fiery darts of the wicked Ephes 6 11 to 19. God will loue them euen vnto the end he will loue them euen with an euerlasting loue his loue and mercy shall rest vpon them for euer he will perfect that worke of grace which he hath begun within them and he will suffer no temptation whatsoeuer vtterly to vanquish and subdue them Therefore it cannot be that they should euer finally or totally fall from grace The eight sort and kind of promises making for me are that the Lord will neuer forget his Saints that he will neuer cast them off that he will quite subdue their iniquities and rebellions that he will heale their backslidings and that hee will remember their iniquities and sinnes no more From which this eighth argument doth arise Those whom God hath promised neuer to forget neuer to cast out or off those whose iniquities and rebellions he will quite subdue those whose backslidings he will heale and those whose sinnes and iniquities he will no more remember it is impossible that they should either finally or totally fall from grace But God hath promised all such as are once truly regenerated and ingrafted into Christ that he will neuer forget nor yet forsake them Isai. 49 15 16. Can a woman forget her sucking child that she should not haue compassion on the sonne of her wombe yea they may forget yet will not I forget thee Behold I haue grauen thee vpon the palmes of my hands thy wayes are continually before mee and as God will not forget so neither will he forsake his people 1 Sam. 12 22. the Lord will not forsake his people for his great names sake because it hath pleased the Lord to make them his people his gifts and graces they are without repentance Rom. 11. 29. whom hee hath once chosen he will not forsake Hebr. 13. 6. Yea God will quite subdue all their iniquities and rebellions and heale all their backslidings Ier. 3. 22. Hosea 14. 5. Mich. 7. 19. he will remember their sinnes and their iniquities no more Ier. 31. 34. Heb. 8. 12. and 10. 17. hee will turne againe hee will haue compassion on them hee will subdue their iniquities and cast all their sinnes into the depths of the sea Mich 7. 19. Hee hath chosen them and will not cast them away the Father hath giuen them to Christ who when they come vnto him will in no wise cast them out Iohn 6 37 therefore it is impossible for them either finally or totally to fall from grace If you obiect that though God will neuer forget neuer forsake them or cast them out yet they forget forsake and cast off God and so fall from God I answere First that God wil subdue their rebellions heal their backslidings therefore they can neuer vtterly and totally reuolt from him Secondly I answere that if God will neuer forsake them neuer forget them neuer cast them out as hee hath promised not to doe it then they can neuer forsake forget or cast off God for whiles he is with them and in them hee will not suffer them to forsake or cast him off Christ is that good sheepheard of our soules those that are his shepe hee will not onely not cast them out of his fold but he will also keepe them so that none of them shall be lost Iohn 10. 28. and 17. 12. Wherfore this cauill and obiection is but vaine and idle The ninth kind of promises making for me are these he that beleeueth he that repenteth shall be saued he shall neuer perish neuer come into condemnation he shall haue euer lasting life and shall receiue a sure reward From which I raise this argument They that shall assuredly be saued they that shall neuer perish nor come into condemnation they that shall haue euerlasting life and shall receiue a sure reward it cannot be that they should euer fall quite away from grace But God hath promised that all such as doe repent and beleiue shall assuredly be saued that they shall neuer perish nor come into condemnation that they shall haue euerlasting life and receiue a sure reward Psa 34. 22. Psal. 37 40. Isai. 45. 17 cap. 55. 3. Marke 16. 16. Luke 12 32. Iohn 3. 17 18. cap 5 24. cap. 10 28. Rom 〈◊〉 9 10 17 21. cap 8 1. cap. 10 13. 1 Tim 4 8. Heb. 11 16. 1 Iohn 3 14. and Prou 11. 18 all expresse in point Therefore it cannot be that they should euer fall quite away from grace To omit all others The tenth and last promise which makes for me is that couenant which God hath made with all his children Ezech 36 25 26 27 28. I will sprinkle cleane water vpon you and you shall be cleane from all your filtâ—…enesse and from all your idols will I cleanse you A nâ—…w heart also will I giue you and a new spirit will I put within you and I will take â—…ay the stony heart out of your flesh and I will giue you an heâ—…rt of flesh and I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my iudgments and doe them anâ—… yee shall be my people anâ—… I will be your God From this gratious 〈◊〉 this 〈◊〉 â—…rgument may be framed Those whom God will 〈◊〉 〈◊〉 all their sinne and filthinâ—…sse those to whom â—…e will giue a new â—…eart and 〈◊〉 neâ—…â—…pirit those whom hee will make to be his people and cause to walke in his 〈◊〉 and to keepe his iudgements and doâ—… them it is impossible for them either finally or totally to fall from grace But God hath couenanted with all such as are once truly regenerated with all such as are his children that he will cleanse them from all their sinne and filthinesse that he will giâ—…e them a nâ—…w heart and a new spirit that he will make them his people â—…nd 〈◊〉 them to walke in his statutes and to keepe his iudgments and doe them as appeartes by the praemises therefore it is impossible for them either finally or totally to fall from grace Loe here what a multitude of sweete and heauenly promises there are throughout the Scriptures which may fully assure and resolue euery true regenerate man and euery one that is a true member of Iesus Christ that he can neuer finally nor totally fall from grace Not one of all these promises but may assure a doubtfull scrupulous perplexed conscience that he neede not feare a totall or a finall fall from grace if hee be but once truly regenerated and ingrafted into Christ. Et 〈◊〉 non prosint siâ—…guila cuncta inuant And if that any one of them by it selfe may thus resolue him what will they doe when as they â—…re all conioyned and put together But yet our stout Antagonists that they may leaue no stay or comfort to a Christian â—…oule will frustrate all these gratious promises and blow them quite away at one breath one idle and false euasion forged
