but a meere transient act and not an habituall grace or at least it would make habituall repentance to bee of no esteeme in the sight of God neither of which can bee admitted For if a new and fresh repentance bee necessarily required after euery particular knowne sinne as your argument surmiseth then either the sinne which is committed must destroy that habituall repentance which is in men or else the act of repentance after those knowne sinnes committed must be a fruit of that habituall repentance which was in them before or else it must be but a meere transient act or else it must follow that such as haue the habituall grace of true repentance in thē may be damned or put into the state of damnation for want of an outward act of this their habituall repentance at that particular time If the sinne committed doth destroy that habituall repentance which was in them then you will make one act of sinne to destroy an habit of grace which cannot bee If this actuall repentance after the sinne committed which you say doth cut men off from Christ and cast them downe from the state of grace bee but a fruite and effect of the former habit of r◅pentance that was in them then they were not totally cut off from Christ and cast downe from the state of grace for they had still the grace and habit of repentance in them If this actuall repentance afterwards proceed not from an habit of repentance which is wrought within them then you make repentance to bee but a meere transient act and not an habituall grace which is contrary to the Scriptures which doe make repentance to bee an habituall grace If you grant repentance to bee an habituall grace and yet maintaine that the Saints of God are in the state of damnation after any grosse sinne committed before their actuall repentance notwithstanding they haue the habituall grace of repentance in them then you make the habit of true repentance to wit the inward disposition and frame of the heart and soule the inward hatred and antipathie against sinne the inward tendernesse and the habituall sorrow and griefe of heart and soule the constant purpose of heart to forsake all sinne and to cleaue inseperablie to Christ to bee nothing wor◅h in the sight of God and to bee nothing auailable to the Sa◅nts when as it is onely the inward and habituall disposition and inclination of the heart and soule that God requires and regards as an acceptable and pleasing sacrifice vnto him neuer respecting the outward act of repentance vnlesse it proceed from that babit of repentance which is within vs as you may see at large 2◅ Chro. 34. 27 28. Ps. 51. 17. Isa. 57. 15. c. 61 1 2 3. Eze. 36. 26. Mal. 3. 14. Wherfore seeing that this argument would make repentance to be a meere transient act not an habituall grace and seeing it would make the habituall grace of true repentance to bee of no effect and not sufficient to free men from damnation it followes not Fifthly this argument followes not because it would breed a great fraction and interruption in a Christian mans estate a regenerate man might then bee one day in the state of grace another day in the state of damnation a third day saued a fourth day damned a fifth day written in the booke of life a sixth day rased out of it againe the state of grace should then beefull of fractions and interruptions full of inconstancie and ficklenesse whereas the Scripture doth informe vs that a regenerate mans estate is a constant stable setled permanent and immutable estate and so well grounded fixed rooted and established that it cannot be shaken moued or totally interrupted as you may read at large Psal. 125. 1. Psal. 37. 24. Psal. 89. 36 37. Ier. 31. 36 37. Math. 7. 24 25. Luke 6. 48. Iob. 36. 7. Heb. 12 28. Ephes. 3. 17. Col. 1. 23. cap. 2. 5 7. 2 Cor. 1 21. Rom. 5. 2. 1 Cor. 16. 23. 1 Cor. 1. 8. 2 Tim. 2. 19 and 1 Pet. 5. 10. wherefore your argument followes not Sixthly the argument followes not because it would seuere the meanes from the end or the end from the meanes it would seuere Gods absolute positiue and immutable decree and election from the meanes that should execute it and so it would make it to bee of no effect For if repentance bee the meanes which God hath appointed his children to obtaine saluation by as wee all know it is then that God who hath decreed that his elect chosen and true regenerated Saints should bee saued hath likewise decreed that they should still repent because else this decree of his could not be executed As God hath giuen Christ vnto his Saints and children so hee doth also together with him freely giue them all things that may tend to their saluation Romans 8. 32. as God hath giuen them life and godlinesse so hee hath giuen them all things that belong vnto them 2 Pet. 1. 4. all things that may preserue and keep them in them So that all whom God hath praedestinated to eternall life he hath likewise praedestinated them to all things that are needfull and requisite for to obtaine it else this praedestination and decree of his would be in vaine for want of meanes to execute it Wherefore God hauing praedestinated all such as are regenerated vnto etern all life hee hath likewise praedestinated them for to repent of all their sins and therefore this argument of yours which would seuer repentance from praedestination and suppose that a regenerate man elected to eternall life might die without repentance and so perish for euer must needes be false Seuenthly this argument followes not neither can it bee admitted because it would seuer and diuide those graces of Gods spirit which cannot bee disioyned It would seuer repentance from faith and loue from justification and adoption which cannot bee disioyned or seuered from the other For a man may commit a grosse sinne and yet haue true and sauing faith and loue within him still a man may bee stained with some foule and scandalous sinne and yet not loose his adoption and that seede of grace which is within him 1 Iohn 3. 9. If therefore such a man as is adopted and regenerated such a one as hath the seede of grace and the habit of faith and loue within him might fall from grace and perish as you pretend hee may then a man that is justified a man that hath true and sauing grace within him may bee damned and the graces of Gods spirit which are concatinated and lincked together by an inseperable vnion might bee seuered which were an absurd and an impossible thing Eightly this argument followes not because it derogates much from the merits and satisfaction of Iesus Christ it puts all vpon one act of repentance it makes our former repentance and justification by faith in Christ to bee nothing at all it takes away all from Christs satisfaction and
