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
not slumber behold hee that keepeth Israel shall neither slumber nor sleepe the Lord himselfe he is the keeper the Lord is his shade vpon the right hand so that the sunne shall not smite him by day nor the moone by night the Lord shall preserue him from all euill he shall preserue his soule the Lord shall preserue his going out his comming in from this time forth and for euermore Psa 121 2 to the end The Lord will create vpon euery place of mount Sion and vpon the assemblies thereof a cloud and a smoake by â—…day and the shining of a flame of fier by night for vpon all the glory shall be a defence and there shall be Tabernacle for a shadow in the day time from the heate and for a place of refuge and for a couert from storme and from raine Is 4 5 6. Marke here and see how vigilant and carefull the Lord is to defend and keepe his Saints from euill not vpon one place only but vpon euery place of mount Sion and vpon all the assemblies thereof and vpon all the glory shall be a defence not onely by day but by day and night to not onely against some sorts of temptations but against all God will be a couering and a refuge against the heate against the storme and against the raine against all temptations and afflictions whatsoeuer God will keepe euery regenerate man as the apple of his owne eye and couer him vnder his wings Deut 32 10 11 he will be with him to the end of the world Math 28 20 he will not faile him nor forsake him Heb 13 6 the Lord is his sheepheard the Lord preserueth his soule and leadeth him on in the paths of Righteousnesse the Lord is on his right hand to preserue and keepe him that hee should not fall that hee should not wholly wander and stray from him Psa 23 1. to 5. Psal 16 8. Psa 37 28 23 24. Psa 125 1 2. Iohn 10 28 29. Iude 24. Hebr 13 6 7 Esay 25 4. cap 26 3. cap 27 3. cap 43 2 therefore its impossible for him either finally or totally to fall from grace All that here can bee replyed is onely this that as long as men are regenerated and ingrafted into Christ that God doth thus defend and keepe them but when they fall away from God then he doth not preserue them To which I answere that I presse this argument onely to this purpose to proue that the Saints of God when they are once regenerated can neuer fall away from grace because God doth presence and gard them thus with his continuall care and presence and not to proue that God doth sence and guard his Saints the vigilent care and custody of God is that which makes the Saints of God to continue Saints so that they can neuer cease to bee Saints any more and therefore the answere is but a meere begging of the question and noe answere at all to the force and drift of this my argument it is onely a deny all of my conclusion not of my premises and so it is no answere but a shift and cauell If you obiect that all these places are meant of a temporall protection from worldly dangers I answere that the most of them if not all of them are principally if not soly intended and meant of a spirituall protection and not of a temporary of a perpetuall protection from spirituall not from temporall dangers as the places themselues doe fully proue how euer let them be intended of a protection from temporall dangers only which cannot be yet this doth necessarily follow that if God hath so great a care to free his Saints from temporary dangers he will certainly haue as great if not a greater care to protect them from spirituall dangers and so the argument standeth still in force The fourth thing in God which may giue vs full assurancâ—… of the truth of this assertion is his immutable and perpetuall loue to all such as are once truly regenerated and made the true members of Iesus Christ from which this fourth argument doth arise Those whom God himselfe doth loue with an immutable constant and perpetuall loue and those who can by no meanes possible bee euer seuered from this loue of God it s altogether impossible for them either finally or totally to fall from grace But all those who are once truly regenerated and ingrafted into Christ by a true and liuely faith are such as God himselfe doth loue with an immutable constant and perpetuall loue For whom God doth once loue he loues vnto the end Ioh 13 1 he loues all the true members of Iesus Christ in the same manner as he loueth Christ himselfe and with the same loue that he loueth him Iohn 17 23 24 26 now Gods loue to Iesus Christ is immutable constant and perpetuall therefore must his loue to all his members be so to God he loues them with an euerlasting loue Ier 31 3 he is their louing God and Father from euerlasting to euerlasting Psa 90 1 2 his louing kindnesse indureth for euer and euer vpon them Psa 103 17 his righteousnes shall be foreuer euer and his saluation from geâ—…eration to generation the mountaines may remoue and the hills may fall downe but his mercy shall not depart from them neither shall the couenant of his peace be remoued Esay 51 8 and cap 54 13 Gods loue to them is immutable constant and perpetuall Neither can they by any meanes whatsoeuer bee euer vtterly seuered from this loue of God to them in Christ. It is Pauls expresse challeng Rom 8 35 who shall seperate vs from the loue of Christ shall tribulation or distresse or persecution or famine or nakednesse or sword nay saith hee verse 37 31 39 iâ—… all these things we are more then conquerers through him that loued vs for I am perswaded that neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor hight nor depth nor any other creature shall be able to separate not me but vs who are once in Christ and made the Sonnes of God by adoption and grace verse 1 9 14 15 17 29 30 from the loue of God which is in Christ Iesus our Lord so that they may boldly say with Dauid Ps 26 1 the Lord is my light and my saluation whom then shall I feare the Lord is the strength of my life of whom then shall I be afraide God hee loues all such who are once truly regenerated and ingrafted into Christ by a true and liuely faith with an immutable constant perpetuall loue they themselues can neuer be vtterly seuered from this loue of God wherefore it is impossible for them either totally or finally to fall from grace Our subtle Sophisters haue nothing here to answer but their crambemillies coctum that God doth loue all such as are truly regenerated ingrafted into Christ with an immutable constant and perpetuall loue as long
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
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.
thing as where it is once possessed it cannot bee lost Philosophers could say that hee was neuer a happy man that might afterwards become miserable if morall happinesse were so permanent shall not Christian happinesse which farre excells it be so to Doubtlesse those whom God himselfe pronounceth blessed are blessed and happy men for the present yea and they shall bee such for euer Gen. 27. 33. and Num. 23. 8. 20. God himselfe hath pronounced all such as are once truly regenerated and ingrafted into Christ to bee blessed and happy men as I haue proued it at large before therefore they are and shall be such for euer Now this position if it were granted would quite depriue the Saints of God of all their happinesse it would strip and robbe them of their graces which are the only treasure of their soules and make them of all men most miserable where as they are the only blessed of the Lord wherefore this posiâ—…ion cannot be granted to bee true euen in this respect Thirdly it depriues the Saints of God of all true joy and comfort it robs them of that peace of conscience of that joy and comfort of the holy Ghost of those spirituall and heauenly consolations which are more sweet and pleasant to them then life it selfe or all things in the world besides and so vnutterable and beyond expression that none can know the pleasantnesse and sweetnesse of them but such as feele them and inioy them it robs and spoyles the hearts and soules of all true faithfull Christians of those inestimable and invaluable ioyes and consolations and fills their soules with doubts with terrors and amazements For wâ—…at is that which doth so joy so comfort and refresh the hearts and soules of faithfull Christians What is that which fills them full of joy vnspeakeable aud glorious but only this that their names are written in heauen that their peace is made for euer with God that they are justified and sanctified by Iesus Christ that they are passed from death to life and shall neuer come into condemnation that they are so established and settled in the state of grace that they shall neuer fall nor be remoued from it and that they are so thorowly ingrafted into Christ that they shall neuer bee broken off from him againe But if this once were true that these Christians might either finally or totally fall from grace that they might vtterly loose all the good things which they had done in all their liues so that they should not bee any more remembred that they might loose Gods loue and fauour loose Christ Iesus and all the rich benefits and merits of his death and passion loose the holy Ghost and all the comforts and graces which they haue by him How dolefull how miserable then should the state of Christians bee how would their soules droope and languish with griefe and heauinesse which now doe euen dance and leape for joy how would their zeale their loue and courage be abated how would their mindes and consciences bee perplexed how would the diuell vex and torture them after euery small and little sinne which they should commit with this Quare doâ—… I yet perseuere am I yet in the state of grace or am I not already fallen from it by my sinnes Certainly if this exposition were once imbraced as a truth the diuell would so tyrannize ouer weake scrupulous and tender-hearted Christians by this meanes that he would euen driue theâ—… almost vnto dispaire and send them downe with griefe and sorrow to their graues where as else they should haue alwayes cause to laugh and sing The state of Christians is a state of joy God himselfe commands them to reioyce euermore To reioyce in the Lord alwayes and againe for to reioyce To bee ioyfull in glory and to sing aloud in their beds for ioy of heart Therefore this position which would depriue the Saints of God of their very heauen vpon earth of all their sweet and heauenly joyes and consolations and of all the grounds and causes of their joy and fill their soules with doubts feares griefes discouragements tâ—…ares and amazements must needs be odious false and dangerous and cannot be admitted Fourthly it breedes dispaire in the hearts and soules of all regenerated and sanctisied Christians For if the Saints of God after their true regeneration and inscision into Christ might either finally or totally fall from grace how would this perplex the soules and consciences of all regenerate Christians and driue them to dispaire especially in times of sicknesse and temptations wherein Satan doth most commonly set on their sinnes and presse them on their consciences of purpose for to driue them to despaire Tender hearts and consciences which are thorowly wounded and touched with the sense of sinne and are apt to bee dejected vpon euery small occasion with the apprehension of Gods wrath would soone be driuen to despaire if this were true For if any sinne or lust should ouercome them if any temptation or sicknesse should befall them how then would the diuell tyrannize and triumph ouer them Hee would then bee alwayes suggesting this vnto them and pressing it vpon their consciences You are now fallen quite away from grace you are now cut off from God and Christ by these and these your sinnes you were once the children of God but now you are now the sonnes of Satan and vessells of wrath fitted only for destruction You are now fallen quite away from that state of grace wherein you stood before and so it is impossible for you to be renewed by repentance any more Your last end now shall bee farre worse then euer your biginâ—…ing was and because that you haue cast off God hee hath now for euer cast off you you haue committed a wilfull sinne in departing and falling from his grace and therefore there is no more sacrifice and oblation for sinne remaining but a certaine fearefull expectation of iudgement and fiery indignation which shall deuoure you What can poore perplexed and distressed soules answer vnto these objections or the like when Satan shall assault them with them and presse them on their consciences They cannot say wee were in the state of grace before and therefore wee are sure that wee continue in it now because it is impossible for vs to fall from it for this were quite contrary to this assertion They dare not say that they haue committed no such sinne as might disturbe them from the state of grace and cut them off from Christ because the diuell and their owne scrupulous and tender consciences doe testifie the contrary they date not for to say that they are still in Christ and if they are diâ—…cted and cut off from him they cannot hope to bee ingrafted into him againe because they haue so wilfully fallen from him and so they cannot but despaire whereas if they had this pillar this helpe and stay to rest their soules vpon Wee
know that wee were once ingrafted truly into Christ and therefore it is impossible for vs to bee broken off from him wee were once inuested into the state of Grace from which wee cannot fall and therefore we are now in Christ wee are in the sure state of grace and shall continue in it all our dayes This would be able to ward off all these fierce assaults of Satan that they should neuer hurt them this would comfort and beare vp their soules and keepe them from sinking in despaire this would make men for to die with ioy and comfort and to lie downe and rest in peace For then they might say with Paul Wee haue finished our course wee haue fought a good fight and wee haue kept the faith henceforth there is laid vp for vs a crowne of glory Whereas now they cannot die with ioy with comfort and assurance and lie downe in peace because they are not sure of their perseuerance they are not sure of their state of grace it may be that they are alreadie fallen from their state of Grace for ought they know if not they may fall from it ere they die yea in the very last gappe and minute of their liues they may commit such sinnes as may cut them off from Christ for euer because they cannot liue for to repent of them before their death and so despâ—…iring or at least doubting of their owne saluation the diuell being aptest then for to assault them with desperate and auxious thoughts and feares when as they are neerest to their ends and least able to resist his fierce assaults they lie downe in terrour and rest in woe and griefe Alas what comfort could a godly and a Christian life which otherwise would comfort and reioyce the soule beyond expression bring any man at his death if this were true that hee might after all fall finally or totally from grace if all the workes and holy duties which hee had done or wrought in all his life might vtterly be lost and be remembred of the Lord no more If hee might loose the wages and reward of all his paines at last Certainly if faithfull Christians and holy men who are the only happy men on earth and haue the only cause for to reioyce and ioy continually might either finally or totally fall from grace they should of all men bee most wretched and miserable they should be stripped of all true comforts here and be driuen to despaire at the last day Away then with this Doctrine of a finall or totall fall from grace which sauoureth of nothing but of meere despaire God grant that those who doe maintaine it in their health may neuer feele the smart and terrour of it in their temptations sicknesses or deaths But you may perchance obiect that though regenerate men may fall totally from grace and so may bee discouraged and perplexed for the present yet they may comfort and sustaine their hearts and soules with this that God in his mercy may raise them vp againe and may in some good measure assure their soules that because God hath bestowed grace vpon them heretofore therefore he will be the more ready and willing to restore it to them againe and to impart it to them the second time To this I answere that you are much mistaken in this point and it is nothing so For their hauing of Grace bestowed on them heretofore doth rather argue that God will therefore bestow grace on them no more because they did not keepe it at the first God seldome or neuer giues those grace the second time who haue not kept it at the first Gods graces they are alwayes pretious hee will neuer cast them before such dogges and swine as haue lost and trampled them vnder foote before This is euident by all those places of Scripture which our Antagonists doe principally object against vs. For Ezech. 18. 24. When a righteous man turneth away from his righteousnesse and committeth iniquitie and doth according to all the abominations that the wicked man doth shall bee liue Marke the comfort which you talke of no all the righteousnesse which hee hath done shall bee no more remembred God will not so much as once respect it in his trespasse that hee hath trespassed and in his sinne that hee hath sinned in them shall hee die So Hebr. 6. 4 5 6. It is impossible for them who were once inlightened and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God and of the powers of the world to come if they fall once away to renew themselues againe vnto repentance seeing that they crucifie againâ—… vnto themselues the Sonne of God and put him to open shame Marke the words it is impossible for such as fall totally from grace to be renewed againe vnto repentance they cannot bee ingrafted into Christ the second time Where then is the truth or comfort of your answer So Heb. 10. 26. 27. If wâ—… sinne wilfully after that wee haue receiued the knowledge of the truth there remaines no more sacrifice for sinnes but a certaine fearefull looking for of iudgement and fiery indignation to deuoure those that doe Apostatize from Grace These and such like Scriptures which are objected against vs for to proue a totall or a finall fall from true and sauing grace serue only to satisfie this objection to terrifie the hearts and daunt the soules of all such men as shall once fall from grace and to exclude them for euer from Gods mercy and from rising vp againe So that the possession and inioyment of grace before if it be once lost serues only for to proue that those which had it shall neuer haue it nor injoy it any more and not that God will therefore bee more ready and willing to bestow it on them againe And so the due consideration of all these Scriptures and this position of a totall or a finall fall from grace would driue men vnto finall desperation You therefore that maintaine this desperate and terrible doctrine of the finall or totall Apostacy of the Saints beware lest that you quench the smoaking flax and breake the bruised reede which Christ himselfe would neuer doe Beware lest you afflict and wound to desperation the tender and the broken heart the troubled conscience and the soft and tender soule which God himselfe commands you for to heale to comfort cherish and binde vp with the comfortable assurance of his immutable constant and perpetuall loue to them in Christ and with the impossibility of a finall or totall fall from grace If the pressing of this doctrine driue any to despaire as it cannot choose but doe vnlesse they are perswaded by Gods Spirit to the contrary their bloud and soules shall be required at your hands that presse it and Christ himselfe who is that good and great Shepheard of his sheepe which wil not suffer any of his sheepe to perish will
