once truly registred in the booke of life Reu 3. 5. Secondly because God hath promised such that they shall be had in euerlasting remembrance and that he will giue them an euerlasting name which shall not be cut off Psal. 112. 6. Isai. 56. 5. Thirdly because God hath promised all such as are registred in the booke of his remembrance that they shall bee his in the day when hee makes vp his Iewells and that he will spare them euen as a Father spareth his owne sonne that serueth him Mal. 3. 16 17. Fourthly because Christ bids his Disciples to reioyce because their names were written in heauen Luke 10 20. if then their names might haue beene blotted out againe they had had no iust cause of true and solid ioy and so Christs exhortation had beene in vaine Fiftly because they whose names are written in the booke of Life cannot bee seduced by the beast they cannot bee withdrawne from God Reu. 13. 8. Sixtly because those that are receiued in the booke of Life they were written in that booke from the foundation of the world Reu. 17. 8. they were predestinated to Eternall life from all eternity by the determinate counsell and Decree of God which shall stand fast for euer and shall not bee repealed Psal. 89. 28. 33. 34. 2 Tim. 2. 19. Isai. 54. 10. Seuenthly because all such as are written in the Lamhes booke of life shall enter into the new Ierusalem Reu. 21. 27. they shall surely be saued Lastly because there is no variablenesse nor shadow of turning with God Iam. 1. 17. he neuer repent him of his gifts and calling Rom. 11. 29. therefore hee will neuer suffer any of those to fall to die or perish whom he hath registred in his Booke of life Now all those who are once truly regenerated and ingrafted into Christ they haue their names written in heauen and ingrauen in the booke of Life Mal. 3. 16. 17. Luk. 10. 20. Phil. 4 3. Hebr. 12. 23. Reu. 3. 5. cap. 13. 8. cap. 17. 8. c. 20. 12. and c. 21. 27. Therefore they can neuer fall quite away from grace But it may be obiected that mens names may be blotted out of the Booke of life For Moses prayeth to God to blâ—… him 〈◊〉 of the Booke of life rather then the Israelites should bâ—… destroyed Exod. 32. 32. and Paul hee could wish himselfe accursed from Christ for his brethren the Iewes that so they might bee saued Rom. 9. 3. Yea God himselfe saith expresly Exod. 32. 33. Whosoeuâ—…r hath sinned against me him will I bloâ—… out of the booke of Life and Reu. 22. 19. If any man shall take away from the words of this Prophecie God shall take away his part out of the Booke of life All those places proue that mens names may be razed and blotted out of heauen and the Booke of Life I answer first That these wishes and prayers of Moses and Dauid they doe only serue to testifie their exceeding loue and their ardent affection to the Israelites but they doe not proue that such as haue their names written in heauen and ingrauen in the booke of Life may haue them blotted out againe First because they are but meere wishes and desires proceeding only from a passionate loue and zeale they are patheticall and hyperbolicall speeches and doe not necessarily imply either a reality or a possibilitie in 〈◊〉 thing desired and wished for It is common for men to wish and desire things that are impossible out of passion and affection these therefore being but wishes and desires proue nothing at all against mee Secondly these wishes and desires they are not absolute but conditionall they are subordinate to Gods will and therefore they proue nothing absolutely Thirdly they are such wishes and prayers which were altogether impossible to bee performed because they were contrary and repugnant to Gods infinite justice For it could not stand with Gods justice to condemne a righteous man that so many wicked ones might be saued Fourthly these wishes of theirs if they were absolute were impossible to be performed in respect of Gods eternall and immutable Decree God had predestinated Paul and Moses to eternall life and hee had reprobated and cast off these Israelites for whom these wishes of theirs are made these wishes therefore of theirs could not alter and change Gods purpose and decree which is immutable irreuocable and impossible to be repealed Fistly their damnation could not be satisfactory vnto God for the sinnes of their brethren therefore these zealous desires of theirâ—… were impossible to be performed and so they proue not any thing at all against me Secondly to that of Exod. 32. 33. Whosoeuer hath sinned against me him will I blot out of my booke I answer First that this booke here spoken of is only the booke of this temporall but not of eternall life as will easily and plainly appeare by comparing this verâ—…e with the 27 28 29 and 35. verses of the same chapter and with Psal. 119. 13. 15. For the Israelites had there made a Calfe and committed idolatry against God in worshipping of it For which sinne of theirs the sonnes of Leuy by Moses command slew 3000. of their brethren Yet Moses fearing that the justice and wrath of God were not fully satisfied with the death of these 3000. men but that he had some greater temporall judgement in store for them makes recourse vnto God for them by prayer confesseth their sinne and the greatnesse of it and desireth God to pardon it if not then he desires God rather to take away his life and to blot him out of his booke then to suffer so many of his people for to perish To which prayer of his God returnes this answer Whosoeuer hath sinned against mee him will I blot out of my booke that is he shall be slaine and my iudgement of the Plague and Pestilence which I haue prouided for the punishment of this his sinne shall seize vpon him for to cut him off So that Moses his prayer being but to remoue the temporall judgement of the Plague which God did afterwards inflict vpon them for this their sinne this booke of God may here bee well taken and accepted for the booke of this temporall life Hierome Gregorie Parerius and others make this to be the exposition of the place and so it makes not against mee Secondly I answer that there is a difference betweene the booke of Life liuing and betweene that booke of life wherein the righteous are written and recorded Dauid hee makes the difference Psal. 69. 28 Let them bee blotted out of the booke of the liuing and not be written with the righteous A man may be blotted out of the Booke of the liuing that was 〈◊〉 written with the righteous Hâ—… that is written in that booke of liâ—…e wherein the righteous are recorded can 〈◊〉 bee bloâ—…e out as I haue proued before he that is written in 〈◊〉 booke of the liuing may therefore this booke of