which are common to wicked men as well as to the Saints of God as prophecie learning the knowledge and interpretation of Scripture and tongues the working of miracles the discerning of spirits extraordinary skill in any art mysterie or science an heroicall valient and Kingly minde and spirit of which we may reade in the 1. Cor 12. 1 to the 12. Exod 35 30. to the end of the chapter Iudgees 14 19 cap 15 14 15. 1 Sam. 11 6 and cap. 16 13 14. Of such ordinary Graces as these this question is not intended for these may be both finally and totally lost Secondly there are sanctifying sauing and peculiar graces of Gods holy Spirit which are proper only to the elect children and saints of God such as are faith loue hope sauing and experimentall knowledge peace of conscience ioy in the holy Ghost and the like of which wee may reade Gal 5. 22 23. of these onely is our present question Now in these sanctifying sauing and peculiar graces there are two things to bee considered first there are the seedes and habits of these graces of which this question is only intended secondly there are the degrees the sence and feeling the acts and effects of these graces which are not within the verge and limits of our question As for the seedes and habits of the graces we hold that a truâ—… regenerate man can neither finally nor totally fall from them but as for degrees the sense and feeling the acts and effects of these sauing graces we hold that a regenerate man may fall from them and loose them for a time So that the question that is now to be disputed of is no more but this Whether those that are true beleeuers those that are once truly regenerate and grafted into Christ by a true and liuely faith and not only in outward shew may fall finally totally from the very seedes and habits not from the degrees the sense the acts and effects of the sauing sanctifying and peculiar graces and not of the ordinary and common graces of Gods holy Spirit wrought in their hearts and soules In this question there are three different opinions Some there are that hold that those that are once truly regenerated and put into the state of sauing grace may fall totally from the very seedes and habits of their graces but yet not finally that is they may so farre loose the very seedes and habits of these sauing graces for a time that there shall not be so much as any remainders of them left behinde insomuch that they neede a new insition and ingrafting into Christ againe but yet they hold that they can neuer fall finally from grace because that God hauing praedâ—…stinated them vnto life eternall and foreseeing this their fall doth alwaies out of his mercy raise them vp againe that so they may not perish finally but haue euerlasting life Others there are that hold that the true regenerate Saints of God and members of Iesus Christ may fall from the very seedes and habits of sauing grace not onely totally so as vtterly to loose these seedes habits of sauing grace for a time but finally to so as to loose them for euer and to perish euerlastingly in their sinnes Others they hold that the state of grace is such a permanent setled and well grounded estate that the seedes and habits of true and sauing grace are so rooted and fixed in the hearts and soules of all those in whom once they are begun in truth that they can neither totally for a time nor finally for euer fall from the state of grace or vtterly loose the seedes and habits of these sauing and peculiar graces that are within them The two first of these opinions I am now to refute as false wicked damnable and erroneous and the last opinion only will I maintaine as sound and orthodox Now because these two first opinions of a totall and a finall fall from grace are so wraped and included one within the other and haue so neere affinity one with the other that the same arguments and answers serue to defend them both and most of the arguments that serue to ouerthrow the one of them doe serue likewise for to subuert the other to auoide prolixity and tedious repetitions I will ioyne them both together and oppugne them both by maintaining this sound Orthodox and comfortable assertion which defeates them both That those who are once truly regenerated and ingrafted into Christ by a true and liuely saith can neither finally nor totally fall from grace Infinite and many are the arguments which I might produce to proue this Orthodox and sound position which for order method and perspicuity sake I shall now reduce to seuen generall heads The first sort of arguments shall be taken from God himselfe the second from Christ the third from the holy Ghost the fourth from regenerate men themselues and from those priuiledges which they doe inioy the fifth from the Angells the sixth from the very nature of true and sauing grace and the seuenth from those many dangerous absurdities and consequences which else will necessarily follow vpon the contrary assertion First from God himselfe there are ten arguments which may be deduced to proue the totall and finall perseuerance of the Saints The first thing in God is that which makes for the finall perseuerance of all such as are once truly regenerated to wit Gods eternall purpose and immutable decree whereby hee hath elected and praedestinated all such as are truly regenerated and ingrafted into Iesus Christ by a true and liuely faith vnto eternall life From which eternall purpose and decree of God I haue this argument which neither hath already beene neither shall hereafter be once fully answered Those who by Gods eternall purpose and immutable decree are praedestinated and ordained to eternall life can neuer finally fall from grace But all those who are once truly regenerated and ingrafted into Christ by a tâ—…ue and liuely faith are by Gods eternall purpose and immutable decree praedestinated and ordained to eternall life therefore they can neuer finally fall from grace The maior proposition that can not be denyed for Gods eternall purpose and immutable decree cannot bee altered or changed this purpose of God according to election it shall stand firme for euer Psal 33 11. Rom 9 11. As he hath purposed so shall it stand and none shall disanull it Isay 14 24 27. this foundation of the Lord it abideth sure hauing the seale of God annexed to it 2 Tim 2 19 therefore it can not bee changed If you obiect that of the 2 Pet 1 10. where the Saints are exhorted to make their calling and election sure therefore their election is not so sure but it may be altered I answere that this Scripture hath not reference or relation to the calling and election themselues as they haue relation vnto God for election and vocation in themselues and as they haue reference vnto God they are
