Aphorisms of justification, with their explication annexed wherein also is opened the nature of…Aphorismes of justification, with their explication annexed wherein also is opened the nature of…

Your fourth Objection [that from this doctrine it will follow, that the Covenant is never broken] is easily answered. 1. I think it is true, that the regenerate do never break the Covenant: But yet the breach in it self, and in respect of our strength is more then possible; and the controversie de eventu will hold much dispute. Austin seemeth to me to be of this opinion, That there are some effectually called that yet may fall away, but the elect cannot; so that he distinguisheth of calling according to purpose or election, (and that he thinketh cannot be lost.) and calling not following election, (which he thinketh may be lost,) so that he placeth not the difference in the calling, but in the decree. I do not recite this as assenting to it; nor yet can I assent to them, who make the very nature of Grace to be immortal, and ⟨p. 240⟩from thence do argue the certainty of perseverance. I think to be naturally Immortal is Gods Prerogative, and properly incommunicable to any creature: Even Angels, and souls of men are Immortal only from the will and continued sustentation of God; and if God did withdraw his hand, and not continually uphold it, the whole Creation would fall to nothing, much more the quality of holiness in the soul: To subsist of himself without continual influx from another, is proper to God, the first, natural, necessary, absolute, Independent Being: Yet I acknowledge, that when God will perpetuate any Being, he fitteth the nature of it accordingly, and maketh it more simple, pure, spiritual, and less subject to corruption. But yet to say, that therefore it is a Nature Immortal, or that cannot dye, I think improper: But I know Philosophers and Divines do think otherwise, and therefore I do dissent, quasi coactus & petitâ veniâ. 2. But whether the Regenerate may break the Covenant or not, certain I am the unregenerate may and do: And whereas you object, [That they were never in Covenant, and therefore cannot be said to break it:] I must desire you, besides the former distinctions, to remember these two more. 1. Betwixt the Covenant as promulgate, and only offered on Gods part. 2. And the Covenant as accepted and entered by the sinner. The former is most properly called, The Law