God mentioned in this place of 〈◊〉 seeing it is not stiled the booke of Life but only Gods booke must bee intended to bee the booke of the liâ—…ing and not the booke of life Thirdly if you will take this booke of God in this place for the booke of life and compare it with that of Reuel 22. 19. If any 〈◊〉 shall take away from the words of this Prophâ—…cie God shall take away his part out of the Booke of Life I answer then that the meaning of the Scriptures is no more but this Whosoeuer shall sinne against me and take from the words of this Prophecie I will blot him out of my Booke and take his part out of the Booke of life That is I will make it manifest to himselfe and all the world that albeit such a man had a name hee liued and that he had his name registred and recorded in the Booke of life that yet hee was neuer but a dead man and that his name was neuer truly written and recorded in the Booke of life The sense and meaning of these two places is but this He that sinneth against me shall die the death and shal neuer inherite euerlasting life So then you see that those places make nothing at all against mee that those whose names are registred and written in heauen and the Booke of life can neuer bee blotted out againe and so they cannot fall quite away from grace Eleuently those who are once truly regenerated and ingrafted into Christ they cannot depart from him and it is impossible to seduce them From whence this eleuenth Argument doth arise Those that cannot depart away from God nor yet be possibly seduced by any meanes miracles or policies whatsoeuer can neuer finally nor totally fall from grace But all such as are once truly regenerated and ingrafted into Christ can neuer depart away from God God will put â—…is feare into their hearts that they shall not depart from him Ier. 32. 40. And they cannot possibly bee seduced by any meanes miracles or policies whatsoeuer Math. 24. 24. Marke 13. 22. There shall arise false Christs and false Prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceiue the very elect Yea the Beast which did deceiue all the other Inhabitants of the earth could not deceiue them with all his subtilty Reu. 13. 8. and cap. 17. 8. Therefore they can neuer finally nor totally fall from grace The euasions to that place of Ieremy I haue fully answered and defeated heretofore the euasions to the other places remaine now to be answered which are two in number First that these words if it were possible imply only a great difficultie but not an absolute impossibilitie Secondly that it proues only that they cannot bee seduced finally but it proues not that they cannot be seduced totally To the first of these I answer that these words imply an absolute impossibilitie of seducing any such as are the elect of God First because the very emphasis of the words imply as much for these words if it were possible imply a more imposâ—…ible impossibilitie then the word impossible doth Secondly because the end and scope of the text is to proue as much For if any thing could seduce the Saints of God then certainly false Christs and false Prophets comming vnder the colour and habit of Religion and working great signes miracles and wonders to the very admiration of the beholders would seduce them but yet all those great subtile and lying signes and wonders cannot deceiue them it is impossible euen for those to doe it and therefore is it absolutely impossible for any thing to seduce them Thirdly because the Scriptures certifie vs that the Beast and Antichrist whose comming is after the comming of Satan with all power and signes and lying wonders and with all deceiuablenesse of vnrighteousnesse could neuer seduce any of the elect Saints of God whose names were written in the booke of life but only such as neuer had any share or portion in the Booke of life 2 Thes. 2. 10 13 14. Reu. 13. 8. and cap. 17. 8. If hee could neuer seduce any of Gods elect it is then impossible for any to seduce them and so their first euasion is but false for the second euasion that the elect Saints of God cannot bee finally seduced I willingly admit but that they may bee totally seduced notwithstanding that I shall deny For first if they may be seduced totally for a time then the words and sense of the place are not so fully satisfied For he that is totally deceiued is deceiued and so not impossible to bee deceiued as the words and sense import him for to bee Secondly hee that may be deceiued totally may bee deceiued finally to and so both finally and totally which will quite falsifie and delude this Scripture and therefore if it be impossible for the elect Saints of God to bee finally seduced it must be likewise impossible for them to be totally seduced to Lastly the sense and scope of this Scripture and the very litterall words doe fully implie and affirme that they can neither finally nor totally bee seduced and therefore wee must giue these Scriptures their full and perfect sense and meaning and imply them to an impossibilitie of a totall as well as of a finall seducement If you obiect that the Saints of God are oft-times deceiued and seduced I answer that they are oft-times deceiued but yet not seduced they may fall into diuers petty errors in religion but yet they alwayes hold the maine and fundamentall truths 1 Cor. 3. 11. vers 16. and so this Argument standeth good and firme Twelfthly the true regenerate Saints of God they cannot choose but alwayes feare obey serue the Lord and doe his will they cannot doe the euill that they would neither can they sinne vnto death From whence this twelfth Argument will arise Those that cannot choose but alwayes feare obey serue the Lord and doe his will those that cannot doe the euill that they would and those that cannot sinne vnto death it is impossible for them either finally or totally to fall from grace But all those who are once truly regenerated and ingrafted into Christ they cannot choose but alwayes feare obey serue the Lord and doe his will God hath giuen them one heart and one way that they may feare him for euer Ier. 32. 39. God doth put his Spirit into them and cause them to walkâ—… in his statutes and they shall keepâ—… his indgements and doe thâ—…m Ezech. 36. 27. If they should at any time resolue with Ierâ—…miah that they will not make mention of the Lord nor speake any more in his 〈◊〉 his â—…d which is written 〈◊〉 ingranâ—…n in their hearts will bâ—… 〈◊〉 a burning fire shut vp in theis bones it will make theâ—… weâ—…rie of for bearing and they cannot stay but they must presently both speake it and doe it to Ier.