and disparage him If God therefore were jealous of his Saints who are his friends and his best beloued to whom hee doth communicate his secrets and his will they would not nay they could not put their trust â—…n him Yea it would cause them for to call his promises and truth into question wherein hee hath promised to preserue them from Apostacie to keepe them from falling and to put his feare into their hearts that they should not depart from him and the like Wherefore they must and doe take all these Scriptures to be nothing else but so many motiues and incouragements both from the danger and the profit to stirre them vp to a finall constant vigilant circumspect and cheerefull perseuerance in grace which is the true the proper and only vse and end of them So that these objections and arguments which you â—…rame from these and such like Scriptures are but friuolous and idle they are but meere inconsequencies and come not to the purpose Lastly the Saints of God by the helpe and assistance of Gods Spirit doe aâ—…waies perforâ—…e these conditions they doe continue stedfast in the faith they doe perseuere vnto the end they are alwayes adding one grace vnto another they doe still hold on their way they still grow stronger and stronger they mount vp with wings as Eagles they runne and are not wearie they walke and doe not faint they walke in gods statutes and they keepe his iuagements and doe them Iob 17. 9. Isai. 49. 31. 〈◊〉 36. 27. therefore they shall neuer fall therefore they shall be saued so that these conditionall speeches proue only that they cannot fall from grace because that God doth alwayes inable them for to performe the conditions The eleuenth obiection which may be made against mee is that of Heb. 10. 35 38. Cast not away your confidence which hath great recompence of reward If any man draw backe my soule shall haue no pleasure in him From whence this argument may bee framed The Saints of God may cast away their confidence draw backe from God and loose Gods fauour therefore they may fall from grace I answer that the Antecedent is false and is not warranted by the text That the Saints of God may cast away their confidence I answer first that the text it selfe doth not warrant it For two reasons First because these words cast not away your confidence c. are nothig else but an earnest exhortation which the Apostle makes to the Hebrewes to cause them to continue constant in the faith and in the assurance of Gods loue to them mauger all those afflictions which did befall them they are nothing else but an exhortation vnto constancie and perseuerance in the state of grace and therefore they doe not imply a fall from grace All the argument that you can haue from these words in this sense is this The Hebrewes are exhorted to perseuere in grace therefore they may fall from grace which is but a nugatory and absurd inconsequent Secondly the Apostle tells vs in the former verse that these Hebrewes were assured of their saluation and that they knâ—…w that they had in heauen a farre better and induring substance then their earthly goods and possessions were therefore these subsequent words of the Apostle doe not necessarily intimate that these Hebrewes might fall from grace and so loose that heauenly substance and treasure of which they were assured for then this would contradict his former words and take away that certaintie of saluation which hee had attributed to them before Secondly admit that these Hebrewes might cast away their confidence and assurance of Gods loue and call their saluation into question in times of pressure affliction yet it followes not that therefore they might cast away their faith and those habits and seeds of grace which were within them for the strongest faith may doubt and stagger now and then and such as haue most grace may in times of pressure and temptation call Gods eternall loue and fauour to them â—…to question and yet their faith and graces may not faile Christians may cast away or loose their confidence and the comfortable assurance of Gods loue fauour for a time which is but a degree and fruite of faith though their faith and graces do habitually remaine within them Wherefore make the most you can of this exhortation your collection from it will bee onely this The Saints of God may loose the degrees and acts of grace therefore they may fall from the habits and state of grace which is but a meere Noniquitur For the other part of the Antecedent that the Saints of God may draw backe from God and so loose his fauour I answer that if you take this word draw backe for nothing else but the losse of the degrees of their loue and vnion vnto Christ which is not the meaning of the Apostle then I agree it But if you take it for a totall withdrawing of their soules froÌ„ God for a totall Apostacie and falling from God which is the true and proper meaning of the Apostle then I denie it because it is not warranted by the text For those that thus draw backe they are not any such as are true beleeuers and truly ingraâ—…ted into Iesus Christ but onely hypocrites and such as made an outward formall shew and profession of religion and had neuer any true and justifying faith at all within them which appeares most euidently by these two reasons taken from the very text it selfe The iust shall liue by faith but if any man draw backe my soule shall haue no pleasure in him The just men who haue a true and liuing faith are here put in opposition to those that haue it not but only in outward shew Those that haue this true and sauing faith they liue by it their faith doth liue and hold out euen in times of persecuâ—…ion it neuer dies nor yet expires those who haue not this true and liuing faith and yet make an outward profession and shew of faith in times of peace they alwaies doe and will draw backe in times of triall when persecution ariseth because of the word of God by and by they are offended like the stonie ground Math. 13. 2â—… they will rather draw backe from God then suffer for him therefore Gods soule shall haue no pleasure in them Which Antithesis betweene the iust who liue by faith and those that draw backe proues vndeniablie that such as draw backe are no true beleeuers who liue by faith but onely hypocrites and such beleeuers who had no truth of grace at all within them Secondly it is euidently proued by the Antithesis in the next insuing verse But wee that is wee who are true beleeuers are not of them who draw backe vnto perdition wee neuer fall from grace nor yet deny the profession of Gods name but of them that beleeue to the sauing of the soule our faith it alwaies continues to the end and wee doe alwaies
