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
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
same couenant in effect with his children as he doth here I saith God will giue you an heart 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 It is God himselfe and not man that doth cause the issue and euent so in the 1 Iohn 3. 9. Whosoeuer is borne of God doth not commit sinne for his seed remaineth in him neither can he â—…inne because he is borne of God it is the new birth and the seede of grace not mens freewill that doth keepe them from committing sinne and cause them for to perseuere in grace they doe not beare the roote but the roote them Rom. 11. 18. they doe not perserue their graces but their graces doe preserue them from falling from the Lord It is the feare of the Lord that keepes men close to God that causeth them to auoid sin and to depart from euill Psal. 4. 4 Prou 3 7. cap. 8 13. cap. 14. 2 16 26 27. cap. 15. 33. cap. 16. 6. cap 19 23. cap. 28 14. Eccle. 8. 12 13. cap. 12. 13. Psa. 19. 9. and diuers other places are expresse in it that it is thefeare of God which doth preserue vs from sin keep vs from departing froÌ„ the Lord and not we our selues therefore this their glosse that the euent and issue of our perseuerance dependeth on the â—…eedeme of our owne wills and not vpon the Lord and those graces which hee giues vnto vs is but false and quite repugnant to the Scriptures it is God onely that doth worke all our workes for vs it is he and not our selues that doth preserue vs from falling and worke this grace of perseuerance in vs. Iâ—…ay 26. 12. and Phil 4. 13. Secondly I reply that God doth giue vs one heart and one spirit that hee doth put this feare into our hearts to that onely end and purpose that wee should not depart from him but that we should feare him for euer if therfore we should cease tofeare the Lord and depart away from him then he should loose his end which cannot be admitted A wise man will not loose his end when as he is able to effect it much lesse will God so then this place and couenant is yet vnanswered nay I may be bold to say that it cannot be answered The third sort of promises which I meete with the Scriptures that make for my conclusion they are these that the righteous shall hold on their way and proceede from grace to grace and from strength to strength without fainting that their graces shall neuer faile nor yet decay but alwaies grâ—…w and increase From which I frame this third argument Those that shall hold on their way and proceed from grace to grace and from stength to strength without fainting those whose graces shall neuer faile but still grow greater and stronger it is impossible for them either finally or totally to fall from grace But God hath promised that all such who are once truly regenerated and ingrafted into Christ by a true and liuely faith shall hold on their way and proceed from grace to grace and from strength to strength without fainting so is the expresse text Iob. 17. 9. the righteous shall hold on his way and he that hath cleane hands shall be stronger and stronger Isay 40. 29 30 31. he giueth power to the faint and to them that haue no might he increaseth strength Euen the youths shall faint and be weary and the young men shall vtterly fall but they that waite on the Lord shall renew their strength they shall mount vp with wings as Eagles they shall runne and not be weary they shall walke and not faint the Lord will strengthen and support them he will helpe them and vphold them with the right hand of his righteousnesse and cause them to proceed from strength to strength till they all appeare before him in Zion Psal. 29. 11. Psal. 31. 24. Psal. 84. 7. Psal. 119. 33. Isay 41. 10. cap. 46. Ezech. 34. 16. Hosea 14. 9. and 2 Cor. 4. 16. Yea God hath promised that their graces shall not faile Luke 22. 31. 32. that they shall not waxe old nor bee corrupted Math. 6. 20. Luke 12. 33. God hath promised that their sun shall no more 〈◊〉 downeâ—… neither shall their moone withdraw it selfe Isai 60. 20. those that do but once drinke of the waters of life and grace shall neuer thirst but those waters shall be in them a well of water springing vp into euerlasting life Iohn 4. 14. their graces shall bee still on the growing hand they shall waxe stronger and greater then they were Iob. 17. 9. Prou. 4. 14. Isai. 40. 29 31. cap. 44. 4. Psa. 92. 13 14 15. Col. 1. 10 11. 2 Thes. 1. 3. 2 Iohn 2. 2 Pet. 3. 18. and Reu. 2. 19. Therefore it is impossible for them either finally or totally to fall from grace What can be here replyed I cannot yet coniecture The fourth sort of promises that make for my present purpose are these That God will stablish and confirme his Saints vnto the end that he will keepe them from euill and preserue them blamelesse euen vnto the comming of Christ from which this fourth argument will arise Those whom God himselfe hath promised for to establish and confirme vnto the end those whom he hath promised to keepe from euill and to preserue blamelesse euen to the comming of Iesus Christ it can not be that they should euer fall finally or totally from grace But God hath promised to all such as are once truly regenerated and ingrafted into Christ that hee will establish and confirme them vnto the end Psa 89 35 37. 1 Cor 1 8. Rom 16. 25. Ephes 3 18 Col 1 11. cap 2 5 6 7. 1 Thes 3 13. 2 Thes 2 17. cap 3 3. Ier 32 41. and Amos 9 15. which are expresse in point that he will keepe them from euill and preserue their soules and bodies holy and blamelesse euen to the comming of Iesus Christ. 2 Thes 3 3 the Lord is faithfull who shall stablish you and keepe you from euill 2 Tim 4 18 the Lord shall deliuer me from euery euill worke and preserne me to his heauenly kingdome 1 Cor 1 8. who shall confirme you to the end that ye may be blamelesse in the day of our Lord Iesus Christ and 〈◊〉 Thes 5 23 24. the very God of peace sanctifie you wholly I pray God your whole spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ faithfull is hee that calleth you who also will doe it God will establish and confirme vnto the end all such as are once truly regenerated and ingrafted into Iesus Christ 〈◊〉 will 〈◊〉 them from 〈◊〉 keep them blamelesse and hâ—…ly vnto the 〈◊〉 of our Lord Iesus Christ as these forecited Scriptures fully proue therfore it cannot be that they should euer fall finally or
puts a new nature and disposition into them so that they cannot alter or destroy it if they would But of this see more in the reply to the answere which is giuen to the fourth argument drawne from God If therefore no sinne which the saints of God can commit if the freedome and liberty of their owne will cannot destroy that seede of grace which is within them and there be no other cause or thing to doe it it is certaine that this seede and annoynting of the Spirit must still remaine within them and so your answere as long as the seede and annoynting remaines which supposeth that they doe not alwaies remaine and abide within them must needes be false friuilous and repugnant And so this argument and text of Scripture remaines vnanswerable Other answeres there are vpon the diuers readings and expositions of these places which because they are but vaine and idle and not worth the answering I will passe them ouer and so proceede The fourth thing in the spirit of God or in the holy Ghost that may stablish and settle vs in this present truth is the earnest of the Spirit that is giuen to all those that are once truly regenerated from whence this fourth argument doth arise Those that haue the earnest of Gods spirit in their hearts it is altogether impossible that they should euer finally or totally fall from Grace But all those that are once truly regenerated and ingrafted into Christ haue the earnest of Gods spirit in their hearts 2 Cor. 1. 22. Eph. 1. 13 14. 2 Cor. 5. 〈◊〉 Therefore it is altogether impossible that they should either finally or totally fall from grace The minor being the expresse text of God The maior only is for to be proued Now that those that haue the earnest of Gods spirit in their hearts can neuer fall either finally or totally from grace it appeares by these reasons First because the earnest of the Spirit of God is nothing but an assurance giuen vnto vs by God of that share and portion which he hath prepared for vs in heauen whence it is stiled the earnest of our inheritance vntill the purchased possession be really bestowed vpon vs Eph. 1. 14. 15. Secondly because it makes the Saints of God confident and sure of heauen and of eternall life as appeares by the 2 Cor. 5. 6 7 8. Where Paul saith thus Now hee that hath wrought vs for the selfe-same thing is God who also hath giuen vnto vs the earnest of the Spirit therefore 〈◊〉 are alwayes confident knowing that whiles wee are at home in the body wee are absent from the Lord wee are confident I say and willing rather to bee absent from the body and to be present with the Lord. This 〈◊〉 of the Spirit makes the Saints of God confident and sure of their saluation vpon good and solid grounds and not vpon bare conjectures and therefore it cannot choose but keepe them from falling away from grace Thirdly it must needes bee so that those who haue the earnest of the Spirit can neuer fall from grace in respect of the properties of an earnest For first an earnest it tyes and bindes the party that doth giue it to make good his bargaine and his promise Secondly it is a badge and signe of true and vpright dealing and it giues an assurance that the bargaine shall bee punctually performed to the vtmost by him that giues the earnest Thirdly an earnest is part of payment it is part of the whole which wee shall receiue Fourthly it is such a thing as can neuer be taken from vs. Let the Bargaine or the Contract hold or breake the earnest still remaines with him that doth receiue it hee that giues it is not to require it hee thâ—…t receiues it is not to restore it Fiftly an earnest drawes the whole to it it makes the whole of which it is an earnest to be our owne Now the Spirit of God and the graces of Gods Spirit which are once put into our hearts are stiled an earnest in all these respects because they binde the Lord for to performe his Covenant and to giue vs that inheritance which he hath promised to vs 〈◊〉 because they giue vs full assurance that God deales truly honestly and in good earnest with vs and that he will performe whatsoeuer he hath promised vnto vs to the very vtmost because that portion of Grace and of Gods Spirit which wee haue in possession here is a part and inchoation of that happinesse and glory which we shall haue hereafter because they are such things as shall neuer be taken from vs againe Luke 10. 