totall or finall perseuerance of the Saints and proue the contrary to be true All that they produce against vs from the Scripture is nothing else but their owne collections and conceits which how farre they varie from the true scope and meaning of the places from which they are collected you shall see hereafter by particulars Now on the contrary side there are diuers and sundrie texts of Scripture almost in euery page throughout the Bible which doe in so many words either abso lute ly fully positiùely and plainely set it downe or by way of sound necessary and ineuitable consequence inferre that those who are once truly regenerated and ingrafted into Christ can neuer fall neuer bee moued neuer bee cast downe from the state of grace neuer depart quite away from God nor yet be separated from the loue of God which is in Christ Iesus the most and chiefest of which places I haue quoted in my former Arguments and therefore will not stand to repeate them now The case then standing thus I take this for a true sure and neuer failing rule which admits of no exception That when there is any point of doctrine se t downe in Scripture in plaine positiue and expresse tearmes especially if it be thus set downe in diuers seuerall places which is our case that there no inference or bare collection from any other text of Scripture contrary to that doctrine and those expresse places of Scripture which doc warrant it ought not to bee admitted or receiued for else wee should preferre the inferences and vaine conceites of men which are full of error and vncertaintie before the positiue and sure word of God Wherefore seeing that all which is objected against vs from the Scriptures is not the Scripture it selfe but bare conceites inferences and collections from the Scriptures farre dissonant from the true sense and meaning of those Scriptures from which they are collected it is not to bee valued or accounted of but to be sleighted and reiected as humane fancies and conceites and as opposite and contrary to the expresse plaine positiue and absolute word of God which doth in so many words and in expresse tearmes lay downe this doctrine which I here maintaine I shall reduce this first obseruation to this Argument That doctrine and Argument which is but a bare inference and collection from the Scriptures and is quite opposite and contrary to that doctrine which is plainely positiuely fully and in expresse tearmes deliuered and recorded in the Scriptures is not to be regarded or imbraced but to be rejected and contemned as false and counterfeit But the doctrine of the finall or totall Apostacie of the Saints and the Arguments which are produced for to proue it are but bare inferences and collections from the Scriptures and they are quite opposite and contrary to the doctrine of the finall and totall Perseuerance of the Saints which is plainly positiuely fully and in expresse tearmes deliuered and recorded in the Scriptures Therefore they are not to bee regarded or imbraced but to be rejected and contemned as falfe and counterfeit This is the first thing which you must obserue The second thing which I would haue you to obserue is this That the Scripture saith expressely that all those that doe Apostatize and fall from grace were neuer truly regenerated and ingrafted into Christ but only in outward shew and appearance This is positiuely and litterally set downe by the Apostle in the 1 Iohn 2. 19. They went out from vs but they were not of vs for if they had beene of vs they would no doubt haue continued with vs but they went out that they might bee made manifest that they were not all of vs. Here the Apostle expresly affirmes That such as are once truly regenerated and ingrafted into Christ can neuer Apostatize nor fall from grace And that all such as doe fall away from that outward shew of grace the which they made doe therefore fall away because they had neuer any truth and soundnesse of grace or any true regeneration in them This is seconded by the same Apostle in the 2 Iohn 9. Whosoeuer transgresseth and abideth not in the Doctrine of Christ hath not God He was neuer truly regenerated in the sight of God though he were in the eyes of men but hee that abideth in the doctrine of Christ hee hath the Eather and the Sonne hee only hath them in truth and in deed This is also ratified by Christ himselfe Iohn 8. 31. If you continue in my word then are you my Disciples indeed intimating that such as did not continue in his Word were neuer his disciples indeed but only in outward shew So Luke 8. 18. Whosoeuer hath to him shall be giuen but whosoeuer hath not from him shall bee taken not that which hee had in truth but that which hee seemed to haue None are there that doe euer loose the state of grace but such only as seeme to haue it but haue it not in truth All the plants which are rooted out of the Church of God are such as God the Father neuer planted Math. 15. 13. Those that seeme to fall out of the hands of Christ and perish are only such as were not in the number of his sheepe Iohn 10. 28. and those of Israel that fall from grace and perish they are only such as were not Israel they had only that circumcision which is outward consisting meerely in the flesh and in the letter they had neuer the inward circumcision of the heart and of the spirit whose praise is not of man but of God Rom. 2. 28 29. and cap. 9. 6 7. From which I shall frame these two Arguments the one to proue my present assertion the other to defeate all those subsequent arguments which shall or can bee vrged against it The first Argument is only this If all those that fall away from grace were only such as were neuer truly regenerated and ingrafted into Christ then such as are once truly regenerated and ingrafted into Christ doc neuer fall from grace But all those that fall away from grace are only such as were neuer truly regenerated and ingrafted into Christ yea and the reason why they fall from grace is only because they were neuer truly ingrafted into Christ as appeares by the premises Therefore those that are once truly regenerated and ingrafted into Christ doe neuer fall from grace what can be replied to this Argument transcends the spheare and compasse of my thoughts The second Argument which will vtterly defeate and falsifie all the Arguments and the very ground of all those objections which are or can bee made against mee is this If 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 then all the Scriptures and examples which onr Antagonists produce against vs make nothing to the purpose For then they must either be intended onely of
