neuer elected or chosen to saluation And whereas you say that hee was giuen by God to Christ true as a sonne of perdition as the same text tells you not as a sheepe of Christ as a traytor not as a friend as a Disciple not as a Saint as one ordained to destruction that the Scripture might be fulfilled nor as one elected to saluation therefore this example comes as short of the purpose as Iudas did of grace The seuenth Example is Salomon Salomon he was a regenerate Saint of God But hee fell away from grace in committing idolatrie 1 Kings 11. 1. to 13. Therefore other regenerate men as well as hee may fall from grace To this I answer that it is not fully agreed vpon by Diuines whether Salomon though God indued him with excellent parts and wisdome beyond all those that were before or after him were euer truly regenerated yea or no if hee were not truly regenerated then hee is not within the verge and compasse of our present question if hee were regenerated as most Diuines doe thinke I answer that though Salomon in his old and doting age was led away vnto idolatrie by reason of those idolatrous wiues the which hee married yet there is no place of Scripture that proues that he fell totally from grace there are three places which doe strongly proue the contrary to wit the 1 Kings 11. 6. where it is said that Salomon went not fully after the Lord his God as did Dauid his father which word fully implyeth that hee did still follow the Lord notwithstanding his idolatry but not so fully as hee should haue done not so fully as Dauid did Psal. 68. 30. to 38. and 2 Sam. 7. 13. 14. where God bindes himselfe by his oath and couenant to Dauid that though Solomon should sinne against him yet his mercy should not depart from him as hee tooke it from Saul that he would not vtterly take from him his louing kindnesse nor suffer his faithfulnesse to faile that hee would not breake his couenant with him nor alter the thing that was gon out of his lips but that hee would establish him for euer before him though hee did visite his iniquitie with rods and his sin with scourges which places being compared with his Ecclesiastes which most take to bee a penetentiary booke for his idolatry and other sinnes will fully proue that Solomon did neither finally nor totally fall from grace To auoide prolixity and to end these examples Saul Asa Ioash Symon Magus The Elders of the Church of Ephesus Demas Hymeneus and Alexander Those of whom Christ prophecied that their loue should waxe cold Mat. 24. 12. Those of whom Paul and Peter and lude prophecied that they should depart from the faith and sedâ—…ce many all these say our Antagonists were true regenerate men they had the Spirit and true faith But all these they fell away from grace either totally or finally Therefore true regenerate men may fall from grace I answer that the Major is false these had no true grace at all they were neuer in the number of Christs sheepe for then they would haue continued with the residue of his flocke that went not from the fold but they went out from them that it might bee made manifest that they were not of them 1 Iohn 2. 19. If any of these by the verdict of the Scriptures had the Spirit it was but only the ordinary and common gifts but not the justifying sanctifying and sauing graces of the Spirit If any of them had any faith it was an historicall not a justifying and sauing faith and the faith from which they departed was nothing else but the doctrine of faith and not the grace of justifying and liuing faith as is euident by Acts 20. 30. Phil. 1. 27. 1 Tim. 1. 18 19 20. cap. 4. 1 2 3. 2 Tim. 3. 8 9. and 2 Pet. 2. 1. 2 3. Iude 3. The loue the which they had it was but counterfeite for many waters cannot quench true loue neither can the floods drowne it Can. 8. 7. Yea the very Scriptures from which these examples are taken do distinguish them from the Saints of God and reckon them as hypocrites as wicked and prophane persons as gracelesse men as reprobates as the seede and children of the diuell so that I cannot chuse but wonder at the impudencie of our Antagonists who will canonize them for Saints and godly men against the manifest and reuealed truth of God as if they knew them better then God himselfe and therefore since God himselfe hath branded them for hypocrites they come not to the point in question The twenty eight and last argument is drawne from those dangerous consequencies which would follow vpon this doctrine of the finall and totall perseuerance of the Saints Bertius he enumerates and musters vp some sixteene of them the most of which are but meere trifles and not worth the answering I will only cull out three of them which are the chiefe and most commonly objected by all our Antagâ—…nists and will waiue the other as idle and impertinent The first inconuenience which is obiected is this That this our assertion would make men very bold and presumptious to commit sinne when once they are regenerated because they could not fall from grace nor yet bee damned for it I answer that you are much mistaken and this your argument shewes plainely to the world that you who vrge and presse it were neuer yet acquainted either with the nature or the power of true and sauing grace nor yet with the mysteries and secrets of the word of God For if euer you had bin acquainted with the power and tâ—…uth of grace or with the Scriptures and the word of God you could neuer reason so carnally so rawly and ignorantly as now you doe the want of grace and the ignorance of the Scriptures is that which makes you argue thus that which makes you for to measure the Saints of God by your owne selues when as they haue not so learned Christ as you haue done If you were but acquainted with the Scriptures or with the nature of true and sanctifying grace you should finde that notwithstanding the true regenerate Saints of God could neither finally nor totally fall from grace yet they dare not sinne either willingly or wittingly against the Lord for these insuing reasons First because their hearts and natures are changed and regenerated sinne now becomes as odious and distastfull vnto them in their proportion and degree as it is to God himselfe they hate and detest yea they do vtterly defie and abhor from their very hearts and soules all kinde of sinne they hate it with an implacable and perfect hatred as an odious dangerous and bitter thing and as the greatest enemy of their soules therefore they will not therefore they cannot commit it Strange it is that any man should so much mistake himselfe as to thinke that perseuerance in the state of grace which is the