42. Mary hath chosen that good part which shall not bee taken away from hâ—…r God will not require this earnest at our hands againe but wee shall still enioy it as our owne and because they drawe the whole vnto them they make the whole and all of that which God hath promised to vs to be our owne Wherefore this must needes bee an vndoubted truth that those who haue but once this earnest of Gods spirit in their hearts as all those that are once truly regenerated and ingrafted into Christ haue it Rom 8. 9 14. can neuer possibly fall either finally or totally from grace for then this earnest of Gods spirit should bee lost and serue to none or little purpose Of all arguments that can bee produced this is one of the strongest and least capable of any sound and solid answer The fift thing in respect of the holy Ghost which may convince vs of the truth of this position is the ordinary and constant working of Gods Spirit in the hearts of all those who are once truly regenerated sanctified and ingrafted into Christ. For the spirit of God when once it enters into mens hearts and soules after it hath once truly humbled them for their sinnes and in some good measure sanctified and purified their hearts and soules then it doth secretly pacifie their soules and consciences then it giues them that inward and secret assurance of the everlasting and vnchangeable loue of God to them in Christ which passeth vnderstanding and testifieth to their owne spirits and consciences that they are the adopted children and sonnes of God which causeth them to cry Abba Father Rom 5. 1. and cap. 8. 15 16. Then it stampes and settles this assurance of Gods loue this vndoubted certaintie of their owne salvation and of their continuall perseverance in grace vnto the end vpon their hearts and soules in such deepe and indelable Characters that no temptation no sinne or affliction whatsoeuer can vtterly raze and blot it out againe though it may so blot and blurre it for a time that thâ—…y themselues may not so evidently and cleerely see it as they should And when all this is done then the holy Ghost descends as a sweet and heauenly dew vpon them and doth fill and euen glâ—…tte and ravish their very hearts and soules with that ioy which is most vnspeakeable
whose persons the holy Angels of God doe alwayes pitch their teâ—…ts and incampe themselues that they may deliuer them Those â—…uer whom the Lord doth giue his Angels charge to keepe them in all their wayes and to beare them vâ—… in their hands left they dash their feâ—…te against a stone it is vtterly impossible that they should euer finally or totally fall from grace for how can they bee hurt whom a gard of Angels doth inviron how can they euer fall whom the holy Angels doe support and keepe from falling But about all those who are once truly regenerated and ingrafted into Christ the holy Angels doe alwayes pitch their tents and incampe themselues that they may deliuer them and ouer them the Lord hath giuen his Angels charge to keepe them in all their wayes and to beare them vp in their hands left they should daâ—… their feet against a stone Psal. 34. 7. Psal. 91. 11 12. Gen. 32. 12 2 King 6. 16 17. Math. 4. 11. Therefore it is altogether impossible for them either finally or totally to fall from grace This argument I doe not so much relye vpon because this protection of the Angels is principally of the bodies of the Saints but whether they haue any influence into the soules of the Saints to preserue them from sinne that I will leaue vnto the iudgement of the reader to determine Fiftly it is altogether impossible for those that are once truly regenerated and ingrafted into Christ either finally or totally to fall from grace in respect of themselues and the many priviledges they doe enioy and of that present eâ—…tate and condition wherein they stand For first of all all those that are once truly regenerated and ingrafted into Christ they are partakers of the diuine Nature and they are borne of an immortall seed which still remaineth in them and cannot be rooted out From which I frame this argument Those which are partakers of a diuinâ—… nature and borne of an immortall seed which still remaines in them and cannot be rooted out it is altogether impossible for them either finally or totally to fall from grace but all those that are once truly regenerated and ingrafted into Christ they are partakers of the diuine Nature 2 Pet. 1. 4. and they are borne of an immortall seed which still remaines within them and cannot be rooted out 1 Pet. 1. 23. and 1. Io. 3. 9. Therefore it is altogether impossible for them either finally or totally to fall from grace Secondly they are borne of God and are sonnes of God and therefore they can neuer fall from whence I thus argue Those that are the sonnes of God and are once truly borne of God it is altogether impossible for them either finally or totally to fall from grace For first if they are the sonnes of God then are they also heires and co-â—…eires together with Christ and shall be for euer glorified with him Rom 8. 17. Gal. 4. 6 7. Tit. 3. 7. Heb. 1. 14. cap. 2. 11 12. 1 Io. 1. 2. Secondly if they are sons then they shall abide in the house for euer and neuer be put â—…nt 〈◊〉 8. 36. Gal. 4. 30. Thirdly if once sonnes and borne of God then they cannot sinne and the seed of grace abides within them 1 Io. 3. 6. 9. Fourthly if once sonnes and borne of God then they shall stand fast for euer Psal. 125. 1. Eccles. 3. 14. Fiftly if once sonnes Iesus Christ hee liveth in them and the life which they then liue they liue by the faith of the Sonne of God Gal 2. 20. Sixtly if sonnes God then will neuer condemne them for their sinnes but hee will spare them euen aâ—… a father spareth his owne sonne that serueth him Mal. 3. 17. and Psal. 103. 8. to 15. But all those that are once truly regenerated and ingrafted into Christ they are the sonnes of God Iohn 1. 12 13. Rom. 8. 14. to the 18. Gal. 4. 5 6 7. 2 Cor. 6. 18. Titus 3. 17. Heb. 2 16. 11 12. Iam. 1 18. 1 Io. 3. 2. 9. and therefore it is altogether impossible for them either finally or totally to fall from grace Thirdly those that are once truly regenerated and ingrafted into Christ they are built vpon a rocks they are founded vpon Iesus Christ a sure corner stone which cannot be moued From whence I collect this third argument Those that are founded and built vpon a rocke and are founded vpon Christ himselfe that sure foundation and pretious corner stone it is impossible for them either finally or totally to fall from grace For the Scriptures are expresse in it that all such as are built and founded vpon Christ shall neuer be ashamâ—…d or confounded that though the raine descend and the flouds comâ—… and the windes blow and beate vpon them yet they shall not fall because they are founded vpon a Rocke Mat. 7 24 25. Luk. 6 48. 1 Cor. 3. 12. to the 15. 1 Pet. 2. 6. and Eph. 2. 2â—… But all those that are once truly regenerated and ingrafted into Christ are founded and built vpon a rocke and vpon Christ himselfe that sure foundation and pretious corner stone Math. 7. 24. 5. Luk. 6. 40. Eph. 2. 20 21. and 1 Pet. 2. 5 6. Therefore it is altogether impossible for them either finally or totally to fall from grace Fourthly the Saints of God they haue a new heart a new spirit and a new nature put into them the law of God is written and ingrauen in their hearts with indelible Characters by the finger of Gods spirit from whence this fourth Argument may bee framed Those that haue a new heart a new nature and a new spirit put into them which will cause them to walke in Gods statutes and to keepe his judgements and doe them Those who are new men and new creatures and haue the law of God written and ingrauen in their hearts by the finger of Gods Spirit can neither finally nor totally fall from grace But all those who are once truly regenerated and ingrafted into Christ they haue a new heart a new nature and a new spirit put into them which will cause them to walke in Gods statutes and to keepe his iudgements and doe them Psal. 51. 10. Exek 18. 31. cap. 36. 26 27. Io. 1. 13. They are new men and new creatures 1 Cor 5. 7. 2 Cor. 5. 17. Ephes. 3. 16. cap. 4. 21 22 23. Col. 3. 8 9 10. 1 Pet. 3. 4. And the law of God is written and ingrauen in their hearts by the finger of Gods Spirit Ier. 31. 33 34. Hebr. 8. 10. cap. 10. 16. 17. Therefore it is altogether impossible for them either finally or totally to fall from grace Fiftly the Saints of God haue ouercome the world they are taken out of the world and made men of another world they are translated from death to life and shall not come into condemnation From whence this fift Argument may be framed Those who haue ouercome the world those who are quite
as their loue to him is constant and immutable but when as they doe cease to loue God as many times they doe when they sin against him then God doth cease to loue them so that the defect is not in Gods loue to 〈◊〉 but in our loue to him To which false and slender 〈◊〉 I will make this replication First I say that Gods loue vnto the Saints doth not depend vpon the loue of the Saints to him first because the Scriptures certifie vs expresly that God doth loue his Saints freely that he sheweth mercy to them for no other cause but because hee will haue mercy Exod 33 19. Iosâ—…a 3 8. Rom 4 15 19. and Ephes 1 5 6. therefore his loue to the Saints doth not depend vpon the loue of the Saints to him for then his loue were not free depending meerely on the riches of his mercy and the freedome of his will Secondly Gods loue vnto his Saints cannot depend vpon their loue to him because then the Saints should love him first and so God should loue them because they loued him first and chose him to betheir God but Saint Iohn tells vs in expresse words 1 Ioh 4 10 19 that we loue God because he loued vs first and Christ himselfe assures vs Iohn 15 16 that wee haue not chosen him but that he hath choâ—…en vs God doth loue his Saints before euer they did loue him and therefore his loue doth not depend on theirs but their loue on his they beare not the roote but the roote them Rom 11 18. Thirdly Gods loue is a permanent constant and perpetuall loue as I haue proued by the Scriptures formerly cited therefore it cannot depend vpon the loue of man to him which is various and mutable that which is immutable permanent constant in its owne nature can neuer depend vpon that which is fickle and vnconstant