that should abide iâ—… the doctrine of Christ to fall away from grace therefore this exhortation being made to such as these cannot possibly implie that they should fall from grace So that take these words in your owne sense and meaning as if they were applied to the parties themselues to whom St. Iohn writes they doe not make against me But if wee take them in their proper sense then they make lesse against me then before For the Apostle doth not say take heed lest you loose the things which you your selues haue wrought but that yee receiue a full reward but looke to your selues that wee lose not the thingâ—… which wee haue wrought but that wee may receiue a full reward So that here is no losing of their owne workes but of the workes of others not a losse of their owne reward but of the reward of others and that not simplie of a reward for that cannot be lost but only of a full and plenarie reward So that the true and proper sense of the Apostle in this place is no more but this Brethren the times are very dangerous there are many Antichrists come into the world who will labour to seduce you beware then that you be not seduced and peruerted by them for then wee who are the ministers of the Gospell and haue preached Christ vnto you shall partly lose the fruite of our labours and not receiue a full reward Wee shall lose the joy the fruite and comfort of our labour here we shall haue no joy at all in you or in our preaching because you continue not in our doctrine whereas if you did continue in it it would euen comfort and reioyce our soules For that which giues vs best content and brings vs greatest ioy and comfort here is to heare that our children walke in truth and continue constant in the faith this is our chiefest and our greatest ioy verse 4. and 3. Iohn 3. 4. Yea and we shall lose some part of our reward hereafter for the more those are who are conuerted by our ministrie and the more constant and firme they are in the profession of the faith the greater shall our reioycing the greater shall our reward and glory bee in the day of Iesus Christ Phil. 2. 16. 1 Thes. 2. 19 28. and Dan. 12. 3. Wherefore if you haue any care or respect to vs or to our good as well as to your owne then looke to your selues and take heed that yee be not seduced that so wee may not lose the things which we haue wrought but that wee may receiue a full reward of ioy and comfort both here and hereafter This is the true genuine proper and onely sense scope and meaning of this place and what makes this against me Surely nothing at all and therefore I will forbeare to giue any further answer to it The twenty two Objection is that of Psal. 119. 176. I haue gone astray like a sheepe that is lost ô seeke thy seruant for I doe not forget thy commandements A regenerate man may goe astray from God like to a lost sheepe therefore hee may finally or totally fall from grace I answer that this place and argument proues nothing at all against me For first though a regenerate man and sheepe of Christ may stray away for a time in some by-path of sinne yet hee is a sheepe still A sheepe that strayeth away is a sheepe still his straying from the fold doth not alter and change his nature and make him not to be a sheepe So one that is once a true Saint of God and a true sheepe of Christ though he chance to stray aside into some by-path of sinne for a fit yet hee is still a Saint of God and a sheepe of Christ this his straying away from God and Christ doth not alter and change his nature and make him not to be a sheepe of Christ because he strayeth not away wilfully or of set purpose so that this very comparison and similitude of a lost sheepe doth make against you For Christ doth account a lost sheepe to be still a sheepe and doth alwayes seeke him out vntill hee finde him and bring him backe againe as we may see expresly Ezech. 34. 16. Math. 18. 12 13. 14. Luke 15. 4 5. and Iohn 17. 12. Seconly I answer that if you take all the words of the Psalmist together this place is so farre from making against me as there cannot be a stronger place produced for me for though the Psalmist tells vs that hee had gone astray like a lost sheepe yet he certifieth vs withall that euen then when as he went astray hee did not forget Gods commandements though in his flesh hee did serue the law of sinne for a time yet in his minde his heart and spirit hee did alwayes serue the law of God and therefore did neither finally nor totally fall from the state of grace Lastly the Psalmist informeth vs in the three verses before this verse which is objected that hee had chosen Gods precepts that his soule did long for his saluation and that his law was his delight therefore it is certaine that he was neither finally nor totally fallen from the state of grace for then hee could neuer haue done thus So that this obiection and place makes strongly for me not against me The twenty three obiection is this A member of Christ may bee made a member of an harlot 1 Cor. 6. 15 16. therefore he may fall from grace I answer that the Argument followes not For a member of Christ may be made a member of an harlot that is hee may commit fornication and yet bee a member of Christ still as wee may see by the example of Dauid which I shall come to hereafter hee may be one body with an harlot and yet one spirit with Christ. Againe I answer that Paul in these words of his doth not intend and aime at this that a true regenerate man may fall quite away from grace and be quite cut off from Christ by this sinne of fornication this is not his drift and purpose but the end of this his speech is to disswade the Corinthians from this sinne of fornication to which they were much addicted because their very bodies as well as their soules were the members of Christ and the temple of the holy Ghost and therefore they should not defile them with this sinne of fornication and make them members of an harlot This is the scope this is the drift of the Apostle in these words this is the onely thing he aimes at he did not so much as thinke of your collection of a fall from grace and therefore vnlesse you will peruert and wrest the Scriptures and giue it such a sense and meaning as was neuer intended by the holy Ghost and those that penned it you cannot say that this Scripture makes against me I haue now good Reader gone thorow most of those Arguments that can be produced against me from