grace and therefore cannot be admitted euen in this respect Thirdly this assertion if it were admitted would vtterly disanull abolish and take away the very roote and chiefe of graces euen true justifying and sauing faith For faith as it is defined Heb. 11. 1. Is the substance of things hoped for and the euidence of things not seene it is a sure euidence of heauen and eternall life Wherefore those that haue this faith must not only beleeue that God is but also that he is a rewarder of all such as doe diligently seeke him they must bee perswaded of all Gods promises and imbrace them as their owne Hebr. 11. 6. 13. and with faithfull Abraham Rom. 4. 19. 20 21. they must not stagger at the promises of God through vnbleâ—…fe but they must be strong in faith they must be fully perswaded that as God is able so likewise hee will bee faithfull to performe what euer hee hath promised He that hath a true justifying and sauing faith hee must be able to apply Christ Iesus and all the promises of the Gospel to himselfe he must appropriate and ascertaine them vnto himselfe so as to make them his owne for euâ—…r hee must be able thus to argue He that heareth the word of Christ and beleeueth on him that sent him hath euerlasting life and shall not come into condemnation but is passed from death to life Iohn 5. 24. he that trusteth and waiteth on God shall neuer bee remoued but shall stand fast for euer he shall mount vp with eagles wings he shall run and not be weary he shall walke and not be faint Psal. 125. 1. Isai. 40. 31. God will put his feare into his heart and they shall not depart from him Ier. 32. 40. But I doe heare the word of Christ I beleeue on him that sent him I doe waite and trust on him therefore I haue euerlasting life I am passed from death to life and shall not come into condemnation I shall neuer be remoued from the state of grace but shall stand fast for euer I shall runne and not bee weary I shall walke and not faint I shall not depatt from him He that cannot argue thus hee that cannot thus apply and assume these promises of God vnto himselfe hath no faith at all he that hath faith and is able thus for to apply them can assure himselfe that hee shall perseuere vnto the end and that he shall neither finally nor totally fall from grace yea and must assure him selfe so from these and such like promises or else he hath no faith in them So that if this assertion of the Apostacie of the Saints were once admitted it would quite abolish and vtterly take away all true and sauing faith whose property it is not onely not to faile Luke 22. 32. but likewise to assume these promises of finall and totall perseuerance to it selfe Fourthly if this assertion were once admitted it would take away all certaintie and assurance of saluation for if the true regenerate Saints of God might after their true inscition into Christ either finally or totally fall from grace then they could neuer bee assured of saluation where euer there is a possibilitie of falling away from grace there can bee no full and perfect assurance of saluation a man can neuer bee surâ—… of the end that is not assured of the meanes for to attaine it perseuerance in the state of grace is the meanes for to attaine saluation and therefore if men could not be assured of their perseuerance they could neuer be assured of saluation which depends vpon it If a man might fall totally from grace hee could not be assured of saluation because he cannot bee assured of this whether he shall rise againe whether God will cut him off in his sinnes before hee be ingrafted into Christ againe Now this grace of assurance is a speciall fauour which God bestowes vpon his Saints and children it is the very anchor and piller that supports their soules and it is such a grace as all the Saints of God both may and ought to haue without any speciall reuelation as appeares by diuers pregnant places of Scripture which for breuity sake I will only quote and not set downe at large as Iob. 19. 25 26. cap. 11. 15 18. cap. 13. 16. cap. 16. 19. Psal. 27. 1. Psal. 46. 1. to 8. Isai. 25. 8 9. cap. 50. 7 8 9. Iohn 5. 24. cap. 14. 27. Rom. 8. 35. to the end cap. 14. 8. 2 Cor. 5. 1. to 10. Ephes. 3. 12. Phil. 1. 21. 23. Cor. 3. 4. 1 Thes. 1 4 5. 1 Tim. 1. 7. 12. 2 Tim. 2. 19. cap. 4. 7 8 18. Heb. 2. 15. cap. 10. 34 35. 1 Pet. 4. 19. 1 Iohn 3. 2. cap. 4. 17 18. cap. 5 18 19. 20. Wherefore since this doctrine of the Apostacie of the Saints would vtterly abrogate falsifie and ouerthrow the grace and doctrine of assurance and certainty of saluation it must needs bee a false dangerous and pernitious doctrine which cannot be admitted Fifthly if this were once admitted for a truth it would take away and vtterly abolish in the Saints the grace of loue and of joy and comfort in the holy Ghost it would take away the causes of loue and joy and so consequently these graces themselues which are the very end of the Gospell and in which the very kingdome of God consists as you may reade Iohn 15. 11. Rom. 14. 17. and cap. 15. 13 wherefore it cannot be admitted euen in this respect Lastly if this assertion were once admitted it would make true and sauing grace to be but a meere morrall perswasion and not a worke of the holy Ghost a thing that was meerely subiect to our owne wills it would destroy the kingdome of grace within vs and make vs Kings and Lords ouer grace whereas grace hath a kingdome and dominion ouer vs. If a man had liberty to cast off grace at his pleasure then grace should haue no power no kingdome or dominion ouer him then the kingdome of grace and the kingdome of Iesus Christ in the hearts of his Saints should be but a meere fiction and a fabulous conceite whereas the Scriptures do informe vs to the contrary almost in euery page If wee may cast of the yoke of Iesus Christ if we may cast of grace at our pleasures where then is the kingdome of Christ and the kingdome of grace that is within vs An earthly Prince who hath but a kingdome ouer the bodies of his subiects is able for to keepe them from rebellion and from casting of his yoake at their pleasure Christ Iesus grace they haue not only a kingdome ouer vs but a kingdome in vs to and that not ouer our bodies but ouer our soules and bodies ouer the whole man and the whole foule and therefore wee cannot but be subiect to them and wee haue no power for to cast them off Grace it captiuates the whole soule the whole man it brings euery thought into subiection vnto
seuerall Conferences at Hage recorded by Brandius and Bertius haue concurred in the contrary assertion I confesse that Iacobus Arminius in Apolog aduers Artic quosdam Theologicos Respons ad Artic secundum in Examinatione Praedestinationis Perkinsis that Conradus Vorstius in amica collatione cum Piscatore sect 108 that Nicholaus Greuinchouius and Bertius in his Hyminaeo desertore sine de Sanctorum Apostasia and others of the Arminian crew to whom Master Mountague is much beholding haue beene of this opinion That faith once had may be lost againe But that any sound and orthodox Protestant Diuines were of this opinion in any of their decisions writings or resolutions that I neuer heard or read of as yet But will you know now who are Master Mountagues Protestant Diuines who haue so much opposed our present assertion and consented to the Church of Rome in the totall and finall losse of faith once had Surely they must and can be no other but those whose reasons arguments and quotations both out of Scriptures and Fathers Master Mountague hath ttanscribed in his Gagge for he intimates as much himselfe Now what Diuines are these Surely I must needes informe you who they are because they are worth the knowledge his two chiefe Diuines they are Bellarmine and Bertius the one a Cardinall and cheise pillar of the Church of Rome the other the strongest pillar and stoutest Champion of the Arminian faction It may be hee hath praid in some ayde from the Rhemists but I can assure you that all his quotations that are there cited are transcribed either out of Bellarmine in his 3. booke de Iustif cap. 14. or out of Bertius in his Hymeneo disertore siue de Apostasia sanctorū and most of them especially the quotations out of the Fathers are not to be found in any other Writer but in Bertius only Are these your Protestant Diuines Mr. Mountague were there no other Protestant Diuines from whence to fetch resolutions decisious but from these or can you bee so strangely impudent as to grace these two notorious and famous men the one knowne for the greatest Papist the other for the chiefest Arminian that euer was with the stile of most Protestaut Diviues no meruaile then is these men bee your Protestants that you stile all others that dissent from them not Protestants but Caluinists Puritans and Nouellers and that you stile this doctrine of the totall finall perseuerance of the Saints a Puritan Doctrine Wherefore good Reader take this short Nota with thee in the by that all M. Mountagues Protestants are none but Papists and Arminians and all his Puritans Nouellers and Caluinists whom hee so much lasheth none but sound and Orthodox Protestants who assent not to Arminius and the Church of Rome and what must Mr. Mountague be then in the meane time Surely a Papist or Arminian if not both or worse then both But I passe this ouer and come to the second thing which is to proue the totall and finall perseuerance of the Saints in the state of Grace to bee the receiued and approued doctrine of all Protestant and reformed Churches beyond the Seas by their seuerall Articles and Confessions and by their Synods which haue so resolued it That this is the receiued and approued doctrine of their Articles and Confessions it is euident and plaine First by the latter Confession of Helvetia Artic. 9. Because that the strength of the flesh and reliques of the old man are not of such great force in the regenerate that they can wholly quench the worke of the Spirit therefore the faithfull are called free yet so that they do acknowledge their infirmity and glory no whit at all of their Free-will So that by the expresse words of this Confession the regenerate Saints of God can neuer fall totally from grace because the strength of the flesh and reliques of the old man are not of such great force in the regenerate that they can wholly quench the worke of the spirit So Artic. 10. of the same confession The Saints are chosen in Christ by God vnto a sure end and Artic. 15. Wee who are once justified are not only cleansed from sinne and purged and holy but also indued with the righteousnesse of Christ yea and acquitted from sinne death and condemnation finally we are righteous and heires of eternall life And Article 16. True faith is the meere gift of God because God of his power doth giue it to his elect according to measure and therefore it is called the faith of Gods elect This faith doth pacifie the conscience and doth open vnto vs a free accesse to God it doth keepe vs in our dutie which wee owe to God and to our neighbour and doth fortifie our patience in aduersitie and it doth bring forth good fruites of all sorts c. By this it is euident that our assertion is the positiue doctrine of the Helu◅◅◅◅tian Church So is it also of the Bohemian as it is manifest by the 6. Article of their Confession which saith That true faith doth alwayes lift vp him that hath it and assures him that in and for Christ he assuredly hath and shall haue for euer eternall life according to his true promise which hee confirmed with an oath saying Verily I say vnto you hee that beleeueth on me hath eternall life For whomsoeuer God doth iustifie to them he doth giue the holy Ghost and by him hee doth regenerate them as hee promised by the Prophet saying I will giue them a new heart and I will put my Spirit in the middest of them that as before sinne had reigned in them to death so also grace might reigne by righteousnesse vnto eternall life through Iesus Christ. Now they that attaine to this iustification by Christ our Lord are taught to take vnto themselues true and assured comfort out of this grace and bounty of God to inioy a good and quiet conscience before God to be certaine of their owne saluation ond to haue it confirmed to them by this meanes that seeing they are the sonnes of God they shall also after death in the resurrection bee made heires The French Church doth likewise concurre with vs in our assertion in the 21. and 22. Articles of their confession which say That true faith is giuen only to the Elect not that they might once only be brought into the right way but rather that they might bee forward therein vnto the end because that as the beginning is of God so is also the accomplishment Therefore it is so farre that faith should extinguish the desire to liue well and holily that it doth rather increase and kindle it in vs whereupon good workes doe necessarily follow with which the confession of Belgia artic 23. 24. doth fully agree The Confession of Saxonie Artic. 3. 7. 9. concurreth with vs For it testifieth vnto vs. That the Error of doubting is altogether heathenish that it doth abolish the Gospell and take away all true
the words are that he may fall into sinne not that he doth cast himselfe into sinne in a voluntary presumptuous and wilfull manner so that this word fall into sinne implies that these sinnes here mentioned are sinnes of infirmity and incogitancie not of malice and presumption now I hope you will grant that sinnes of infirmitie and incogitancie without any precogitated and resolued malice doe not cast a man totally from the state of â—…ce for then euery Saint of God should fall from the state of grace continually but only sinnes of malice and presumption committed with an high hand and with an absolute full and deliberate consent Wherefore the sinne mentioned in the Article being but a sinne of infirmitie only and not of praecogitated and resolued malice it cannot be imagined that this falling into sinne in the Article should bee a totall or a finall fall from grace Thirdly obserue the order of the words they doe first depart from grace giuen and then fall into sinne they doe not fall into sinne first and then depart from grace giuen if then they depart from grace before they fall into sinne then this departure from grace cannot be intended of a falling from the state of grace because our Antagonists will confesse that the sinne committed is that which casts men downe from the state of grace and that men fall not from grace before but after sinne committed this departure therefore from grace giuen being before the sinne committed cannot be a totall departure from the habit and state but from the act of grace Fourthly the very coherence and connexion of the words will cleere the sense and meaning of them For and being a conjunction copulatiâ—…e â—…itting both sentences together it makes the sense of the Article After wee haue receiued the holy Ghost 〈◊〉 may depart from grace giuen and full into sinne to bee no more but this after wee haue receiued the holy Ghost wee may â—…all into sinne so that 〈◊〉 departure from grace giuen is nothing else but to fall into sinne which a man may doe and yet not fall from grace so that torture and rackâ—… these words which way you will they will not warrant this doctrine of a totall or a finall fall from grace Yâ—…a but you will object that these subsequent words By the grace of God wee 〈◊〉 rise againe and amend our liues doe necessarily imply thus much that the Saints of God may fall totally and finally from grace True Mr. Mountague if you if Bortius or the Rhemists bee the interpreters else there might be some doubt of it For you must know that the only reason wherefore these words were added to the former was but to meete with the Montanists Nâ—…uations Anabaptists and Brownists who denied forgiuenesse and reconciliation to such as sinned after Baptisme and if you had not beene purblinde when as you reade the Article you could not but haue seene it But God in his justice hath giuen you eyes according to your minde which alwaies looke besides and ouerthwart the truth but not vpon it But if you will haue the sense of these words it is only this that the Saints of God may rise againe from that sinne into which they were fallen and amend their liues not that they rise againe from the state of condemnation That from which the Saints of God must rise is only from that into which they were fallen for falling and rising they are Relatiues but the thing into which the Saints were fallen was but into some act of sinne as appeares by the words of the Article wee may depart from grace and fall into sinne it was not a fall from the state of grace into the state of damnation and therefore this is but a rising from some actuall sinne to amendment of life Secondly I say that these words make much against you For if those that fall doe rise againe this doth necessarily imply that they were not fallen quite away from the state of grace into the death of sinne that all their spirituall life was not extinguished and abolished by their fall for if they were dead in trespasses and sinnes they could not rise againe Hee that is quite dead in sinne and without the life of grace is not said to rise againe and amend his life for that implies a continuance of the former life but hee is said to reuiue againe and to haue a new life put into him and therefore if the Article had intended this departure from grace giuen and falling into sinne of a totall or finall fall from grace into the state of death and damnation the words should haue beene these Hee may reuiue againe or God may raise him vp to a new estate of grace againe and hee may haue a new life of grace infused into him which would crosse this rule in Logicke à priuatione ad habitum non datur regressus and not that he may rise againe and amend his life Take then either the title or the scope and substance or the very letter and words of the 16. Article yet neither of them will warrant this doctrine of a totall or a finall fall from grace All the argument which any man can raise from this Article in proofe of this conclusion is but from the bare words and letter abâ—…racted from the sense to wit Those who haue receiued the holy Ghost may depart from grace giuen and fall into sinne and by the grace of God may rise againt and amend their liues Therefore the true regenerate Saints of God may both finally and totally fall from grace therefore faith once â—…ad may be both totally and finally lost which how wâ—…ll it followes let all men judge But to giue M. Mountague and others full satisfaction in the sense and meaning of this Article I will compare it with some other Articles which are expresse in point that the true regenerate Saiâ—…ts of God â—…an neither finally nor totally fall from grace The 5. Article of Lambeth concluded and agreed vpon Nouemb. 