not slumber behold hee that keepeth Israel shall neither slumber nor sleepe the Lord himselfe he is the keeper the Lord is his shade vpon the right hand so that the sunne shall not smite him by day nor the moone by night the Lord shall preserue him from all euill he shall preserue his soule the Lord shall preserue his going out his comming in from this time forth and for euermore Psa 121 2 to the end The Lord will create vpon euery place of mount Sion and vpon the assemblies thereof a cloud and a smoake by â—…day and the shining of a flame of fier by night for vpon all the glory shall be a defence and there shall be Tabernacle for a shadow in the day time from the heate and for a place of refuge and for a couert from storme and from raine Is 4 5 6. Marke here and see how vigilant and carefull the Lord is to defend and keepe his Saints from euill not vpon one place only but vpon euery place of mount Sion and vpon all the assemblies thereof and vpon all the glory shall be a defence not onely by day but by day and night to not onely against some sorts of temptations but against all God will be a couering and a refuge against the heate against the storme and against the raine against all temptations and afflictions whatsoeuer God will keepe euery regenerate man as the apple of his owne eye and couer him vnder his wings Deut 32 10 11 he will be with him to the end of the world Math 28 20 he will not faile him nor forsake him Heb 13 6 the Lord is his sheepheard the Lord preserueth his soule and leadeth him on in the paths of Righteousnesse the Lord is on his right hand to preserue and keepe him that hee should not fall that hee should not wholly wander and stray from him Psa 23 1. to 5. Psal 16 8. Psa 37 28 23 24. Psa 125 1 2. Iohn 10 28 29. Iude 24. Hebr 13 6 7 Esay 25 4. cap 26 3. cap 27 3. cap 43 2 therefore its impossible for him either finally or totally to fall from grace All that here can bee replyed is onely this that as long as men are regenerated and ingrafted into Christ that God doth thus defend and keepe them but when they fall away from God then he doth not preserue them To which I answere that I presse this argument onely to this purpose to proue that the Saints of God when they are once regenerated can neuer fall away from grace because God doth presence and gard them thus with his continuall care and presence and not to proue that God doth sence and guard his Saints the vigilent care and custody of God is that which makes the Saints of God to continue Saints so that they can neuer cease to bee Saints any more and therefore the answere is but a meere begging of the question and noe answere at all to the force and drift of this my argument it is onely a deny all of my conclusion not of my premises and so it is no answere but a shift and cauell If you obiect that all these places are meant of a temporall protection from worldly dangers I answere that the most of them if not all of them are principally if not soly intended and meant of a spirituall protection and not of a temporary of a perpetuall protection from spirituall not from temporall dangers as the places themselues doe fully proue how euer let them be intended of a protection from temporall dangers only which cannot be yet this doth necessarily follow that if God hath so great a care to free his Saints from temporary dangers he will certainly haue as great if not a greater care to protect them from spirituall dangers and so the argument standeth still in force The fourth thing in God which may giue vs full assurancâ—… of the truth of this assertion is his immutable and perpetuall loue to all such as are once truly regenerated and made the true members of Iesus Christ from which this fourth argument doth arise Those whom God himselfe doth loue with an immutable constant and perpetuall loue and those who can by no meanes possible bee euer seuered from this loue of God it s altogether impossible for them either finally or totally to fall from grace But all those who are once truly regenerated and ingrafted into Christ by a true and liuely faith are such as God himselfe doth loue with an immutable constant and perpetuall loue For whom God doth once loue he loues vnto the end Ioh 13 1 he loues all the true members of Iesus Christ in the same manner as he loueth Christ himselfe and with the same loue that he loueth him Iohn 17 23 24 26 now Gods loue to Iesus Christ is immutable constant and perpetuall therefore must his loue to all his members be so to God he loues them with an euerlasting loue Ier 31 3 he is their louing God and Father from euerlasting to euerlasting Psa 90 1 2 his louing kindnesse indureth for euer and euer vpon them Psa 103 17 his righteousnes shall be foreuer euer and his saluation from geâ—…eration to generation the mountaines may remoue and the hills may fall downe but his mercy shall not depart from them neither shall the couenant of his peace be remoued Esay 51 8 and cap 54 13 Gods loue to them is immutable constant and perpetuall Neither can they by any meanes whatsoeuer bee euer vtterly seuered from this loue of God to them in Christ. It is Pauls expresse challeng Rom 8 35 who shall seperate vs from the loue of Christ shall tribulation or distresse or persecution or famine or nakednesse or sword nay saith hee verse 37 31 39 iâ—… all these things we are more then conquerers through him that loued vs for I am perswaded that neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor hight nor depth nor any other creature shall be able to separate not me but vs who are once in Christ and made the Sonnes of God by adoption and grace verse 1 9 14 15 17 29 30 from the loue of God which is in Christ Iesus our Lord so that they may boldly say with Dauid Ps 26 1 the Lord is my light and my saluation whom then shall I feare the Lord is the strength of my life of whom then shall I be afraide God hee loues all such who are once truly regenerated and ingrafted into Christ by a true and liuely faith with an immutable constant perpetuall loue they themselues can neuer be vtterly seuered from this loue of God wherefore it is impossible for them either totally or finally to fall from grace Our subtle Sophisters haue nothing here to answer but their crambemillies coctum that God doth loue all such as are truly regenerated ingrafted into Christ with an immutable constant and perpetuall loue as long
good and holy motions and affections as the Angell sometimes troubled the poole of Bethesda inflaming rauishing and warming of their hearts and soules and stirring of them vp to frequent prayer godly meditations and discourses and such like holy duties which motions and influences of Gods spirit if the Saints of God doe well obserue and take aduantage of them to kindle and to stirre them vp they may gaine abundance of grace of heauenly ioy and comfort to their soules which for want of ioyning with them and stirring of them vp may quite be lost Now the Apostles meaning here is onely this that we should not quench these motions and influences of Gods spirit when as wee feele them arising and growing vp in our hearts and soules but that wee should blow and stirre them vp by yeelding and assenting to them that so they might fully warme our hearts and soules and bring much ioy and comfort and much increase of grace vnto them and not that the spirit of God it selfe or the habituall and inherent graces of Gods spirit might be quenched and quite put out within vs. And though that good men may sometimes resist the spirit in not hearkening and yeclding to those motions of it and may oft-times grieue it by their sinnes yet they doe neuer so quench it or resist it as vtterly for to loose it and the habituall graces of it Yea but you will obiect that the spirit of the Lord departed from Saul and an euill spirit from the Lord troubled him and therefore the spirit it selfe and the habituall graces of it may be lost I answer that in this place the spirit of the Lord is not taken for the sanctifying gifts and graces of Gods holy Spirit which are proper onely to the Elect and Saints of God but onely for the common and ordinarie gifts of Gods Spirit as Fortitude Valour Wisdome strength and an Heroicall Valiant and Kingly spirit as appeares by comparing these seuerall places one with another Iudges 9. 