affirme that it is not the Doctrine of the Church of England and that these words of the Common prayer Booke doe not warrant it And lastly if all these faile me I shall denie the Argument and proue vnto you that it followes not and that though the Antecedent and the Argument were both true yet that they are both impertinent to our present purpose For the first of these that all Infants that are baptized are not by their very Baptisme truly regenerated and ingrafted into Christ but only Sacramentally I shall make it good by these subsequent reasons First because the Sacraments doe neuer conuey any inward and spirituall grace which may truly regenerate and ingraft men into Christ but where there is the hand of faith for to receiue them and that grace which is conueyed by them This is euident by Mark 16. 16. not he that is baptized only but he that beleeueth is baptized shall bee saued but hee that beleeueth not though hee be batized shall bee damned therefore it is not baptisme of it selfe but faith which doth regenerate and saue men So Acts 8. 36. 37. When the Aethiopian Eunuch demanded of Philip behold here is water what doth hinder mee to be baptized Philip returnes him this answer If thou beleeuest withall thine heart thou maist intimating that his baptisme without faith would doe him no good at all that it could not regenerate him nor yet conuey any grace into his soule So Gal. 3. 26 27. Yee are all the children of God by faith in Christ Iesus for as many of you as were baptized into Christ haue put on Christ. It was the Galathians faith and not their Baptisme which made them the adopted sonnes of God for in Christ Iesus neither circumcision auaileth any thing no nor yet Baptisme which succeedeth it neither vncircumcision but faith which worketh by loue Gal. 5. 6. Baptisme without faith is in effectuall it may wash and purifie the body but it can neuer wash purifie regenerate and cleanse the soule vnlesse it bee accompanied with faith which workes by loue and with true repentance For it is faith only that purifieth the heart Acts 15. 8. it is Repentance and not Baptisme that doth wash away our sinnes Baptisme without repentance it cannot doe it therefore Peter Acts 2. 36 37 38. doth joyne them both together For when his auditors that were pricked at the heart demanded of him what they should doe Hee answers them thus Repent and bee baptized in the name of Iesus Christ for the remission of sinnes and yee shall receiue the gift of the holy Ghost If Baptisme without repentance had beene sufficient to haue regenerated them and purified them from their sins Peter would neuer haue aduised them for to repent withall for that had beene superfluous but his joyning of repentance and baptisme thus together intimates that the one is not effectuall without the other It is faith only that doth iustifie vs and ingraft vs into Christ Rom. 4. 3. 5. cap. 5. 1. 2 Cor. 13. 5. Gal. 5. 6. and Ephes. 2. 8. it is faith onely that doth make the Sacraments effectuall to regenerate vs and ingraft vs into Christ this I am sure is the doctrine of our Church Now all those Infants which are baptized no nor all those that are baptized at their ripe yeares be they Anâ—…baptists or such as are newly conuerted to the faith they haue not this grace of true sauing and justifying faith within them and therefore they are not truly regenerated by their baptisme As it is said of the word of God Heb. 4. 2. that it profited them not because it was not mixed with faith in them that heard it So I may say of Baptisme that it regenerates not all Infants because all haue not faith that doe receiue it Secondly all Infants that are baptized are not truly regenerated and ingrafted into Christ by their very baptisme because this would make the Sacrament of baptisme effectuall to all that doe receiue it which cannot be First because that this would make baptisme to bee quite different from all the other ordinances of God and meanes of grace For the Sacrament of the Lords Supper it profits not all alike to all vnworthy communicants it is the cause of damnation it is a cause of grace to none but such as doe receiue in a worthy manner so the word of God though it be the sauour of life vnto life to some yet it is the sauour of death vnto death to others that doe heare it 2 Cor. 2 16. So it is of all the other meanes of grace whatsoeuer they are not effectuall to worke grace in all and therefore Baptisme cannot doe it There is the same reason of all Gods ordinances where one of them is effectuall all of them are effectuall where one of them is ineffectuall there all of them are ineffectuall to for else there should be a great confusion and jarring in the ordinances of God a man should then bee saued by one ordinance of God suppose by Baptisme and damned by another by the vnworthy receiuing of the Lords Supper or by the vnprofitable hearing of the word of God which the God of order peace and vnion can neuer suffer There is a sweet harmonie and mutuall agreement betweene all the meanes of grace and ordinances of God they alwayes goe hand in hand together they all worke within the same sphere and compasse one of them is no larger then the other where one is effectuall there the others are or at least may be to Wherefore since the other ordinances of God are not effectuall to regenerate and to worke grace in all no more can Baptisme doe it Secondly Baptisme cannot regenerate all alike because circumcision which was a type of Baptisme did not doe it All those that were circumcised with the outward circumcision of the flesh were not circumcised with the inward circumcision of the heart and spirit whose praise is not of man but of God Rom. 2. 28 29. therefore all those that are outwardly baptized with water are not inwardly baptized with the holy Ghost and with fire Baptisme is come in the place of circumcision and therefore it must be of the same effect as circumcision was and so it is For as there was an outward circumcision of the flesh which was common to all and an inward circumcision of the heart which was proper only to the elect of God so there is an outward Baptisme or putting away of the filth of the flesh only which is common to all but saues none and an inward baptisme of the Spirit which is the answer of a good conscience towards God this is the Baptisme which doth regenerate and saue men of which all that are baptized are not partakers but only such as are elected to saluation Thirdly all that are baptized are not alike regenerated by their baptisme because this would take away the libertie of Gods Spirit which breatheth when and where it listeth