translated and taken out of the world being made men of another world those who are translated from death to life and shall not come into condemnation it is impossible for them either totally or finally to fall from grace But all those who are once tâ—…uly râ—…generated and ingrafted into Christ they haue ouercome the world 1 Ioh. 4. 4. Yee are of God little children and haue ouercome them because greater is hee that is in you then hee that is in the world cap. 5. 4 5. Whosoeuer is borne of God ouercommeth the world and this is the victory that ouercommeth the world euen our faith Christ hath ouercome the world for them Io. 16. 33. And God hee giueth them victory through the Lord Iesus Christ 1 Cor. 15. 57. They are quite translated and taken out of the World They are redeemed from the earth and from this present euill world and made men of another world their hearts and soules their thoughts their affections desires and conuersationâ—… are in heaueâ—… Io. 15 19. cap. 17. 11. 16. Reu 14. 3. 4. Phil. 3. 20. They are translated from death to life and shall not come into condemnation Io. 5. 24. Verily verily I say vnto you hee that heareth my word aâ—…d belâ—…eueth on him that sent me hath euerlasting life and shall not come into condemnation but is past from death vnto life Rom. 8. 1. There is no condemnation to those that are in Christ Iesus who walke not after the flesh but after the spirit Col. 1. 13. who hath deliuered vs from the power of darknesse and hath translated vs into the Kingdome of his deare Soâ—…ne and 1 Io. 3. 14. Wee know that wee haue passed from death vnto life because wee loue the brethren Therefore it is impossible for them either finally or totally to fall from grace Sixtly those who are partakers of the first resurrection those who are dead to sinne those who haue put off the old man called vs with an holy calling Tit. 3. 5. According to his mercy hee saued vs by the washing of regeneration and renewing of the holy Ghost Yea they are saued to the vttermost Heb. 7. 25. they are saued in the Lord with an euerlasting saluation they shall not bee ashamed nor confounded world without end Isai. 45. 17. they are passed from death to life and shall not come into condemnation Iohn 5. 24 And they haue euerlasting life in present possession hee that beleeueth on me he that eateth my flesh and drinketh my blood hâ—…h euerlasting life Christ doth not say he shall haue it but hee hath euerlasting life Iohn 3. 16. 18. 36. ca. 5. 24. c. 6. 27. 39 49 47 50 51 54 57 58. Christ hath giuen euerlasting life to all those that are his sheepe Iohn 10. 28. Euery true beleeuer hee hath the Sonne of God dwelling in him and therefore he cannot choose but haue euerlasting life Hee that hath the Son hath euerlasting life within him 1 Iohn 5. 11 12 13. Yea this is life eternall to know God to bee the only true God and Iesus Christ whom he hath sent Iohn 17. 3. and 1 Iohn 5. 13. 20. Therefore it is impossible for them to fall finally or totally from grace This is an argument which in my iudgement cannot be answered or euaded Ninthly all those who are once truly regenerated and ingrafted into Christ are called iustified and sanctified they are made the members of Iesus Christ and they are made Kings and Priests for euer vnto God the Father which yeelds vnto vs this ninth argument Those that are once truly called iustified and sanctified those that are once become the true and liuing members of Iesus Christ and are made Kings and Priests for euer vnto God the Father it is impossible for them to fall finally or totally from grace For first those that are called effectually by God they are called to saluation and to the obtaining of the glory of the Lord Iesus Christ 2 Thes. 2. 13 14. They are called vnto Gods kingdome and glory 1 Thes. 2. 12. They are called to lay hold of eternall life 1 Tim. 6. 12. therefore they cannot fall from grace for then they should loose the end of their calling Secondly all those that are iustified they are freed from condemnation and they are iustified only to this end and purpose thâ—…t they might not bee condemned Rom. 8. 1. 33. 34. and Iohn 5. 24. Therefore they cannot fall from grace for then they should loose the benefit and fruite of their iustification Thirdly all those who are sanctified they are therefore sanctified that they might bee glorified and saued Rom. 8. 30. 2 Thes. 2. 13. Tit. 3. 5. 1 Pet. 1. 3 4 5. Fourthly all such as are the true and liuing members of Iesus Christ Christ giâ—…es vnto them eternall life Iohn 10. 28. and 1 Ioh. 5. 11 12 13. Though they were dead before yet they shall liue in him and when they doe liue once in him they shall so liue that they shall neuer die death shall haue no more dominion and power ouer them John 11. 25 26. and Rom. 6. 9 10 11. Christ Iesus who is the head will neuer suffer any of his liuing true and faithfull members for to perish he will keepe them and preserue them so that none of them shall be euer lost or broken or cut off from him Psal. 34. 20. and Iohn 17. 12. Where Christ himselfe is there they shall alwayes be they in him and hee in them Iohn 17. 23 24. Fiftly all such as are Kings and Priests vnto God for euer they cannot fall finally nor totally from grace for then they should cease to be Kings and Priests and could not be such for euer But all those who are once truly regenerated and ingrafted into Christ they are truly called iustified and sanctified Rom. 8. 29 30 1 Cor. 6. 11. Ephes. 1. 18. cap. 5. 26. 27 2 Thess. 2. 13. Christ Iesus is made vnto them of God righteousnesse iustification sanctification and redemption 1 Cor 1. 30. They are the true and liuing members of Iesus Christ Ephes. 5. 30. Wee are members of his body of his flesh and of his bone Christ is the Vine they are the branches Iohn 15. 5. Hee is the head and body they are the members 1 Cor. 6. 15. Ephes. 4 16. and Col. 2. 19. And they are made Kings and Priests for euer vnto God the Father to offer vp spirituall sacrifices vnto â—…im 1 Pet. 2. 5. Reu. 15. 6. and cap. 5. 10. Therefore it is impossible for them to fall finally or totally from grace Tenthly the true regenerate Saints of God they haue their names written in heauen and in the Booke of liâ—…e which doth suggest vnto vs this tenth Argument They whose names are written in heauen and ingrauen in the Booke of life it is impossible for them to fall quite away from grace First because that God himselfe hath promised that hee will neuer blot out the names of those who are
