such men which are regenerated ingrafted into Christ in outward shew but not in truth which are not within the verge and compasse of our question and not of such as were in truth regenerated and inserted into Christ. Or else if they are intended of true regenerate men they will not reach so farre as to proue that euer these did either finally or totally fall from grace notwithstanding all their wrestings and collections because the expresse words of the Scripture say the contrary and so they come not home vnto the point in question But all such as fall away from grace are onely such as neuer had any true and sauing grace and such as were neuer truly regenerated and ingrafted into Christ. Therefore all those Scriptures and examples which our Antagonists produce against vs make nothing to the purpose These two generall assertions which are able for to satisfie and cleare all future obiections being thus praemised I come now to giue a particular answere to all those particular arguments which may bee obiected against mee either from Scripture or from reason The first argument which may bee obiected against this conclusion is drawen from Ezech 18 24 26. and Ezech 33 12 13 18. where the words are these If the righteous turneth away from this righteousnesse and committeth iniquitie and doth according to all the abominations that the wicked man doth shall he liue all his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall hee dye When I say to the righteous that he shall surely liue if hee trust to his owne righteousnesse and commit iniquity all his righteousnesse shall not bee remembred but for his iniquity that hee hath committed hee shall dye for it From which texts of Scripture this argument is framed Righteous men may turne away from their righteousnesse and commit iniquitie and doe ac̄cording to all the abominations that the wicked doe and they may dye in their sinnes as appeares by this text Therefore they may fall finally or totally from grace I answere that the Antecedent is false and is not warranted by the place that is alleaged For first of all the righteous man which the Prophet speakes of in these places is not such a one as is justified by the righteousnesse of Iesus Christ being ingrasted into him by faith but such a one which is justified meerely by his owne righteousnesse as your Popish merit mongers seeke to be which is euident by the expresse words of the text For these words If he trust to his owne righteousnesse if hee turne away from his righteousnesse all his righteousnesse that hee hath done shall not bee remembred the righteousnesse of the righteous shall not deliuer him in the day of his transgression neither shall hee bee able to liue for his righteousnesse in the day that he sinneth proue that the Prophet speakes onely of Legall and not of Euangelicall righteousnesse and his words are in effect no more but this Hee that seekes to be justified by his owne righteousnesse or by the workes of the law if he commit but one sinne in all his life this doth disanull his legall justification and makes him liable to eternall death For whosoeuer shall keepe the whole Law and yet offend in one point he is guilty of all Iam. 2. 10. and cursed is he that continueth not in all the words of this Law to do them Deut. 27 26. So that all the argument which this text affords you is but this Hee that seekes to bee justified by the Law and by his owne righteousnesse if he commits but one sinne doth loose his justification and make himselfe liable to damnation Therefore regenerate men who are justified onely by faith in Christ may fall from the state of grace how well this argument followes and how well it makes for your purpose let all men judge Now for farther proofe that this righteous man and this righteousnesse here mentioned is onely meant of such a man that is legally righteous and of legall righteousnesse I shall manifest it to bee so by these three reasons The first is taken from Ezech 18 4 20. where the words are the soule that sinneth it shall dye this is true onely in respect of the strictnesse of the Law but not in respect of the clemencie of the Gospell for then none should be saued therefore the righteousnesse here intended must onely bee a legall and not an euangelicall righteousnesse for in the Gospell and in respect of euangelicall righteousnesse the soule that sinneth may not dye The second reason is taken from Ezech 18. ver 5. to 9. ver 14 to 18. wherethe words are these If a man be iust and doe that which is lawfull and right and hath not eaten vpon the mountaines c. hath walked in my statutes and kept my iudgements to deale truly hee is iust he shall surely liue saith the Lord God which words cannot bee intended of the righteousnesse of faith which is wrought by Christ alone but onely of the righteousnesse of workes which is wrought by men themselues wherefore this righteousnesse here mentioned is onely a legall and not an euangelicall righteousnesse Thirdly the Scriptures say expresly that a true regenerate man who is justified by faith in Christ can neuer sinne vnto death because he is borne of God and his seede remaineth in him 1 Iohn 3 9. that he keepeth himselfe and that wicked one toucheth him not 1 Iohn 5 18. that hee shall be had in euerlasting remembrance Psa 112◅6 and that hee shall neuer perish nor yet dye the death Iohn 10 28. cap 11 25 26. And therefore this righteous man here mentioned which may sinne vnto death which may bee quite forgotten and not remembred and which may dye and perish in his sinnes must needes bee one that is legally righteous or righteous onely in the eyes of men and not such a one as is regenerated and justified by Iesus Christ and so this place of Scripture makes nothing for your purpose Secondly admit that this place were meant of a true regenerate man and such a one as is justified by faith yet it proues not any thing at all against me for two reasons First because the whole scope and meaning of the place is not to proue the Apostacie of the Saints but onely for to cleare Gods justice and that in these two particulars First that he will neuer punish any man for the sinens of other men of which they are not guilty that he will neuer punish a righteous son for the sins of a wicked father the soule that sinneth it shall dye no other the sonne shall not beare the iniquity of the father neither shall the father beare the iniquity of the sonne the righteousnesse of the righteous shall be upon him and the wickednesse of the wicked shall be vpon him Ezech 18 4 20. This is the maine scope of
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
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