20. 1595. by diuers reuerend and learned Bishops and Diuines of this our Church for the determining of some controuersies in the Vniuersitie of Cambridge is expressely contrarie to Mr. Mountagues collection from our 16 Article for the words of that Article are these True liuing iustifying faith and the sanctifying Spirit of God is not extinguished it fayles not it vanisheth not away in the Elect either finally or totally If the 16. Article had beene expresse to the contrary I suppose the reuerend and learned Composers of this Article would not haue varied from it But Mr. Mountague pleads to this that the Articles of Lambeth are forbidden by Authority but when and where and by what authority that he sets not downe Surely for my owne part I neuer yet could learne that these Articles were disallowed by any publike authoritie but only by Mr. Mountagues who like a Magisteriall Dictator and Cathedrall moderator ouer all divinitie and Diuines approues
beene lately pressed and propounded in another manner I will propound it in the same manner as it was then vrged and so will answere it A true regenerate man and a member of Iesus Christ may lie long in a grosse and knowne finne without any actuall repentance as Dauid and Salomon did therefore hee may fall totally if not finally from the state of grace The argument they proue to bee true by this reason The true regenerate Saints of God committing any grosse and knowne sins and lying in them without repentance from the time of these sinnes committed to the time of their actuall repentance of them are not in the state of grace but in the state of damnation which they proue by these two reasons First because these sinnes are mortall in themselues and exclude men quite from heauen as appeares by Ezech. 18. 20. the soule that sinneth it shall dye and by the 1 Cor. 6. 9 10. those that commit â—…nch things and sinnes as these shall not inherit the kingdome of God Secondly because these sinnes of theirs are not forgiuen before their actuall repentance of them so that if they should die before their actuall repentance of them they should be damned for them so that in that Interim and space of time betweene the sinne committed and their actuall repentance they are in the state of damnation and not in the state of grace because their sinnes are not forgiuen and therefore the Argument followes For answer to this maine Objection which is the very summe and substance of all that can be objected and the very basis and foundation of our Antagonists Error I shall denie the ground and reasons which support this argument First I shall denie that the Saints of God committing any grosse and knowne sinne and lying in it for a time without any actuall repentance are during the space and time of this their impenitencie in the state of damnation And secondly I shall denie that a particular repentance is absolutely necessarie to saluation after euery particular grosse and knowne acte of sinne which the Saints of God commit and that those sinnes of theirs cannot bee pardoned before their actuall and particular repentance For the first of these it will be plaine and manifest if wee consider how farre those men must goe that will sinne vnto death or sinne so farre as to put themselues into the state of damnation He that will sinne vnto death or sinne so farre as to put himselfe into the state of damnation must sinne so farre as vtterly to separate and cut off himselfe from Christ vtterly to extirpate all the seeds and habits of true and sauing grace which are within him and wholly to emancipate and inthrall himselfe to the seruice of sinne and Sathan For as long as any man abides in Christ and is not seuered or cut off from him as long as any man hath any habits and seeds of true and sauing grace within him and is not wholly inthralled and imbondaged vnto sinne and Sathan so that the whole intire wrath of God cannot light and fall vpon him he is not in the state of damnation but in the state of grace Now none of the true regenerate saints of God can sin so far as vtterly to seuer cut off themselues from Christ or vtterly to roote out the very habit and seed of those true and sauing graces that are within them and to inthrall themselues wholly to the seruice of sinne and Sathan so that the whole intire wrath of God cannot arise against them therefore they can neuer sinne so faire as to put themselues into the state of death and damnation This is euident by diuers pregnant places of Scripture and by diuers reasons First it is euident that a true regenerate Saint of God can neuer sinne so farre as to put himselfe into the state of death and damnation no not for a time because he can neuer sinne so farre as to bee vtterly cast downe from the state of grace to be vtterly cut off from Christ and to be vtterly depriued of the life of grace Dauid he informes vs that a good man though hee fall yet he shall not be vtterly cast downe for the Lord vpholdeth him with his hand and Paul he assures vs that hee shall be holden vp for God is able to make him stand The Saints of God they may be troubled on euery side by reason of sinne but yet not distressed they may be cast downe by sinne but not destroyed they may be as dying men and yet behold they liue as chastened yet not killed as sorrowfull yet alwayes reioycing as poore yet making many rich as hauing nothing and yet possessing all things they may be like the man that went downe from Ierusalem to Ierico and fell among theeues euen wounded and halfe dead with sinne their graces like those of the Church of Sardis may be ready to die the Saints of God and their graces they may suffer a winter of temptation they may bee sicke and languishing by reason of sinne they may bee semianimes as Cyprian stiles them halfe dead and halfe withered but yet they are neuer wholly dead in sinnes and trespasses when they are at the worst and lowest ebbe they are but bruised reedes and smoaking flaxe they are neuer vtterly broken neuer vtterly quenched and put out there are still some breathings of grace and spirituall life within their soules there are graces alwayes mixed with their sinnes there are still some good things in them of which God takes speciall notice there is still a little strength within them wherby they are inabled to recouer themselues againe to keepe the word of God and not to denie his name and therefore by the voyce and testimonie of all these Scriptures the true regenerate Saints of God doe neuer sinne so farre as to put themselues into the state of death and damnation because they neuer sinne so farre as to be vtterly cast downe from the state of grace to be vtterly cut off from Christ or to be wholly depriued of the life of grace Secondly the Saints of God when as they fall into any sinnes they neuer goe so farre as to put themselues into the state of death and damnation by these their sinnes because the seed of grace doth still abide within them this is St. Iohns reason in the 1 Iohn 3. 9. and cap. 5. 16 17 18. Hee that is borne of God doth not commit sinne for his seed remaineth in him neither can hee sinne that is hee cannot sinne vnto death because he is borne of God The seed of grace it is an immortall seed 1 Pet. 2. 23. it is a diuine nature 2 Pet. 1. 4. it will quench all the fiery darts of the wicked Ephes. 6. 16. and it cannot bee quenched or drowned Cant. 8. 7. it is an annointing that abideth in men 1 Iohn 2. 27. it is such a seed as can die no
Cor. 3. 16 17. cap. 6. 19. Heb. 3. 6. 1 Pet. 2. 5. and cap. 4. 17. the whole Trinitie the Father Sonne and holy Ghost abide and dwell in them for euer Ps. 68. 16. 2 Chron. 7. 16. Reu. 21. 3. Ephes. 2. 22. Iohn 14. 16 17. Math 28. 20. 1 Iohn 3. 24. Ephes. 3 17. and Col. 1. 27. and therefore when as they sinne against the Lord and lie in any knowne and scandalous sinne without repentance they are not in the state of death and condemnation but in the state of life and grace True it is that the members of Iesus Christ they may be feeble sicke and languishing for a time by reason of sin but yet they neuer die of sinne they are not seuered from their head and they neuer cease for to be members Christ Iesus himselfe he is their life their liues are inuolued and treasured vp in his Col. 3. 3 4. Iohn 11. 25 26. and 1 Iohn 5. 11 12 13. Christ Iesus hee is their life and liueth in them and the life which they now liue in the flesh they liue by the faith of the Sonne of God Gal. 2. 20. and therefore Christ himselfe must cease to liue which cannot be because hee being raised from the dead dieth no more death hath no more dominion ouer him ere the Saints of God who are his mèmbers and haue him for their life and soule can die and perish in their sinnes This I can with boldnesse testifie and affirme to the infinite and vnspeakable joy and comfort of euery true and faithfull member of Iesus Christ that it is as impossible for any one that is a true and liuing member of Iesus Christ to die and perish and to be broken off from him againe as it is for Christ himselfe to die or perish or to cease to bee For there is the same reason of the immortality and perpetuitie of euery faithfull Christian and member of Iesus Christ as there is of Christ himselfe The reason why the humane nature of Iesus Christ is immortall and perpetuall and can die no more is because it is vnited and knit vnto the Deitie because it is animated quickned and inliuened by the eternall Spirit of God Now euery true regenerate Saint of God is vnited and knit vnto the Deity it selfe as well as Christs humane nature through the humanitie of Christ though not in the same degree as wee may see expresly Ephes. 2. 20 21 22. cap. 4. 13. 16. Col. 2. 19. and 2 Pet. 1. 4. The selfe-same Almightie power of God that raised vp Christ from the dead and the very selfe-same Spirit of God which did animate quicken and inliuen Christ himselfe doth raise vp animate quicken and inliuen euery true and faithfull member of Iesus Christ euen as the same soule doth animate and informe euery part and member of the same body and as the selse-same sappe doth nourish the grift and the branches which doth nourish the stocke and the roote as wee may reade in expresse tearmes Ephes. 1. 19 20. cap. 2. 18 cap. 4. 4. 1 Pet. 3. 18 19. 1 Cor. 6. 17. Rom. 8. 2. 9. 11. 1 Iohn 4. 17. Gal. 2. 20. 1 Cor. 1 2. 4 5 6. 2 Cor. 3. 18. Iohn 1. 4. 16. cap. 17. 21. 22. 23. and infinite other places and therefore seeing that all such as are the true and faithfull members of Iesus Christ haue the same vnion with the Deitie the same life soule and spirit to animate and quicken them as the humanity of Christ hath seeing that Iesus Christ himselfe is their life and that they liue and moue in him and by him seeing they are the house and remple the habitation and dwelling of the whole Trinitie it is certaine that no sinnes which euer they doe commit can euer raze them or destroy them can euer seuer or cut them off from Christ can euer wholly extinguish the life of grace within them or cast them downe from the state of grace into the state of death and damnation no not for one minute noâ—… for that scantling of time which comes betweene their sinne and their actuall and particular repentance for it Let all the diuells in hell combine and plot together they cannot solue or answere this reason here alledged But now here comes in a threefold and 〈◊〉 objection First that those sinnes which the Saints of God commit they are mortall and deadly in themselues Secondly that they are not forgiuen to the Saints before that they haue actually and particularly repented of them Thirdly that the Saints of God may dye and perish in them before any actuall and particular repentance for them and therefore the Saints of God so long as they lye in their sins without any actuall and particular repentance for them are in the state of death and damnation and not in the state of life and grace To the first of these I answer that it is true that the sins of the Saints of God are mortall and deadly in themselues and that they are so to all carnall and vnregenerate men who doe commit them but yet they are neuer mortall and deadly to the Saints If you consider the sinnes of the Saints as sins or as they are abstracted from the Saints then they are mortall and deadly and haue damnation attending on them but if you consider them as they are the sinnes of the Saints and as they haue their existence and being in the Saints they are not mortall and deadly effectiuè vnto them First because these sinnes of theirs as I haue formerly proued are not imputed to them but they are alwaies imputed to done away in Christ. Secondly because the sting and venom of these sinnes of theirs is taken away in Christ for as the sting of death is sinne so the strength of sinne is the law without which 〈◊〉 it selfe is dead Now Iesus Christ by his death and passion hath fulfilled and abrogated the law for all his Saints hee hath redeemed them from the curse of the Law being made a curse for them he hath blotted out the hand-writing of ordinances that was against them and taken it out of the way nayling it to his Crosse hee hath freed them from the law of sin and death and hath taken away the poyson the strength and sting of sinne and death as we may reade Gal. 4. 5. cap. 5. 1. Rom. 8. 2. cap. 10. 4. Col. 2. 14. 15. Heb. 2. 14. and 1 Cor. 15. 57. and therefore they can boldly and victoriously cry out O death where is thy sting ô sinne where is thy victory and thy poyson becanse that Christ hath pulled out the sting of sinne and allayed the poyson that was in it so that it cannot hurt or kill him Thirdly though the sins of the Saints are mortall in themselues yet God will take no aduantage against them for them hee will pardon and forgiue them hee will passe them by and remember them no more and hee will