therefore you must either grant the loue of the Saints to God to be constant and immutable which makes altogether against you or else you must hold the loue of God to his Saints and children to be mutable and vnstable which is expresly against the Scriptures and vnbeseeming that great and glorious God in whom there is no variablenesse nor shadow of turning Iames 1 17 wherefore this surmise of theirs that the loue of God vnto his Saints and Children dependeth wholly vpon their loue to him is meerely false and contradictory to the Scriptures and so the answere to this obiection is no answere at all Secondly I say that this surmise that God should loue all such as are once truly regenerated and ingrafted into Christ by a true and liuely faith with a permanent constant immutable loue and yet that they should either finally or totally fall from grace implies a meere contradiction for if this loue of God to them be immutable constant and perpetuall God can not but preserue and keep them both from a totall and a finall fall from grace Morrall men who haue but a sparke of loue within them will neuer suffer any either totally or finally to fall or perish whom they loue with a constant setled and perpetuall loue if it lie in their powers to relieue them and can you thinke that God who is infinite constant and perpetuall in loue vnto his Saints alwayes able to relieue them will suffer them either totally or finally to fall from grace doubtlesse he will not nay he cannot doe it this loue of his is constant and permanent therefore he cannot suffer them to fall totally it is perpetuall and euerlasting therefore hee will not permit them to fall finally from him the perpetuall and euerlasting obiects of Gods loue can neuer be the perpetuall and euerlasting obiects of his wrath and justice God will still preserue and keepe them from a totall and a finall fall hee will sustaine them and keepe them by his hand and power that they shall neuer fall vtterly from him and perish Psa 37 24. Psa 16 8. Ps 145 14 20. Cant 8 3. Iohn 10 28 29. God neuer casts of â—…hose he neuer throwes those into hell 〈◊〉 〈◊〉 wgiâ—… hee loues with a constant permanent and euerlasting loue and therefore they can neither totally nor finally fall from grace And here you must obserue this difference that it is one thing for God to haue loue for euer if men will entertaine it and another thing for to loue men for euer because it is his will and pleasure so to doe in the first case its true that men must first imbrace Gods loue before that they can haue it and if they chance for to cast off this loue of God they might chance to loose it which is not our case but in the other which is our case where God doth loue men actually with a constant permanent perpetuall loue only because it is his will and pleasure so to doe there men can neuer vtterly depriue themselues of this loue of God this loue is grounded not vpon their merits but vpon his owne free loue and goodnesse and therefore God will not vtterly withdraw it from them though they sinne against him so that they can neuer totally nor finally fall from grace Thirdly I reply that the Saints themselues who are once truly regenerated and ingrafted into Christ can neuer seperate themselues from the loue of God and so fall from grace First because the Lord hath married himselfe to them and them 〈◊〉 himselfe not for a time onely but for euer they are his spouse he is their husband Christ and they are become one flesh and one spirit for euer Hosea 2 19 20. Psa 4 3. Cant 7 10 Isaiah 43 1. cap 54 5. 1 Cor 6. 17. Ephes 5 25. to 33 therefore they cannot seuer or diuorce themselues from God those things which God himselfe hath thus ioyned together no man can seperate Secondly all those that are once truly regenerated and made the sonnes of God they haue a son-like nature and disposition put into them the loue of God is shed abroad in their hearts by the holy Ghost which is giuen to them which loue of God doth with a naturall kinde of instinct holy violence constraine them for to loue and please him to sticke fast close to him continually with full purpose of 〈◊〉 〈◊〉 yea this loue of God doth so knit and tie their hearts and soules to God and Christ it doth so ouer rule and master them that they cannot doe the things they would they cannot totally noâ—…â—…nally depart from him nay they cannot so much as will a departure from him for proofe of this reade but Ezech 36 27. Cant 5 5. Math 718. Acts 4 20. Iohn 6 67 68. Gal 5 16 17. Rom 5 5. Ier 33 40. and 2 Cor 5 14 15. which are all expresse in this point and therefore it cannot be that God should euer totally or finally withdraw his loue from them or they their loue from him Thirdly Paul assures vs Rom 8 25. to
the end that tribulation or distresse or persecution or famine or nakednesse or perill or sword can neuer seperta◅ the Saints from the loue of God nay he assures both himselfe vs that neither death nor life of which the feare of the one the loue of the other would seperate the Saints from the loue of God if any thing would doe it seing that the one is most terrible the other most sweet and louely nor Angels nor principalities nor powers which would surely seperate the Saints from the loue of God if might force and pollicy could doe it nor things present nor things to come nor highth nor depth nor any other creature shall bee able to seperate the Saints of God from the loue of God which is in Christ Iesus their Lord if things present if things to come if Diuels or men if no creature whatsoeuer can seperate them from the loue of God then its certaine that they themselues can neuer doe it for they themselues are creatures and therefore if no creat◅r whatsoeuer can seperate them from Christ neither can they themselues nor ye◅ their flesh which is a distinct creature from their inward man which is themselues be euer able for to doe it Lastly if the Saints themselues could feuer themselues frō God then it must be meerely out of the freedome liberty of their owne wi◅ for Paul hath certified vs in the forenamed place that nothing else can doe it But this can neuer be first because if it be in the meere power of their wills to fall or stand they cannot will a fall from grace because its dangerous and hurtfull to them it will pull eternall misery vpon them therefore they can not will it if they would the will can not desire any thing but that which is good in truth or at least in shew it can not desire any thing that is ill as ill now a totall or a finall fall from grace can not be good either in truth or in shew it can not bee considered but as ill and hurtfull therefore regenerate men out of the freedome of their owne wills can not desire it or seeke it they can not but desire to stand and perseuere in grace which is euery way best for them Secondly they cannot fall from grace out of the freedome and liberty of their owne wills because their wills are subordinate especially in this of perseuerance which is principally for their owne eternall good vnto the will of God the same spirit and minde is in them that is in God and Christ. 1 Cor 6 17. and Phil. 2 5. Now it is the will of God and Christ that the Saints should alwaies perseuere and neuer fall from grace and therefore it must needes be their will too because their wills are subordinate and conformable to the will of God Thirdly the loue of God is shed abroade in their hearts which doth so vnite and knit their soules to God and Christ that they can not will a fall or a departure from them they cannot will any thing with a full and perfect will that is displeasing to them and which might seuer and diuide them from them the very euill that they doe is the euill that they would not doe Rom. 7. 15. to the end and Gal. 5. 16 17. therefore out of the meere libertie of their owne wills they cannot fall from God Fourthly they can not will a totall or a finall departure from God because they know him to be the onely true God and they know not any else to whom they may resort for succour and reliefe this is euident by Peters answere vnto Christ Iohn 6. 67 68. When Christ demands of the twelue will yee also goe away Lord saith Peter to whom shall w◅ goe thou hast the words of eternall life and we beleeue and are sure that thou art that Christ the Sonne of the liuing God the Saints of God know God to be the onely true God and they know not whether to goe if they should depart from him and therefore they can neuer will a departure from him Lastly God hath put his feare into the hearts of all his Saints hee hath put his spirit into them to the end that they should ◅ot depart from him Ier. 32. 40. Ezech. 36. 27. and therefore out of the liberty of their owne wills they can not fall from grace nor yet depriue themselues wholly o◅ the immutable constant and perpetuall loue of God Lastly out of the liberty of their owne wills they cannot depar◅ away from God because it is the absolnte and positiue will of God that they should not depart from him Ier. 32. 40 Psa. 85. 8. Iohn 6. 39. Rom. 3 11. put this then to be the case God doth absolutely will that a regenerate man shall not fall from grace and he hath determined it that he shall not fall well this regenerate man which I onely admit by way of supposition resolues that he will fall away from grace notwithstanding that God hath absolutely willed and refolued the contrary I pray which of these shall haue their wills either God or he if man then where is the power where is the omnipotency nay where is the soueraigntie and deity of God if man can crosse and thwar◅ the absolute and positiue will of God then either God is not God or else man can ouer-rule him either ofwhich is atheisticall and blasphemous to affirme or thinke But if God in this case hath his will and notman which none but an atheist can gainsay then it followes that a regenerate man can not fall quit◅ from grace out of the freedome and power of his owne will Lastly for to end this cauell I answere that a regenerate man and a true member of Iesus Christ can neuer finally nor totally cease to loue the Lord and therefore by your owne reason the Lord can neuer finally nor totally cease to loue him That a regenerate man can neuer vtterly cease to loue the Lord I proue it by these reasons First because a regenerate mans loue to God is grounded vpon Gods immutable and perpetuall loue to him he lo◅es God because that God did loue him first 1 Iohn 4. 10. 19. and Psa. 116. 1. Gods loue is the cause of his now this loue of God tohim is immutable constant and perpetuall therefore his loue to God must be so to as you may see expre◅y Psa 116. 2 2. Math. 5. 46. Ioh. 15. 9. Eph. 3. 18 19. 1. Iohn 4. 10 11 16 19. 20. as long a◅ God is kinde and louing to his Saints they can not but be louing and obedient vnto him else they should be worse then publicans and sinners yea then the beasts that perish Secondly regenerate men and the true members of Iesus Christ can neuer cease to loue the Lord because the holy Gh◅st doth dwell in th◅ir hearts and soules for euer Iohn 14. 16 17. now where the holy Gost doth alwaies dwell there the lou◅ of God must