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
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
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
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
nothing impeach the truth of this our assertion The seuenteenth obiection against this present assertion is drawne and collected from Psal. 27. 9. 11. Psal. 51. 11. Psal. 71. 9. and from other places and prayers of this nature and it is but this in substance The regenerate Saints of God doe alwaies pray to God not to hide his face from them not to put them away in his anger not to leaue them nor forsake them not to cast them off at last nor to take away his holy Spirit from them Therefore they may fall from grace or else these prayers would bee but vaine and idle I answer that the argument followes not and the reason which you alledge for to confirme it is but friuilous First because that prayer is a chiefe meanes to preserue the Saints of God from Apostacie and backsliding and to confirme and settle them in the state of grace therefore the vse of prayer cannot imply a falling from grace This is no good argument The Saints of God do vse the meanes to peâ—…seuere therefore they may fall from grace because the Saints cannot perseuere in grace but by vsing of the meanes and the vse of the meanes is the cause of perseuerance not of Apostacie this is your argument in effect The Saints of God doe vse prayer to God which is a meanes of perseuerance therefore they may fall from grace What a ridiculous and absurd argument this is let all men judge The perpetuall care of God ouer his Saints his euerlasting loue towards them his continuall presence with them together with the guidance and direction of his Spirit are the chiefest causes why the Saints of God do thus perseuere in grace which though God hath promised vnto them freely and will be sure to make them good vnto them yet hee will haue them for to pray vnto him for the accomplishment and performance of them that so they may bee thankfull to him for them that so they may prise them at an higher rate and ascribe the glory of them vnto him Therefore their prayers vnto God to haue these promises accomplished and made good vnto them cannot imply a finall or a totall fall from grace Secondly The argument followes not nor yet the reason which is alledged because it makes the promises of God vncertaine euen in respect of God himselfe God hath promised not to leaue nor yet forsake his children Deut. 31 5. Iosh. 1. 5. 1 Sam. 12. 22. and Heb. 13. 6. hee hath promised them not to cast them off Iob. 8. 20. Isay. 41. 9. 1 Sam. 12. 22. and Iohn 6. 37. and that his spirit shall abide with them for euer Iohn 14. 16 17. doe their prayers therefore vnto God make these promises of God vncertaine in themselues and doubtfull whether they shall bee performed by that God of truth and faithfulnesse that made them to them God forbid for this would bee nothing else but to make God a lyar and to make him subiect vnto change and ficklenesse in whom there is no variablenesse nor shadow of turning I am 1. 17. I would demand but this question of you who presse this argument whether your praying vnto God for his presence and spirit doe imply that God will not giue them to you If it doth how then can you pray in faith without doubt and waâ—…ering beleeuing that you shall receiue the thing you pray for It is impossible for any man to pray in faith if his prayer vnto God did imply an incertaintie in Gods persormance of the thing hee prayes for and so it should bee impossible for any man to haue any fruite or benefit by his prayers because they are not made in faith So that if this were true your prayers must needes be faithlesse and fruitlesse and all these gratious and comfortable promises of God concerning the hearing and answering of your prayers would bee of no effect or truth If it doth not implie thus much that God will not grant the things you pray for how then will this your Argument follow or stand good If the prayers of the Saints to God not to cast them off not to forsake them or depriue them of his presence or his Spirit doe not implie that God will caâ—…t them off forsake them and withdraw his Spirit from them then you can collect nothing at all against me from these prayers no not so much as a possibilitie of falling from the state of grace Wherefore if you will but recollect your senses and weigh but this your Argument in an vpright ballance you cannot but acknowledge and confesse it to be ridiculous false and idle and nothing to the present purpose The eighteenth objection that may bee made against me is collected from these words of Paul Gal. 5. 4. Christ is become of none effect vnto you who euer of you are iustified by the law ye are fallen from grace The Saints of God may fall from grace in seeking to be justified by the law therefore they may fall away from grace I answer that the Antecedent is not warranted by this place which you alledge for the scope of this place and of this whole Epistle is nothing else but to disswade the Galathians from seeking iustification and righteousnesse by the Law and to seeke justification only by faith in Christ. So that this place alleaged is nothing else but a dehortation and no more in sense then this Those that seeke to be justified by the law shall haue no benefit by the death of Christ and therefore beware how you seeke to be justified by the law What is this to our purpose Surely nothing at all Yea but you will say that the Galathians fell from grace Well I grant it But from what grace was this surely the grace of God offered vnto them in the Gospell or the grace of the Gospell which is not here in question but not the true and sauing graces of Gods Spirit they fell from the doctrine of grace in cleauing to the law not from the Spirit and habit of grace by cleauing vnto sinne The greater part not all the Galathians fell from the Gospell to the law but that the true regenerate Saints of God which were among them did so to that they fell away from the state of Grace this place is not sufficient for to proue it though you racke and wrest it to the vtmost The nineteenth obiection may be drawn from that prayer of Agur. Pro. 30. 8. 9. Giue me neither pouerty nor riches feed me with food conuenient for mee left I be full and denie thee and say who is the Lord or lest I be poore and steale and take the name of God in vaine Plentie or pouertie may make a regenerate man to fall from grace as appeares by this prayer of Agur. therefore regenerate men may fall from grace I answer first that plenty or pouertie may cause regenerate men to fall from grace if God should leaue them to themselues