19. cap. 15. 14. cap. 16. 19. 20. cap. 6. 14. 1 Sam. 10. 10. cap. 6. 7. cap. 16. 13. 14. So that the spirit of the Lord departed from him signifieth onely this that his heroicall valiant and Kingly spirit and those other common gifts of the spirit departed from him which are not here in question and not the holy and sanctifying Spirit of God and the sauing graces of the Spirit for this abideth as a firme and stable truth that where once the sanctifying spirit of God doth come there it dedicates and sanctifies the heart and soule vnto it selfe there it takes vp its rest its habitation and abode for euer as those places of Scripture formerly cited doe expresly testifie And therefore it is altogether impossible that those that are once regenerated and truly sanctified should euer totally or finally fall from grace The second thing in respect of the spirit of God which doth assure vs of the truth of this position is the seale of Gods Spirit which is stamped on the hearts of all those which are once truly regenerated and ingrafted into Christ Those that are sealed and marked to be Gods by the inward and powerfull operation of Gods Spirit working vpon their hearts and soules and that not for a time onely but to the day of Redemption and the day of Iesus Christ it is altogether impossible that they should euer finally or totally fall from grace because the seale and stampe of Gods spirit doth alwayes abide rest vpon their soules can neuer be razed and blotted out again But all those that are once truly regenerated are sealed and marked by the Spirit of God to be Gods own peculiar people that not for a time but to the day of Redemption and the day of Iesus Christ 2 Cor. 1. 21 22. Now hee which establâ—…sheth vs with you in Christ and hath annoynted vs is God who hath also sealed vs and giuen the earnest of the Spirit in our hearts Eph 1. 13 14. In whom also after that yee beleeued yee were sealed with that holy Spirit of promise Which is the earnest of our inheritance vntill the redemption of the purchased possession vnto the praise of his glory cap. 4. 30. And grieue not the holy Spirit of God whereby yee are sealed vnto the day of Redemption Therefore it is impossible that they should euer finally or totally fall from grace This argument though it may seeme a mystery a riddle to carnall men who were neuer acquainted with the workeing of Gods Spirit yet it doth so fully conuince the hearts and consciences of all the true saints of God and so settle this conclusion in them that nothing can be able to perswade them to the contrary The third thing in the Spirit of God which man may assure our soules of the truth of this position is the seede and annoynting of Gods Spirit from which I frame this third argument Those that haue the seede and the annoynting of Gods Spirit in their hearts it is altogether impossible for them either finally or totally to fall from grace But all those who are once truly regenerated and ingrafted into Christ they haue the seede and annoynting of Gods Spirits in their hearts therefore it is impossible for them either finally or totally to fall from grace The Maior proposition is warrented by these two reasons First because the seed and annoynting of Gods Spirit they are of a deuine incorruptable perpetuall and immortall nature whence they are styled an incorruptible seede and a diuine nature 1 Pet. 1. 23. and 2 Pet. 1. 4. Secondly because where euer the seede and anoynting of the Spirit are there they alwayes continue and remaine for euer as appeares by the 1 Iohn 2. 20. 27. But yee haue an vnction from the holy one and the annoynting which yee haue receiued of him abideth in you and by 1 Iohn 3. 9. Whosoeuer is borne of God doth not commit sinne for his seede remaineth in him and he cannot sinne because he is borne of God And that all those who are once truly regenerated and borne of God haue this seede and annoynting of the Spirit it appeares by Rom. 8. 9. 14. where it is saide that if any man haue not the Spirit of Christ hee is none of his and that as many as are led by the Spirit of God they are the sonnes of God and no others and by 1 Iohn 3. 9. where the expresse words are whosoeuer is borne of God doth not commit sin for his seede remaineth in him The premisses then being true the conclusion doth ineuitably follow that they can neither finally nor totally fall from grace Yea but say our acute Antagonists if not absurd in this it is true that as long as the seede and annoynting abideth in those that are regenerated they cannot sin or fall away but when the seede and onnoynting is gon then they may I haue giuen a full defeate in generall to this
the powers of the world to come that is they may heare the word of God and receiue it with great ioy as the second and third ground did Math. 13. 20. Marke 6. 20. and as Iohn Baptists auditors did Iohn 5. 35. Yea they may relish the word of God and taste a sweetnesse and pleasantnesse in it they may bee much affected with it for a time but yet in a carnall manner out of selfe-loue and by-respects or out of feare in times of sicknesse or outward judgements they may be much affected with the promises of grace and mercy though the Doctrine of mortification and selfe-deniall may seeme harsh and bitter to them They may taste of the powers of the world to come that is they may vnderstand the Doctrine of the Resurrection and of eternall life they may bee much affected with the joyes of heauen and with the happinesse of the Saints when they shall heare them amplified and expressed to the full Wee know by common experience that many Hypocrites and wicked men when they doe but heare the joyes and excellencies of heauen discoursed of haue oft-times by sodaine fits and flashes a kinde of inward taste sense and feeling of them and their very hearts and soules are euen rauished and delighted with them not from any inward principle of grace or any sure euidence of heauen which they haue within them but out of a secret admiration of the things themselues or out of a false and groundlesse opinion and conceite that these ioyes and excellencies belong to them when as it is nothing so Wherefore there being nothing in these places but that which is common to hypocrites and carnall men we ought with the most and best expositors vpon these places to appropriate these texts and places only to hypocrites and carnall men which may fall away from their outward shewes of grace and not vnto the true regenaerate Saints of God who cannot fall from grace nor yet depart from God or sinne vnto death Ier. 32. 40. and 1 Iohn 3. 9. cap. 5. 