can neuer sinne so farre as to put them selues into the state of death and damnation or to cast themselues wholly from the state of grace because the eternall guilt and punishment of their sinnes is not imputed to them but it is alwayes done away and vtterly abolished in Iesus Christ who is their Aduocate their Mediator their satisfaction and attonement Those to whom the eternall guilt of sinne is not imputed it is certaine that no sins of theirs which they doe commit can wholly cast them downe from the state of grace and life into the state of death and damnation because that no man can bee in the state of death and damnation but where the eternall guilt and punishment of his sinnes may be imputed to him But to all such who are once truly regenerated and ingrafted into Christ the eternall guilt of sinne is not imputed no not then when as they lie in any actuall and knowne sin without particular repentance for it because they are still in Christ their Mediator their Aduocate their surety and the full and perfect satisfaction propitiation and attonement for all their sinnes which reason is fully warranted and proued by Psal. 32. 1 2. Rom. 5. 8 9 10. cap. 8. 1. 2. 33. 34. 1 Cor. 1. 30. 2 Cor. 13. 5. Col. 2. 13 14. 1 Iohn 2. 12. and cap. 3. 6 9. Therefore it is certaine that no sinneâ—… of theirs which they doe commit can euer cast â—…hem downe wholly from the state of grace and life into the state of death and damnation no not for that time when as they lie in any grosse and knowne sinne without any actuall and particular repentance for it The Saints of God when as they are once justified by faith in Christ and purged from their sinnes by his most 〈◊〉 blood they haue no more 〈◊〉 of sinnes Hebr. 10. 2. that is their sinnes are not imputed to them they are then justified and sanctified not for one day one yeare or two but for euer Christ by once offering of himselfe vpon the Crosse hath perfected for euer those that are sanctified Hebr. 10. 14. The justification and sanctification of the Saints extend not onely vnto some but to all the parts particles of their whole liues they are neuer reiterated and repeated For as there is but one naturall birth one faith one baptisme one death and passion of Iesus Christ which cannot be multiplied or reiterated so there is but one spirituall regeneration one inward baptisme of the spirit one death to sinne one justification and sanctification in the Saints when they are once justified sanctified regenerated and reconciled vnto God in Christ they are justified sanctisied regenerated and reconciled vnto God for euer God as he is but one and single in his owne essence so he is but one and single in his workes he desires not to reiterate and to doe things twice hee made the world but once he redeemed the world but once he will destroy the world but once hee giues life and being to all his creatures but once all creatures they are borne but once and they die but once God neuer delights in superfluities or changes hee will doe nothing in vaine and hee neuer repents him of his actions and therefore he doth things but once he makes his works perfect at the first Deut. 3 2. 4 Whatsoeuer he doth it shall be for euer nothing can be put to it nor any thing taken from it Eccles. 3. 14. And therefore those who are but once justified sanctified and reconciled vnto God in Christ those who are but once truly and thorowly ingrafted into Christ who of God is made vnto them righteousnesse wisedome iustification sanctification and redemption they are justified sanctified and reconciled vnto God in Christ for euer all their iniquities are quite forgiuen all their sinnes are couered and so vtterly abolished in the death of Christ that they shall be no more remembred nor yet imputed to them Psal. â—…2 2 2. Ier. 31. 34. and Hebr. 8. 12. therefore no sinnes that euer they doe commit can separate them from the loue of God which is in Christ Iesus their Lord or cast them downe from the state of grace and justification into the state of death and damnation And here you must obserue a difference betweene Legall justification and Euangelicall justification Legall justification or justification by workes and merits it may be vtterly lost and abolished by some actuall sinne as is euident by Ezech. 18. 24. For hee that keepes the whole law and yet offends in one point is guiltie of all and cursed is hee that confirmeth not all the words of the law to doe them Iam. 2. 10. and Deut. 27. 26. It is not so with Euangelicall justification or justification only by faith in Christ for this justification where once it is in truth is neuer abrogated disanulled or broken off by any sinnes which those who doe injoy it doe commit This free gift it is of many offences vnto iustification Rom. 5. 18. and the blood of Christ it cleanseth them not from some sorts of sinne only but from all sinne 1 Iohn 1. 7. Christ by once offering vp of himselfe hath fully satisfied for all the sinnes of all his Saints therefore all the sinnes that euer they commit are vtterly abolished and done away in him they are not imputed to them they are not put vpon their score The justification of the Saints by Christ it is of meere grace and fauour through the righteousnesse of Christ imputed to them and not of any workes merit or disert of theirs Christ therefore hauing fully satisfied for all their sins both past present and to come and God hauing accepted this his satisfaction for them in full recompence for all their sinnes when as these Saints of God doe sinne against him at any time the eternall guilt and punishment of these their sins is vtterly abolished and done away in Christ their Aduocate and Surety and not imputed to them for if it were imputed to them and not to Christ it were vtt erly impossible for them to expiate it or to satisfie Gods justice for it by all the prayers and teares which they could make or shed or by any other act of theirs and therefore these sinnes of theirs especially since they are sinnes of infirmitie and incogitancie and not of wilfulnesse obstinacie malice or presumption can neuer depriue and spoile them of the state of grace and iustification nor yet put them into the state of death and damnation no not for that Interim and interuenient time which comes betweene their sinnes and their repentance for them Seuenthly the true regenerate Saints of God they are the true and liuing members of Iesus Christ they are bone of his bone flesh of his flesh and spirit of his Spirit 1 Cor. 6. 15. 17. and Ephes. 5. 28. to 37. they are the house the temple and the habitation of God and of his Spirit Ephes. 2. 22. 1