7. 18 19. and Ier. 31. 33 34. If hee doth take notice of those sinnes of theirs as to scourge them for them yet he neuer drawes them into question for their soules hee neuer brings them into the judgement of eternall condemnation as we may reade expresly Isay 45. 17 Iohn 3. 19. cap. 5. 24. and Rom. 8. 1 2. wherefore though the Saints commit treason against the Lord for which they deserue to be perpetually condemned yet this their treason neuer puts them into the state of death and damnation So when the Saints of God commit adultery against him and such sinnes as might cause him to deuorce them from him yet they are not presently deuorced because they doe not presently repent for God is a louing and kinde husband to them hee is not easily prouoked to put them away and to giue them a bill of deuorce vpon euery act of adultery which they doe commit as is euident by Ier. 3. 1. If a man put away his wife and shee goe from him and become another mans shall he returne vnto her againe but thou hast played the harlot with many louers yet returne againe to me saith the Lord. The adulteries of the Saints doe neuer breake that bond of matrimonie which is betweene God and them because God will not take aduantage of them hee hath married them vnto himselfe for euer in faithfulnesse in louing kindnesse in mercies therefore will he loue them and not cast them off therefore will hee not seuer or deuorce them from him Hee hath commanded vs not to seperate those whom hee hath ioyned together therefore hee himselfe will neuer seuer nor deuorce those from himselfe whom hee hath married and betrothed to himselfe for euer but hee will seperate their sinnes from them that so they may not seuere or diuorce them from himselfe and therefore when as they sinne against the Lord they are not presently in the state of death and damnation because they are still married to and not deuorced from the Lord. So when the sonnes of God offend their gratious and louing father by their sinnes they doe not therefore cease to bee his sonnes neither are they forthwith disinherited but they continue sonnes and heires still and he continues to bee a gratious father to them It may be they may incurre his anger and displeasure for a time it may bee hee doth chasten and correct them with the rods of men and with the stripes of the children of men out of his fatherly care and loue vnto them and out of a desire of their good that so they may not be condemned with the world But yet they neuer incur his hatred or his whole displeasure hee neuer disinherits them or casts them out of doores hee alwaies dealeth with them as a gratious mercifull and louing father who delights in mercy hee will not alwaies chide them neither keepeth hee his anger foreuer hee will not deale with them after their sinnes nor yet reward them according to their iniquities but will euen pitty spare and pardon them as a father pittieth spareth and pardoneth his onely son that serueth him And therefore though they sinne against their gratious Father and lie perhaps in this their sinne for a time without repentance yet they are not thereby disinherited nor put from the state of grace I will now contract all this into this Syllogisme Hee that is still aliue in Christ and is but only sicke and not dead of sinne hee that is onely in a meere possibilitie to be questioned arraigned diuorced disinherited for his sinne and is not actually questioned arraigned diuorced disinherited and condemned for it He that is more likely to liue to recouer more likely to escape vnsentenced and vncondemned more likely to continue a wife and an heire vnto God then to dye of sinne and to be perpetually condemned diuorced and disinherited of God for sinne Nay hee that is sure to recouer and neuer to die of sinne sure to scape scot-free and neuer to bee condemned diuorced or disinherited for sinne it is vndoubtedly true that such a one is not in the state of death and damnation but in the state of life and grace For no man can be in the state of death and damnation but such a one as is either dead in trespasses and sins such a one as is actually condemned diuorced and disinherited for his sins or such a one as is more likely to dy to be condemned diuorced and disinherited in and for his sins then to liue and to escape vncondemned vndiuorced and vndisinherited for his sins But all those who are once truly regenerated ingrafted into Christ by a true and liuely faith they are aliue in Christ and euen then when as they lie in any knowne sin without repentance they are but only sicke not dead of sin they are only in a mâ—…ere remote possibility to be questioned arraigned diuorced disinherited and condemned for their sinne they are not actually questioned arraigned diuorced disinherited and condemfor it They are more likely to liue and to recouer more likely to escape vnsentenced and vncondemned more likelyto continue wiues and heires vnto God then to dye of sin and to be perpetually condemned diuorced and disinherited of God for sin Nay they are sure to recouer and neuer for to dye of sin they are sure to escape scot-free and neuer to be condemned diuorced or disinherited for sinne as is euident by the former premises Therefore it is vndoubtedly true that such as are once truly regenerated and ingrafted into Christ by a true and liuely faith euen then when as they lye in any knowne sinne without repentance are not in the state of death and damnation but in the state of life and grace and so the argument which is produced followes not Secondly I answer that the Antecedent is false For these sinnes of the Saints they are and may be pardoned and actually forgiuen without any particular repentance for them First because when men are once truly justified the eternall guilt of these their sinnes is neuer imputed to them as I haue formerly proued therefore a particular actuall repentance for them is not necessarily and absolutely required for to saue them and â—…ree them from damnation Christ had made them free from the law of sinne and 〈◊〉 before being made a curse for them that they might bee made the righteousnesse of God in him therefore they might bee saued without this this actuall and particular repentance Secondly These their sins as I haue formerly proued did not put the Saints into the state of damnation and therefore a particular repentance for these sinnes of theirs is not absolutely necessary to saluation Thirdly a particular and actuall repentance for these sinnes is not required as absolutely necessary to saluation because a generall repentance and an inward disposition of the soule without this particular outward and actuall repentance will serue the turne If a
for that was not in danger to be lost for any former sinnes The holy spirit of God therefore continuing still in Dauid it is certaine that he did not fall totally from the state of Grace by these sinnes of his Fourthly if Dauid had fallen quite away from the state of grace he could not haue repented so soone as now he did For no sooner had Nathan told him thou art the man but presently Dauid he doth confesse his sinne to God I haue sinned saith he against the Lord and presently vpon this confession of his God returnes him this answer by Nathan the Lord also hath put away thy sinne thou shalt not die whence he records it of himselfe Psal. 32. 5. I acknowledge my sinne vnto the Lord and my iniquitie haue I not hid I said I will confesse my transgression to the Lord and thou gorgauest the iniquitie of my sinne Certainly if Dauid had beene dead in sinnes and trespasses if he had had no life of grace within him he had not beene so soone awaked and reuiued as now he was he could not haue penned such a passionate and true poenitentiall Psalme as this I will not stand to argue that Dauid was borne of the immortall seed of grace and therefore he could not sinne vnto death because the seed of grace remained in him and because he was borne of God or that he could not fall from grace because the Lord sustained and vpheld him with his hand the former reasons are sufficient for to doe it Now that Dauid did not fall totally from grace nor yet lose the Spirit of God by this his fall we haue the testimonies of Irenaeus lib. 4 adu Haereses cap 45. Of Origen hom 4. in Psal. 36. of Basil Scholia in Psa. 50. alias 51. Of Chrisostome Hom. 44. in 1 Cor. 16. Of Augustine de Doctr Christ lib. 3. cap. 21. and Comment in Psal. 50. alias 51. Of Anselme Com in Hebr. 6. Of Bernard de Natura dignitate amoris diuini cap. 6. Of Luther in Psal. 51. vers 11. 12. Of Caluin in Psa. 51. vers 11. 12. Of Bucer in Psal. 1. and in Rom. 8. Of Marlorat Exposit in Psal. 51. 11 12 13. and in 1 Iohn 39. Of Musculus in Psal. 51 Oâ—… Tyndall in his Treatise of the manner of Election Of Abbot Benefield Scharpius Prideaux Zanchius Beza Bastingius and all other moderne Protestant and Orthodox writers Tertullian Cyprian and the other ancient Fathers they onely make mention of Dauids sinne and repentance but speake not that he fell from grace and therefore there is no great question but that Dauid continued still in his estate of grace notwithstanding that he fell into these sinnes As for that which is objected by our Antagonists that Dauid prayes to God to create in him a cleane heart therefore his heart was wholly polluted before and he was fallen quite from grace I answer that this word create though in its proper acception it signifies to make a thing out of nothing yet here it signifies no more then to renew as the most and best expositers on this Psalme agree which is euident by the words which are coupled and conjoyned with it for saith the Psalmist create in mee a cleane heart O Lord and renew a right spirit within mee now if Dauid had not intended meerely a renouation but a new creation of his heart and graces he would haue vsed onely these words create in me a new heart omitting these subsequent words and renew a right spirit within mee for else there were a contradiction in them For creation is to make a thing out of nothing renouation is to repaire and renew a thing that was in being before and therefore Dauid joyning them both together his meaning is no more but this Lord repaire the breaches of my heart and soule and renew those graces of thy Spirit in me which my sinnes haue blurred and dâ—…aced take then these words in their naturall and proper sense and then they make for me not against me Secondly I answer that Dauid was here deeply affected with his sinnes and hee beheld a great deale of filth of sinne of flesh and corruption in his heart and therefore out of a godly zeale and feruencie and a detestation of his sinne he prayes to God to giue him a new heart and to create in him such an heart as might be cleane and free from all corruption and this hee doth not because there was no synceritie and grace in his heart before for then it is certaine that hee could not haue prayed thus to God but because he did desire to haue his heart better then it was before So that these words of Dauid being but a prayer they doe not necessarily implie that Dauid had no grace in him before I would aske our Antagonists but this question Whether this prayer of Dauid be not the daily prayer of euery true regenerate man Doe not those who are in the state of grace pray earnestly to God To create in them a new heart and to renew a right spirit within them to make them new men and new creatures and will you then conclude that because these true regenerate Saints of God doe vse this prayer that therefore they are not in the state of grace If you should doe so you would but make your selues ridiculous and therefore if you cannot conclude that those Saints of God which vse this prayer as well as Dauid are not in the state of grace because they vse it neither can you conclude that Dauid was not in the state of grace because he vsed it You know it is the vsuall custome of the Saints of God to humble and debase themselues in the sense and feeling of their owne corruptions Iacob he confesseth that the dayes of his pilgrimage were but few and euill Holy Iob the most just and vpright man vpon the earth he confesseth himselfe to be vile and therefore he abhors himselfe and repents in dust and ashes the holy Prophet Isaiah he cries out Woe is me for I am vndone because I am a man of vncleane lips Peter he falls at Iesus feet saying depart from me for I am a sinfull man O Lord and holy Paul records it of himselfe Wee know that the law is spirituall but I am carnall sold vnder sinne for I know that in me that is in my flesh dwelleth no good thing and therefore he cries out O wretched man that I am who shall deliuer mee from the body of this death I thinke now that no man will bee so vncharitable or absurd as to say that Iaacob Iob Isaiah Peter and Paul had no grace at all within them that they were in the state of death and damnation because they vse these words of themselues And againe I suppose that no man will be so ridiculous as to affirme that euery one which doth vse the Lords prayer is not in the state of grace and
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
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
the end that tribulation or distresse or persecution or famine or nakednesse or perill or sword can neuer seperta◅ the Saints from the loue of God nay he assures both himselfe vs that neither death nor life of which the feare of the one the loue of the other would seperate the Saints from the loue of God if any thing would doe it seing that the one is most terrible the other most sweet and louely nor Angels nor principalities nor powers which would surely seperate the Saints from the loue of God if might force and pollicy could doe it nor things present nor things to come nor highth nor depth nor any other creature shall bee able to seperate the Saints of God from the loue of God which is in Christ Iesus their Lord if things present if things to come if Diuels or men if no creature whatsoeuer can seperate them from the loue of God then its certaine that they themselues can neuer doe it for they themselues are creatures and therefore if no creat◅r whatsoeuer can seperate them from Christ neither can they themselues nor ye◅ their flesh which is a distinct creature from their inward man which is themselues be euer able for to doe it Lastly if the Saints themselues could feuer themselues frō God then it must be meerely out of the freedome liberty of their owne wi◅ for Paul hath certified vs in the forenamed place that nothing else can doe it But this can neuer be first because if it be in the meere power of their wills to fall or stand they cannot will a fall from grace because its dangerous and hurtfull to them it will pull eternall misery vpon them therefore they can not will it if they would the will can not desire any thing but that which is good in truth or at least in shew it can not desire any thing that is ill as ill now a totall or a finall fall from grace can not be good either in truth or in shew it can not bee considered but as ill and hurtfull therefore regenerate men out of the freedome of their owne wills can not desire it or seeke it they can not but desire to stand and perseuere in grace which is euery way best for them Secondly they cannot fall from grace out of the freedome and liberty of their owne wills because their wills are subordinate especially in this of perseuerance which is principally for their owne eternall good vnto the will of God the same spirit and minde is in them that is in God and Christ. 1 Cor 6 17. and Phil. 2 5. Now it is the will of God and Christ that the Saints should alwaies perseuere and neuer fall from grace and therefore it must needes be their will too because their wills are subordinate and conformable to the will of God Thirdly the loue of God is shed abroade in their hearts which doth so vnite and knit their soules to God and Christ that they can not will a fall or a departure from them they cannot will any thing with a full and perfect will that is displeasing to them and which might seuer and diuide them from them the very euill that they doe is the euill that they would not doe Rom. 7. 15. to the end and Gal. 5. 16 17. therefore out of the meere libertie of their owne wills they cannot fall from God Fourthly they can not will a totall or a finall departure from God because they know him to be the onely true God and they know not any else to whom they may resort for succour and reliefe this is euident by Peters answere vnto Christ Iohn 6. 67 68. When Christ demands of the twelue will yee also goe away Lord saith Peter to whom shall w◅ goe thou hast the words of eternall life and we beleeue and are sure that thou art that Christ the Sonne of the liuing God the Saints of God know God to be the onely true God and they know not whether to goe if they should depart from him and therefore they can neuer will a departure from him Lastly God hath put his feare into the hearts of all his Saints hee hath put his spirit into them to the end that they should ◅ot depart from him Ier. 32. 40. Ezech. 36. 27. and therefore out of the liberty of their owne wills they can not fall from grace nor yet depriue themselues wholly o◅ the immutable constant and perpetuall loue of God Lastly out of the liberty of their owne wills they cannot depar◅ away from God because it is the absolnte and positiue will of God that they should not depart from him Ier. 32. 40 Psa. 85. 8. Iohn 6. 39. Rom. 3 11. put this then to be the case God doth absolutely will that a regenerate man shall not fall from grace and he hath determined it that he shall not fall well this regenerate man which I onely admit by way of supposition resolues that he will fall away from grace notwithstanding that God hath absolutely willed and refolued the contrary I pray which of these shall haue their wills either God or he if man then where is the power where is the omnipotency nay where is the soueraigntie and deity of God if man can crosse and thwar◅ the absolute and positiue will of God then either God is not God or else man can ouer-rule him either ofwhich is atheisticall and blasphemous to affirme or thinke But if God in this case hath his will and notman which none but an atheist can gainsay then it followes that a regenerate man can not fall quit◅ from grace out of the freedome and power of his owne will Lastly for to end this cauell I answere that a regenerate man and a true member of Iesus Christ can neuer finally nor totally cease to loue the Lord and therefore by your owne reason the Lord can neuer finally nor totally cease to loue him That a regenerate man can neuer vtterly cease to loue the Lord I proue it by these reasons First because a regenerate mans loue to God is grounded vpon Gods immutable and perpetuall loue to him he lo◅es God because that God did loue him first 1 Iohn 4. 10. 19. and Psa. 116. 1. Gods loue is the cause of his now this loue of God tohim is immutable constant and perpetuall therefore his loue to God must be so to as you may see expre◅y Psa 116. 2 2. Math. 5. 46. Ioh. 15. 9. Eph. 3. 18 19. 1. Iohn 4. 10 11 16 19. 20. as long a◅ God is kinde and louing to his Saints they can not but be louing and obedient vnto him else they should be worse then publicans and sinners yea then the beasts that perish Secondly regenerate men and the true members of Iesus Christ can neuer cease to loue the Lord because the holy Gh◅st doth dwell in th◅ir hearts and soules for euer Iohn 14. 16 17. now where the holy Gost doth alwaies dwell there the lou◅ of God must
