4. The fourth argument is taken, ab unione cum C/tn'sfo, — from believers' union with Christ. They are knit to Christ, as whc members to the head, by the nerves and ligaments of faitli, so that they cannot be broken off, Eph. iii. What was once said of Christ's natural body, is true of his mystical. " A bone of it shall not be bro- ken.*^' As it is not possible to sever the leaven and the dough when they are once mingled and kneaded together, so it is im- possible, when Christ and believers are once united, ever to be separated : Christ and his members make one body. Now, is it possible that any j)art of Christ should per-
ish ? How can Christ lose any member of his body mystical, and be perfect? In short, Si iinus excidat qunrc non et alter ? If one believer maybe broken off from Christ, then, by the same rule, why not another? Why not all ? And so Christ should be an head without a body.
5. The fifth argument is taken ab emp- tio7ie, — from the nature of a purchase. A man will not lay down his money for a pur- chase which may be lost, and the fee-simple alienated. Christ died, that he might jnir- chase us as a peo])le to himself for ever, Heb. ix. 12., " Having obtained eternal re- demption for us." Would Christ, think ye, have shed his blood that we might be- lieve in him for a while, and then fall a- way ? Do we think Christ will lose hit; purchase ?
6. The sixth argument is, a victoria supra mundum, — from a believer's ' victory over the world.* The argument stands thus: He who overcomes the world, doth perse- vere in grace ; but a believer doth over- come the world, therefore he perseveres in grace, 1 John v. 4., " This is the victory that overcometh the world, even our faith." A man may lose a single battle in the field, yet at last win the victory. A child of God may be foiled in a single battle against temptation (as Peter was) but at last he is victorious. Now, if a saint be crowned victor, — if the world be conquered by him, — he must needs persevere. I come next to answer some objections of the Armi- nians.
[st, The first objection of Ai'minians, is. If a believer shall persevere in grace, then, to tchat purpose are all those admonitions in scripture ? " Let him take heed lest he fall," 1 Cor. X. 12. And Heb. iv. 1., " Let us fear, lest any of you seem to come short." These admonitions seem to be superjluous and vain, if a saint shall certainly per^ severe.
Ans. No, these counsels and admonitions are necessary to caution believers against carelessness ; they are as goads and spurs to quicken them to a greater diligence in working out their salvation. These admo- nitiims do not imply the saints can fall away, but they are preservatives to keep them from falling away. Christ told some
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of liis disciples, they sliould abide in liim, yet l)e exhorts them to abide in him, John XV. His exliorting tlicm was not in tlic least to question their al>idin<!: in him, but to awaken their dilij^ence, and make them pray the haidcr that tliey mi}:rlit abide ia him.
2(f/t/, The second objection is, Heb. vi. 4., ' It is impossih/e for those who were once en- lightened, and have tasted of the heavenly gift, and were made partakers of the Holtf Ghost, avd have tasted the f/ood tvord of God, and the powers of the tcorld to come, if theij ihall f(dl away, to renew them again unto re- pentance"
Ans. This place of scripture hath no force in it, for the apostle here speaks of hypo- crites. He shews how far they may go, yet fall away. I. " They who were once enlightened:" Men may have great illu- minations, yet fall away. Was not Judas enlightened? 2. They have been made " partakers of the Holy Ghost," — the com
the hypocrite may liave a kind of taste of the sweetness of religion, but his taste doth not nourish. Tlicre is a great deal of dif- ference between one that takes a gargle •uid a cordial : tlie gargh? only waKhclh his mouth, — he tastes it, and puts it out again, — but a cordial is drunk down which nour- isheth and cherisheth the spirits. Tlic liy- pocrite, wiio hath only some smack or t:iste of religion (as one tastes a gargle) may fall away. 4. And have felt " the |)owers <»i the world to come :" that is they may liave sucli apprehensions of the glory of heaven, as to be affected with it, and seem to have some joy in the thoughts of it, yet fall away : as in the parable of the stony ground, Mat. xiii. 20. Ail this is spoken of the hypocrite ; but it doth not therefore jirove, that the true believer, who is effectually wrought upon, can fall away. Though meteors fall, it doth not therefore i'ollow, that true stars fall. That this scripture speaks not of sound believers, is clear from
mon gifts of the Spirit, not the special grace, i ver. 9., " But we are persuaded better 3. They have " tasted the good word of tilings of you, and things that accompany God." Tasting here is opposed to eating salvation."
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