neuer elected or chosen to saluation And whereas you say that hee was giuen by God to Christ true as a sonne of perdition as the same text tells you not as a sheepe of Christ as a traytor not as a friend as a Disciple not as a Saint as one ordained to destruction that the Scripture might be fulfilled nor as one elected to saluation therefore this example comes as short of the purpose as Iudas did of grace The seuenth Example is Salomon Salomon he was a regenerate Saint of God But hee fell away from grace in committing idolatrie 1 Kings 11. 1. to 13. Therefore other regenerate men as well as hee may fall from grace To this I answer that it is not fully agreed vpon by Diuines whether Salomon though God indued him with excellent parts and wisdome beyond all those that were before or after him were euer truly regenerated yea or no if hee were not truly regenerated then hee is not within the verge and compasse of our present question if hee were regenerated as most Diuines doe thinke I answer that though Salomon in his old and doting age was led away vnto idolatrie by reason of those idolatrous wiues the which hee married yet there is no place of Scripture that proues that he fell totally from grace there are three places which doe strongly proue the contrary to wit the 1 Kings 11. 6. where it is said that Salomon went not fully after the Lord his God as did Dauid his father which word fully implyeth that hee did still follow the Lord notwithstanding his idolatry but not so fully as hee should haue done not so fully as Dauid did Psal. 68. 30. to 38. and 2 Sam. 7. 13. 14. where God bindes himselfe by his oath and couenant to Dauid that though Solomon should sinne against him yet his mercy should not depart from him as hee tooke it from Saul that he would not vtterly take from him his louing kindnesse nor suffer his faithfulnesse to faile that hee would not breake his couenant with him nor alter the thing that was gon out of his lips but that hee would establish him for euer before him though hee did visite his iniquitie with rods and his sin with scourges which places being compared with his Ecclesiastes which most take to bee a penetentiary booke for his idolatry and other sinnes will fully proue that Solomon did neither finally nor totally fall from grace To auoide prolixity and to end these examples Saul Asa Ioash Symon Magus The Elders of the Church of Ephesus Demas Hymeneus and Alexander Those of whom Christ prophecied that their loue should waxe cold Mat. 24. 12. Those of whom Paul and Peter and lude prophecied that they should depart from the faith and sedâ—…ce many all these say our Antagonists were true regenerate men they had the Spirit and true faith But all these they fell away from grace either totally or finally Therefore true regenerate men may fall from grace I answer that the Major is false these had no true grace at all they were neuer in the number of Christs sheepe for then they would haue continued with the residue of his flocke that went not from the fold but they went out from them that it might bee made manifest that they were not of them 1 Iohn 2. 19. If any of these by the verdict of the Scriptures had the Spirit it was but only the ordinary and common gifts but not the justifying sanctifying and sauing graces of the Spirit If any of them had any faith it was an historicall not a justifying and sauing faith and the faith from which they departed was nothing else but the doctrine of faith and not the grace of justifying and liuing faith as is euident by Acts 20. 30. Phil. 1. 27. 1 Tim. 1. 18 19 20. cap. 4. 1 2 3. 2 Tim. 3. 8 9. and 2 Pet. 2. 1. 2 3. Iude 3. The loue the which they had it was but counterfeite for many waters cannot quench true loue neither can the floods drowne it Can. 8. 7. Yea the very Scriptures from which these examples are taken do distinguish them from the Saints of God and reckon them as hypocrites as wicked and prophane persons as gracelesse men as reprobates as the seede and children of the diuell so that I cannot chuse but wonder at the impudencie of our Antagonists who will canonize them for Saints and godly men against the manifest and reuealed truth of God as if they knew them better then God himselfe and therefore since God himselfe hath branded them for hypocrites they come not to the point in question The twenty eight and last argument is drawne from those dangerous consequencies which would follow vpon this doctrine of the finall and totall perseuerance of the Saints Bertius he enumerates and musters vp some sixteene of them the most of which are but meere trifles and not worth the answering I will only cull out three of them which are the chiefe and most commonly objected by all our Antagâ—…nists and will waiue the other as idle and impertinent The first inconuenience which is obiected is this That this our assertion would make men very bold and presumptious to commit sinne when once they are regenerated because they could not fall from grace nor yet bee damned for it I answer that you are much mistaken and this your argument shewes plainely to the world that you who vrge and presse it were neuer yet acquainted either with the nature or the power of true and sauing grace nor yet with the mysteries and secrets of the word of God For if euer you had bin acquainted with the power and tâ—…uth of grace or with the Scriptures and the word of God you could neuer reason so carnally so rawly and ignorantly as now you doe the want of grace and the ignorance of the Scriptures is that which makes you argue thus that which makes you for to measure the Saints of God by your owne selues when as they haue not so learned Christ as you haue done If you were but acquainted with the Scriptures or with the nature of true and sanctifying grace you should finde that notwithstanding the true regenerate Saints of God could neither finally nor totally fall from grace yet they dare not sinne either willingly or wittingly against the Lord for these insuing reasons First because their hearts and natures are changed and regenerated sinne now becomes as odious and distastfull vnto them in their proportion and degree as it is to God himselfe they hate and detest yea they do vtterly defie and abhor from their very hearts and soules all kinde of sinne they hate it with an implacable and perfect hatred as an odious dangerous and bitter thing and as the greatest enemy of their soules therefore they will not therefore they cannot commit it Strange it is that any man should so much mistake himselfe as to thinke that perseuerance in the state of grace which is the
