by means the inward meanes are holy feare watchfulnesse and the like the outward means are exhortations admonitions and warnings of his Word which serve to beget and stirre up the inward the more outward meanes assisted with blessing from God the more inward fear and watchfulnesse the more of these the more assurance of safety and fast standing Hence the Apostle having bidden the Phillippians to worke out their salvation with feare and trembling Phil. 2.12 tells them that it is God who works in them both to will and to do Verse 13. so that Gods worke and mans may very well stand together Gods promise and mans duty stablish each other Object 9 But if a man be perswaded that hee can never fall away this will much dull his endeavours of watchfulnesse if not make him altogether secure and carelesse Answ A false and presumptuous perswasion may doe this but not a true the doctrine of perseverance by accident may breed security in a carnall heart as the Gospell may bee the savour of death but it doth not so in a gracious heart the more true perswasion a believer hath of his firme standing the more is he likewise perswaded of the free and unchangeable love of God which is the ground of it now this is such a love as doth not putrifie the heart but purifies it hee that hath this hope purgeth himselfe 1 Iohn 3.3 the more feeling wee have of the free love of God the more it causeth us to love him again we love him because he loved us first 1 Iohn 4.19 the more wee love the more fearfull we are to offend and carefull to please and to perform duty a principall part whereof is to humble and watchfull Object 10 A man cannot be a member of Christ and a member of an harlot a true believer may commit fornication and so make himself a member of an harlot and therefore he may cease to be a member of Christ Answ The Apostle speaks not of what cannot be done but what ought not to bee done what is shamefull unseemly unreasonable for a Christian to doe shall I take the members of Christ and make them the members of an harlot 1 Cor. 6.11 our bodies are appointed to be members of Christ by committing fornication we imploy them to such actions as are proper to those who are members of an harlot now this is altogether unreasonable and intollerable that any should imploy to vile and base uses those things which are appointed for excellent and honourable purposes and this is all can be urged from this place Object Hee that is justly excommunicated is cut off from the visible Church and what is done in earth is ratified in heaven therefore he is like to be cut off from Christ Answ The end of excommunication is not to cut off a true believer wholly either from Christ or from the Church but onely to exclude him from those priviledges that belong to a member of the Church till they be truly humbled and fit to be received againe and this may bee ratified in heaven the sense of Gods favour may be withdrawne the inward consolations and operations of his spirit may for a time bee suspended and yet there be no totall nor sinall separation from Christ FINIS