26. yet he was not of the promised seed hee was borne after the flesh and not after the spirit Gal. 4. 28 29 30. Simon Magus was baptized as well as any others and yet he was not regenerated hee was still in the gall of bitternesse and in the bond of iniquitie Acts 8. 13. to 25. hee was not an heire and childe of promise All are not Israell which are of Israell neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called That is they which are the children of the flesh those are not the children of God but the children of the promise are counted for the seed Rom. 9. 6 7. 8. The promises of God and the couenant of God belong onely to the sons of faithfull Abraham to the children of the promise and the righteous seed which are only the elect of God and such as the Lord our God shall effectually call Acts 2. 39. Tit. 1. 1. and Rom. 4. 11 12 13. 16. 24. Now all those that are baptized they are not the elect of God they are not the righteous seed or children of promise they are not within the new couenant of grace and therefore they haue no fruite not benefit no true regeneration and incision into Christ by their baptisme I will contract this reason into this Syllogisme If all those that are baptized are not of the true Church and body of Christ if they are not within the new couenant of grace if they are not the promised seed and the elect of God then all that are baptized are not regenerated and ingrafted truly into Christ by their baptisme For as Circumcision was so Baptisme is nothing else but a seale of the new Couenant and of the righteousnesse of faith and so it doth regenerate and ingraft none into Christ but by estating of them in this new Couenant of grace Now none can bee estated into this Couenant but such as are within it such as are the righteous seed the heires of promise the true Israell the true Church and body of Christ and the elect of God because the Couenant belongs to none but them and none can haue any benefit by the Seale that haue not an interest and share in the deed and Couenant it selfe But all those that are baptized are not of the true Church and body of Christ they are not within the new couenant of Grace they are not the promised seed and the elect of God as I haue proued Therefore all that are baptized are not regenerated and ingrafted truly into Christ by this their baptisme Lastly the Scriptures are expresse in it that many are circumcised outwardly in the flesh who were neuer circumcised inwardly with the spirit in the foreskin of their hearts Deut 30. 6. Ier. 9. 26. and Rom. 2. 28 29. that many are outwardly baptized and washed with water which are not inwardly baptized with the holy Ghost and with fire nor washed with the washing of regeneration and the renewing of the holy Ghost Math. 3. 11. 1 Pet. 3. 21. and 2 Pet. 2. 3. And therefore all these places of Scripture which speake of this inward baptisme of the Spirit are onely attributed and appropriated to the elect and beleeuing Saints of God and to no others and not to all that are baptized as you may see Math. 3. 11 Acts 2. 38 39. Rom. 6. 2. to 7. Gal. 3. 26 27. Titus 3. 5. 1 Pet. 3. 21. Iohn 3. 5 6 7 8. Ephes. 5. 25 26 27. 2 Tim. 2. 19. Ezech. 36. 26 27. Marke 16. 16. and Col. 2 11 12. Which will giue an answer to all the Fathers which are objected to the contrary Who when they say of Baptisme that it is the death and expiation of sinne the cause of regeneration and renouation the way of heauen the regeneration of the soule the grace of adoption and the like they say not that it is so to all that are baptized outwardly but to the elect and chosen of God and to the faithfull in Christ Iesus Neither doe they speake it of the outward baptisme of water but only of the inward baptisme of the Spirit which is proper only to the elect of God And that all that are baptized are not regenerated and ingrafted into Christ by this their baptisme but only the elect of God and such as are true beleeuers it is euident by the expresse words and testimonie of the Fathers of Tertullian lib. de baptismo of Hilarie Com in Math. Canon 10. of August cont Donat. lib. 5. cap. 24. de vnitat Ecclesiae cap. 19. and of Hierome Com. in Gal. lib. 2. vpon the words of Paul Gal. 3. 17. And of this opinion is Peter Lumb lib. 4. Dist. 4. cap. 3. Caluin Iustit lib. 4. cap. 15. sect 15. 17. 22. cap. 16. sect 9. Marlorat Exposit in Acts 2. 38. in Rom. 2. 25. in 1 Cor. 12. 13. in Gal. 3. 27. and in 1 Pet. 3. 21. Iohn Frith a martyr in his treatise of Baptisme Hooker lib. 5. of Eccles. Pol. sect 58. 59. 63. 64. Dr. Abbot Bishop of Salisburie In Thomps Diatr cap. 7. Dr. Benefield de Perseuer Sanctorum lib. 1. cap. 14. Zanchius Bucer Melanthon Beza Dr. Francis white Iewell Willet Master Fox all other Orthodox Diuines both of our owne and other Protestant Churches are of the same opinion and I know not any Father or orthodox writer that holds the contrary yea this is the expresse doctrine of our owne 27. Article and it is Mr. Rogers his obseruation in his second proposition raised from this Article and therefore we need not for to question it But now you will object that the holy Ghost doth alwaies accompany the Sacraments and workes effectually in them if there be no impediment on our parts but now in all infants that are baptizad there is no impediment to hinder the effectuall working of the holy Ghost and therefore the holy Ghost workes effectually in them to regenerate them I answer that it is true that the holy Ghost doth alwaies accompany the word and Sacraments yet not as an effect but as a concomitant of them where men are fitted and prepared to receiue them in a godly faithfull and religious manner the holy Ghost doth alwayes worke effectually by them when as they meete with such persons and subjects as are capable to receiue them in a gratious holy manner but where men are not fitted and prepared to receiue these Sacraments and meanes of grace there the holy Ghost doth not accompany them as we may reade at large Ezech. 2. 5. Math. 13. 4. to 10. 18. to 24. 2 Cor. 2. 15 16. Heb. 4. 2. c. 6. 7. 8. Now all infants they are not fitted and prepared to receiue the meanes of grace or the Spirit of grace which should regenerate them because they want faith and knowledge to receiue them and apply them and therefore in respect of this impediment Baptisme doth not worke effectually