Saint of God commit any grosse and knowne sinne let him haue but an vpright and syncere heart which is fully and resolutely set and bent against all sinne and stedfastly set and fixed vpon God with a desire to cleaue fast and close to him and to doe his will in all things let him haue but an humble a broken and a contrite heart within him which trembles at Gods word and is thorowly affected with the grosse and generall apprehension of his owne vilenesse though he neuer pitch particularly vpon this sinne of his nor humble his soule before the Lord for this his sinne yet I dare be bold to say that this generall repentance of his and this inward frame bent and disposition of his heart and soule shall sufficiently cleanse and purifie his soule from this his sinne and saue him so that he shall neuer die or perish for it for it is the inward and habituall repentance the inward frame bent and disposition of the soule that God respects more then the outward act as wee may see by that of Dauid Psal. 32. 5. I said I will confesse my transgressions vnto the Lord and so thou for gaâ—…est the iniquity of my sinne the inward purpose and disposition of 〈◊〉 heart for to repent was sufficient to moue God to forgiue his sinne before his outward actuall and particular repentance was expressed Which proues that though a particular confession and actuall humiliation bee very fit and requisite and necessary after euery grosse and knowne sinne which the Saints commit yet it is not absolutely necessary to saluation for an inward disposition purpose of the heart for to repent or a generall repentance and humiliation without this particular will serue the turne But of this see more in the fourth answer to this argument as it was first propounded Fourthly a particular outward and actuall repentance for these sinnes of theirs is not absolutely required of them as necessary to saluation because God in his mercy will passe by these actuall sinnes or acts of sinnes and take no notice of them if they doe chance to forget to repent and humble their soules particularly for them for God is a God that passeth by the transgressions of his people as well as their lesser sinnes hee out of his charity and loue vnto his Saints doth couer euen a multitude of their sinnes and take no notice of them when as they forget for to repent particularly of them So true is that of Bernard that the sin of the Saints of God vel punitur 〈◊〉 poenitentia vel in charitate absconditur it is either punished with condigne repentance or hid in mercy I could adde more reasons for to proue that there is no absolute necessity of a particular repentance for euery grosse and knowne sinne but I will passe them ouer and referre you to the answers which are giuen to this argument as it is first propounded and objected For the last clause of this objection that a regenerate man may dye in the very act of sin as hee may murther himselfe or God may smite him sudainly in the act of any other sinne before his actuall repentance or any other repentance else and therefore he may dye and perish in his sinnes and so fall finally from grace I answer that the argument followes not For let any one that is a true regenerate Saint of God be taken away in the very act of any knowne sinne before it is possible for him to repent I make no doubt or scruple of it but that he shall as surely be saued as if he had liued to haue repented of it and that for these reasons First because this saint of God was truly praedestinated to eternall life and therefore he cannot but be saued or else it would follow that a man who is absolutely praedestinated to eternall life might yet bee damned which can neuer be proued or admitted Secondly because Christ hath promised that none of his sheepe shall perish that none of his Saints and children shall be confounded but that they shall be sure of heauen and eternall life Iohn 10. 28. Isay. 45. 17. Iohn 5. 24. and cap. 6. 39. 40. Now all those that are once truly regenerated and ingrafted into Christ though they are taken away in the very act of sinne before any â—…epentance at all are the true Saints and sheepe of Christ and therefore they doe not therefore they cannot perish in this their sin Thirdly it must needs be so because God will neuer require impossibilities at his childrens hands nor take the strictest course and greatest aduantage against them for their sinnes Now it it Gods owne act to take away the Saints in their sinnes and it was impossible for them to repent at all of this their sinne in respect of their sodaine surprisall if they had had space time to haue repented no doubt but that they would haue repented them of this their sinne and therefore God seising on them before they could repent wee should exceedingly eclispe the riches of Gods mercy and of his gratious dealing with his Saints in affirming that they should be damned when as they had not space to repent Fourthly it must needs be so because this one act of sinne as I haue proued to the full before it doth not seuere and cut them off from Christ or destroy out of them those habits and seeds of grace which are planted and setled in their hearts it doth not put them into a state of death and damnation or cause their gracious and louing Father who is alwaies ready to pardon and to pitty them to disinherite them and cast them off especially seeing they neuer sinne against him out of precogitated malice or out of the setled purpose and resolution of their hearts and therefore though death doth cut them downe in this very act of sinne they cannot perish in this act but their soules are vndoubtedly saued and receiued into mercy Fifthly it must needs bee so because this one act of sin it doth not take away their justification or make them not to be justified but only in respect of this particular act it reuiues not all their former sins againe and therefore it puts them notinto the state of death and damnation a man may be an holy religious man he may offend in many things yet hee may be holy and vpright in Gods sight and estimation in respect of the constant holinesse and integrity of his life though not in respect of those particular sinnes of his Now God he alwaies lookes vnto the inward frame and disposition the inward integritie and synceritie of the heart to the constant tenor and carriage of his Saints and not vnto their particular fayles and slips if their hearts and the constant tenor and carriage of their liues be syncere holy blamelesse and vnspotted God estimates and rates them according vnto this and takes no notice of their priuate slips hee values them according to their