can haue any benefit or aduantage by them but when once the condition on our parts is in truth performed by God who workes it for vs then the promises and the things promised are our owne for euer without any further condition This we may see in these three seuerall promises of God Hee that repenteth hee that beleeueth hee that receiueth Iesus Christ shall be saued and shall not come into condemnation Marke 16 16. Iohn 1 12. cap. 3 17 18. cap. 5 24. Acts 2 37 38 39. cap. 3 19. and cap. 16. 30 31. Here it is true that these promises being conditionall and requiring something on our parts before wee shall inioy them wee by the assistance and helpe of God must first truly repent beleiue and receiue Iesus Christ before we shall be saued and freed from condemnation but when we haue once truly repented belieued and receiued Iesus Christ then we are saued and freed from condemnation for euer Now in these three generall promises I would haue you to obserue these two things which make much for my present purpose First that these three promises are the originall charters and assurances that giue vs interest right and title vnto heauen and eternall life and that all these other promises which belong vnto vs after we haue truly belieued repented and receiued Iesus Christ giue vs no new interest right and title to heauen and eternall life but onely serue for to confirme and strengthen that interest right and title to which wee had in them before by these three generall promises that so wee may inioy them with greater comfort and assurance I cannot better expresse it then by this similitude A man hath lands demised to him by a fine or by a deed indented and inrolled or some such originall conuaiance these very originall deedes without any other assurance doe giue him a full perfect and absolute right and interest in those lands Suppose now that after this deuise the party that sold those lands should make a generall release or confirmation of those lands vnto the party to whom they were deuised this release or confirmation giues him no new right or interest in these lands but onely serues to strengthen and confirme the old which was sure and safe enough before So it is heare these three originall promises when once wee doe truly beleiue repent and receiue Christ Iesus they are the originall charters that giue vs a full sure and perfect interest right and title to heauen and eternall life and all these other promises which God makes vnto vs either for himselfe or vs when once we are within the couenant and state of grace serue onely to strengthen and confirme our ancient interest right and title vnto heauen which was sure and safe before they giue vs no new interest right and title to it So that if a man doe but once truly beleiue repent and receiue Christ Iesus this makes him sure of heauen and eternall life though hee had no other promises to assure him but these Secondly obserue that saluation heauen and eternall life in these three radicall and originall promises are suspended onely and depend meerely vpon the performance of the conditions themselues and not vpon the perpetuall and continuall performance of them God doth not say if ye beleiue and beleiue for euer if yee repent and repent for euer if yee receiue Iesus Christ and receiue him for euer yee shall bee saued and haue euerlasting life no there is no such matter in the promises but if wee truly beleiue if we doe truly repent and receiue Christ Jesus in the sinceritie of our hearts though it be but once wee shall be saued and haue euerlasting life because that hee that doth truly beleiue truly repent and receiue Christ Iesus but once doth belieue repent and receiue Christ Iesus for euer he is passed from death to life for euer and shall not come into condemnation Iohn 5 24. Rom 8 1 2. and Marke 16. 16. Suppose a man should promise another an hundred pounds vpon condition that hee should marry his daughter or publikely recant those iniuries which he had done vnto him if there he doth marry his daughter but once or recant those iniuries in publike but once though hee doe not reitterate them hee shail haue the hundred pound because hee hath performed the condition So when as God doth promise vs saluation heauen and eternall life if we belieue râ—…pent and receiue Christ Iesus in sinceritie and in truth if once wee doe but truly beleiue repent and receiue Christ Iesus wee shall certainly be saued and haue heauen and euerlasting life because the condition on which these are suspended is performed I would aske but this question of any of our Antagonists whether any man may not safely make this argument with himselfe Euery one that doth truly belieue repent and receiue Christ Iesus shall be saued and haue euerlasting life But I my selfe do truly belieue repent and receiue Christ Iesus therefore I shall bee saued and haue euerlasting life If this be not a good argument then what benefit comfort or assurance can any Christian take from these or any other promises of the Gospell what claime interest or title can he lay to saluation heauen or eternall life or to what end doe these promises serue If it be a good argument as I thinke none can deny it then certainly heauen saluation and eternall life depend onely vpon the faith and repentance of men and their receiuing of Iesus Christ without any necessary relation to any inclusiue condition if they perseuere withall for he that doth but once truly beleiue repent and receiue Christ Iesus doth beleiue repent and receiue Christ for euer Certainly as Christ himselfe by dying vnto sinne but once is become the authour of eternall saluation to all truly penitent and beleiuing sinners and being raised from the dead dieth no more death hath no more dominion ouer him Rom 6 9 10. Hebr 5 9. cap. 7 27. and cap 9 25 28. So he that is but once truly regenerated and aliue to God through Iesus Christ our Lord dieth no more death hath no more dominion ouer him but he shall liue for euer vnto God and shall not come into condemnation Rom 6 7 to 12 Iohn 5 24. Rom 8 2. 1 Iohn 3 9 14. and Hebr 10 2. how then can he euer finally or â—…otally fall from grace Let all the deuils in hell or men in earth lay their heades together they shall neuer with all their wit and sophistrie delude or ouerthrow this plaine and pregnant truth Againe there are a second sort of promises which are proper peculiar only to those which are in truth regenerated and within the couenant and state of grace of which sort the greater part of all the promises which I haue formerly cited are which promises I haue proued giue them no new interest right or title vnto heauen and eternall life but onely serue to ratifie and confirme that
answer of theirs as an absurd frivolous nugatory false and contradictory thing as an answer vn beseeming any much more such men as doe professe themselues to be not onely Christians but Schollers to All that now may colourably be obiected by them to defend this answer and euasion is but this That though those promises and Scriptures which I haue cited are positiue and absolute in themselues without any annexed condition either on Gods part or on ours Yet there are some other promises texâ—… of Scripture which haue an expresse condition on our parts annexed to them As that of Math. 24. 13. and Marke 13. 13. Hee that continueth to the end he shall be saued and that of Gal. 6. 9 In due time 〈◊〉 shall reape if we faint not and Reu. 2 10. and cap. 3. 21. Be thou faithfull to the death and I will giue thee the crowne of life Therefore to reconcile these and such like absolute and conditionall promises and Scriptures one vnto the other that there bee no iarre or contradiction at all betweene them we frame this former answer and make all these absolute promises and texâ—…s of Scripture to depend vpon these conditionals which haue a secret influence into them all This is all that is or may be colourably obiected to iustifie the former answer and alas this all is nothing if it bee well examined For first if you will interpret these promises and Scriptures one by another you must then interpret them according to the due rules of interpretation which are two First you must interpert and expound the fewest and the More obscure by the greater number and the more perspicuous plaine and easie Now those positiue and absolute promises of God which I haue cited are more in number then these conditionall promises obiected by you and they are farre more perspicuous plaine and manifest then they therfore you must rather interpret your conditionall promises by them then them by your conditionall else you doe but proceed ab ignotioribus ad notiora Which is a preposterous course Secondly if you will expound these Scriptures one by another you must then make such an exposition of them as may fully reconcile them that so they may all stand together without crossing or contradicting one another or peruerting and corrupting the true sense scope and meaning one of the other Now if you will expound those absolute promises and Scriptures which I haue formerly alledged by these conditionall ones annexing an implied and inclusiue condition to them in steed of reconciling these Scriptures one vn to the other you set them quite at variance and cause them for to crosse oppugne and contradict one onother and to peruert the true sense scope and meaning of one another as I haue proued at large before therfore this your exposition must needs be false and vitious If then you would fully reconcile these Scriptures with prima facie may seeme to bee repugnant you must then expound these conditionall places which you obiect by these absolute texts which I haue cited you must put these conditionall places in the fore-front and let the absolute follow after and then these places will not only be reconciled one vnto another but they will also ratifie and confirme one another and make for my conclusion This will appeare most euidently if we reduce these absolute and conditionall places into this Syllogisme Hee that continueth to the end he that faints not and hee that continues faithfull to the death shall be saued and shall receiue the crowne of life But all those who are once truly regenerated and ingrafted into Christ by faith they shall indure to the end they shall not faint and they shall continue faithfull to the death Therefore they shall be saued and they shall receiue the crowne of life I pray now where is there any contradiction or opposition between these places being thus ordered and expounded if you will but place these conditionall propositions and places first and then ranke the absolute promises and places after them then they will both agree together and the one will ratifie and confirme the proper sense and meaning of the other without any contradiction But as you expound and order these Scriptures placing the absolute in the first place and the conditionall in the second you make the one to crosse and contradict the other and in steed of making peace and reconciliation betweene them you set them both at variance and corrupt them both This will most euidently appeare by inuerting of the former Syllogisme and by putting the minor into the maiors place for then the Syllogisme will bee this All those who shall continue constant to the end and neuer faint nor fall from grace nor yet depart from God may notwithstanding fall from grace if they doe not continue and perseuere in Grace But all these who are once truly regenerated and ingrafted into Christ may not continue and perseuere in grace Therefore they may fall away from grace Marke now how this exposition and reconciliation of yours doth falsifie and corrupt euen both the texts First it falsifieth and corrupteth the positiue and absolute texts it makes them conditionall ambiguous and doubtfull yea and contradictorie to themselues Secondly it makes those conditionall placcs which are cited to be absolute and positiue as hee that ouercommeth and continueth faithfull to the death hee that indureth to the end and fainteth not shall be saued it makes those to be absolute and in effect but this all those who are once truly regenerated and ingrafted into Christ may faint and faile and not hold out or continue to the end When as the places themselues doe not so much as mention any such thing no nor yet so much as necessarily implie it Be ashamed then of this your false interpretation and contradictory reconciliation which sets those Scriptures at enmity and variance which were at peace before And if you know not how to reconcile those places then put but the conditionall places if they are conditionall first and let the absolute come but after them and then there is no iarre at all betweene them they then will ratifie and strengthen one the other and make both for my conclusion When you meete with that of Gal. 6. 9. In due time yee shall reape if yee faint not and with that of Math. 24. 13. He that indureth to the end hee shall be saued then paralell them with that of Isai. 40 29 30 31. and Iob â—…7 9. The righteous shall hold on his way and he that hath cleane hands shall be stronger and stronger Euen the youths shall faint and bee wearie and the young men shall vtterly fall but they that waite vpon the Lord shall renew their strength they shall mount vp with wings as Eagles they shall runne and not be wearie and they shall walke and not faint If you meete with that of Exod. 19. 5. If yee will obey my voyce indeed and keepe my couenant
then you shall bee a peculiar treasure vnto me aboue all people then incounter it with that of Ezech. 36. 27. I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my iudgements and doe them Goe through all the Scriptures and you shall not meete with any condition which God requires of vs but you shall likewise finde that he hath promised to performe the same condition for vs and in vs. Wherefore set downe the conditionall places first which are first in order and in nature and then the absolute promises of God to performe the same conditions for vs and so all the Scriptures will bee fully reconâ—…led Secondly to this obiection of yours I answer that the only end and scope of all those places which you obiect for to defend your answer is only to incite and stirre men vp to perseuerance and to an holy boldnesse and cheerefulnesse in the wayes of God and in the constant profession of Religion they were neuer spoken to that end to which you wrest them to feare and to discourage men or to proue that they might fall quite away from grace when once they were in truth regenerated For that of Math. 24. 13. Marke 13. 13. Hee that endureth to the end hee shall be saued and that of Gal. 6. 9. Let vs not bee weary of well-doing for in due time wee shall reape if wee faint not and that of Reu 2. 10. Bee faithfull to the death and thou shalt receiue the crowne of life and those other places of this nature they are but so many exhortations and incouragements to goe on and perseuere in a Christian resolution and in a constant practice and profession of religion maugre all afflictions crosses persecutions and scandalls whatsoeuer as the contexâ—…s doe most plainely manifest They were spoken only to this purpose and they are no more in substance but this There are many afflictions many troubles and crosses many persecutions losses scandalls and diffamations that will befall you euen for the very profession and practice of religion Yet let not all these discourage you from going on in a constant and settled course of holinesse for though these losses crosses afflictions persecutions and scandalls doe befall you yet they shall not hurt or disaduantage you you shall be no loosers by them for you shall be saued you shall reape the fruites of all those suffrings at last what euer you loose on earth it shall bee recompenced to you in heauen these light and momentary afflictions which here you suffer shall purchase for you a farre more exceeding and eternall weight of glory Goe on therefore as you haue begun hold on your way and perseuer in grace vnto the end for then you shall receiue a full reward for all that you haue done or suffered This is the only end and scope of the Holy Ghost in all those texts of Scripture this was the only end for which they were spoken and recorded to incourage and prouoke the Saints of God to a constant and finall perseuerance in grace and holinesse How grossely then doe you abuse and wrest these Scriptutes when as you make no other vse of them but to quench the smoking flaxe and breake the bruised reed to discomfort and deiect the hearts and soules of weake and tender Christians and to discourage them in the wayes of holinesse when as you proue vnto them from those places that they may finally and totally fall from grace Certainly if the chiefe and only meaning of the Holy Ghost in all these places is but to incourage and stirre men vp to perseuerance as it is most plaine and euident that it is you doe but crosse the very scope the very sense and meaning of the holy Ghost when as you racke and wrest those places to this your present purpose which the holy Ghost did neuer thinks of or intend vnlesse that you will make the holy Ghost an ambiguous equivocator like vnto your selues If therefore you will take those places in their genuine and proper sense and as they are intended as being so many incouragements and helpes to constant and finall perseverance they are so farre from making for you that they make much against you If now you doe obiect that you are forced to maintaine this doctrine of the Apostacie of the Saints and so by consequence this euasion to free God from iniustice and from being author of or party to mens sinnes For if God should absolutely without any condition on our parts promise for to keepe vs from falling from him and yet should suffer vs for to fall from grace as wee seee he doth oft times then wee should make God himselfe vniust in not fulfilling of his promise Wherefore that wee may free God from iniustice euen in this behalfe wee say that notwithstanding all those promises of God are absolutely and positively pronounced yet they are all suspended vpon the freedome and libertie of our owne wills hauing this inclusiue condition annexed to them If wee our selues will continue righteous And so when as we fall away from grace out of the libertie and freedome of our owne wills the sinne and blame lights only vpon our owne heads which else would rest on Gods I shall answer you in the words of holy Iob Will you speake wickedly for God and talke deceitfully for him will yee accept his person will yee contend for God as if God did need your helpe and counsell for to free him from iniustice and were not able for to cleare himselfe without this helpe and shift of yours Well admit that you doe God some seruice in it in cleering of his iustice yet how much is God beholding to you for your paines who in freeing of him from iniustice doe rob him of his mercy goodnesse honour power wisdome truth and iustice to For if God should suffer his chosen and his best beloued Saints to fall away from him and so to perish where then were his mercy and his gracious goodnesse If he should suffer those to fall whom he hath vndertaken to preserue and keepe from falling where then were his honour his truth his wisdome his iustice or his power If hee should suffer those to fall and perish for whom Iesus Christ hath shed his pretious blood that so they might not perish but haue euerlasting life if God should suffer them to loose that grace and that heauâ—…ly inheritance which Christ hath purchased for them where then were this his iustice which you labour to maintaine Doubtlesse this paradox and shift of yours it robs the Lord and strips him naked of all his glorious and most sacred attributes yea it depriues him of his very Diety so that whiles you seeke to doe the Lord a fauour in vindicating of his iustice by this your cauell and euasion you doe him all the wrong that may be If then you would free God from iniustice and reserue his very Diety and all his
