Lectures upon the three first chapters of the RevelationLectures vpon the three first chapters of the Reuelation

The gift of repentance was in him when he fell, and after, but the practise of it showed it self not till that time that the Prophet came to him, he wanted not repentance simply, but new repentance in practise for that fact. Their third argument is from equity of nature & common reason: a child of God may become the member of an harlot, now one cannot be the member of God and of the devil, therefore a man may fall finally. Ans. There be three sorts of members, a dead, a decayed, and a lively member: the first is as a leg of wood or brass: the second, as an arm or leg taken with a palsy: the third, a moving and lively member, as an hand sound and ready to move. So in Christ there is a dead member, which is only in show, not in deed: secondly a member decayed, dying but not dead, as a man by sin taken with a spiritual palsy which can not feel grace flowing from Christ: thirdly, a lively member which feeleth and liveth in Christ. Now a lively member of Christ, can not be the member of an harlot: but a decayed member, which is in the midst between dead and alive, that is the member of Christ and the member of an harlot; but being not dead but dying, shall be quickened again: so a man is made the member of Christ spiritually, but the member of an harlot by carnal manner. They say further, if that men be so certain of their salvation that they cannot fall away, then this shows there is no need of the word, no need of preaching and exhortation. Ans. Though a man be certain he cannot fall away, yet preaching and exhorting have their use, not only to work grace, but also to make men constant in grace, and to persevere to the end: and though a man be certain of his salvation, yet he must use the means. Paul (Act. 28.) he knew that not one in the ship should perish yet there must not one go out of the ship. Isaiah (38) tells Hezekiah he should recover, but he must use the means, and so he did. But say they, this doctrine maintaineth gross security, to teach that men are sure they cannot fall. Ans. There is a double ⟨p. 144⟩security, one of the flesh, when a man gives himself to the pleasures and profits of this world, having no care or conscience of his own salvation: secondly, there is a security of faith, when one relieth wholly on Christ in the matter of salvation.

The gift of repentance was in him when he fell, and after, but the practise of it shewed it selfe not till that time that the Prophet came to him, he wanted not repentance simply, but new repentance in practise for that fact. Their third argument is from equitie of nature & common reason: a child of God may become the member of an harlot, now one cannot be the member of God and of the diuell, therefore a man may fall finally. Ans. There be three sorts of mēbers, a dead, a decayed, and a liuely member: the first is as a leg of wood or brasse: the second, as an arme or leg taken with a palsey: the third, a mouing and liuely member, as an hand sound and ready to moue. So in Christ there is a dead mēber, which is only in shew, not in deed: secondly a member decaied, dying but not dead, as a man by sin taken with a spiritual palsey which can not feele grace flowing frō Christ: thirdly, a liuely mēber which feeleth and liueth in Christ. Now a liuely member of Christ, can not be the member of an harlot: but a decaied member, which is in the midst betweene dead and aliue, that is the member of Christ and the member of an harlot; but being not dead but dying, shall be quickned againe: so a man is made the member of Christ spiritually, but the member of an harlot by carnall maner. They say further, if that men be so certaine of their saluation that they cannot fall away, then this shewes there is no need of the word, no need of preaching and exhortation. Ans. Though a man be certaine he cannot fall away, yet preaching and exhorting haue their vse, not onely to worke grace, but also to make men constant in grace, and to perseuere to the end: and though a man be certaine of his saluation, yet he must vse the meanes. Paul (