16 17 18. But you will object that those of whom Saint Peter writes were bought with the blood of Christ for they denied the Lord that bought them 2 Pet. 2. 1. and those of whom the Apostle writes Hebr. 10. 29. were such as were sanctified with the blood of the Couenant therefore they were men truly regenerated and not only in outward shew I answer that they were such as were purchased with Christs blood sufficiently or in common reputation but not effectually and truly they were neuer washed and cleansed with his bloud for Peter applieth this to Heretickes and false teachers which priuily should bring in damnable beresies euen to the denying of the Lord that bought them Now such Heretickes and false teachers they were neuer truly purchased or sanctified with the blood of Christ for if euer they had beene of the true sold and sheepe of Christ if euer they had beene truly ingrafted into him they would no doubt haue continued with them but therefore they went out from him that it might appeare that they were neuer truly regenerated and ingrafted into him 1 Iohn 2. 19. And whereas it is said that they were sanctified with the blood of the Couenant The meaning is no more but this that they were Sacramentally sanctified they were outwardly washed in their Baptisme from the filth of their sinnes but yet their hearts and natures were not inwardly purified washed and regenerated by the bloud of Iesus Christ and the inward operation of Gods Spirit This is euident by the 2 Pet. 2. 22. where they are stiled washen swine who had their outside only washed but their swinish and filthy nature still remained in them and therefore they returne againe to their wallowing in the mire and puddle of their sinnes Wherefore all these places must be vnderstood only of Hypocrites and carnall morall men whose hearts and natures were neuer changed and renewed and not of the true regenerate Saints of God who are new men and new creatures Secondly all these places must needs bee vnderstood of Hypocrites and such as neuer had any truth of grace because the most and best expositers doe appropriate and applie them only to such as commit the sinne against the holy Ghost which shall neuer be forgiuen Now this is certaine that all such as are truly regenerated and ingrafted into Christ can neuer commit the sinne against the holy Ghost For St. Iohn tells vs 1 Iohn 3. 9. cap. 5. 16 17 18. That hee that is borne of God sinneth not vnto death because his seed remaineth in him neither can hee sinne thus because hee is borne of God hee cannot commit the sinne vnto death which most interpret to bee the sinne against the holy Ghost wherefore these places cannot bee meant of such as are truly regenerated and borne of God who cannot commit the sinne against the holy Ghost Againe Christ himselfe assures vs that none of his sheepe shall euer perish Iohn 10. 28. and Dauid certifieth vs that though the righteous man fall yet hee shall neuer bee vtterly cast downe for the Lord vpholdeth him with his hand Psal. 37. 24. therefore these places cannot be vnderstood of any of the Sheepe of Christ or of any that are truly righteous but only of Hypocrites and such as had no truth of Grace Thirdly it is euident that these places must needs bee intended only of hypocrites and carnall men and not of true regenerate men by reason of the antithesis opposition and difference that the Apostle makes betweene those regenerate Saints of God to whom he writes and those which were â—…lightned and were made partakers of the holy Ghost and had tasted of the good word of God and of the powers of the world to come For when the Apostle had spoken of those Heb. 6. 4. to the 9. verse in the 9. and with verses he subjoynes these words But wee are perswaded better things of you and things that accompanie saluation though wee thus speake For God is not vnrighteous to forget your worke and labour of loue which yee haue shewed towards his name and Heb. 10. hee doth the like 〈◊〉 So that this difference which the Apostle himselfe makes betweene the Saints to whom he writes and those of whom these places which you object make mention proues that those places which you alledge are only meant of hypocrites and such as were neuer truly regenerated and so they come not to the purpose Lastly the very words of these places and Scriptures proue as much For first those who are here mentioned are only such as did but taste of the good word of God and of the heauenly gift and of the powers of the world to come Which phrase of tasting implying but a meere fit flash and transitorie act and passion which is proper only to hypocrites and carnall men cannot be fitly and properly applied to the Saints of God and such as are truly regenerated
beene lately pressed and propounded in another manner I will propound it in the same manner as it was then vrged and so will answere it A true regenerate man and a member of Iesus Christ may lie long in a grosse and knowne finne without any actuall repentance as Dauid and Salomon did therefore hee may fall totally if not finally from the state of grace The argument they proue to bee true by this reason The true regenerate Saints of God committing any grosse and knowne sins and lying in them without repentance from the time of these sinnes committed to the time of their actuall repentance of them are not in the state of grace but in the state of damnation which they proue by these two reasons First because these sinnes are mortall in themselues and exclude men quite from heauen as appeares by Ezech. 18. 20. the soule that sinneth it shall dye and by the 1 Cor. 6. 9 10. those that commit â—…nch things and sinnes as these shall not inherit the kingdome of God Secondly because these sinnes of theirs are not forgiuen before their actuall repentance of them so that if they should die before their actuall repentance of them they should be damned for them so that in that Interim and space of time betweene the sinne committed and their actuall repentance they are in the state of damnation and not in the state of grace because their sinnes are not forgiuen and therefore the Argument followes For answer to this maine Objection which is the very summe and substance of all that can be objected and the very basis and foundation of our Antagonists Error I shall denie the ground and reasons which support this argument First I shall denie that the Saints of God committing any grosse and knowne sinne and lying in it for a time without any actuall repentance are during the space and time of this their impenitencie in the state of damnation And secondly I shall denie that a particular repentance is absolutely necessarie to saluation after euery particular grosse and knowne acte of sinne which the Saints of God commit and that those sinnes of theirs cannot bee pardoned before their actuall and particular repentance For the first of these it will be plaine and manifest if wee consider how farre those men must goe that will sinne vnto death or sinne so farre as to put themselues into the state of damnation He that will sinne vnto death or sinne so farre as to put himselfe into the state of damnation must sinne so farre as vtterly to separate and cut off himselfe from