power of grace in such as doe defend them Si quod semel sine ratione fecistis ne videamini aliquandò nescisse defenditis meliusque putatis non vinci quam confessae cedere atque anuuere veritati if you thinke it a disparagement vnto you to recant your Errors and would rather obstinately continue in them then disclaime them Go on and perish your blood shall light vpon your owne heads not on mine All I haue to say vnto you then is this that there is a day of account a day of death and iudgment comming which now cannot be farre wherein the Lord Iesus Christ shall be reuealed from heauen with his Angells in flaming fire taking vengeance of you and punnishing you with euerlasting destruction from the presence of the Lord and from the glory of his power for hating slaundering reuiling persecuting deriding and traducing of his Saints and not submitting to his word and truth Consider therefore and againe I say consider and thinke well of this and of that great account which you must render vnto God ere long euen for your carriage and your actions in this particular Controuersie and the Lord giue you vnderstanding in all things that so you may repent you of all the euill of your doings and of all your damnable and pernitious Errors both in life and Doctrine that so you may be saued and not condemned in the day of Christ which now drawes neere The earnest and hearty desirer of your true conuersion both to the Doctrine and the life of Grace WILLIAM PRYNNE A briefe Epitome and Compendium Of the whole worke which may serue for a Table to it THis Whole Worke may bee deuided into foure generall parts â—…nto the state of the question controuerted Into the proofes of the conclusion which is maintained Into the answer and defeate of the Arguments obiected and into the vses which arise from the conclusion and assertion here defended 1. The state of the question you shall finde recorded pag. 2. to pag. 5. 2. The proofes and Arguments in defence of the conclusion here maintained are reduced vnto 8. generall heads First into Arguments drawne from God himselfe Which are 10. in number The first of them is taken from Gods eternall purpose and Election which you shall finde pag. 5. The second from his almightie power and strength pag. 8. The third from his perpetuall presence With and his continuall vigilancie ouer his Saints pag. 10. The fourth from his perpetuall and constant loue vnto them p. 13. The fift from his gracious mercie and goodnesse to them p 22. The sixt from his infinite Iustice p. 24. The seuenth from his honour p. 26. The eight from his infinite wisdome p. 29. The ninth from his readinesse to heare the prayers of his Saints p. 31. And the tenth from his gracious Couenants and promises to support and keepe his Saints from falling p. 33. Now in these Promises of God there are foure things considered First the great multitude number of them which are reduced vnto 10. heads from pag. 33. to 47. Secondly the absolutenesse and freenesse of them they being all absolute and positiue without any condition at all annexed to them in which all the cauells to the contrary are answered and cleered from pag. 48. to 72. Thirdly 〈◊〉 abilitie and power of God for to performe them pag. 72 Fourthly the truth of all these promises and Gods truth and faithfulnesse in performing them p. 72. Secondly into Arguments drawne from Iesus Câ—…ist which are in number 7. The first is drawne from the efficacie and merits of his death and passion pag. 74. The second from his perpetuall intercession for his Saints pag. 76. The third from his might and power pag. 78. The fourth from 〈◊〉 compassionate and tender nature p. 79. The fift from his 〈◊〉 vigilancie and care ouer his Saints and sheepe p. 79. The sixt from his perpetuall residencie and dwelling in their hearts p. 81. And the seuenth from his Sacraments p. 81. Thirdly into Arguments drawne from the holy Ghost being 7. in number The first is taken from his residencie and dwelling in the Saints p. 82. The second from that seale and stampe which he sets vpon them p. 85. The third from that seed and annointing which he puts into them p. 86. The fourth from that earnest which he giues them p. 90. The fift from the witnesse of the Spirit to them and from the ordinarie and constant working of the Spirit in their hearts p. 92. The sixt from his continuall guidance and direction of them p. 94. The seuenth from his intercession for them and his assistance of them pag. 95. Fourthly into an Argument drawne from the perpetuall presence of the Angells with the Saints and their continuall watchfulnesse and protection ouer them pag. 96. Fiftly into arguments drawne from the present estate and condition of the Saints of God and from those many priuiledges which they doe inioy pag. 96. which are 15. in number First they are partakers of the diuine nature and of the immortall seed p. 96 97. Secondly they are borne of God and they are the sons of God p. 97. Thirdly they are built vpon a rocke and vpon Christ the sure corner stone p. 98. Fourthly they haue a new heart and a new spirit and the law of God ingrauen in them p. 98. Fiftly they haue ouer come the world they are men of another world they are translated from death to life and shall not come into condemnation pa 99. Sixtly they are partakers of the first resurrection and the second death shall haue no power ouer them pa. 99. Seuenthly they are alwayes greene and flourishing like trees planted by the riuers side pa. 100. Eigthly they are truly happy they are truly and fully saued and they haue eternall life begun within them p. 101. Ninthly they are called iustified and sanctified and they are made Kings and Priests for ouer vnto God the Father pag. 102. Tenthly their names are written in heauen and in the Booke of Life pag. 103. Eleuenthly they cannot depart from God and it is impossible for any to seduce them pag 107. Twelfthly they cannot choose but serue and please the Lord and they can neuer sinne vnto death pag. 109. Thirteenthly they are married vnto God for euer and they cannot be separated from his loue pag. 111. Foureteenthly they are the inheritance of the Lord they are as pillars in the house of God and they are so established settled and grounded in grace that they cannot be cast downe pag. 111. Lastly they haue all the inward and outward helpes and meanes that may bee to preserue them in grace pag. 112. Sixthly into an Argument drawne from Grace it selfe which is of a perpetuall immortall incorruptible and euer-growing nature pag. 113. to 122. where all the obiections against the perpetuitie and immortality of grace are answered Seuenthly iâ—…o Arguments drawne from the dangerous consequencies which would arise from the contrary position which