of Galatia if the greater part of them onely if the chaffe of them if the Goates and not the wheate and sheepe among them fall away this example proues nothing at all against me All that this example proues if you racke it to the vtmost is only this that men may fall from the word the doctrine and Gospell of faith but not that they may fall from the grace of faith The third example is taken from the Churches of Ephesus Smyrna Thyatira and Pergamus these they lost their first loue and fell from grace Reu. 2. 4 5. therefore the true regenerate Saints of God may fall from grace I answer that neither of these Churches fell from grace though they fell into some sinnes for which the Lord reproues them by Saint Iohn For it is there said of the Church of Ephesus verse 2 3. that shee had workes and labour and patience that shee could not beare them which were euill that shee had tried them which saide they were Apostles and were not and shee found them to be lyars that shee had patience and that shee had laboured for Gods name sake and had not fainted of which God tooke speciall notice and God himselfe tells her that hee had but somewhat to say against her all that was in her was not out of order she was not generally faulty something only was amisse and what was that she had lost not her loue but her first loue that is shee had lost the degrees the zeale the heate and feruencie of her loue her loue was not so intense so hot so zealous and so ardent as it was before but yet the habit of her loue was still remaining in her shee had loue in her still though not in that degree as shee had it before yet she had it in such a degree that shee hated the deedes of the Nicholitans whom God hated and shee could not beare them which were euill verse 3 6. which shee could neuer haue done if this habit and grace of loue had beene vtterly extinguished and abolished in her and therefore because that all things in her were not amisse because there were many graces and good things in her of which God tooke speciall notice it is most certaine that she was not fallen totally nor finally from the state of grace The same answer may serue for all the other Churches for they had all workes charity seruice faith patience they did hold fast the name of Christ and not deny his faith and their last workes were 〈◊〉 then their first versâ—… 9. 13 19. and of this God himselfe takes speciall notice and can you thinke that these Churches which had these things in them were fallen quite from grace Can any Church or person haue all these graces in them and yet be fallen totally from the state of grace Credat 〈◊〉 Apella non ego others may beleeue it if they will but men of any judgement cannot doe it because it is a plaine contradiction that a man should bee fallen totally from grace and yet haue many graces in him still So that these examples proue nothing at all against mee Yea I may boldly say they are vnanswerable proofes and euidences for mee For say I if these Churches of God when as they fell into those sinnes for which God reproues them did not fall totally from the state of grace as it is manifest they did not then it is plaine that the Saints of God doe neuer fall from grace for if they fall not from the state of grace by falling into sinne they fall not from it by any other meanes and so they fall not from it at all So that these maine examples and proofes on which you doe rely they are the strongest euidences that make against you Thus much for the second sort of examples The third sort of examples are taken from some particular Saints of God and these are many in number First the examples of the second and third ground are produced against vs. The second and third ground they had true grace and faith but they fell away from grace Math. 13. 5 6 7 20 21 22. Therefore the true regenerate Saints of God may fall from grace I answer that the Major is false for though they did receiue the word with joy for a time yet they had no true and sauing grace at all within them as is euident by these reasons First because they neuer came to that maturity and ripenesse as to bring forth fruite there was only a blade and outward shew of grace within them there were only the buds and leaues but not the fruites of faith in them now faith without fruits and workes is but a dead and empty faith yea no faith at all 1 Thes. 1. 3. Iam. 2. 14 17 26. Secondly because the faith the which they had it did not altar and change it did not 〈◊〉 〈◊〉 and 〈◊〉 their hearts it made them not good and firtle groâ—…nd they were but stonie and thornie ground still the word the which they did receiue it wrought no chang or alteration in them they were still the same they were before Now how is it possible that such as were neuer changed and regenerated such as continued in their carnall and old estate being as bad as euer such in whose hearts there was no alteration and renouation wrought that they should haue true grace or faith within them For true grace and true faith they doe regenerate transforme and alter men they purifie and 〈◊〉 their hearts and soules and make them new men and new creatures Rom. 12. 2. Acts. 15. 9. 2 Cor. 5. 17. Ephes. 4. 22 23 24. Gal. 5. 24. and Col. 3. 9 10. and therefore these two grounds could haue no true and sauing grace or faith because they were not thus truly regenerated purified and transformed into good ground but continued stonie and thornie as they were before Thirdly because it is said of one of the groundes that afflictions and temptations made the seeds that was sowen in it to wither away and of the other ground that the thornes and weeds sprung vp and choaked the seede that was sowen in it Now this is the propertie of true justifying and sauing faith that it makes men to abide the triall and to hold out in times of persecution affliction and temptation Iam. 1. 12. and 1 Pet. 1. 7. that it ouercomes the world and the cares and troubles and temptations of it 1 Iohn 5. 4 5. and therefore these two grounds which were ouercome of temptations persecutions and afflictions and of the cares the pleasures and riches of this world had no true justifying and sauing faith within them Fourthly because that true justifying and liuing faith of which only our question is intended is alwaies rooted and grounded in the soule so that it can neuer wither nor yet be rooted and weeded out as we may reade at large Ephes. 3. 17. Col. 1. 23. cap. 2. 5. 7. 1 Cor. 15. 58. Ier.