Christ vtterly to extirpate all the seeds and habits of true and sauing grace which are within him and wholly to emancipate and inthrall himselfe to the seruice of sinne and Sathan For as long as any man abides in Christ and is not seuered or cut off from him as long as any man hath any habits and seeds of true and sauing grace within him and is not wholly inthralled and imbondaged vnto sinne and Sathan so that the whole intire wrath of God cannot light and fall vpon him he is not in the state of damnation but in the state of grace Now none of the true regenerate saints of God can sin so far as vtterly to seuer cut off themselues from Christ or vtterly to roote out the very habit and seed of those true and sauing graces that are within them and to inthrall themselues wholly to the seruice of sinne and Sathan so that the whole intire wrath of God cannot arise against them therefore they can neuer sinne so faire as to put themselues into the state of death and damnation This is euident by diuers pregnant places of Scripture and by diuers reasons First it is euident that a true regenerate Saint of God can neuer sinne so farre as to put himselfe into the state of death and damnation no not for a time because he can neuer sinne so farre as to bee vtterly cast downe from the state of grace to be vtterly cut off from Christ and to be vtterly depriued of the life of grace Dauid he informes vs that a good man though hee fall yet he shall not be vtterly cast downe for the Lord vpholdeth him with his hand and Paul he assures vs that hee shall be holden vp for God is able to make him stand The Saints of God they may be troubled on euery side by reason of sinne but yet not distressed they may be cast downe by sinne but not destroyed they may be as dying men and yet behold they liue as chastened yet not killed as sorrowfull yet alwayes reioycing as poore yet making many rich as hauing nothing and yet possessing all things they may be like the man that went downe from Ierusalem to Ierico and fell among theeues euen wounded and halfe dead with sinne their graces like those of the Church of Sardis may be ready to die the Saints of God and their graces they may suffer a winter of temptation they may bee sicke and languishing by reason of sinne they may bee semianimes as Cyprian stiles them halfe dead and halfe withered but yet they are neuer wholly dead in sinnes and trespasses when they are at the worst and lowest ebbe they are but bruised reedes and smoaking flaxe they are neuer vtterly broken neuer vtterly quenched and put out there are still some breathings of grace and spirituall life within their soules there are graces alwayes mixed with their sinnes there are still some good things in them of which God takes speciall notice there is still a little strength within them wherby they are inabled to recouer themselues againe to keepe the word of God and not to denie his name and therefore by the voyce and testimonie of all these Scriptures the true regenerate Saints of God doe neuer sinne so farre as to put themselues into the state of death and damnation because they neuer sinne so farre as to be vtterly cast downe from the state of grace to be vtterly cut off from Christ or to be wholly depriued of the life of grace Secondly the Saints of God when as they fall into any sinnes they neuer goe so farre as to put themselues into the state of death and damnation by these their sinnes because the seed of grace doth still abide within them this is St. Iohns reason in the 1 Iohn 3. 9. and cap. 5. 16 17 18. Hee that is borne of God doth not commit sinne for his seed remaineth in him neither can hee sinne that is hee cannot sinne vnto death because he is borne of God The seed of grace it is an immortall seed 1 Pet. 2. 23. it is a diuine nature 2 Pet. 1. 4. it will quench all the fiery darts of the wicked Ephes. 6. 16. and it cannot bee quenched or drowned Cant. 8. 7. it is an annointing that abideth in men 1 Iohn 2. 27. it is such a seed as can die no
Saint of God commit any grosse and knowne sinne let him haue but an vpright and syncere heart which is fully and resolutely set and bent against all sinne and stedfastly set and fixed vpon God with a desire to cleaue fast and close to him and to doe his will in all things let him haue but an humble a broken and a contrite heart within him which trembles at Gods word and is thorowly affected with the grosse and generall apprehension of his owne vilenesse though he neuer pitch particularly vpon this sinne of his nor humble his soule before the Lord for this his sinne yet I dare be bold to say that this generall repentance of his and this inward frame bent and disposition of his heart and soule shall sufficiently cleanse and purifie his soule from this his sinne and saue him so that he shall neuer die or perish for it for it is the inward and habituall repentance the inward frame bent and disposition of the soule that God respects more then the outward act as wee may see by that of Dauid Psal. 32. 5. I said I will confesse my transgressions vnto the Lord and so thou for gaâ—…est the iniquity of my sinne the inward purpose and disposition of 〈◊〉 heart for to repent was sufficient to moue God to forgiue his sinne before his outward actuall and particular repentance was expressed Which proues that though a particular confession and actuall humiliation bee very fit and requisite and necessary after euery grosse and knowne sinne which the Saints commit yet it is not absolutely necessary to saluation for an inward disposition purpose of the heart for to repent or a generall repentance and humiliation without this particular will serue the turne But of this see more in the fourth answer to this argument as it was first propounded Fourthly a particular outward and actuall repentance for these sinnes of theirs is not absolutely required of them as necessary to saluation because God in his mercy will passe by these actuall sinnes or acts of sinnes and take no notice of them if they doe chance to forget to repent and humble their soules particularly for them for God is a God that passeth by the transgressions of his people as well as their lesser sinnes hee out of his charity and loue vnto his Saints doth couer euen a multitude of their sinnes and take no notice of them when as they forget for to repent particularly of them So true is that of Bernard that the sin of the Saints of God vel punitur 〈◊〉 poenitentia vel in charitate absconditur it is either punished with condigne repentance or hid in mercy I could adde more reasons for to proue that there is no absolute necessity of a particular repentance for euery grosse and knowne sinne but I will passe them ouer and referre you to the answers which are giuen to this argument as it is first propounded and objected For the last clause of this objection that a regenerate man may dye in the very act of sin as hee may murther himselfe or God may smite him sudainly in the act of any other sinne before his actuall repentance or any other repentance else and therefore he may dye and perish in his sinnes and so fall finally from grace I answer that the argument followes not For let any one that is a true regenerate Saint of God be taken away in the very act of any knowne sinne before it is possible for him to repent I make no doubt or scruple of it but that he shall as surely be saued as if he had liued to haue repented of it and that for these reasons First because this saint of God was truly praedestinated to eternall life and therefore he cannot but be saued or else it would follow that a man who is absolutely praedestinated to eternall life might yet bee damned which can neuer be proued or admitted Secondly because Christ hath promised that none of his sheepe shall perish that none of his Saints and children shall be confounded but that they shall be sure of heauen and eternall life Iohn 10. 