peccat pro eo scilicet quod non imputatur ei peccatum generatio coelestis etiam in hac parte conseruat illum Data sunt signa quaedaÌ„ et indicia manifesta salutis vt indubitabile sit eum esse de numero electoruÌ„ in quo ea signa permanserint Propter hoc inquam quos praesciuit Deus â—…t praedestinauit conformes fieri imagini filij sui vt quibus certitudinem negat causa sollicidinis vel fiduciam praestat causa consolationis So in his tracte de gratia et liberio arbitrio Neque enim hic possumus penâ—…tus esse sine peccato et miseria possumus tamen gratia iuuante nec peccato superari nec miseria QaunquaÌ„ tamen scriptura loquatur Omne quod natuÌ„est ex Deo non peccat Sed hoc dictuÌ„ est de praedestinatis ad vitaÌ„ noÌ„ quod omninò noÌ„ peccant sed quod peccatuÌ„ ipsis noÌ„ imputetur quod vel punitur condigna paenitentia vel incharitate absconditur So in his booke de Natura et dignitate amoris diuini c. 6. Itaque quisquis ille est sicut dicit beatus Iohannes secunduÌ„ hoc quod natus est ex Deo id est secunduÌ„ interitoris hominis rationem in tantum non peccat in quantuÌ„ peccatuÌ„ quod corpus mortis foris operatur odit potius quam approbat semine spiritualis natiuit at is quod ex Deo natus est eum interius conseruante Quod etsi interim aliquandò incursu peccati laeditur et attenditur radice tamen charitatis in altum defixa non perit Imò statim saecundius et viuacius conualescit in spem boni fructus et surgit Sic enim dicit beatus Ioannes Omnis qui natus est ex Deo peccatum non facit quoniam semen ipsius in eo manet et non potest peccare quia ex Deo natus est Notanda vis verborum Non inquit peccatum facit quod patitur potius quaÌ„ facit qui natus est ex Deo et non potest peccare perseuerando scilicet in peccato duÌ„ legi Dei cuÌ„ mente seruit etiam carneÌ„ festinat subigere quae tentatione et peccato incurrente legi peccati videbatur seruire Petrus cum peccauit charitatem non amisit quia peccauit potius in veritatem quam in charitatem cum se noÌ„ esse mentitus esset in re cuius totus erat in corde Ideoque negationem falsitatis continuò lachrymis lauit veritas charitatis Sic et David cum peccauit charitatem non perdidit sed obstupuit quodammodo in eo charitas ad vehementem tentationis ictuÌ„ et charitatis in eo nequaquam facta est abolitio sed quasi quaedam soporatio quae mox ad vocem arguentis prophetae euigilauit continuò in illam ardentissimae charitatis confessionem erupit peccaui Domino et continuò audire meruit Dominus transtulit à te peccatum tuum non morieris And to conclude in his booke de Tripl coherent vinculo c. his words are these Nouit Dominus qui sunt eius et propositum Dei manet immobile etsi horrendorum criminuÌ„ nota David inuritur etsi Maria Magdalene septem daemonjjs cumulatur etsi princeps Apostorum in profundum negationis barathrum submergitur non est tamen qui de manu Dei possit eruere Thus is this Father fully for vs though some would wrest and scrue him to the contrary See more of this Sermo 61 in Cantica Sermo de duplici baptsmate c. and Sermo de fragmentis septem Misericordiarum Bradwardyn Bradwardyn our owne Countriman sometime Arch-bishop of Canterbury in the raigne of King Edward the third who was stiled the profound Doctor of his time and as Thomas of Walsingbam relates it departed this life in the yeare of our Lord 1350 concurreth in opinion and judgment with vs. For in his first booke de Causa Dei cap 23. he proues Quod tam sciâ—…ntia Dei quam voluntas eius est omninò immutabilis and from thence he infers this fifth Corolarie Quod omne saluandum aut damnandum praemiandum vel puniendum sub quocunque gradu voluit ab aeterno saluari vel damnari praemiari similiter vel puniri sub eodem gradu praecise et hoc nedum voluntate conditionall aut indeterminata sed it a absoluta et determinata sicut vult in praesenti vel finali iudicio aut post valet which is the very ground and basis of the constant and finall perseuerance of the Saints So in his 2. booke de Causa Dei cap. 5. 6. hee proues that no man can ouercome the least temptation without the speciall ayde and assistance of God and with all hee certifieth vs. Quod auxilium Dei speciale posse tentationem aliquam superare est voluntas eius inuicta So cap. 8. hee declares what perseuerance is and proues it to be the gift of God et quod nullus viator quantacuâ—…que gratia creata subnixus solius liberi arbitrij viribus vel etià m cum adiutorio gratiae possit perseuerare finaliter vel per aliquod tempus omninò sine aliquo Dei auxilio speciali cap 11 hee proues Quod perseuerantia non est aliquod donuÌ„m Dei creatum à charitate et gratia realitèr differens et distinctum but that it is alwaies an adjunct and concomitant of true grace cap. 13. he proues Quod illud auxilium sine quo nullus perseuerat et per quod quilibet perseuerat est spiritus sancti diuina bonitas et voluntas et quod Deus dat voluntatem et poâ—…estatem perseuerandi sanctis suis and cap. 14. he proues Quod perseuerantia gratis detur à Deo et non meritis comparetur In all which chapters if you will take the paines to reade them you shall finde him fully for to act our parts and to produce such Scriptures and sentences from the Fathers in which he was very well read as make vndeniable for this our present assertion Councells To these authorities sayings of the Fathers I may adde that of the Councell of Miliuitan can 3 4. Where in these 2. Cannons with diuers others were concluded vpon against Pelagius and his followers Item placuit vt quicunque dixerit gratiam Dâ—… in qua iustificamur per Iesum Christum Dominum nostrum ad solum remissioneÌ„ peccatorum valere quae iam commissa sunt non etiam ad adiutorium vt non committantur anathema sit Item quisque dixerit eandem gratiam Dei per Iesum Christum Dominum nostrum propter hoc tantum nos adiuuare ad non peccandum quia per ipsam nobis reuelatur et aperitur intelligentia mandatorum vt sciamus quid appetere quid vitare debeamus non autem per illam nobis praestari vt quod faciendum cognouerimus etiaÌ„ facere diligamus atque valeamus anathema sit Cum enim dicat Apostolus scientia inflat charitas verò