support them with his hands to plant and settle them in the state of grace so firmely that they shall neuer be remoued or cast downe againe Therefore it is altogether impossible that euer they should finally or totally fall from grace If you object that these promises of God are meant only of the outward and temporary and not of the inward and spirituall estate of the Saints I answer that it cannot be first bâ—…cause the scope and sense of the Scripture in the foreâ—…cited places proue the contrary Secondly because God doth not alwayes preserue his Saints from outward losses crosses and aâ—…ictions None more subject to the losse of temporary and outward estates than the saints of God God oft-times doth suffer his Saints to be stript of them Wherefore these promises must only be referred to their inward estate of grace of which they are neuer quite depriued and in which the Lord doth still preserue them Secondly admit that these promises or at least some of them doe extend to the temporary and outward estate of the Sâ—…ints yet most of them extend ouly and all of them referre principally to their inward and spirituall estate of grace Lastly admit that those promises had relation and referrence only to the outward estate of the Saints and not to their inward estate of grace which cannot be granted yet this would necessarily follow that if God hath so great a care to preserue their temporary estates and earthly treasures and possessions that hee will haue much more care for to preserue their spirituall inward and eternall state if God will be so good and gratious to their bodies hee will doubtlesse be 〈◊〉 bountifull kinde and gratiâ—…us to their soules Wherefore these promises and the argument deduced from them are vnanswerable The second promise which I meet with in the Scripture is that of Iâ—…r 32. 38 39 40. where God makes this couenant with all the Israell of God They shall be my people and I will be their God and I will giue them one heart and one way that they may feare me for euer for the wealth of them and of their Children after them and I will make an euerlasting couenant with them that I will neuer turne away my face from them from doing them good but I will put my feare in their hearts that they shall not depart from me Marke now in this couenant of God these two things which may fully assure vs that the true regenerate Saints of God shall neuer fall quite away from grace the first is the nature and quality the second the matter and substance of this couenant In the nature and qualitie of this couenant obserue these two things worth the obseruation First that it is no temporary and mutable but a perpetuall and euerlasting couenant which admits of no change no end or interruption secondly that it is not as some would glose it a mutuall and reciprocall couenant where in God couenants for himselfe to vs and wee couenant againe for our selues to him for then wee might chance to breake with God and so God might by this meanes breake with vs. But it is an intire couenant made by God himselfe both for himselfe and vs wherein he couenants for vs as well as for himselfe to vs and to himselfe this couenant therefore being only the couenant of God for vs and for himselfe and being likewise an euerlasting couenant cannot be broken Secondly in the matter and substance of this couenant or in the couenant it selfe there are two parts to be considered First the couenant that God makes for himselfe to vs which consists of these foure branches first that he will be our God secondly that hee will giue vs one heart and one way thirdly that he will not turne away his face from vs from doing of vs good fourthly that he will put his feâ—…re into our hâ—…rts Secondly here is the couenant which God doth make for vs vnto himselfe which doth branch it selfe into three parts first that we shall be his people secondly that we shall feare him for euer thirdly that we shall not depart from him All which being put together doe yeeld vs this vnanswerable argument All those with whom God hath made an euerlasting coâ—…enant for himselfe that he will be their God that he will giue them one heart and one way that he will not turne away his face from them from doing thâ—…m good that he will put his feare into their heart to the end that they may feare him for euer and not depart from him and for whom he hath also couenanted to himselfe that they shall be his people that they shall feare him for euer and not depart from him it cannot be that they should euer finally or totally fall from grace But withall those who are once truly regenerated and ingrafted into Christ God hath made such a couenant as this both for himselfe to them and to them for himselfe as appeares by the premises Therefore it cannot be that they should euer finally or totally fall from grace Nothing is there that can be replied to the argument as it is thus propounded All the answer that is giuen is to the text it selfe which in substance is but this That it is true that God doth chuse men for to be his people that he doth giue them one â—…eart and one way to feare him by meanes of it for euer that he doth put his feare into their hearts to the end that they shall not depart from him but yet God dâ—…th not giue them the grace to feare him alwayes and not to depart from him that is left wholly to themselues God giues them the meanes to feare him alwayes he giues them ability not to depart from him but yet hee giues them not the euent that is wholly left to them so that though God doth neuer faile them in the meanes yet they themselues doe oft-times faile in the issue and euent To which I shall reply First that this answer is salse and quite repugnant to the text for in this couenant God doth first avow and promise to them that they shall bee his people secondly that he will giue them one heart and one way thirdly that hee will neuer turne away his face from them from doing of thâ—… good Fourthly that he will put his feare in their hearts that they shall not depart from him and that they may feare him for euer so that the issue and euent proceeds meerely from God and not from man man himselfe is not the cause wherefore he doth not depart from God but God himselfe it is the feare of God and the new heart which God doth put into him that keepes man from apostacy and not man himselfe the Prophet makes the feare of God not man himsefe the cause of perseuerance Now that God himselfe and the feare of God are the causes of mans perseuerance it is euident by Ezech. 36. 27. where God makes the
God mentioned in this place of 〈◊〉 seeing it is not stiled the booke of Life but only Gods booke must bee intended to bee the booke of the liâ—…ing and not the booke of life Thirdly if you will take this booke of God in this place for the booke of life and compare it with that of Reuel 22. 19. If any 〈◊〉 shall take away from the words of this Prophâ—…cie God shall take away his part out of the Booke of Life I answer then that the meaning of the Scriptures is no more but this Whosoeuer shall sinne against me and take from the words of this Prophecie I will blot him out of my Booke and take his part out of the Booke of life That is I will make it manifest to himselfe and all the world that albeit such a man had a name hee liued and that he had his name registred and recorded in the Booke of life that yet hee was neuer but a dead man and that his name was neuer truly written and recorded in the Booke of life The sense and meaning of these two places is but this He that sinneth against me shall die the death and shal neuer inherite euerlasting life So then you see that those places make nothing at all against mee that those whose names are registred and written in heauen and the Booke of life can neuer bee blotted out againe and so they cannot fall quite away from grace Eleuently those who are once truly regenerated and ingrafted into Christ they cannot depart from him and it is impossible to seduce them From whence this eleuenth Argument doth arise Those that cannot depart away from God nor yet be possibly seduced by any meanes miracles or policies whatsoeuer can neuer finally nor totally fall from grace But all such as are once truly regenerated and ingrafted into Christ can neuer depart away from God God will put â—…is feare into their hearts that they shall not depart from him Ier. 32. 40. And they cannot possibly bee seduced by any meanes miracles or policies whatsoeuer Math. 24. 24. Marke 13. 22. There shall arise false Christs and false Prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceiue the very elect Yea the Beast which did deceiue all the other Inhabitants of the earth could not deceiue them with all his subtilty Reu. 13. 8. and cap. 17. 8. Therefore they can neuer finally nor totally fall from grace The euasions to that place of Ieremy I haue fully answered and defeated heretofore the euasions to the other places remaine now to be answered which are two in number First that these words if it were possible imply only a great difficultie but not an absolute impossibilitie Secondly that it proues only that they cannot bee seduced finally but it proues not that they cannot be seduced totally To the first of these I answer that these words imply an absolute impossibilitie of seducing any such as are the elect of God First because the very emphasis of the words imply as much for these words if it were possible imply a more imposâ—…ible impossibilitie then the word impossible doth Secondly because the end and scope of the text is to proue as much For if any thing could seduce the Saints of God then certainly false Christs and false Prophets comming vnder the colour and habit of Religion and working great signes miracles and wonders to the very admiration of the beholders would seduce them but yet all those great subtile and lying signes and wonders cannot deceiue them it is impossible euen for those to doe it and therefore is it absolutely impossible for any thing to seduce them Thirdly because the Scriptures certifie vs that the Beast and Antichrist whose comming is after the comming of Satan with all power and signes and lying wonders and with all deceiuablenesse of vnrighteousnesse could neuer seduce any of the elect Saints of God whose names were written in the booke of life but only such as neuer had any share or portion in the Booke of life 2 Thes. 2. 