faile finally so neither did it faile totally as you surmise Secondly I answer that this prayer and speach of Christ as will plainly appeare by the context had reference principally to this very act of Peters deniall Christ had prayed for him that euen now when as Sathan did seeke to sift him as wheate in tempting of him to denie his Master that euen in this particular temptation his â—…aith might not faile in his heart though it did in his mouth So that this speach and prayer of Christ hauing reference to this very act of Peters deniall of him that his faith might not so much as faile in it you cannot without great wrong to Peter but greater iniury to Christ affirme that his faith did totally faile at this particular time and so this your replie is vaine and friuolous Secondly it is manifest that Peter did not fall totally from grace in denying Christ because he did it onely out of feare and infirmitie and not out of malice or infidelitie hee did it being forced to it by carnall feare and not with a full consent hee denied him onely in the flesh and in the tongue and not in the heart and soule Now all will grant that sinnes of infirmitie and not of malice That sinnes committed by the flesh against the consent and approbation of the spirit and the inward man doe neuer cast a man wholly downe from the state of grace or else none could stand in the state of grace so much as for one houre such a sinne was Peters as all the Fathers and others doe agree therefore this sinne of his though it were great and grieuous yet it could not wholly depriue him of the state of grace Thirdly it is euident that Peter fell not totally from the state of grace because one act of infidelity cannot destroy an whole habit of grace especially being in such a nature as Peters was For Peter here did not denie that Iesus was the Christ and Sauiour of the world hee did not denie that he was God equall with the Father hee did not denie any thing touching his Deity or humanity or which did crosse any Aâ—…ticle of faith he onely denies that he was personally acquainted with Christ or that he was one of his companions or followers and will you say that such a deniall of the personall knowledge of Christ as this did vtterly destroy that habit and seed of grace and faith which was in Peters heart when as he did beleeue in his heart that Iesus was the Christ the Sonne of the liuing God when as this was no sinne of infidelitie but of feare and did onely argue not want of faith but want of courage in Peter will you make this one acte of cowardice in Peter to abolish and destroy the very seed and habit of his faith especially since he had no sooner denied Christ with his mouth but he presently bleeds for it at the heart Certainly if you doe it it is a signe you want the grace of charity who judge so harshly of other mens sinnes and yet thinke so lightly of your owne Fourthly it is euident that Peter fell not totally from the state of grace by this his sinne both by his cariage in and after this his sinne For as Peter shewed his faith and loue to Christ in following him to the high Priests pallace when as all the other Disciples fled away so his vnwillingnesse to forsake Christ euen then when as he was suspected to bee one of his friends and followers which might haue brought him into danger did shew that hee did still affect and loue him in his heart euen then when as he denyed that he knew him with his mouth I would demand but this question of our Antagonists who doe so much presse this Example whether Peter euen at that very time when as hee denyed with an oath that he knew not Christ did not beleeue on him and relie on him as on his onely Lord and Sauiour in his heart If he did so as it is more then probable that he did by Iohn 6. 67 68. Math. 16. 16 17. and Luke 32. 32 33. and by this his action here in that he did not leaue him or forsake him then it is certaine that his faith did not vtterly saile him that the habit and seed of grace and faith were still within him and so he fell not from the state of grace If he did not thus if he did not relie vpon him for saluation but disclame him for his Sauiour let our Antagonists then proue the contrary by the Scriptures that I am sure they cannot doe and therefore I am not bound to beleeue their bare assertion for it Againe Peters cariage after this his sinne comâ—…itted proues that he did not totally fall from grace for no for had the Cocke crowen but hee presently remembers the words which Iesus spake vnto him and hee went forth and wept bitterly Iâ—… Peter had fallen totally from the state of grace by this his sinne if he had had no habit no seed and no remainders of grace left in him when as he had denyed Christ it had beene impossible for him to haue beene so apprehensiue and sensible of his sinne as now he was No sooner had he committed this sinne of his but presently the Cocke crowes no sooner had the Cocke crowen but forthwith he remembers the words of Christ and was deeply affected with this sinne of his Hee gâ—…eth out and weepes bitterly his repentance followes so soone â—…on his sinne that if his faith and ancient graces had not continued in him no new infused grace could haue come betweene his sinne and his repentance and therefore Peters carriage both in and after his sinne committed doth proue that he did not fall totally from grace by this his sinne Fistly I would demand this question of our Antagonists whether the other Disciples did not fall from graâ—…s well as Peter for they denyed him in deeds in flying from him hee denyed him but in words in saying that he knew him not If the other Disciples fell from grace in flying from him where then was the Church of God in what persons was it then existing if they fell not from grace in flying from him then neither Peter in denying of him Sixtly the Scriptures make no mention at all that Peter in denying Christ did fall from grace strange then that our Antagonists should so confidently affirme it vnlesse they haue it by some spetiall reuelation Is not this a strange kinde of presumption in men to determine and judge of other mens estates in such a resolute and peremptorie manner without a ground in Scripture for it is not this a kinde of folly and arrogancie in them to censure and judge of other mens estates which they neuer were acquainted with and in the meane time to neglect to sâ—…arch and trie their owne Sure I am the Scripture makes no mention that Peter fell from grace by this his sinne therefore