28. Isay. 45. 17. Iohn 5. 24. and cap. 6. 39. 40. Now all those that are once truly regenerated and ingrafted into Christ though they are taken away in the very act of sinne before any â—…epentance at all are the true Saints and sheepe of Christ and therefore they doe not therefore they cannot perish in this their sin Thirdly it must needs be so because God will neuer require impossibilities at his childrens hands nor take the strictest course and greatest aduantage against them for their sinnes Now it it Gods owne act to take away the Saints in their sinnes and it was impossible for them to repent at all of this their sinne in respect of their sodaine surprisall if they had had space time to haue repented no doubt but that they would haue repented them of this their sinne and therefore God seising on them before they could repent wee should exceedingly eclispe the riches of Gods mercy and of his gratious dealing with his Saints in affirming that they should be damned when as they had not space to repent Fourthly it must needs be so because this one act of sinne as I haue proued to the full before it doth not seuere and cut them off from Christ or destroy out of them those habits and seeds of grace which are planted and setled in their hearts it doth not put them into a state of death and damnation or cause their gracious and louing Father who is alwaies ready to pardon and to pitty them to disinherite them and cast them off especially seeing they neuer sinne against him out of precogitated malice or out of the setled purpose and resolution of their hearts and therefore though death doth cut them downe in this very act of sinne they cannot perish in this act but their soules are vndoubtedly saued and receiued into mercy Fifthly it must needs bee so because this one act of sin it doth not take away their justification or make them not to be justified but only in respect of this particular act it reuiues not all their former sins againe and therefore it puts them notinto the state of death and damnation a man may be an holy religious man he may offend in many things yet hee may be holy and vpright in Gods sight and estimation in respect of the constant holinesse and integrity of his life though not in respect of those particular sinnes of his Now God he alwaies lookes vnto the inward frame and disposition the inward integritie and synceritie of the heart to the constant tenor and carriage of his Saints and not vnto their particular fayles and slips if their hearts and the constant tenor and carriage of their liues be syncere holy blamelesse and vnspotted God estimates and rates them according vnto this and takes no notice of their priuate slips hee values them according to their
for that was not in danger to be lost for any former sinnes The holy spirit of God therefore continuing still in Dauid it is certaine that he did not fall totally from the state of Grace by these sinnes of his Fourthly if Dauid had fallen quite away from the state of grace he could not haue repented so soone as now he did For no sooner had Nathan told him thou art the man but presently Dauid he doth confesse his sinne to God I haue sinned saith he against the Lord and presently vpon this confession of his God returnes him this answer by Nathan the Lord also hath put away thy sinne thou shalt not die whence he records it of himselfe Psal. 32. 5. I acknowledge my sinne vnto the Lord and my iniquitie haue I not hid I said I will confesse my transgression to the Lord and thou gorgauest the iniquitie of my sinne Certainly if Dauid had beene dead in sinnes and trespasses if he had had no life of grace within him he had not beene so soone awaked and reuiued as now he was he could not haue penned such a passionate and true poenitentiall Psalme as this I will not stand to argue that Dauid was borne of the immortall seed of grace and therefore he could not sinne vnto death because the seed of grace remained in him and because he was borne of God or that he could not fall from grace because the Lord sustained and vpheld him with his hand the former reasons are sufficient for to doe it Now that Dauid did not fall totally from grace nor yet lose the Spirit of God by this his fall we haue the testimonies of Irenaeus lib. 4 adu Haereses cap 45. Of Origen hom 4. in Psal. 36. of Basil Scholia in Psa. 50. alias 51. Of Chrisostome Hom. 44. in 1 Cor. 16. Of Augustine de Doctr Christ lib. 3. cap. 21. and Comment in Psal. 50. alias 51. Of Anselme Com in Hebr. 6. Of Bernard de Natura dignitate amoris diuini cap. 6. Of Luther in Psal. 51. vers 11. 12. Of Caluin in Psa. 51. vers 11. 12. Of Bucer in Psal. 1. and in Rom. 8. Of Marlorat Exposit in Psal. 51. 11 12 13. and in 1 Iohn 39. Of Musculus in Psal. 51 Oâ—… Tyndall in his Treatise of the manner of Election Of Abbot Benefield Scharpius Prideaux Zanchius Beza Bastingius and all other moderne Protestant and Orthodox writers Tertullian Cyprian and the other ancient Fathers they onely make mention of Dauids sinne and repentance but speake not that he fell from grace and therefore there is no great question but that Dauid continued still in his estate of grace notwithstanding that he fell into these sinnes As for that which is objected by our Antagonists that Dauid prayes to God to create in him a cleane heart therefore his heart was wholly polluted before and he was fallen quite from grace I answer that this word create though in its proper acception it signifies to make a thing out of nothing yet here it signifies no more then to renew as the most and best expositers on this Psalme agree which is euident by the words which are coupled and conjoyned with it for saith the Psalmist create in mee a cleane heart O Lord and renew a right spirit within mee now if Dauid had not intended meerely a renouation but a new creation of his heart and graces he would haue vsed onely these words create in me a new heart omitting these subsequent words and renew a right spirit within mee for else there were a contradiction in them For creation is to make a thing out of nothing renouation is to repaire and renew a thing that was in being before and therefore Dauid joyning them both together his meaning is no more but this Lord repaire the breaches of my heart and soule and renew those graces of thy Spirit in me which my sinnes haue blurred and dâ—…aced take then these words in their naturall and proper sense and then they make for me not against me Secondly