published and Printed by authoritie it was so farre from this that it was inioynâ—…d to be recanted by authoritie and therefore howsoeuer it can bee no record against me Neuer was there any among vs before Mr. Mountague that published this error of the Apostacie of the Saints in print but onely Thompson a Dutch-man fellow of Clare-Hall in Cambridge a man of an excellent memory and of great learning but of little grace and of a deboist loose licentious and voluptious life he being the first who infected Cambridge with Arminianisme hath published this error of the Apostacie of the Saints in that posthumous Diatraba of his But was this booke of his printed in England and allowed and receiued of our Church as sound and orthodox no such matter For when as Thompson himselfe made meanes to publish it it was stopped at the presse and it sound no license or approbation because it was contrary to the doctrine of the Church of England After his death because it could finde no license here it was transported vnto Lyons by some friends of his there was it printed But no sooner was it come from the presse and scattred abrode in England but as it found resistance at the presse at first so it found a Reuerend and learned Antagonist euen Abbot Bishop of Salisbury to incounter it least our Church should bee disquieted and infected by it Since therefore this Thompson was no English but a Dutch-man a drunken one to since this his booke was vtterly disalowed of as contrary to the doctrine of our Church and was printed but by stealth beyond the seas and not by any publike license and allowance here and seeing it was no sooner printed but it was presently refelled by a learned Bishop of our Church as haereticall and quite opposite to the established and receiued doctrine of our Church it makes much for me not against me fo that as yet there are no records against me but all of them are wholly for mee Let Mr. Mountague now with all his reading if hee can stoope so lowe as to cast his eyes vpon the moderne writers of our Church whose very names he cannot mention without disdaine and scorne shew mee but one learned Diuine nay any meane vnlearned Diuine in the Church of England since the reformation that did euer openly and in expresse tearmes oppose the totall and finall perseuerance of the Saints in grace in any worke of his set forth by publike allowance and authoritie and then perchance I shall in part beleiue him that some of the learned of the Church of England haue opposed it till then I shall account him but a meerelyer and impostor as he is For how is it possible that all the learnedest in the Church of England should affirme that faith once had might be both totally and finally lost and that they should oppose and refell the contrary when as there is not one member of the Church of England to bee found from the first reformation of it hitherto that doth in any publike or approued worke of his record the same If there bee any records of any learned in our Church to bee found which may make good Mr. Mountagues words let him doe vs that fauour as to giue vs a Catalogue of their workes and names but if his learnedest in the Church of England be but a meere notion abstracted from no Indiuidualls if they are namelesse and workelesse then surely Mr. Mountague is much mistaken and hee must for shame recant this forgery and vntruth of his Indeed Mr. Mountague hath vouched one by name and but one to patronize and make good his words to wit Doctor Ouerall Deane of Pauls But was Doctor Ouerall the learnedest in the Church of England if hee were so yet he is but one and what is one to all those worthies and learned Diuines which I haue cited to the contrary If Doctor Ouerall were of this opinion where then is this opinion of his recorded Surely in no printed workes of his set forth by publike authoritie but only in the Conference at Hampton Court pag 41 42 43. And what are his words they are onely these Those who are called and iustified according to the purpose of Gods election how euer they might did fall sometimes into greiuous sinnes and thereby into the present state of wrath and damnation yet did they neuer fall totally from all the graces of God to be vtterly destitute of all the parts and seedes thereof nor finally from iustification but were in time renewed by Gods Spirit vnto a liuely faith and repentance and so iustified from these sins and from the wrath curse and guilt annexed thereunto Is this the learned man the which you vouch as making for you who in expresse tearmes concludes againg you Indeed if this bee your meaning that those are the learnedest in our Church who haue maintained this our assertion point-blanke against you I willingly acknowledge it but yet that Doctor Ouerall or any others who are ex diametro against a totall and finall fall from grace should be so punctually for you I confesse this is a mysterie and riddâ—…e vnto me I cannot vnderstand it vnles your ipse dixi 〈◊〉 Gospell and their opinions must bee soe not because they are so but because you say it But it may bee now of late some of the learnedst in the Church of England haue made a defection from their Mother Church and haue shaken handes and sided with Papists and Arminians and this makes Maister Mountague to auerre that the learnedst in the Church of England do assent vnto Antiquity and to Arminius and the Church of Rome in this That faith once had may be both finally and totally lost If this bee so as I doe not beleeue it I would to God Mr. Mountague would disclose their names vnto vs that so we might indeauour to conuert them or else learne for to auoide them or at least that wee might iudge of them whether they are the learnedst in the Church of England yea or noe Sure I am whoeuer or whateuer they are they are neither the greatest nor yet the learnedest nor yet the best and honestest in the Church of England if there bee any such make the best and vtmost of them that you can they are but a company of carnall gracelesse prophane and dissolute persons there is no truth nor power of grace in any of them For our two Arch-bishops and the learned Arch-bishop of Meth to whom Mr. Mountague and all his Abettors are much inferiour they are all for vs. For other of our Bishops and diuers others of our learned Clargie throughout the Kingdome I know that they haue declared themselues wholly for vs and for my owne part I know not any man of any learning worth or note at least of any grace and goodnesse in our Church who hath fully declared himselfe against vs in any written or printed records if there are any against vs as I professe