17. 8. and Heb. 6. 19. but the faith which these two grounds had it had no roote at all Math. 13. 5 6 21. Luke 18. 13. it was such a faith or credulity rather which was setled in the vndâ—…rstanding but was not rooted and grounded in the heart and spirit therefore it was no true liuely justifying and sauing faith Fifthly because the faith of these two grounds is put by way of 〈◊〉 and opposition to that of the 〈◊〉 and good groâ—…nd these two temporary sorts of hearers are 〈◊〉 and distinguished from the fourth sort who did with honest and good hearts not only heare the word of God but keepe it to and bring forth fruite with patience which the others did not The text it selfe makes a kinde of speciall difference betweene the faith of the one and of the other and therefore their faith could not bee true because it is distinguished and put in opposition to the faith of the fourth ground But if all this will not giue you satisfaction I answer that the difference in this parable is only intended and meant of hearers not of beleeuers the parable informes vs that there are foure seuerall sorts of hearers not foure different sorts of beleeuers Now of all these foure sorts of hearers there was but one sort of them that were true beleeuers for in the other three sorts the word preached did not profit them and why was this because it was not mixed with faith in them that heard it Heb. 4. 2. therefore it is certaine that the three first sorts of hearers had no faith at all as you surmise they had neither can there be foure sorts of true belâ—…euers as you would hence collect for as there is but one God one Lord one spirit and one body so there is but one faith one kinde one sort and speciâ—…s of true beleeuers who are not different and many but all one in Christ. Ephes. 4. 3 4 5. 1 Cor. 12. 12 27. Rom. 15 5 6. 1 Cor. 1. 10. cap. 10. 17. 2 Cor. 13. 11. Phil. 1. 27. cap. 2. 2. Col. 3. 15. and therefore this Scripture being only meant of seuerall kindes of auditors and not of seuerall kindes of beleeuers makes nothing at all against mee The second example is of those Iohn 2. 23 24. Those that 〈◊〉 in the name of Christ when as they saw his miracles had true iustâ—…fying faith But these fell from grace for Iesus did not commit â—…imselfe vnto them for hee kâ—…ew all â—…en therefore the true regenerate Saints of God may fall from grace I answer that these had not true justifying and liuing faith within them which is euident by these reasons First because this faith was wrought only by the sight of miracles without the preaching of the Word and it was no more but a beleife that Christ was the true Messiah but true liuing justifying and sauing faith as it is alwaies a fruite of the spirit of God Gal. 5. 22. so it is alwaies wrought by the word of God Rom. 10. 14 15 27. whence it is stiled the word of faith Gal. 3. 2. and 1 Tim. 4. 6. therefore this beliefe which was wrought meerely by miracles without the word and spirit of God could be no true justifying and liuing faith Secondly these men could be no true beleeuers because the text saith that Iesus did not commit himselfe vnto them because hee knew all men and needed not that any should testifie of man for hee knew what was in man that is Christ knew them to be but hypocrites he knew their hearts were not vpright towards him and therefore he would not trust himselfe with them Now will any man dare to say that those whom Christ himselfe knew to be hypocrites that those to whom Christ would not commit himselfe were true beleeuers that they had true and sauing faith within them if hee doth as our Antagonists doe what is this but to make Christ ignorant of the estates of men and to make our selues more skilfull in discerning of mens hearts then hee Well marke these words of the Euangelist First he saith that Christ did not commit himselfe vnto them therefore they had no true faith therefore they were no true beleeuers For Christ is so farre from not committing of himselfe to true beleeuers that hee doth euen inhabit and dwell in their hearts by faith Ephes 3. 17. and 2 Cor. 13. 5. Secondly hee saith that the reason why Christ did not commit himselfe vnto them was because hee knew all men that is hee knew them to be hypocrites as most interpreters expound it if they were hypocrites and not sound at hart then they were no true beleeuers for true faith it purifieth the heart it makes it syncere and vpright and purgeth it from all hypocrisie Acts. 15. 9. Math. 23. 26. and 2 Cor. 2. 17. If you now object that they beleeued in his name therefore this phrase implyeth that they had true faith I answer that this phrase in this place for the reasons formerly giuen declares no more then this that they had an historicall faith that they beleeued him to be the Christ and not that they did rely and trust vpon him or take him for their Lord and Sauiour and in this very sense it is taken Math 7. 21. 22. Iohn 6. 2. 14. cap. 11. 40 41 48. cap. 12. 42 43. cap. 5. 44 Iames 2. 19. and so haue all interpreters agreed it vpon this place But admit that these Iewes here mentioned had true faith Then I deny your Minor that they fell away from it againe the text saith no such thing that they fell from grace and you can produce no other text of Scripture to proue that these particular Iewes which Saint John here mentions fell away from grace or faith it is your owne imagination and surmise wherefore let these bee true beleeuers or no true beleeuers this their example proues nothing against mee The third example is that of Iohn 6. 66. Many of Christs Disciples went backe and walked no more with him but these had true faith therefore those who haue true faith may fall from grace I answer that the Minor is false for Christ himselfe informes vs. ver 26 27. That these Disciples which departed from him did seeke and follow him not for his doctrine or his miracles or for that meate which indureth vnto euerlasting life but onely because they did eate of the loaues and were filled and therefore when he exhorted them to eate his flesh and drinke his blood that is to feed on him in their hearts by faith this very thing did so much offend them that they departed from him which makes it cleare that they had no faith at all for then they could not haue taken scandall at an exhortation vnto faith Yea Christ himselfe doth certifie vs verse 64 that those who departed did not beleeue and it appeares by Peters answer verse 68 69. that the reason why they did depart was only this
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