I answer that Dauid was here deeply affected with his sinnes and hee beheld a great deale of filth of sinne of flesh and corruption in his heart and therefore out of a godly zeale and feruencie and a detestation of his sinne he prayes to God to giue him a new heart and to create in him such an heart as might be cleane and free from all corruption and this hee doth not because there was no synceritie and grace in his heart before for then it is certaine that hee could not haue prayed thus to God but because he did desire to haue his heart better then it was before So that these words of Dauid being but a prayer they doe not necessarily implie that Dauid had no grace in him before I would aske our Antagonists but this question Whether this prayer of Dauid be not the daily prayer of euery true regenerate man Doe not those who are in the state of grace pray earnestly to God To create in them a new heart and to renew a right spirit within them to make them new men and new creatures and will you then conclude that because these true regenerate Saints of God doe vse this prayer that therefore they are not in the state of grace If you should doe so you would but make your selues ridiculous and therefore if you cannot conclude that those Saints of God which vse this prayer as well as Dauid are not in the state of grace because they vse it neither can you conclude that Dauid was not in the state of grace because he vsed it You know it is the vsuall custome of the Saints of God to humble and debase themselues in the sense and feeling of their owne corruptions Iacob he confesseth that the dayes of his pilgrimage were but few and euill Holy Iob the most just and vpright man vpon the earth he confesseth himselfe to be vile and therefore he abhors himselfe and repents in dust and ashes the holy Prophet Isaiah he cries out Woe is me for I am vndone because I am a man of vncleane lips Peter he falls at Iesus feet saying depart from me for I am a sinfull man O Lord and holy Paul records it of himselfe Wee know that the law is spirituall but I am carnall sold vnder sinne for I know that in me that is in my flesh dwelleth no good thing and therefore he cries out O wretched man that I am who shall deliuer mee from the body of this death I thinke now that no man will bee so vncharitable or absurd as to say that Iaacob Iob Isaiah Peter and Paul had no grace at all within them that they were in the state of death and damnation because they vse these words of themselues And againe I suppose that no man will be so ridiculous as to affirme that euery one which doth vse the Lords prayer is not in the state of grace and
onely meanes to keepe men from committing sinne should cause them for to sinne with greater boldnesse and security Is it not grace that only that restraines and keepes men backe from sinne Is it not grace and that onely which makes men to detest abhor and vtterly renounce all sinne and dare you then affirme that perseuerance in the state of grace will imbolden and incourage men to rush into all kinde of sinne doubtlesse you are much mistaken and deceiued in affirming it and it is an infallible argument that you are so â—…arre from hauing any truth of grace within you that as yet you know not what this true grace is of which wee now dispute Secondly regenerate men they are dead to sinne they haue crucified the flesh with the 〈◊〉 and lusts thereof and therefore though they cannot sall from grace yet they cannot yet they dare not sinne against the Lord. This is Pauls reason Rom. 61 2. What shall wee say then shall wee continue in sinne that grace may abound God forbid how shall wee that are dead to sinne liue any longer therein the true regenerate Saints of God they are dead to sinne therefore they cannot liue any longer to it they haue put off their coate how then shall they put it on they haue washed their 〈◊〉 how then shall they defile them they are regenerated sanctisied and dead to sinne therefore they cannot therefore they will not runne into it though they cannot fall from grace Thirdly the true regenerate Saints of God they are redeomed from their sinnes that they might no longer liue vnto them but liue vnto the Lord they are now made Kings and Priests vnto God the Father to offer vp spirituall all sacrifices vnto him they are now quite other persons then they were before and therefore they scorne now to stoope to those base and filthy sinnes which might defile their soules and 〈◊〉 their professions they are now the sonnes of God and heires of heauen they are now the vessels and â—…emples of the holy Ghost and they haue vowed to foâ—…sake their sinnes and lusts and to keepe themselues vnspotted from the world and therefore now though they cannot fall from grace yet there is such an holy ingenuity and magnanimitie wrought within them that 〈◊〉 they scorne for to how and yeeld to sin or to sell themselves as slaues and 〈◊〉 to it Fourthly the true regenerate Saints of God they hauethe loue of God which is shed abroade in their hearts by the holy Ghost which loue is preserued and increased in their hearts and soules by the assurance of their constant and finall perseuerance in the state of grace Now this loue of God doth so worke vpon their hearts and soules and so awe and curbe them that they dare not sinne against the Lord for feare of greeuing offending him though God would neuer disinherite them for their sinnes A dutifull and louing fonne that honours and respects his father though he be sure of his fathers loue and fauour to him yet hee dares not to offend him because hee honours and respects him God is an exceeding good gracious and louing Father vnto all his Saints and they are exceeding dutifull and louing vnto him yea they estimate his louing kindnesse better then life it selfe Psal. 63. 3. and therefore though they cannot fall from grace yet they dare not yet they will not sinne against him for feare of greeuing and offending him Fifthly the true regenerate Saints of God they haue the holy Spirit of God within them who doth sway and ouerrule their wills their hearts and soules and will not so much as suffer them to doe the sinne and euill that they would when they haue any euill and sinsull lusts or thoughts arising in their hearts the holy Ghost doth crush and quell them when they are running on to any sinfull actions the holy Ghost doth pull them backe and quite restraine them causing them to walke in his statutes and to keepe his commandements and doe them so that they cannot will or doâ—… the euill that they would as you may reade Ezech. 32. 6. 27. Rom. 7. 25. c. 8. 1 2 13 14. Gal. 5. 16 17 25. 1 Iohn 3 9. and 5. 