10 13 14. Reu. 13. 8. and cap. 17. 8. If hee could neuer seduce any of Gods elect it is then impossible for any to seduce them and so their first euasion is but false for the second euasion that the elect Saints of God cannot bee finally seduced I willingly admit but that they may bee totally seduced notwithstanding that I shall deny For first if they may be seduced totally for a time then the words and sense of the place are not so fully satisfied For he that is totally deceiued is deceiued and so not impossible to bee deceiued as the words and sense import him for to bee Secondly hee that may be deceiued totally may bee deceiued finally to and so both finally and totally which will quite falsifie and delude this Scripture and therefore if it be impossible for the elect Saints of God to bee finally seduced it must be likewise impossible for them to be totally seduced to Lastly the sense and scope of this Scripture and the very litterall words doe fully implie and affirme that they can neither finally nor totally bee seduced and therefore wee must giue these Scriptures their full and perfect sense and meaning and imply them to an impossibilitie of a totall as well as of a finall seducement If you obiect that the Saints of God are oft-times deceiued and seduced I answer that they are oft-times deceiued but yet not seduced they may fall into diuers petty errors in religion but yet they alwayes hold the maine and fundamentall truths 1 Cor. 3. 11. vers 16. and so this Argument standeth good and firme Twelfthly the true regenerate Saints of God they cannot choose but alwayes feare obey serue the Lord and doe his will they cannot doe the euill that they would neither can they sinne vnto death From whence this twelfth Argument will arise Those that cannot choose but alwayes feare obey serue the Lord and doe his will those that cannot doe the euill that they would and those that cannot sinne vnto death it is impossible for them either finally or totally to fall from grace But all those who are once truly regenerated and ingrafted into Christ they cannot choose but alwayes feare obey serue the Lord and doe his will God hath giuen them one heart and one way that they may feare him for euer Ier. 32. 39. God doth put his Spirit into them and cause them to walkâ—… in his statutes and they shall keepâ—… his indgements and doe thâ—…m Ezech. 36. 27. If they should at any time resolue with Ierâ—…miah that they will not make mention of the Lord nor speake any more in his 〈◊〉 his â—…d which is written 〈◊〉 ingranâ—…n in their hearts will bâ—… 〈◊〉 a burning fire shut vp in theis bones it will make theâ—… weâ—…rie of for bearing and they cannot stay but they must presently both speake it and doe it to Ier.
If a man had a deare intire friend who was like to perish vnlesse he did relieue and helpe him if now hee should absolutely promise him to sucour aud releiue him and then faile him at the last if now this man should perish the blame would now light vpon him that should haue helped him and not vpon him that perisheth God is able to keepe his Saints from falling from him Iude 24. and he hath promised for to doe it Psal. 37. 24. Psal. 155. 1. Psal. 121. 3 7 8. Psa. 145. 13 20. He that hath giuen vs grace hath promised to preserue and keep it for vs because we cannot doe it of our selues If then wee might loose this grace and fall quite from it the blame would light on God and on the whole Trinitie who are both able and onely able to preserue and keepe the saints from falling and haue likewise promised for to doe it and not on the saints themselues who are not able of themselues to keepe themselues in the loue of God and to preserue themselues from falling from him and therefore this your Doctrine can neuer bee admitted to be true Fourthly if the true regenerate saints of God might fall quite away from the state of grace it would derogate much from the omnipotencie and mightie power of the Trinitie and from the vertue and efficacie of the meanes of grace For if these might fall from grace where then were the omnipotencie and mightie power of God and Christ which should preserue and keepe them through faith vnto saluation where were the efficacie and power of the holy Ghost where were the strength the life mighty operation of the word of God and of the meanes of grace which should conquer and subdve the very Prince of darknesse and trample him vnder feete which should cast downe imaginations the strong holds and forts of sinne and Iust and euery thing that exalteth it selfe against the knowledge of God and bring into captiuity euery thought to the obedience of Christ where were the efficacie and power of the death and passion of Iesus Christ which should destroy out of the Saints the workes of the Diuill the power of Satan and the whole body of sinne where were the efficacie power of that feare which God will put into their harts that they may not depart from him Certainely this assertion would derogate very much from the omnipotencie and mightie power of the whole Trininie and from the efficacy and power of grace and of the meanes of grace and therefore it cannot be admitted to be true and orthodox Fifthly if the saints of God might Apostatize and fall from the state of grace it would derogate much from the infinite justice and wisdome of almightie God For when as God shall haue once accepted of the death and passion of his only Sonne in full satisfaction for the sins of all his true and faithfull members when God shall promise for the merits of this his Son to pardon all their sins and to remember their iniquities no more when Christ shall purchase grace and all things appertaining to life and godlinesse when he shall purchase perseuerance heauen and eternall happinesse for them and God shall in his justice promise to make all these things good vnto them if after all this they should fall from grace and bee depriued of all these things which Christ hath purchased for them where then will this infinite justice of God appeare Yea where will his infinite wisdome bee Can it stand together with Gods infinite wisdome to discourage and deiect the hearts and soules of any of his saints to weaken and abate their loue to him and to make them cold and negligent in his seruice to bring a scandall vpon himselfe and vpon the profession and professors of his name which are the ineuitable consequencies of this your doctrine what justice or what wisdome would there be in God if this were true Doubtlesse very little or none at all and therefore this doctrine of perseuerance must be true Sixthly if the saints of God might fall from the state of grace it would much eclipse the efficacie of Christs death and passion and the vertue andr powe of his intercession Where were the efficacy where were the merits where were the end the worth and benefit of Christs death and passion if it could not saue men to the vtmost and preserue them from falling from the state of grace to what end and purpose would his death and passion serue If this were true then Christs should be but an imperfect Sauiour a Sauiour and yet no Sauiour a Iesus at one time for to saue vs and yet afterwards a Iudge for to condemne vs. Then a man might be oft times saued and oft times damned one howre in the state of grace another in the state of damnation a man might be ost times saued in one month in one weeke and in one day And if so where were the efficacie of the death where were the vertue of the intercession of Christ Christ by his death and passion hath purchased eternall redemption for his true and faithfull members and hath perfected those that are sanctified for â—…uer and now he is in heauen he makes perpetuall intercession to his Father for them to keepe them in his owne name to preserue them from euill and from falling from him If then those members of Iesus Christ might notwithstanding fall from the state of grace which once they haue the very death and intercession of Iesus Christ would bee of very little or of no effect and the very dearest of Gods saints â—…nd children could reape no benefit or comfort from them Seuenthly if this were true that the Saints of God might fall away from the state of grace it would make the sweete and comfortable working of Gods Spirit in the hearts of all Gods children to bee but a meere delusion and imposture or at least but a meere lying fancie and a vaine conceite For this I am well assured of that euery sanctfied growen and experienced christian which hath felt the working of Gods Spirit in his heart can testifie that the Spirit of God hath so sealed this truth vnto his soule and so firmely settled and ingrauen it in his heart that he can neuer depart away from God or fall finally or totally from grace Wherefore this position which would falsifie this working of Gods Spirit in the hearts and soules of all his faithfull children must needes be false and odious and cannot be admitted Eightly if this should be admitted that the true regenerate saints of God might fall from grace it would rob the Lord of the hearts and soules of all his saints it would much abate if not quite extinguishing the zeale and seruency of their loue to him If men could not bee sure of their owne saluation if they could not bee sure of Gods constant and immutable loue to them if they