faile finally so neither did it faile totally as you surmise Secondly I answer that this prayer and speach of Christ as will plainly appeare by the context had reference principally to this very act of Peters deniall Christ had prayed for him that euen now when as Sathan did seeke to sift him as wheate in tempting of him to denie his Master that euen in this particular temptation his â—…aith might not faile in his heart though it did in his mouth So that this speach and prayer of Christ hauing reference to this very act of Peters deniall of him that his faith might not so much as faile in it you cannot without great wrong to Peter but greater iniury to Christ affirme that his faith did totally faile at this particular time and so this your replie is vaine and friuolous Secondly it is manifest that Peter did not fall totally from grace in denying Christ because he did it onely out of feare and infirmitie and not out of malice or infidelitie hee did it being forced to it by carnall feare and not with a full consent hee denied him onely in the flesh and in the tongue and not in the heart and soule Now all will grant that sinnes of infirmitie and not of malice That sinnes committed by the flesh against the consent and approbation of the spirit and the inward man doe neuer cast a man wholly downe from the state of grace or else none could stand in the state of grace so much as for one houre such a sinne was Peters as all the Fathers and others doe agree therefore this sinne of his though it were great and grieuous yet it could not wholly depriue him of the state of grace Thirdly it is euident that Peter fell not totally from the state of grace because one act of infidelity cannot destroy an whole habit of grace especially being in such a nature as Peters was For Peter here did not denie that Iesus was the Christ and Sauiour of the world hee did not denie that he was God equall with the Father hee did not denie any thing touching his Deity or humanity or which did crosse any Aâ—…ticle of faith he onely denies that he was personally acquainted with Christ or that he was one of his companions or followers and will you say that such a deniall of the personall knowledge of Christ as this did vtterly destroy that habit and seed of grace and faith which was in Peters heart when as he did beleeue in his heart that Iesus was the Christ the Sonne of the liuing God when as this was no sinne of infidelitie but of feare and did onely argue not want of faith but want of courage in Peter will you make this one acte of cowardice in Peter to abolish and destroy the very seed and habit of his faith especially since he had no sooner denied Christ with his mouth but he presently bleeds for it at the heart Certainly if you doe it it is a signe you want the grace of charity who judge so harshly of other mens sinnes and yet thinke so lightly of your owne Fourthly it is euident that Peter fell not totally from the state of grace by this his sinne both by his cariage in and after this his sinne For as Peter shewed his faith and loue to Christ in following him to the high Priests pallace when as all the other Disciples fled away so his vnwillingnesse to forsake Christ euen then when as he was suspected to bee one of his friends and followers which might haue brought him into danger did shew that hee did still affect and loue him in his heart euen then when as he denyed that he knew him with his mouth I would demand but this question of our Antagonists who doe so much presse this Example whether Peter euen at that very time when as hee denyed with an oath that he knew not Christ did not beleeue on him and relie on him as on his onely Lord and Sauiour in his heart If he did so as it is more then probable that he did by Iohn 6. 67 68. Math. 16. 16 17. and Luke 32. 32 33. and by this his action here in that he did not leaue him or forsake him then it is certaine that his faith did not vtterly saile him that the habit and seed of grace and faith were still within him and so he fell not from the state of grace If he did not thus if he did not relie vpon him for saluation but disclame him for his Sauiour let our Antagonists then proue the contrary by the Scriptures that I am sure they cannot doe and therefore I am not bound to beleeue their bare assertion for it Againe Peters cariage after this his sinne comâ—…itted proues that he did not totally fall from grace for no for had the Cocke crowen but hee presently remembers the words which Iesus spake vnto him and hee went forth and wept bitterly Iâ—… Peter had fallen totally from the state of grace by this his sinne if he had had no habit no seed and no remainders of grace left in him when as he had denyed Christ it had beene impossible for him to haue beene so apprehensiue and sensible of his sinne as now he was No sooner had he committed this sinne of his but presently the Cocke crowes no sooner had the Cocke crowen but forthwith he remembers the words of Christ and was deeply affected with this sinne of his Hee gâ—…eth out and weepes bitterly his repentance followes so soone â—…on his sinne that if his faith and ancient graces had not continued in him no new infused grace could haue come betweene his sinne and his repentance and therefore Peters carriage both in and after his sinne committed doth proue that he did not fall totally from grace by this his sinne Fistly I would demand this question of our Antagonists whether the other Disciples did not fall from graâ—…s well as Peter for they denyed him in deeds in flying from him hee denyed him but in words in saying that he knew him not If the other Disciples fell from grace in flying from him where then was the Church of God in what persons was it then existing if they fell not from grace in flying from him then neither Peter in denying of him Sixtly the Scriptures make no mention at all that Peter in denying Christ did fall from grace strange then that our Antagonists should so confidently affirme it vnlesse they haue it by some spetiall reuelation Is not this a strange kinde of presumption in men to determine and judge of other mens estates in such a resolute and peremptorie manner without a ground in Scripture for it is not this a kinde of folly and arrogancie in them to censure and judge of other mens estates which they neuer were acquainted with and in the meane time to neglect to sâ—…arch and trie their owne Sure I am the Scripture makes no mention that Peter fell from grace by this his sinne therefore