body of sinne are wholly destroyed by the passion of Christ to no other end and purpose but that their consciences might beo purged from dead workes to serue the liuing God that they being dead vnto sinne might liue vnto righteousnesse and bring fotth fruites vnto God that they might liue together with Christ and vnto Christ alone and not vnto themselues that they might bee a peculiar people vnto God zealous of good workes that they might serue him in holinesse and true righteousnesse all the dayes of their liues that Christ might present them vnto himselfe a glorious and holy Church without spot blemish or wrinckle it is altogether impossible that they should euer finally or totally fall from grace because else Christ should dye in vaine and not obtaine the end the fruite and substance of his death and passion But out of all those that are once truly regenerated the workes of Satan are vtterly destroyed 1 Iohn 3 8 the power of 〈◊〉 and the body of sinne are quite destroyed by the death and passion of Christ. Hebr 2 14 15. Rom 6 6 and their soules are purified and washed from their sinnes by the blood of Christ. Reuel 1 5. Tit 3 5. to the onely end and purpose that their consciences might be purged from dead workes to serue the liuing God Hebr 9 14 that they being dead vnto sinne might liue vnto righteousnesse and bring forth fruite vnto God Rom 7 4. 1 〈◊〉 2 24 that they might liue together with Christ and vnto Christ alone and not vnto themselues or sinne Rom 6 6. 2 Cor 5 15. 1 Ephes 5 10 that they might be a peculiar people vnto God zealous of good workes Tit 2 14. That they might serue him in holinesse righteousnesse without feare all the dayes of their liues Luke 1 74 75 that they might liue and dye vnto the Lord and that both liuing and dying they might bee his Rom 148 that Christ might present them vnto himselfe an holy Church without spot or blemish or wrinckle Ephes. 5. 26 27. and so it is altogether impossible that they should euer totally or finally fall from grace Secondly as the death and passion of Christ so likewise his perpetuall intercession vnto his Father for all his true and faithfull members may assure us of the truth of this positition from which I frame this second argument Those for whom Christ himselfe doth make perpetuall intercession to his Father that they may continueally perseuere it is altogether impossible for them either finally or totally to fall from grace But Christ himselfe doth make perpetuall intercession to his Father for all those that are once truly regenerated and ingrafted into him that they may alwaies perseuere therefore it is altogether impossible for them either finally or totally to fall from grace For the Maior proposition no man can deny it vnlesse he will maintaine as the Rhemists did in their conference at Hahge that God doth not alwaies heare the intercession of Christ and grant him his requests which is blasphemous in it selfe and contrary to the Scripture For Iohn 11. 41 42. Christ doth giue thankes vnto his Father for that he hath heard him and I know saith he Father that thou hearest me alwaies â—…oubtlesse if God will grant vs whatsoeuer we our selues shall desire and pray for in the name of Christ as he hath promised to doe Iohn 14. 13 14. Cap. 16. 23. 24. much more then will he grant that thing which Christ himselfe shall petition to him for And if God should not alwaies grant whatsoeuer Christ should now desire and request of him Christs intercession would be fruitlesse and to little purpose and we our selues should haue but little benefit or comfort from it Now for the Minor proposition that Christ doth alwaies make intercession to his Father for all those who are once truly regenerated and ingrafted into him it is plaine and euident by Iohn 16. 26. Rom. 8. 24. Hebr. 2. 17. cap. 4. 14. 15 16. cap. 7. 25. and cap. 9. 24. And that this his intercession is for their constant continuall perseuerance it is euident Luke 22. 32 33. where Christ tells Peter that he had prayd for him that his faith might not faile which prayer of Christ extends to all his faithfull member aswell as vnto Peter by that of Iohn 14. 15. 16. where Christ himselfe doth certifie vs that he will pray vnto his Father for all his Saints and that he shall giue them another comforter which shall abide and dwell and be in them and with them for euer and also by that prayer of his Iohn 17. 11 15 21 23 24. where hee prayes thus for his Apostle and afterwards for all true beleiuers Holy Father keepe them thorough thy owne name those whom thou hast giuen vnto mee that they may be one as we are one I pray not that thou shouldest take them out of the world but that thou shouldest keepe them from euill and that they may all bee one as thou Father art in me and I in thee that they also may be one in vs. I in them and thou in me that they may be made perfect in vs and that the world may know that thou 〈◊〉 sent mee and hast loued them as thou hast loued me Father I will that those also whom thou hast giuen mee be with me where I am that they may behold my glory which thou hast giuen me This is also intimated by the Apostle Hebr. 7 25. where speaking of Christ he saith thus of himselfe wherfore hee is able also to saue them to the vttermost that come vnto God by him seeing hee euer liueth to make intercession for them Those for whom Christ himselfe doth pray and interceede they shall be saued to the vttermost no man shall condemne them or seperate them from the loue of God which is in Christ Iesus their Lord because that Christ himselfe is euen at the right hand of God alwaies making intercession for them Rom. 8. 33. to the end of the chapter Christ hath prayed heretofore and doth now continually make intercession to his Father for all such as are once his true and faithfull members that they may alwaies perseuere continue constant in the state of grace and therefore it is altogether impossible for them either finally or totally to fall from grace If it be obiected that this prayer of Christ doth onely tend to keepe them from a finall but yet not from a totall fall from grace I answere that it is not so but that this prayer of Christ extends to preserue them from a totall aswell as from a finall fall First because Christ doth pray that their faith might not faile now if they might fall totally from grace then their faith should faile yea that numericall faith which once they had should vtterly be lost for that faith which they haue by their new inscision into Christ is not the same numericall faith which they had before for that
whose persons the holy Angels of God doe alwayes pitch their teâ—…ts and incampe themselues that they may deliuer them Those â—…uer whom the Lord doth giue his Angels charge to keepe them in all their wayes and to beare them vâ—… in their hands left they dash their feâ—…te against a stone it is vtterly impossible that they should euer finally or totally fall from grace for how can they bee hurt whom a gard of Angels doth inviron how can they euer fall whom the holy Angels doe support and keepe from falling But about all those who are once truly regenerated and ingrafted into Christ the holy Angels doe alwayes pitch their tents and incampe themselues that they may deliuer them and ouer them the Lord hath giuen his Angels charge to keepe them in all their wayes and to beare them vp in their hands left they should daâ—… their feet against a stone Psal. 34. 7. Psal. 91. 11 12. Gen. 32. 12 2 King 6. 16 17. Math. 4. 11. Therefore it is altogether impossible for them either finally or totally to fall from grace This argument I doe not so much relye vpon because this protection of the Angels is principally of the bodies of the Saints but whether they haue any influence into the soules of the Saints to preserue them from sinne that I will leaue vnto the iudgement of the reader to determine Fiftly it is altogether impossible for those that are once truly regenerated and ingrafted into Christ either finally or totally to fall from grace in respect of themselues and the many priviledges they doe enioy and of that present eâ—…tate and condition wherein they stand For first of all all those that are once truly regenerated and ingrafted into Christ they are partakers of the diuine Nature and they are borne of an immortall seed which still remaineth in them and cannot be rooted out From which I frame this argument Those which are partakers of a diuinâ—… nature and borne of an immortall seed which still remaines in them and cannot be rooted out it is altogether impossible for them either finally or totally to fall from grace but all those that are once truly regenerated and ingrafted into Christ they are partakers of the diuine Nature 2 Pet. 1. 4. and they are borne of an immortall seed which still remaines within them and cannot be rooted out 1 Pet. 1. 23. and 1. Io. 3. 9. Therefore it is altogether impossible for them either finally or totally to fall from grace Secondly they are borne of God and are sonnes of God and therefore they can neuer fall from whence I thus argue Those that are the sonnes of God and are once truly borne of God it is altogether impossible for them either finally or totally to fall from grace For first if they are the sonnes of God then are they also heires and co-â—…eires together with Christ and shall be for euer glorified with him Rom 8. 17. Gal. 4. 6 7. Tit. 3. 7. Heb. 1. 14. cap. 2. 11 12. 1 Io. 1. 2. Secondly if they are sons then they shall abide in the house for euer and neuer be put â—…nt 〈◊〉 8. 36. Gal. 4. 30. Thirdly if once sonnes and borne of God then they cannot sinne and the seed of grace abides within them 1 Io. 3. 6. 9. Fourthly if once sonnes and borne of God then they shall stand fast for euer Psal. 125. 1. Eccles. 3. 14. Fiftly if once sonnes Iesus Christ hee liveth in them and the life which they then liue they liue by the faith of the Sonne of God Gal 2. 20. Sixtly if sonnes God then will neuer condemne them for their sinnes but hee will spare them euen aâ—… a father spareth his owne sonne that serueth him Mal. 3. 17. and Psal. 103. 8. to 15. But all those that are once truly regenerated and ingrafted into Christ they are the sonnes of God Iohn 1. 12 13. Rom. 8. 14. to the 18. Gal. 4. 5 6 7. 2 Cor. 6. 18. Titus 3. 17. Heb. 2 16. 11 12. Iam. 1 18. 1 Io. 3. 2. 9. and therefore it is altogether impossible for them either finally or totally to fall from grace Thirdly those that are once truly regenerated and ingrafted into Christ they are built vpon a rocks they are founded vpon Iesus Christ a sure corner stone which cannot be moued From whence I collect this third argument Those that are founded and built vpon a rocke and are founded vpon Christ himselfe that sure foundation and pretious corner stone it is impossible for them either finally or totally to fall from grace For the Scriptures are expresse in it that all such as are built and founded vpon Christ shall neuer be ashamâ—…d or confounded that though the raine descend and the flouds comâ—… and the windes blow and beate vpon them yet they shall not fall because they are founded vpon a Rocke Mat. 7 24 25. Luk. 6 48. 1 Cor. 3. 12. to the 15. 1 Pet. 2. 6. and Eph. 2. 2â—… But all those that are once truly regenerated and ingrafted into Christ are founded and built vpon a rocke and vpon Christ himselfe that sure foundation and pretious corner stone Math. 7. 24. 5. Luk. 6. 40. Eph. 2. 20 21. and 1 Pet. 2. 5 6. Therefore it is altogether impossible for them either finally or totally to fall from grace Fourthly the Saints of God they haue a new heart a new spirit and a new nature put into them the law of God is written and ingrauen in their hearts with indelible Characters by the finger of Gods spirit from whence this fourth Argument may bee framed Those that haue a new heart a new nature and a new spirit put into them which will cause them to walke in Gods statutes and to keepe his judgements and doe them Those who are new men and new creatures and haue the law of God written and ingrauen in their hearts by the finger of Gods Spirit can neither finally nor totally fall from grace But all those who are once truly regenerated and ingrafted into Christ they haue a new heart a new nature and a new spirit put into them which will cause them to walke in Gods statutes and to keepe his iudgements and doe them Psal. 51. 10. Exek 18. 31. cap. 36. 26 27. Io. 1. 13. They are new men and new creatures 1 Cor 5. 7. 2 Cor. 5. 17. Ephes. 3. 16. cap. 4. 21 22 23. Col. 3. 8 9 10. 1 Pet. 3. 4. And the law of God is written and ingrauen in their hearts by the finger of Gods Spirit Ier. 31. 33 34. Hebr. 8. 10. cap. 10. 16. 17. Therefore it is altogether impossible for them either finally or totally to fall from grace Fiftly the Saints of God haue ouercome the world they are taken out of the world and made men of another world they are translated from death to life and shall not come into condemnation From whence this fift Argument may be framed Those who haue ouercome the world those who are quite
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
frame this accusation and in ditement against you at the day of Iudgement as he did against the shepheards of Israel Ezech. 34. 4. The diseased haue yee not strengthened â—…either haue you healed that which was sicke neither haue you bound vp that which was broken neither haue you brought againe that which was driuen away but with force and crueltie haue you ruled them and then your doome and judgment will be terrible and dismall as this your Doctrine is Fifthly This doctrine of a finall or totall fall from grace it makes no difference at all beeweene the godly and the wicked in this present life If the true regenerate Saints of God might either finally or totally fall from grace what difference should there be betweene impenitent and wicked men and them what priuiledge or aduantage had they more then they They haue no more assurance of Gods loue and fauour no more assurance of heauen and eternall life no more aduantage or benefit by the death of Christ then they there were then no difference at all in their estates but onely for the present they had but a meere possibilitie of heauen and eternall life they could not absolutely say we shall be saued but onely wee may be saued and so may euery wicked man that liues vpon the earth All that the Saints of God should then haue it should depend meerely vpon incertainties and future contingences they should be no more sure of saluation then wicked men True it is that that for the present they should haue a greater probabilitie and likelihood of heauen and saluation then wicked men because they are for the present in the state of grace but yet they were no neerer vnto heauen and eternall saluation then they for these wicked men might become Gods children afterwards continue so when as they themselues might fall from grace and perish in their sinnes those that are the children of Satan might be the Saints and sonnes of God when as they themselues may bee the sonnes of Beâ—…ial and vessels fitted for destruction Wherefore seeing that this doctrine of falling from grace puts no sound and sure difference betweene the wicked and the godly in this present life and giues the one no greater and no surer priuiledges then the other hath when as the Scripture makes as great a difference betweene them as is betweene sheepe and goates wheate and tares gold and drosse happinesse and misery it must needes be false and opposite to the truth and cannot be admitted Lastly if the true regenerate Saints of God might fall finally from grace it would breede a doubt and scruple in mens mindes whether there are any that are saued or at least whether God hath alwaies had a true Church on earth For if one regenerate man may fall from grace then a second and a third may to and so euery regenerate man in particular and so all regenetate men and then there should bee none that should bee saued then there might be a time when all men might be fallen from grace and so a time when as there was no Church of God on earth Wee all know that the very best of all Gods Saints and children are apt and ready to fall into sinne and that in many things they offend all which things by your assertion may cut them of from Christ and cast them headlong from the state of grace wherefore for ought that any man knowes there is not any one of Gods Saints and children but may bee fallen quite away from the state of grace before his death and so may dye and perish in his sinnes and therefote if this position were once admitted it would breede a doubt in men where euer there were any saued or whether God hath alwaies had a Chruch on earth which would be a dangerous consequent and would much eclipse the riches of Gods mercy the merits of Christs death and passion the glory and perpetuity of his kingdome and make men carelesse of religion Thirdly this Doctrine of a finall or totall Apostacie from the state of grace would produce many dangerous consequencies in respect of grace it selfe and so cannot be admitted First it would cause men to vilifie and vnderualue grace it would cause them for to slight and disrespect it and not to set that price vpon it as they should For if true and sauing grace might bee lost againe who then would estimate or value it who would forsake the riches the honours and the pleasures of the world to seeke it and imbrace it ' which should be then as permanent sure and stable as grace it selfe That which makes men for to prise estimate grace aboue all things else is this that it is a perpetuall stable and permanent possession which will neuer decay that is is not subiect vnto time and chance as all sublunary and worldly things are that it is such an heauenly treasure as cannot be lost nor taken from vs. Therefore Christ when as hee would incite and stirre vs vp to seeke after grace doth commend grace vnto vs as a permanent and euerlasting good which neuer fades nor yet decaies putting it by way of antithesis and opposition to all worldly things which are but momentary and fading hence are these his exhortations Iohn 6. 