grace and therefore cannot be admitted euen in this respect Thirdly this assertion if it were admitted would vtterly disanull abolish and take away the very roote and chiefe of graces euen true justifying and sauing faith For faith as it is defined Heb. 11. 1. Is the substance of things hoped for and the euidence of things not seene it is a sure euidence of heauen and eternall life Wherefore those that haue this faith must not only beleeue that God is but also that he is a rewarder of all such as doe diligently seeke him they must bee perswaded of all Gods promises and imbrace them as their owne Hebr. 11. 6. 13. and with faithfull Abraham Rom. 4. 19. 20 21. they must not stagger at the promises of God through vnbleâ—…fe but they must be strong in faith they must be fully perswaded that as God is able so likewise hee will bee faithfull to performe what euer hee hath promised He that hath a true justifying and sauing faith hee must be able to apply Christ Iesus and all the promises of the Gospel to himselfe he must appropriate and ascertaine them vnto himselfe so as to make them his owne for euâ—…r hee must be able thus to argue He that heareth the word of Christ and beleeueth on him that sent him hath euerlasting life and shall not come into condemnation but is passed from death to life Iohn 5. 24. he that trusteth and waiteth on God shall neuer bee remoued but shall stand fast for euer he shall mount vp with eagles wings he shall run and not be weary he shall walke and not be faint Psal. 125. 1. Isai. 40. 31. God will put his feare into his heart and they shall not depart from him Ier. 32. 40. But I doe heare the word of Christ I beleeue on him that sent him I doe waite and trust on him therefore I haue euerlasting life I am passed from death to life and shall not come into condemnation I shall neuer be remoued from the state of grace but shall stand fast for euer I shall runne and not bee weary I shall walke and not faint I shall not depatt from him He that cannot argue thus hee that cannot thus apply and assume these promises of God vnto himselfe hath no faith at all he that hath faith and is able thus for to apply them can assure himselfe that hee shall perseuere vnto the end and that he shall neither finally nor totally fall from grace yea and must assure him selfe so from these and such like promises or else he hath no faith in them So that if this assertion of the Apostacie of the Saints were once admitted it would quite abolish and vtterly take away all true and sauing faith whose property it is not onely not to faile Luke 22. 32. but likewise to assume these promises of finall and totall perseuerance to it selfe Fourthly if this assertion were once admitted it would take away all certaintie and assurance of saluation for if the true regenerate Saints of God might after their true inscition into Christ either finally or totally fall from grace then they could neuer bee assured of saluation where euer there is a possibilitie of falling away from grace there can bee no full and perfect assurance of saluation a man can neuer bee surâ—… of the end that is not assured of the meanes for to attaine it perseuerance in the state of grace is the meanes for to attaine saluation and therefore if men could not be assured of their perseuerance they could neuer be assured of saluation which depends vpon it If a man might fall totally from grace hee could not be assured of saluation because he cannot bee assured of this whether he shall rise againe whether God will cut him off in his sinnes before hee be ingrafted into Christ againe Now this grace of assurance is a speciall fauour which God bestowes vpon his Saints and children it is the very anchor and piller that supports their soules and it is such a grace as all the Saints of God both may and ought to haue without any speciall reuelation as appeares by diuers pregnant places of Scripture which for breuity sake I will only quote and not set downe at large as Iob. 19. 25 26. cap. 11. 15 18. cap. 13. 16. cap. 16. 19. Psal. 27. 1. Psal. 46. 1. to 8. Isai. 25. 8 9. cap. 50. 7 8 9. Iohn 5. 24. cap. 14. 27. Rom. 8. 35. to the end cap. 14. 8. 2 Cor. 5. 1. to 10. Ephes. 3. 12. Phil. 1. 21. 23. Cor. 3. 4. 1 Thes. 1 4 5. 1 Tim. 1. 7. 12. 2 Tim. 2. 19. cap. 4. 7 8 18. Heb. 2. 15. cap. 10. 34 35. 1 Pet. 4. 19. 1 Iohn 3. 2. cap. 4. 17 18. cap. 5 18 19. 20. Wherefore since this doctrine of the Apostacie of the Saints would vtterly abrogate falsifie and ouerthrow the grace and doctrine of assurance and certainty of saluation it must needs bee a false dangerous and pernitious doctrine which cannot be admitted Fifthly if this were once admitted for a truth it would take away and vtterly abolish in the Saints the grace of loue and of joy and comfort in the holy Ghost it would take away the causes of loue and joy and so consequently these graces themselues which are the very end of the Gospell and in which the very kingdome of God consists as you may reade Iohn 15. 11. Rom. 14. 17. and cap. 15. 13 wherefore it cannot be admitted euen in this respect Lastly if this assertion were once admitted it would make true and sauing grace to be but a meere morrall perswasion and not a worke of the holy Ghost a thing that was meerely subiect to our owne wills it would destroy the kingdome of grace within vs and make vs Kings and Lords ouer grace whereas grace hath a kingdome and dominion ouer vs. If a man had liberty to cast off grace at his pleasure then grace should haue no power no kingdome or dominion ouer him then the kingdome of grace and the kingdome of Iesus Christ in the hearts of his Saints should be but a meere fiction and a fabulous conceite whereas the Scriptures do informe vs to the contrary almost in euery page If wee may cast of the yoke of Iesus Christ if we may cast of grace at our pleasures where then is the kingdome of Christ and the kingdome of grace that is within vs An earthly Prince who hath but a kingdome ouer the bodies of his subiects is able for to keepe them from rebellion and from casting of his yoake at their pleasure Christ Iesus grace they haue not only a kingdome ouer vs but a kingdome in vs to and that not ouer our bodies but ouer our soules and bodies ouer the whole man and the whole foule and therefore wee cannot but be subiect to them and wee haue no power for to cast them off Grace it captiuates the whole soule the whole man it brings euery thought into subiection vnto
aedificat valde impium est vt credamus adeam quae inflat nos habere gratiā Christi adeam quae aedificat non habere cum sit vtrumque donum Dei et scire quid facere debeamus et diligere vt faciamus vt aedificante charitate scientia non posset inflare Sicut autem de Deo scriptum est qui docet hominem scientiam ita etiam scriptum est Charitas ex Deo est Which two Canons affirming that true grace is a great helpe and preseruatiue against sinne inabling those that haue it not onely to know but likewise for to doe and loue the things which God commaunds them make much for my conclusion for he that is able through the speciall assistance of God and grace to resist sinne and to do and loue the things which God commandes him how can he chuse but perseuere in grace Grace giues him power loue giues him will to perseuere what is here then that can hinder him from perseuering To conclude let but any indifferent and iudicious reader peruse that generall and famous Councell of Africke held in the yeare of our Lord 418 against Pelugius the Hereticke and the second Councell of Aransica or Oreng◅ held in the yeare of our Lord 529 and if his eyes and judgment are not praeiudicated and infected with Arminianisme or phrase-transformed Pelagianisme hee must needes acknowledge that these two Councells do corroberate and confirme our present assertion For in both these Councels it is positiuely resolued That grace is the only worke of Gods Spirit and the gift of God and not a morrall perswasion nor the strength of nature That regeneration and the state of grace is wrought only by the Spirit of God and not by any freewill strength or power of our owne That the beginning the continuance and the end of the worke of grace in vs is from God alone not from our selues and that by the grace of God only we are what wee are That when we doe inioy any good at all it is not from our owne power and strength but from the assistance of God himselfe who worketh in vs and with vs. That God loues vs not because we doe deserue his loue but because that he intends to make vs louely That the perseuerance of the Saints is from God alone and not from themselues that soe they might ascribe the glory of their graces and their perseuerance not vnto themselues but vnto God alone If then grace and regeneration bee the onely worke of the Spirit of God if the continuance the beginning and the end of Grace and perseuerance in the state of grace bee from God alone and not from man as these two Councels haue determined it then by the determination of these two Councels the true regenerate Saints of God can neuer fall finally nor totally from grace For if perseuerance bee the onely worke and gift of God alone the Saints of God can neuer chuse but perseuere because that God hath promised and couenanted to giue them perseuerance to cause them to walke i◅ his statutes and to keepe his iudgments and to doe them and to put his feare in their hearts that they shall not depart from him if God will cause them for to perseuere there is nothing then that is able for to hinder them for no man can resist his worke and will Rom 9 19. and Isai 43 13. If you will but compare the Canons and Decrees of the generall Councell of Africke with Saint Augustines bookes de Bono Perseuerantiae and de Corrept et Gratia who was then present at this famous Councell then you may ascertaine your selues that this famous Councell and likewise the Councell of Orange who tooke their patterne and grounds from it did suffragate to this our assertion That those who are once truly regenerated and ingrafted into Christ by a iustifying and liuely faith can neither finally nor totally fall from grace You see now how we haue an whole Grand-Iury of ancient and learned Fathers and Councells who haue giuen vp their verdict for vs so that you need not for to doubt of the truth and goodnesse of our cause And here good Reader I would intreate thee to take notice of the truth the honestie and modestie of one Mr. Mountague who in his Gagge and his Appello Cesarem doth confidently affirme That it hath beene the common Tenet of all Antiquitie That the true regenerate Saints of God may fall finally and totally from the state of grace O the matchlesse impudency mallice and falsitie of the man who against his owne knowledge and conscience durst to affirme so grosse and palpable an vntruth and that to such a wicked and pernicious end as to deceiue his readers and to thrust a dangerous and condemned error on them for an ancient and approued truth What Mr. Mountague did you thinke that none had read the Fathers but your selfe or that your fame and credite was so great among vs as that we would beleeue your false quotations before the authenticall Records themselues Or did you thinke as you haue attempted for to doe to stop the labours of all such and to crush them in the shell as should disclose your partiall and disloyall dealing to the world that so yout virulent Appeale and your forged and new coyned doctrines therein recorded might passe without controll It is well you thought so but thankes be to God you are deceiued in your expectation and truth though it hath found some difficultie and opposition at the presse by your meanes yet it hath come forth at last to display your basenesse your impudencie your malice and your disloyalty vnto the world But say you had had your will Mr. Mountague and all things had succeeded according to your hopes yet me thinkes Mr Mountague if you had had any conscience or feare of God within you if you had had any loue and respect vnto antiquitie and truth as you pretend you haue how truly let others iudge you might haue beene ashamed and affraid to haue traduced slandered and sophisticated to haue outfaced and belyed all Antiquitie as now you haue for feare lest the worthy workes of so many Fathers should haue cryed out against you here and these very Fathers themselues should haue risen vp against you to condemne you in the day of judgement for wronging and traducing of them to that end as you haue done Nay if you had had any loue vnto your Mother Church or to the soules of so many thousands of your Country-men which you should haue wronged and seduced by these false quotations and confident assertions of your owne you could not haue beene so gracelesse so false so trecherous and so shamelesse as to haue fathered this your damnable pernicious error on the ancient Fathers who haue so much opposed it But it may be the good learned man did all this out of ignorance and simplicity For being destitute of the Fathers workes or wanting