more death hath no more dominion ouer it Iohn 11. 25 26. and Rom. 6. 9. 10. 11. 14. it is a seed that proceeds from the very power of God and of the holy Ghost Rom. 15 13. 1 Cor. 2. 5. it is wrought in vs by the selfesame almighty power of God which raised vp Iesus Christ from the dead and set him at the right hand of God in heauenly places Ephes. 1. 19. 20. and cap. 3. 20. therefore it cannot bee vanquished or destroyed by all the power and strength of sinne or Sathan the gates of hell cannot preuaile against it Math. 16. 18. this power and grace of Christ in vs is sufficient for vs it is stronger then sinne or Sathan it is able to vanquish and subdue them and to treade and bruise them vnder our feet 2 Cor. 10. 4. 5. cap. 12. 9 10. Rom. 16. 20. Ephes. 6. 16. 1 Iohn 4. 4. and cap. 5. 4 5. No sinne that the Saints of God commit doth vtterly destroy and roote this seede of Grace out of their hearts it still abides within them and therefore they neuer sinne so farre as to put themselues into the state of damnation or to fall wholly or totally from the state of grace Hee who amidst the very greatest of his sinnes doth retaine the very habit and seed of grace within him it is certaine that he falls not wholly from the state of grace for for any man to fall totally from the state of grace and yet to retaine the very habit and seed of grace within him still is a plaine and manifest contradiction But the true regenerate Saints of God and such as are truly borne of God euen amidst the very greatest of their sinnes doe still retaine the habit and the seed of grace within them as is euident by the premises therefore it is certaine that they fall not wholly from the state of grace by these their sinnes Thirdly a true regenerate man can neuer sinne so farre as to fall totally from grace and to put himselfe into a state of death and damnation because he neuer sinnes so farre as to make himselfe a slaue or seruant vnto sinne though sinne be in him yet it is in him as a tyrant and a rebell not a King or a friend it rules and reignes not in him he obeyes it not in the lusts thereof he neuer yeelds vp himselfe as a seruant or a subject to it Rom. 6. 12. to 23. 2 Pet. 2. 19. Iohn 8. 34. though he walkes after the slesh or rather is drawne violently after the flesh sometimes yet he wars not after the flesh 2 Cor. 10. 3. hee is so farre from warring after it that he alwaies wars and fights against it the very sinne and euill which he doth commit is the sinne and euill which hee would not doe Rom. 7. 15. to the end and Gal. 5. 17. hee neuer sinnes with a full intire compleate resolued and deliberate will he neuer yeelds a full and perfect assent vnto his sinne there is a reluctancie reuitancie dislike and hatred of it in his soule and it his inner man and therefore he neuer sinnes so farre as to cast himselfe wholly downe from the state of grace and to put himselfe into the state of death and damnation Fourthly Regenerate men they neuer sinne so far as to fall totally from the state of grace no not for a time because they neuer sinne so farre as to seuere and cut off themselues from Christ. Those who euen then when as they do commit sinne and whiles they haue the remainders of the old man and of the body of sinne continuing in them continue still in Christ it is certaine that they are in the state of life and grace and not in the state of death and dà mnation because he that is in Christ the spring and fountaine of all grace and life hath grace and life within him and he is wholly freed from the law of sinne and death Iohn 5. 24. 1 Iohn 5. 12. and Rom. 8. 2. But the true regenerate Saints of God euen then when as they doe commit sinne and whiles they haue the remainders of the old man and of the body of sinne continuing in them continue still in Christ as is euident by Rom. 7. 15. to the end compared with Rom. 8. 1 2. where Paul making mention of that perpetuall combate which is betweene the flesh and the spirit in euery true regenerate man who did with their minde serue the law of God but with the flesh the law of sinne he concludes it with this Corollarie or inference There is therefore now no condemnation to those who are in Christ Jesus who walke not after the flesh but after the spirit for though there be much sinne and corruption in them yet the law of the Spirit of life hath made them free from the law of sinne and death There is now no condemnation to them euen now whiles there is much sinne and corruption in them because they striue against this sinne and corruption they hate it and are grieued vnder it they obey and serue it not because there is an inner man a regenerate and sanctified part within them which God doth most respect which is alwaies grapling and contending with those corruptions and because they are still in Christ who hath freed them from the law of finne and death Therefore because the regenerate Saints of God euen then when as they doe commit siâ—…ne and whiles their corruptions are hanging on them are still in Christ Therefore it is certaine that they are in the state of life and grace and not in the state of death and damnation Fiftly the true regenerate Saints of God when as they commit auy grosse and knowne sinne euen before their actuall and particular repentance for it are still in the state of life and grace and not in the state of death and damnation because they are still the elected Saints and the adopted sonnes of God and their names are still inrolled in the book of Life Those who are still the elected and adopted sons of God and haue their names inrolled in the Booke of Life it is certaine that they are alwaies in the state of grace and life and not in the state of death and damnation because their election and adoption they are altogether immutable they cannot be altered or changed no more then God himselfe But all those who are once truly regenerated and ingrafted into Christ they are still the elected and adopted sonnes of God and their names are alwayes inrolled in the booke of Life Rom. 8. 29. 30. Ephes. 1. 3 4 5. Luke 10. 20. Phil. 4. 3. Heb. 12. 13. Reu. 13. 18. and infinite other places Therefore it is certaine that they are alwayes in the state of grace and life and not in the state of death and damnation yea euen then when as they lie in any grosse scandalous and knowne sin without any particular and actuall repentance Sixtly the true regenerate Saintâ—… of God