justification because he prayes to God to forgiue him his trespasses which may seeme for to implie that his sinnes are not as yet forgiuen and so he is not iustified If men then will not be so absurd and ridiculous to collect such an inference and conclusion from these forecited speeches and prayers why then should they doe it from this prayer of Dauid create in me a new heart O God and renew a right spirit within me which doth not intimate or implie as much as they Thirdly I would demand of our Antagonists whether Dauid had not the Spirit of God within him whether he were not in the state of grace when as he penned this Psalme If he had not the Spirit of God within him if he were not in the state of grace how then could this bee a poenitentiall Psalme for no man can vnseignedly repent him of his sinnes but by the helpe and assistance of Gods Spirit If hee had not the Spirit of God within him why then doth he pray to God in the next verse Cast me not out of thy presence and take not thy holy Spirit from mee yea why is this Psalme recorded and receiued as Canonicall Scripture if Dauid were not in the state of grace if he had not the Spirit of God within him which is the author of all Canonicall Scripture when as he penned it If then Dauid had the holy spirit of God within him when as hee penned this Psalme as our Antagonists must needs grant or else they must raze this Psalme out of the Booke of God then it is certaine that these words of Dauid Create in me a cleane heart O God and renew a right Spirit within me cannot implie that Dauid was now fallen from the state of Grace by these his sinnes So that the first reason of our Antagonists is vaine and idle For the second reason drawne from Iohn that no murtherer hath eternall life abiding in him therefore Dauid being a murtherer fell from grace I answer first that the scope of the Apostle in this place is no more but this to proue that such as hate the Saints of God haue no life and grace within them this is the onely aime of the place which cannot bee applied to Dauid who was a louer and an earnest fauourer of the Saints as we may see Psal. 16. 3. Psal. 101. 6. and Psal. 119. 79. and therefore by St. Iohns words was passed from death to life and did dwell in God and God in him 1 Iohn 3. 14. and 4. 16. Secondly I answer that this is onely true of such as neuer were in the state of grace and of such as liue and die without repentance in this sinne and not of the Saints and therefore it cannot be applied vnto Dauid But because I would be as briefe as may be for further answer to this and to the other two reasons which our Antagonists object to proue that Dauid fell from grace I referre you to my answer of the twentie foure Argument where these three reasons are fully answered and to my two obseruations immediatly before my answer to these Arguments where I haue proued that no true regenerate men can fall from grace and that such as doe fall away had neuer but a shadow and no truth of grace All which being pondered and considered together with my reasons here alledged will giue you full satisfaction that Dauid did neither finally nor totally fall from grace The fift Example is Peter Peter hee was a true regenerate man But he fell from grace in denying of Christ. For first hee denyed him thrice and that with an oath yea with many oathes and execrations Math. 26. 72 73. 74. Now he that denieth Christ before men hee hath not the spirit of Christ and Christ will denie him before his Father which is in heauen Rom. 8. 9. 2 Iohn 7. Math. 10 33. Luke 9. 26. and therefore Peter in denying Christ thus fell from grace Secondly Christ himselfe intimates that hee should fall from grace in denying him Luke 23. for he saith vnto him with reference to his deniall and when thou art conuerted strengthen thy brethren Peter needed a new conuersion therefore he fell from grace Therefore true regenerate men may fall from grace as well as Peter I answer that the Minor is false and that Peter in denying Christ did not fall totally from grace and that I shall euidence by these reasons First because that Christ had prayed that his faith should not faile Luke 22. 32. If therefore Peter fell from grace either Christs prayer was not heard which is contrary to the Scriptures for he himselfe informes vs Iohn 11. 42. that his Father heareth him alwayes or else Christ made no such prayer either of which makes Christ a lyar If you replie that Christs prayer extended meerely to a finall not to a totall failing that he prayed that Peters faith should not faile finally but not totally I answer first that Christs prayer extendeth as well to a totall as a finall falling For first the originall word it signifieth to faile So as the Sunne or the Moone doe in an ecclipse which are neuer wholly deptiued of their light nor so ecclipsed but that they may be seene if the medium bee cleere and therefore Christ praying that his faith should not faile no not as the Sunne or the Moone doe in an ecclipse prayes that it should not so much as faile totally for a time as well as that it should not finally faile Secondly that which failes totally for a time it is certaine that it failes now Christs prayer for Peters faith was not that it might not faile finally but that it might not faile therefore that it might not faile totally as well as that it might not finally faile because that faith which failes totally doth faile as much as that which failes finally and therefore to make vp the words and to giue them their full and true signification wee must take it as well for a totall as for a finall fall else the words are not sufficiently supplyed and satisfied Thirdly faith cannot faile totally but it must faile finally to If Peters faith which he had before his deniall of Christ were wholly abolished and destroyed in him it were impossible for the same numericall faith which was vtterly lost and abolished to be restored to him againe the faith which he had afterwards must bee a new faith and not the same numericall faith which he had before And therefore since Peters faith could not faile totally so as to be vtterly abolished in him but it must of necessity faile finally to because it was not in abeiance nor yet transmitted into any other subiect for the time but vtterly lost and annihilated by this his sin as you affirme and therefore if this prayer of Christ extends to a finall failing as your felues confesse it must needs extend to a totall failing to and so as Peters faith did not