place being quite repugnant to the very words and scope of the place and all the arguments which you can truly collect from hence being meere Nonsequiturs and inconsequencies and nothing to the purpose I will here shake hands with this text and Argument and proceed to some others The sixth Argument that may bee made against me is that of Phil. 2. 12. Worke out your saluation with feare and trembling The regenerate Saints of God must worke out their owne sâ—…luation with feare and trembling therefore they may fall from grace For if they might not fall from grace they had no cause to feare and tremble thus For answer here vnto I shall deny the argument for the inconsequencie of it True it is that a true Saint of God may feare and tremble yea and he ought to do it yet it followes not that therefore hee may fall from grace You must know therefore that there is a double feare of God the one a seruile feare or a feare of hell and of Gods judgements a feare of God as hee is a just and vpright judge which feare can neuer stand with the truth of grace loue but is alwaies swallowed vp and cast out of men by the synceritie and truth of grace and loue as it appeares by Rom. 8. 15. 1 Iohn 4. 17. 18. Luke 1. 74. 75. Psa. 27. 1. Psa. 46. 1. to 8. Heb. 13. 6. and 2 Tim. 1. 7. This feare therefore being incompatible with the truth of grace and loue and being cast out of the hearts of of all the Saints of God who haue receiued the spirit of grace and adoption is not the feare which Paul intendeth in this place Besides this there is another kinde of feare of which all the true Saints of God are made partakers to wit a religious godly deuout and filiall feare proceeding from the due consideration of the holinesse the glory the maiestie omnipotencie omnipresence and gratious goodnesse of God from the consciousnesse of our owne basenesse emptinesse vilenesse and â—…nabilitie to doe his will where by we stand in awe of God and are afraid to commit any sinne which may offend and greiue him out of that loue and holy reuerence which wee owe vnto him because hee is our gratious God and louing Father and not because wee feare that hee will vtterly disinherit and cast vs off for these our sins This is the feare which is here injoyned and this feare is alwaies accompanied with faith with loue with joy and perseuerance and it is the chiefest meanes a to keepe men from falling from the state of grace For first this filiall reuerent and godly feare it keepes men from committing sinne it makes men for to stand in awe of God and not to sinne against him Psal. 4 4. Prou. 3. 7. cap. 8. 13. cap. 14. 2 16 26 27. cap. 16. 6. cap. 19. 23. Secondly it keepes men from dâ—…parting from the Lord. Ier. 32. 40. I will put my feare in their hearts that they shall not depart from me Thirdly it makes men for to cast themselues wholly into the armes of God and Iesus Christ it makes men for to trust perfectly in God and to chuse him for their onely portion their onely refuge stay and prop. So that this feare of God is the onely preseruatiue and antidote against Apostacie and falling away from grace Now that this is the feare which is here intended it is plaine and euident First by the words themselues Worke out your saluation with feare and trembling what for feare of falling away from grace no such matter for it is God that worketh in you both the will and the deede of his good pleasure They must feare and tremble not because they may fall from grace but because they haue to doe with God whose presence whose loue and goodnesse whose maiestie and greatnesse whose purity and holinesse are all exceeding dreadfull and terrible and require much reuerence much awe and godly feare from such as are to deale with him especially in such weighty matters as concerne their soules Secondly it is euident by paralelling this place with some other Scriptures that expound it as Psal. 2. 10. Serue the Lord with feare and reioyce with trembling Ioy and trembling can neuer stand together if you take trembling for a â—…lauish feare or a feare of falling away from grace So Psal. 4. 4. stand in awe and sinne not Psal. 33. 8. Let all the earth feare the Lord let all the inhabitants of the world stand in awe of him Psal. 34. 7. O feare the Lord yee his Saints for there is no want to them that feare him Psal. 5. 7. I will come into thy house in the multitude of thy mercies and in thy feare will I worship towards thine holy Temple Psal. 89. 7. God is greatly to be feared in the assemblie of the Saints and to bee had in reuerence of all them that are about him Ier. 5. 22. Feare yee not mee saith the Lord Will yee not tremble at my presence c and Hosea 3. 3. They shall feare the Lord and his goodnesse in the latter daies which places being compared with this of the Apostle proue that this feare which hee intendeth is onely a filiall and louing feare of not offending God and not a feare of falling away from grace that of Heb. 12. 28. will iully cleare it Wherfore we receiuing a kingdome which cannot be moued let vs haue grace whereby we may serue God acceptablie with reuerence and godly feare for our God is a consuming fire The place is worth the obseruing The Saints oâ—… God haue receiued such a kingdome which cannot bee moued and yet they must serue God with reuerence and godly feare But is this feare a feare of loosing their kingdome and graces no they are so firme and sure that they neede not feare the losse of them they are a kingdome which cannot bee moued What is it then that they must thus reuerence and feare it is onely the glory the maiestie and almighty power of God they must serue God acceptablie with reuerence and godly feare because that hee is a consuming fire So that this place being onely meant of a religious godly deuout and filiall feare which is the chiefest preseruatiue against Apostacie it makes not for you but against you The seuenth objection that may be made against mee is this The true regenerate Saints of God may bee led away with the error of the wicked and fall from their owne stedfastnesse 2 Pet. 3. 17. Therefore they may fall from the state of grace I answer that the Antecedent is false and not warranted by this place of Peter which I shall manifest and proue by these subsequent and insuing reasons First because this place of Peter is nothing else but a meere exhortation to vigilancie and circumspection for feare of being seduced by Heretickes and false teachers You therefore my brethren saith the Apostle seeing that you know these things
and disparage him If God therefore were jealous of his Saints who are his friends and his best beloued to whom hee doth communicate his secrets and his will they would not nay they could not put their trust â—…n him Yea it would cause them for to call his promises and truth into question wherein hee hath promised to preserue them from Apostacie to keepe them from falling and to put his feare into their hearts that they should not depart from him and the like Wherefore they must and doe take all these Scriptures to be nothing else but so many motiues and incouragements both from the danger and the profit to stirre them vp to a finall constant vigilant circumspect and cheerefull perseuerance in grace which is the true the proper and only vse and end of them So that these objections and arguments which you â—…rame from these and such like Scriptures are but friuolous and idle they are but meere inconsequencies and come not to the purpose Lastly the Saints of God by the helpe and assistance of Gods Spirit doe aâ—…waies perforâ—…e these conditions they doe continue stedfast in the faith they doe perseuere vnto the end they are alwayes adding one grace vnto another they doe still hold on their way they still grow stronger and stronger they mount vp with wings as Eagles they runne and are not wearie they walke and doe not faint they walke in gods statutes and they keepe his iuagements and doe them Iob 17. 9. Isai. 49. 31. 〈◊〉 36. 27. therefore they shall neuer fall therefore they shall be saued so that these conditionall speeches proue only that they cannot fall from grace because that God doth alwayes inable them for to performe the conditions The eleuenth obiection which may be made against mee is that of Heb. 10. 