But admit that this were the receiued opinion and doctrine of the Church of England that all infants are by their very baptisme truly regenerated and ingrafted into Christ then Mr. Mountague you are in this Dilemma then you must grant this to be the doctrine of the Church of England that those who are truly regenerated may both totally and finally fall from grace which I haue proued to be false or else you must of necessitie grant that none who are baptized fall from grace which is contrary to your owne assertion or else you must needes grant that all such as are baptized are not regenerate which is contrary to that for which you do so much contend so that turne which way you will you are but in a maze and labyrinth and fettred in the gines of your owne argument Againe I would but demand this question of Maister Mountague whether this be an article of his Creedâ—… that all infants that are baptized are truly regenerated by the holy Ghost that they are partakers of eternall life and of Christs euerlasting kingdome as you say our Common prayer booke affirmes If you beleiue it not why then doe you presse it vpon vs or why do you not beleiue that which you say our Church beleiues If you beleiue it how then can your doctrine of a totall and finall fall from grace stand together with it if you beleiue that all infants that are baptized shall haue euerlasting life and be made partakers of Christs kingdome you must of necessity beleeue that they shall perseuere in grace vnto the end hee that beleeues that the end shall certainly be obtained must as certainly beleeue that the meanes which must obtaine this end shall be vsed to and therefore if you beleeue that all infants that are baptized shall haue euerlasting life and injoy Christ kingdome you must likewise beleeue that they shall perseuere and neuer fall from grace If you say that you do not absolutly beleeue that they shall haue euerlasting life and bee made partakers of Christs kingdome but only conditionally if they perseuere in the grace receiued in their baptisme I answer that if you doe absolutely beleeue that they are regenerated why doe you not as absolutely beleeue that they shall haue euerlasting life and be made partakers of Christs kingdome they are both recorded in the same tearmes they are knit together in one sentence one following vpon the necke of another they are both set downe as absolutely and positiuely as the other therefore you must beleeue all of them to be alike absolute and then you cannot beleeue that euer they should fall from grace for then they could not be made partakers of Christs kingdome and of euerlasting life or else you must make them all conditionall and beleeue that those infants which are baptized are regenerated if they perseuere in grace else that they are not regenerated by their baptisme which would falsifie this your proposition that all infants are truly regenerated by their baptisme which proposition as you see is no waies warranted by the Common prayer Booke or by the Church of England Lastly admit that all infants that are baptized are regenerated and that this were warranted by Gal. 3. 27. and by the doctrine of the Church of England vet I say that this argument followes not nor is not to the purpose for the question is not whether infants other men may fall totally or finally from that sacramentall grace which they receiue inbaptisme but whether vere fideles whether such as are truly regenerated ingrafted truly into Christ by a liuely faith may fall totally or finally from the state of grace of the state or iustifying faith Now sacramentall grace and regeneration is one thing and this state of true sauing grace and of justification by faith is another if we admit that infants once baptized haue a sacramentall grace within them which is nothing else but a freedome from the guilt of originall sinne yet no man I thinke can be so absurd as to say that they haue any habituall graces or any liuing and justifying faith within them for they want reason and vnderstanding to apply the word and promises of God and to vse these meanes which should beget these graces in them And therefore seeing that the grace which children and others receiue from baptisme is but sacramentall far different from the grace of which our controuersie and question is if wee grant the whole argument to be true yet it is nothing to the purpose And so much in answer to this twenty sixth argument in which I haue beene ouer tedious by reason that our Antagonists rely so much vpon it The twenty seuenth argument which may be objected against mee is from particular examples which may be reduced to three heads The first of Adam and the Angells the second of particular and whole Churches the third of particular and priuate Saints The first argument from Examples is drawne from Adam and the Angells Adam and the Angells who were of an higher alloy then any regenerate Saints of God now are they fell from the state of grace the one totally the other finally Therefore the true regenerate Saints of God whose grace are inferiour vnto theirs may fall totally and finally from grace as well as they I answer that the Argument followes not because there is a great difference betweene the graces which the regenerate Saints of God injoy and that grace which Adam and the Angels had For first that grace which Adam and the Angels had it was in their owne possession and custodie they themselues were the gardians and keepers of it But that grace which the regenerate Saints of God doe now injoy it is not in their owne keeping they themselues are not the gardians and preseruers of it but it is God himselfe who keepes it and preserues it in them by his power This is euident by the 2 Tim. 1. 14. That good thing that was committed to thee keepe by the holy Ghost which dwelleth in vs the holy Ghost himselfe who begins doth likewise gard and keepe the graces of the Saints So in the 1 Pet. 1. 5. who are kept by the power of God through faith vnto saluation the power of God it doth not onely keepe the Saints vnto saluation but it preserues and keepes their faith to So in the 1 Tim. 1. 12. I know-whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day The faith of the Saints it doth not stand in the wisdome and custodie of men but in the power of God 1 Cor 2. 5. Ephes. 1. 19 20. and cap. 3. 20. and the Saints of God they doe not preserue and keepe their graces or themselues but their graces and their persons are garded preserued and protected by God himselfe by Father Son and holy Ghost and that continually as you may reade Psal. 4. 8. Psal. 12.