27. Labour not for the â—…eate that perisheth but for that which indâ—…reth vnto euâ—…rlasting life Lay not vp for your selues treasures vpon earth where 〈◊〉 and rust doth corrupt and where theeâ—…es breaks through and â—…teale but lay vp for your selues treasures in heauen where neither moth nor rust doth corrupt and where theâ—…es doe not breake through nor â—…eale Math 6 19. 20. Whosoeuer shall drinke of this water shall thirst againe but whosoeuer drinketh of the water that I shall giue him shall neuer thirst but the water that I shall giue him shall bee in him a well of water springing vp into euerlasting life Ioh. 4. 13 14. That which doth most of all commend and set forth grace that which makes it amiable and louely and giues it an excâ—…llencie aboue all earthly things is this that it is a permanent possession an euerlasting treasure which cannot be loâ—…t If it were notso men could not prise it aboue earthly thing This Doctrine therefore of falling from the state of grace it takes away the very excellency of grace and so it would cause men for to vilifie and vnderualue it and to preferre the base and transitorie things of the world before it which would bee a dangerous consequence Secondly this assertion it would ouerthrow and vtterly disanull the very nature and essence of true sauing grace For grace as I haue proued at large before is of a permanent constant perpetuall immortall growing and increasing nature it cannot perrish or decay where once it is in truth begun This Doctrine of a totall or finall fall from grace it makes grace to be but a transitory and fading thing in ouerthrowes this nature and essence of true
comfort from them that feele the wrath of God and that this Error is euidently confuted by these words Being justified by faith wee haue peace with God Also therefore is righteousnesse of faith that it might be sure Therefore it aduiseth vs to lay hold on this sweet comfort that the Sonne of God is the keeper of his Church as he saith Iohn 10. No man shall take my sheepe out of my hands Hee doth protect vs and also by his holy Spirit doth confirme our mindes to true opinions as hee doth begin eternall life so doth hee kindle in our hearts good motions faith the loue of God true inuocation hope chastitie and other vertues Through the Sonne of God wee are deliuered from eternall death and translated into eternall life as hee saith I giue vnto them eternall life and hee that hath the Sonne hath life And let hope be firme and sure as Peter saith hope perfectly that is looke for eternall life not with doubtfull opinion The famous Augustane confession confirmed and ratified by all the Protestant Princes States and Churches of Germany Anno Dom. 1530. in the 3. Article concurreth with vs for saith the Article Christ doth sanctifie all those that beleeue on him by sending the holy Ghost into their hearts who doth gouerne comfort and quicken them and defend them against the diuell and the force of sinne If against the Diuell and the force of sinne then nothing can cast them downe from the state of grace If you object that the 12. Article of this famous Confession doth condemne the Anabaptists who deny that such who are once iustified can loose the holy Ghost and therefore by the voyce of this confession those who are once justified may fall from grace I answer that the Protestant Diuines in Germany who were at the making of this Article and those who haue liued since did neuer expound or intend it in this sense that a man once iustified might fall away from grace either totally or finally but they condemned this Tenet of the Anabaptists in that sense as they defended it For this was the opinion of the Anabaptists That when once a man was regenerated and had obtained the holy Ghost and was made a true beleeuer that sin could not hurt him and therefore they would tell men that if they did beleeue let them doe what they would or commit what sinne they would it could not hurt them for faith would blot out all those sinnes which was the Error of the Valentinians as Irenaeus hath recorded it Now in this sense only doth this confession condemne the Anabaptists and in no other and so did the Lutherans before them as you may reade in Articulis Smalcandicis Article 3. composed by Luther himselfe which you shall finde in Lutherana Concordia pag. 310. Now the reason yeelded by the Lutherans why they condemne this Error of the Anabaptists in their third Article will fully proue that the true regenerate Saints of God can neuer fall from grace Forsay they the Saints of God doe alwayes grieue and repent for their sinnes groaning vnder the burthen of them and they alwayes striue against them Theresore those that voluntary rush into sinne whether it be adultery murther or blasphemie must needes shake off faith and the holy Ghost and faith and the holy Ghost must needes depart from them For the holy Ghost doth nener suffer sinne to reigne to get strength or to obtaine the victory and to be perfected but hee doth represse and curbe it that so it might not doe the thing it would But if it doth what it would certainly the holy Ghost and faith are lost neither are they present For so saith Iohn hee that is borne of God doth not sinne neither can hee sinne So that both the Augustane Confession and the Article of Smalcard are both for me and not against me being rightly vnderstood The Augustane Confession composed by the Argentine Church and confirmed by their Senate Anno dom 1539. concurreth with vs For these are the words of their 7. Article This sole and only mediator hath taken away our sins and reconciled vs to his Father hee hath impetrated the holy Ghost for all those whom his Father hath giuen him and which heare his voyce This regeneration together with all Christs merits the holy Ghost doth inspire into the hearts of all the faithfull and preserue them in them to the end All these Confessions of the Protestants in Germanie and else-where are expresse for me let Mr. Mountague now shew mee any to the contrarie But you will tell mee now that Mr. Mountague records it That all the Protestants of Germanie haue concluded against mee and consented to the Church of Rome in the Diot of Ratisbon Vpon those grounds and reasons which he there mentions True it is that Mr. Mountague hath so recorded it but his records are so false in euery thing that he must haue a strong faith that will beleeue them without examination of the truth of them For my owne part I haue read the disputation of Ralisbon set out by Bucer himselfe Anno dom 1548. and I can finde no such thing as Mr. Mountague relates in it For first this question of a totall finall fall from grace was not so much as controuerted there neither are there any of those Scriptures grounds and Fathers which Mr. Mountague hath recorded in his Gagge or in his Appeale only that place of Phil. 2. 12. and of St. Augustine de Ciuit Dei lib. 11. cap. 12. excepted so much as mentioned in all that disputation and these two quotations are cited by Steuen Bishop of Winchester who did oppose the Protestants in that Disputation and not by Bucer and the other Protestants there present How then could the Protestants of Germanie yeeld to that position in this Diot which was not drawne into question there Indeed the question of the certainty of saluation was there controuerted and discussed and by the vnanimous consent of all the Protestants resolued and determined against Maluenda Billickius and the Bishop of Winchester who did oppose it and in the resolution and determination of this Controuersie if you will beleeue learned Zanchius in his Confession to the Senate of Argentine in this our point De perseuerantia sanctorum or the Disputation of Ratisbone it selfe our very assertion though it were not there particularly controuerted was yet de claro resolued for vs in this famous Diot in the name of all the Protestants in Germanie For in the Disputation of Ratisbon or Ralisbon pag. 41. Respons ad Replic 14. This is the expresse Resolution of all the Protestants in that Diot That true faith and a sinne that wastes the conscience are incompatible and that hee which liues by a true iustifying faith can neuer sticke in such a sinne So pag. 243. to 251. they proceed to proue this assertion and conclusion For say they those who haue this iustifying
the righteous neuer fall from grace yet God hath his end because his law and justice is declared by this place Lastly this commination is made generally to all as well to the elect of God as to any others now you your selues doe grant that those whom God himselfe hath elected to saluation ex praeuisa fide can neuer fall from grace and therefore this commination being made to them as well as to any others can neuer imply a fall from grace for then it should imply that the elect of God should fall from grace as well as others which is impossible by your owne confessions And thus much in answer to this first obiection Other answeres there are which are giuen to this place As first that this righteous man and righteousnesse here mentioned is only meant of hypocrites who haue onely an outward shew of righteousnes and seeme to be righteous in the sight of men and not of men that are truly righteous nor of true righteousnesse nor of such ai were habitually righteous but onely such as were actually righteous hauing onely the acts of righteousnesse but not the habit Others answer that those which are here meant are such as are truly righteous but yet the departing from righteousnesse here mentioned is onely intended of the acts but not of the habits of righteousnesse and grace and that by death in this place is onely meant a temporall death but not an eternall which temporall death being the punishment of sinne may bee common to the righteous and the wicked and is inflicted vpon righteous men oft times as a punishment for some sinne of theirs as we may see in the examples of Iosiah and Hezechiah 2 Chron 35 22. and Isay 38 1. but neuer the eternall death But these answers are lesse probable and come not so home as the others doe Wherefore I will passe them ouer and proceed to the second argument The second argument that may be made against me is taken from that of Paul 1 Cor 9 27. I keep vnder my body bring it into subiection least that by any meanes when I haue preached vnto others I my selfe should be a cast away From whence this argument is framed Paul who was a true regenerate man might become a reprobate or cast away Therefore such as are truly regenerated may fall from grace For answer to this argument I shall first of all denie the Anticedent For if you take a reprobate or cast-away in this place as opposite to one that is elected as you doe then the proposition is false and is not warranted by the text For hee that is elected to saluation can neuer become a reprobate in this sense because the foundation of the Lord abideth sure and his purpose according to election shall stand fast for euer 2 Tim 2 19. and Rom. 9. 11. Now that Paul did not feare to become a reprobate in this sense it is euident by these insuing reasons First because that Paul was alwaies sure and certaine of his saluation He was alwaies fully perswaded that neither tribulation distresse persecution famine nakednesse perill nor sword that neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature should be able to seperate him from the loue of God which is in Christ Iesus his Lord. Hee was alwaies sure that whether he should liue or dye hee should liue and dye vnto the Lord and that when euer his earthly house of this tabernakle were dissolued hee should haue a building of God an house not made with hands eternall in the highest heauens hee was confident of his saluation and this his confidence made him willing to bee dissolued that so hee might bee present with the Lord. Hee knew whom hee had beleiued and that hee would surely keepe that which hee had committed to him against that day Whence hee doth boldly auouch this of himselfe The Lord shall deliuer mee from euery euill worke and will preserue mee to his beauenly kingdome And therefore a little before his death he triumphs ouer hell and death in this comfortable confident and triumphant speech I haue fought a good fight I haue finished my course I haue kept the faith henceforth is laide vp for mee a crowne of righteousnesse which God the righous iudge shall giue mee at that day Paul therefore could neuer feare that euer hee should become such a reprobate and cast-away as you intend because hee was so sure and so absolutely confidenr of his saluation Secondly Paul was sure that he could neuer fall away from the state of grace and become a reprobate in your sense because he knew that hee was praedestinated and elected to eternall life and therefore could not but be justified sanctified glorified for euer with God in heauen Paul knew very well that none of the elect of God could perish and hee also knew that himselfe was elected to saluation as we may see by Acts 9 15. Rom 1 1. cap. 8 30 33 35. cap. 9. 11. cap. 11. 7. 2 Cor. 1 21. cap. 5. 1. to 10. Gal. 1. 1. Ephes. 1. 3 4 5. 2 Tim 1. 13 14 16. 2 Tim. 1. 2 12. and Tit. 1. 1. Therefore hee could neuer feare to become such a reprobate as should bee damned and cast for euer into hell or such a reprobate as you inted and so the Antecedent is vntrue in the sense that you propound it If then you will take a reprobate and a cast-away for such a one as is blame worthy such a one as deserues reproose which is the genuine and proper sense of the word in this place then it makes nothing for your purpose For I grant that a regenerate man may deserue reproofe and blame for some miscariages or sins which he doth commit but yet if followes not therevpon that therefore he may fall from grace Paul he did indeauour to liue according to his doctrine least his auditours should haue just cause for to reproue him if he had done any thing in his practise which might crosse this doctrine for which hee should deserue reproofe yet it followes not that therefore he might fall away from the state of grace Wherefore if you take a reprobate or cast-away in the strictersense for one that is bound ouer to eternall condemnation then your Anticedent is false if in a more milde and larger sense for one that deserues reproofe then the Anticedent is true but the argument is false and followes not Secondly admit that Paul in this place doth vse this word reprobate or cast-away in the stricter sence for one that is vtterly forsaken of God and bound ouer to eternall condemnation then the argument followes not For Pauls meaning then is no more but this As God hath ordained that his Saints should perseuere so hee hath ordained the meanes by which they should perseuere as fasting prayer mortification and the like Now I vse