35 38. Cast not away your confidence which hath great recompence of reward If any man draw backe my soule shall haue no pleasure in him From whence this argument may bee framed The Saints of God may cast away their confidence draw backe from God and loose Gods fauour therefore they may fall from grace I answer that the Antecedent is false and is not warranted by the text That the Saints of God may cast away their confidence I answer first that the text it selfe doth not warrant it For two reasons First because these words cast not away your confidence c. are nothig else but an earnest exhortation which the Apostle makes to the Hebrewes to cause them to continue constant in the faith and in the assurance of Gods loue to them mauger all those afflictions which did befall them they are nothing else but an exhortation vnto constancie and perseuerance in the state of grace and therefore they doe not imply a fall from grace All the argument that you can haue from these words in this sense is this The Hebrewes are exhorted to perseuere in grace therefore they may fall from grace which is but a nugatory and absurd inconsequent Secondly the Apostle tells vs in the former verse that these Hebrewes were assured of their saluation and that they knâ—…w that they had in heauen a farre better and induring substance then their earthly goods and possessions were therefore these subsequent words of the Apostle doe not necessarily intimate that these Hebrewes might fall from grace and so loose that heauenly substance and treasure of which they were assured for then this would contradict his former words and take away that certaintie of saluation which hee had attributed to them before Secondly admit that these Hebrewes might cast away their confidence and assurance of Gods loue and call their saluation into question in times of pressure affliction yet it followes not that therefore they might cast away their faith and those habits and seeds of grace which were within them for the strongest faith may doubt and stagger now and then and such as haue most grace may in times of pressure and temptation call Gods eternall loue and fauour to them â—…to question and yet their faith and graces may not faile Christians may cast away or loose their confidence and the comfortable assurance of Gods loue fauour for a time which is but a degree and fruite of faith though their faith and graces do habitually remaine within them Wherefore make the most you can of this exhortation your collection from it will bee onely this The Saints of God may loose the degrees and acts of grace therefore they may fall from the habits and state of grace which is but a meere Noniquitur For the other part of the Antecedent that the Saints of God may draw backe from God and so loose his fauour I answer that if you take this word draw backe for nothing else but the losse of the degrees of their loue and vnion vnto Christ which is not the meaning of the Apostle then I agree it But if you take it for a totall withdrawing of their soules froÌ„ God for a totall Apostacie and falling from God which is the true and proper meaning of the Apostle then I denie it because it is not warranted by the text For those that thus draw backe they are not any such as are true beleeuers and truly ingraâ—…ted into Iesus Christ but onely hypocrites and such as made an outward formall shew and profession of religion and had neuer any true and justifying faith at all within them which appeares most euidently by these two reasons taken from the very text it selfe The iust shall liue by faith but if any man draw backe my soule shall haue no pleasure in him The just men who haue a true and liuing faith are here put in opposition to those that haue it not but only in outward shew Those that haue this true and sauing faith they liue by it their faith doth liue and hold out euen in times of persecuâ—…ion it neuer dies nor yet expires those who haue not this true and liuing faith and yet make an outward profession and shew of faith in times of peace they alwaies doe and will draw backe in times of triall when persecution ariseth because of the word of God by and by they are offended like the stonie ground Math. 13. 2â—… they will rather draw backe from God then suffer for him therefore Gods soule shall haue no pleasure in them Which Antithesis betweene the iust who liue by faith and those that draw backe proues vndeniablie that such as draw backe are no true beleeuers who liue by faith but onely hypocrites and such beleeuers who had no truth of grace at all within them Secondly it is euidently proued by the Antithesis in the next insuing verse But wee that is wee who are true beleeuers are not of them who draw backe vnto perdition wee neuer fall from grace nor yet deny the profession of Gods name but of them that beleeue to the sauing of the soule our faith it alwaies continues to the end and wee doe alwaies
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
who now injoy it and haue it in possession learne more and more to prise and value it and to be more and more affected joyed and delighted with it It is the onely and chiefest treasure of your soules it is the only thing that makes you truly blessed and that for euer let God then and all men see how much you value it by counting all things losse yea drosse and dunge and worse then nothing in respect of it Secondly if those who are once truly regenerated and ingrafted into Christ by a true and liuely faith can neither finally nor totally fall from grace then this may serue to comfort and reioyce the hearts and soules of all such men as are thus truly regenerated and ingrafted into Christ. You that can but truly say that you are regenerated and made new creatures that you are ingrafted into Iesus Christ in synceritie and truth yea you who haue but the least sparke and attome of true and sauing grace began within you and planted in your hearts what cause haue you sor to reioyce and sing for ioy You haue such an heauenly treasure such a firme setled and sure estate of grace within your soules as nothing shall be able to depriue you of it let all the diuels in hell or men on earth combine and plot together to depriue and spoyle you of it they are not able to effect it The least sparke 〈◊〉 that seed of true and sauing grace which is within you is of such a diuine permanent and immortall nature that all the flouds of prosperitie all the waters of aduersitie all the stormes of temptation all the malice of of men or diuells cannot vtterly extinguish or put it out againe What then should euer daunt your hearts or cause you for to feare What is there that should make you sad or heauy or interrupt your ioy If once you haue but the true seed of grace within you be it neuer so little neuer so small it is a sure pledge and earnest of heauen it giues you actuall possession and seison of eternall life it keepes you so that you can neuer perish If once you haue the smallest dram of true and sauing grace you need not feare afflictions or temptations you need not feare the very King of terrors hell and death you need not feare the most that men or diuells can doe to you they cannot seuer you from the loue of God which is in Christ Iesus your Lord nor yet disturbe you from the state of Grace Wherefore you my brethren who finde and feele this seed and habit of true and sauing grace within your soules reflect on what you haue and see that matchlesse happinesse the which you now inioy banish all anxious sad and dolorous feares and doubts that cause your hands your hearts and soules to droope and take your fill of ioy and comfort reioyce in the Lord alwayes and againe I say reioyce and let not any thing depriue and spoyle you of that ioy and comfort which is due vnto you This is the fault of most but specially of young and tender-hearted Christians that they dote too much vpon their sinnes and that they doe not so much prise their state of grace nor take that ioy and comfort in it as they should they are apt to bee discouraged and deiected apt to suspect and to grow jealous of their state of grace vpon all occasions as if that they might lose it and bee depriued of it and this makes them â—…o dull so heauie so dead and lumpish in Gods seruice Wherefore now at last endeuour for to know your happinesse and the worth and nature of your state of grace It is a state of joy and comfort it is such an estate as you can neuer lose or fall from hee that hath the life of grace but once began within him can die no more the second death shall haue no power oâ—…er him Establish then and settle this vndoubted truth and ingraue it in your hearts and soules That those who are once truly regenerated and ingrafted into Christ by a true and liuely faith can neither finally nor totally fall from grace and this will strengthen and support this will comfort and reioyce your soules in all temptations and afflictions whatsoeuer in all extremities and times of need Wee haue all great cause as the times are now to stablish ground and settle this truth within our soules wee see what feares and dangers what crosses and afflictions what iudgements and calamities are like to come vpon vs wee see what miserable and wofull times are likely to befall vs if then we haue this truth ingrauen in our soules that the grace we haue within vs is of an incorruptible and immortall nature that it cannot be lost or perish O how will this establish settle comfort and reioyce our soules and strengthen and inable vs to vndergoe asflictions with patience ioy and comfort This will make vs for to feare no euill Though the earth beo moued and the mountaines carried into the midest of the Sea though carnall and wicked men shall be so amazed and affrighted with the miseries and afflictions that shall befall them that they shall call to the rockes and mountaines for to fall vpon them and couer them and bee euen at their witts ends for very feare yet such as haue this state of grace within them shall not feare but they shall euen reioyce and sing in the middest of all their troubles and afflictions and lift vp their heads and hearts with ioy and comfort because the day of their redemption draweth neere Wherefore beloued brethren if you would fill your soules with ioy and comfort and arme your selues against the euill day be sure for to ground and roote this comfortable sweet and heauenly meditation in your hearts that come what will you can neuer finally nor totally fall from Grace nor yet be seuered and cut off from Christ and this will comfort strengthen and reioyce your soules in times of need and beare them vp in all extremities And thus adieu FINIS Errata PAge 3. line 36. for the reade these p. 4 l. 1. for degrees the degrees p. 5. l. 34. for haue raise p. 49. l. 31. for this his p. 51. l. 27. for title to title p. 59. l. 19. for one only only p. 61. l. 7. for anithesis antithâ—…sis p. 62. l. 15. for sons sound p. 70. l. 31. for those these p. 73. l. 23. for will his will performe his p. 77 l. 10. for keepe them keepe l. 20. for himselse him p. 83 l. 12. for that it that he p. 86. l. 7 for man may may p. 91. l. 34. for that it p. 96. l 3. for how true how p. 104. l. 19. for receiued recorded p. 105. l. 8. for these those p. 116. l. 2. for but yet yet p. 125. l. 15. for hath haue p. 127. l. 31. for those these p. 128. l 7. for so sealed so firmely