out of â—…is or bis Fathers hands Iohn 10. 28. that Nothing shall euer separate them from that loue of God which is in Christ Iesus theâ—… Lord. Rom. 8. 39. and therefore they need not feare this breaking off from Christ so that this place must bee applied to the whole visible Church of the Gentiles and not to the Elect faithfull and particular Saints of God within the Church Secondly I answer That this is spoken only by way of counsell and aduice to admonish the Gentiles how they should carry themselues towards the Iewes that they should not therefore contemne the Iewes and 〈◊〉 ouer them because that God had cast off the Iewes and had chosen them to be his people in their roome but that they should carry themselues louingly and humbly towardâ—… them because they were once the people of God and might be so againe for ought they knew and God might as well cast off them if they grow insolent and sinne against them and 〈◊〉 〈◊〉 the Iewes againe inâ—…o his fauour as hee did cast off the Iewes to receiue them What then makes this to your purpose God may reject the Gentiles and receiue the Iewes therefore the true regenerate Saints and members of Iesus Christ may fall from grace is no good consequent 〈◊〉 I answer with Anselme in his Exposition vpon this chapter that this place here is but a friendly admonition and a godly exhortation not to a seruile but to a 〈◊〉 feare which is the chiefest meanes to keepe vs close to God and to restraine and awe vs so thâ—…t wee shall not dâ—…part froâ—…â—…im Ier. 32. 40. therefore this being but an exhortation vnto such a grace as is one of the chiefest meanes to keepe vs from falling from the state of Grace cannot implie a fall from grace as you pretend it doth Lastly I answer that the Saints of God they are humble meeke and lowly men they are not high-minded nor haughtiâ—… hearted and they alwayes stand in awe of God Psal. 131. 1. 2. Psal. 39. 2. Isai. 61. 1. Math. 5. 3. 5. cap. 11. 29. Gal. 5. 22 23. and Col. 3. 12. therefore they need not feare to be dissected or broken off from Christ for pride and arrogance and so they are not within the compasse of this admonition and aduice of Paul at least not within the compasse of the punishment of that sinne which Paul doth here dehort the Gentiles from All these admonitions and cautions therefore which you here obiect make nothing at all against me they serue only in maiorem cautelam to make the Saints more wary not lesse firme and stable in the state of grace The ninth objection which may bee framed against mee is that of the 1 Cor. 16. 13. Watch you and stand fast in the faith quitte you like men bee strong That of Phil. 4. 1. stand fast in the Lord. That of Heb. 4. 14. Hold fast your profession That of Reâ—… 2. 25 46. Hold fast till I come and the like These exhortations intimate that the Saints may fall from grace else they were but idle I answer that you are much deceiued For the end of these and such like exhortations is but currenti calcar to put spurres to a running horse to incite incourage and stirre vp the Saints of God to greater stedfastnesse and immobilitie in faith to roote settle and ground them more firmely in the state of grace and to helpe them on in their constant and finall perseuerance this is their maine and only end that men may bee more resolute firme and stable then they were before and therefore they doe not necessarily intimate or implie that the true regenerate Saints of God may fall from the state of grace This I shall euidence and make plaine by some few familiar examples A Captaine who hath a regiment of resolute and valiant Souldiers who will rather die then turnâ—… their backes and flie being to incounter with an enemie speakes thus vnto them Sirs now you must stand close vnto it or else you are vndone wherefore plucke vp your spirits and your courage shew your valour maintaine your credit and your honour and rather sacrifice your liues vnto the enemies sword then staine your honour by a dangerous flight Doe these words of exhortation and incouragement necessarily imply that the Souldiers would trust their heeles before their hands and turne their backes vnto their enemies because they are thus incouraged and exhorted for to fight should these Soulders take these words as a disparagement and blemish to their valour nothing lesse for they are words of incouragement only not of diffidence and distrust A man that cannot swimme is fallen into a deepe swift and broad riuer so that he is in danger to be drowned one that is standing by perceiuing this his danger casteth a rope vnto him for to pull him ouâ—… of which when he hath taken hold hee then doth vse these words vnto him hold fast the rope and be sure not to let it goe or else you will be drowned doe these words of his implie that the other will let goe the rope and not hold it fast no hee is in danger of his life and therefore he will bee sure for to keepe his hold though the other had neuer vsed these words unto him So it is here the eternall life and welfare of the Saints of God depends vpon their spirituall prowesse vpon their holding fast of Christ if they should turne their backes to Sathan and flie before him if they should let goe their hold of Christ they were vtterly vndone for euer and their soules should perish Wherefore these and such like exhortations doe not necessarily implie that the Saints of God may fall away from the state of Grace and therefore they come not to the present purpose Secondly I answer that these exhortations make wholly for mee for they doe all implie that the Saints of God doe stand fast and perseuere continually in grace or at least that they may doe so and that they may come to such a stability and firmenesse in grace that they cannot fall away or be remoued and therefore these exhortations are wholly against you The tenth objection that may bee made against me are these conditionall texts of Scripture following Iohn 8. 31. 51. If you continue in my words then are you my disciples indeed If a man keepe my sayings hee shall neuer see death 1 Cor. 15. 2. By which word you are saued if you kâ—…epe in memorie what I preached vnto you 1 Chron. 28. 9. If thou seeke him hee will be found of thee but if thou forsake him bee will cast thee off for ouer Gal. 6. 9. In due time you shall reape if you faint not Col. 1. 21 22 23. You that were sometimes alienated and enemies by your wiâ—…ked workes yet now hath hee reconciled in the body of his flesh through death to present you holy vnblamable and irrepròuable in his sight if you continue in the faith
mediation who is made vnto vs of God righteousnesse and iustication and redemption 1 Cor. 1. 30. 31. and suspendeth all vpon our actuall repentance which is contrary to the Scriptures For when a man is once truly regenerated and ingrafted into Christ though hee doth afterwards commit sinne yet this sin of his is not imputed to him because God lookes vpon him as hee is in Christ who hath fully satisfied for all his sinnes both past present and to come Hence is that of the 1 Iohn 2. 1 2. If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous and hee is the propitiation for our sinnes Christ Iesus bee is our ransome and attonment Rom. 3. 24 25. and cap. 5. 11. it is hee that iustifieth who is he that condemneth Those who are once in him there is no condemnation due vnto them though they sinne Rom. 7. 25. cap. 8. 1. the law of the spirit of life in Christ bath made them free from the law of sinne and death Rom. 8. 2. and therefore they cannot perish for want of one particular act of repentance for one particular act of sinne as you pretend vnlesse that you will derogate much from the merits and satisfaction of Christ death Ninthly the Antecedent is false because it would make one act of sinne for to destroy an whole habit of grace which cannot bee for if it bee true of naturall acquisite and artificiall habits that one or two acts that are contrary to them cannot destroy them and that they are so setled rooted and grounded in those subiects in which they are that they are hard for to be lost againe or rooted out much more must it be true of diuine spirituall coelestiall and infused habits which are wrought in mens hearts by the holy Ghost that they cannot be rased or vtterly abolished by one actuall sinne or two especially when as they are not committed with a full consent Lastly I answer that this argument followes not because it doth suppose that true grace a grosse notorious and knowne sin can neuer stand together which is false and contrary to the Scriptures True it is that truth of grace and the whole body power and dominion of sinne can neuer stand together they are incompatible and cannot stand together vpon equall tearmes but yet vpon vnequall and different tearmes they may Truth of grace it cannot stand together with the dominion of sinne and satan or with the power and strength of sinne but where the kingedome of sin and Satan is shaken and brought vnder where the power and strength of sinne is curbed weakned mortified and subdued by the power and strength of grace where sin and Satan are subordinate to grace as they are in all the true regenerate Saints of God who haue crucified the flesh with the affections and lusts thereof there they are not incompatible they may stand both together There is no man in the world so thoroughly mortified and sanctified but there are still some remainders of the dody of sinne some parts of the old man left within him Euery regenerate man hath flesh in him as well as spirit and the one of these is alwaies lusting and striuing against the other so that they cannot doe the things they would Gal. 5. 16 17. See this in holy Paul Rom. 7. 15. to the end I know saith hee that in mee that is in my flesh dwelleth no good thing For to will is present with mee but how to performe that which is good I find not For the good that I would I do not but the euill that I would not that I do I finde then a law that when I would doe good euill is present with mee for I delight in the law of God after the inward man but I see another law in my members â—…arring against the law of my minde and bringing mee into captiuity to the law of finne which is my members which makes mee to cry out O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ. So then with the minde I my selfe doe serue the law of God but with my flesh the law of sinne Paul had a body of sinne within him not wholly mortified and subdued and yet it stood together with his graces and with his inwardman So Dauid and Peter they committed grieuous sinnes and yet they stood together with their graces as I shall proue anon The Churches of Ephesus Pergamus Thyatira they fell into such scandalous and grosse sins as made God angry with them and yet they did not fall from grace for they did labour still in the Lords worke without fainting they did hold fast his name and suffer persecution for his sake they did not deny the faith but they kept their faith their charity and patience still of which God takes speciall notice and their last workes were more then their first Reu. 2. 3. to 21. These Churches they had many great sinnes within them and yet they had many excellent and pretious graces ioyned with them Iehoâ—…aphat may commit a great siâ—…ne against the Lord in helping of the vngodly and in louing those that hate the Lord and yet there are good things found within him still 2 Chron. 19. 2 3. The acts of great infamous and notorious sinnes doe sometimes meete and stand together in the Saints of God but the dominion and the power the strength and babits of those finnes doe neuer The Saints of God may commit such grosse and scandalous sins which are in their owne nature peccata 〈◊〉 â—…alutis vastantia 〈◊〉 as Augustine and 〈◊〉 stile them but yet they neuer doe so wast their consciences and spoile their graces as to roote out the very feeds and habits of their graces to cut them off from Christ and to disturbe them in their state of grace because they neuer doe commit them with an absolute and full consent and will they neuer commit them out of a deliberate purpose and setled resolution but the very bent and frame of their hearts and soules and of their inward man which is their selfe is alwaies set and bent against them and turned to the Lord they hate their sinnes and resolue against them from their soules though now and then out of the strength of the temptation and out of the policy of satan they are suddainely foyled though not vtterly cast downe and conquered with them Wherefore seeing that this argument doth suppose that the seeds the habits and the truth of grace can neuer stand together with the acts of any grosse and knowne sinne which is but a meere fiction and notion of our Antagonists being ex diametro opposite to the expresse testimonie of the Scriptures and hauing nothing else but their ipsi diximus to warrant it there is just cause for to deny it both for the inconsequencies and falsenesse of it But because this very argument as I am informed hath
cast them all into the depth of the sea ler. 31. 34 and Mich. 7 18. 19. and therefore these their sinnes cannot bee mortall and deadly vnto them If a man should commit treason for which hee deserues to dye if the King will either pardon it or take no notice of it it is not deadly vnto him that doth it though it bee deadly in it selfe God will pardoâ—… or else passe by the sinnes of all his Saints hee will not take aduantage of them and therefore though they are mortall and deadly in themselues they are not so to them Lastly wee haue the expresse testimonie of Saint Iohn 1 Iohn 3. 6. 9. and cap. 5. 16 17 18. that the Saints of God and such as are borne of God can neuer sinne vnto death and therefore their sinnes can neuer put them into the state of death and damnation no not for a time Neither will that of Ezech. 18. 20. the soule that sinneth it shall dye nor that of 1 Cor. 6. 9. 10. make any thing to the contrary all that these two places proue is but this that sinne is mortall in its owne nature that euery one shall beare his owne sins and that the vnrighteous and such as liue and dye in the sinnes there specified such as make a common trade of those sinnes being neuer washed sanctified and iustified from them shall not inherit the kingdome of God neither of them proue that the sinnes of the Saints are mortall vnto them or that they put them into the state of death and damnation Consider therefore the sinnes of the Saints as the sinnes of the Saints as they are inherent in and conioyned with the Saints and not as they are abstracted and deuided from them consider how God hath promised to forgiue them in his mercie and to remember them no more and then you shall discouer and discerne your Error and finde your selues to bee ouer-reached with a Fallacy and quirke of Logicke in seuering those things which should not be deuided To the second clause of the objection that the sins of the Saints are not forgiuen before their actuall and particular repentance for them and therefore after that they commit any grosse and knowne sinne till their actuall and particular repentance for it they are in the state of death and damnation and not in the state of grace I answer first that the argument it selfe is false and followes not which that you may the better and more perspicuously vnderstand You must know that when a regenerate man falls into any sinne his repentance in this case is not required as a meanes to put a new life and a new estate and seed os grace into him as it was vpon his first regeneration and conuersion vnto God but it is onely required as physicke is in a sicke man to heale him and to cure him and to preserue that life that estate and seed of grace was in him before which by reason of this his sinne are like the graces of the Church of Sardis Reu. 3. 2. ready to dye but yet not wholly dead and therefore euen before his actuall tepentance for his sin he is not wholly dead in trespasses and sinnes he is not in the state of death damnation but in the state of grace I will euidence and make this cleare by some few familiar and common similitudes Suppose a regenerate man should fail into any mortall and deadly sicknesse which might proue his death vnlesse hee tooke some antidote and physicke to expell it you will not presently say that this man is but a dead man or that hee is in the state of death because hee is fallen into this disease or because hee lieth sicke of it for a moneth or two without recouery for hee hath life within him still hee is still a liuing man and for ought you know hee may recouer and therefore you doe still account him call him and repute him a liuing man So if a regenerate man commit a felonie for which his life may be drawne into question you will not forthwith determine that heee is in the state of death and damnation because hee hath committed such a felonie for it may bee that no man will prosecute him for this felonie or if hee be prosecuted hee may bee either acquitted or pardoned and so escape that death which hee did deserue So if a wife commit adultery for which shee deserues to be deuorced from her husband and so cease to be his wife you will not presently say that this woman iâ—… deuorced or that she is no wife for her husband may forgiue her and she is still a wife till the deuorce be sued out So if a sonne doth highly offend his gratious and louing father for which hee doth justly deserue to be disinherited he doth not therefore cease to be a sonne neither is he forthwith disinherited but hee continues a sonne and an heire still hee only incurs his fathers anger for the present and perhaps he may receiue some stripes and correction at his hands but neuer ceaseth to be his sonne and heire till he incnrre his fathers hatâ—…ed his whole and finall displeasure till he be actually disinherited and utterly cast off Iust so is it in our present case Sinne in the regenerate Saints of God it is a deadly disease and sicknesse to the soule it is such a felonie as may justly draw their liues into question before the barre of Gods Tribunall it is such an adultery as might justly cause the Lord their husband to sue out a bill of diuorce against them and it is such an offence as might moue their gratious and louing Father to disinherit and to cast them off But yet they are not presently dead neither are they in the state of death because they are sicke of sinne for they may recouer and purge out this disease yea it is certaine that they alwaies doe and shall recouer for the Lord himselfe is their physition hee will recouer them and raise them vp and restore them to their health againe he will not suffer them to dye or perish in this sicknesse of their sinnes they haue his owne expresse word and promise for it Psal. 41. 2 3. Iohn 6. 51 58. cap. 10. 28. cap. 11. 25 26 Hosea 14. 4. Mal. 4. 2. and 1 Iohn 5. 11 12 13. and he will surely performe make good his word to the vttermost They are not presently in the state of death and condemnation when as they commit any treason or felonie against the Lord before their actuall repentance for it for God may passe by their sinnes and treasons and take no notice of them hee may in his mercy pardon them and not arraigne them for them Yea he will be sure for to doe it For hee is a God that passeth by the transgression of his heritage hee will forgiue their iniquities and remember their sinnes no more because hee delights in mercy and because it is his couenant so to doe Mich.
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