18. therefore though they cannot fall from grace yet they will not yet they cannot rush more boldly into sinne Sixthly the true regenerate Saints of God though they cannot fall from grace because God will preserue them and cause them for to vse the meanes which should preserue them in the state of grace yet they know that they cannot perseuere but by vsing of the meanes they know that sinne will hinder them much in this their perseuerance and therefore though they cannot fall from grace yet because they must vse the meanes to perseuere in grace they dare not plunge themselues presumptuously into any sinne Seuenthly though the Saints of God can neuer fall from grace yet they dare not to allow themselues in any sinne because they know that euery sinne the which they doe commit it doth wound and pierce the sides of their gracious and louing Sauiour and crucifie him afresh they know that hee is wounded payned and grieued with their sinnes and therefore they dare not to commit them but pray against them as Dauid did Psal. 19. Lord keepe meâ—… from presumptuous â—…nnes When any good Christian is tempted vnto any sinne though the sinne iâ—… selfe could neuer hurt him yet hee reasons thus with himselfe What hath not my blessed Sauiour been crucified already for my sinnes haue I not wounded and grieued him enough already but I must wound and grieue and crucifie him yet once againe O no I will not nay I dare not doe it though I might gaine a thousand worlds I will not shew my selfe such a gracelesse and vnthankfull wretch I will rather die I will rather doe or suffer any thing then sinne against him This is the resolution of euery Christian soule and therefore though he cannot fall from grace yet hee dares not yet he will not sin Lastly to omit all other reasons The true regenerate Saints of God though they cannot fall from grace yet they dare not sinne against the Lord. For though the Lord hath promised neuer to disinherite or cast them off neuer to take away his graces or his euerlasting mercies from them yet if they sin against him he hath threatned and hee will performe it that hee will chastise them with the rod of men and with the stripes of the children of men that he will visite their iniquitie with rods and their sinne with stripes 2 Sam. 7 14 15. and Psal. 89. 30. to 34. God will chastise them as sonnes though he condemnes them not as enemies and rebells this his fatherly correction and chastisement then is sufficient to keepe them from presumption and to restraine them from rushing into sinne though God neuer disinherits or casts them off And so you see what a false what a
Lord so now I will maintaine it against our Autagonists that the onely meanes to make men diligent and carefull in Gods seruice is the assurance of their totall and finall perseuerance in the state of grace This is cuident by that speach of Dauid Psal 27. 13. I had fainted vnlesse I had belâ—…eued to see the goodnesse of the Lord in the land of the liuing If Dauid had not beene sure of saluation and of his totall and finall perseuerance in the state of grace he had then fainted and vtterly giuen ouer the worke and seruice of the Lord but the assurance of his finall and constant perseuerance and of Gods mercie to him was the onely thing to strengthen quicken and rouse him vp againe That which made Paul to suffer so much for the Gospell and not to be ashamed of it was this that hee knew whom hee had beleeued and that bee was perswaded that he was able to keepe that which bee had committed to him against that day 2 Tim. 1. 12. Yea the same Paul informes vs that the onely thing which makes the Saints to labour that whether present or absent they may bee accepted of the Lord is this that they are confident of Gods loue and fauour to them and that they know that if their earthly house of this tabernacle were dissolued yet they haue a building of God not made with hands eternall in the heauens and therefore Paul in the 1 Cor. 15. 58. exhorts the Corinthians to bee stedfast vnmoueable alwayes abounding in the worke of the Lord euen from this very ground for as much as they knew that their labour was not in vaine in the Lord intimating thus much vnto vs that the onely meanes to make men abound in the worke of the Lord is to be assured that they shall perseuere in grace and that their workes shall be rewarded at the last Hence also is the ground of his other exhortation in the 2 Cor. 7. 1. Hauing therefore these promises Dearely beloued let vs cleanse our selues from all pollution of flesh and spirit perfecting holinesse in the feare of God The more assured men are of their continuance in the state of grace the more industrious are they for to perfect and increase their graces Hence is it that St. Iohn informes vs in the 1 Iohn 3. 2. 3. That euery man which bath this hope that when Christ Iesus shall appeare hee shall bee like to him and see him as he is is so farre from being idle in Gods seruice that hee purifieth himselfe euen as hee is pure Was it euer knowne that the certaintie and assurance of the end should make men slacke and sloathfull in vsing of the meanes Was there euer any Souldier that was sloathfull and vnwilling for to fight becanse he was sure for to winne the field Was there euer any Husband-man that was slacke in tilling of his ground because he was sure for to reape the croppe Was there euer any Merchant who was vnwilling for to traffique because he was sure of a safe returne Or was there euer any true regenerate Saint of God on earth that grew idle lazie and secure because he was sure not to fall srom grace Who more certaine and sure of perseuerance in the state of Grace then Paul and yet none so painefull none so laborious and industrious in the worke of God as hee Neuer was it heard as yet of any childe of God that grew secure negligent and sloathfull in Gods seruice beâ—… cause he could not fall from grace the assurance of consâ—…ant and finall perseuerance hath alwayes made the Saints industrious neuer idle and secure and therefore this second pretence and inconuenience which our Opposites obiect is vaine falfe and idle and sauours only of fleshly and carnall reason not of heauenly and spirituall The third and last pretended inconuenience of this our assertion is that it would make men proud and arrogant I answer that you are much mistaken True it is that this our assertion doth comfort and reioyce the hearts and soules of the Saints it breeds in them an holy magnanimitie which causeth them to scorne and contemne the world and all things in it as base and worthlesse and not worth the seeking it makes their mindes more high heauenly and generous in respect of worldly things then euer they were before but yet it cannot make them proud and arrogant for diuers reasons First because the more a Christian is assured of Gods loue and fauour in Iesus Christ and of his totall and finall perseuerance in the state of grace the nearer doth hee alwaies draw to God and therefore the more is hee humbled and abased in his soule The nearer any Christian drawes to God and the more and greater fauours hee receiued from him the more he seeth his owne vilenesse and emptinesse the lesse is hee alwaies in his owne opinion and the more is hoâ—… confounded and abased in himselfe this is euident by the example of Dauid 2 Sam. 7. 18. to 23. of Iob Iob. 42. 5 6. and of the Prophet Isaiah Isaiah 6. 1. to 6. who were neuer so much humbled abased and confounded in themselues as when they saw the Lord in his glory and considered the greatnesse of his mercy to them Therefore this our assertion can neuer make men proud and arrogant as you surmise because you neuer felt the working of grace and of Gods mercies on your hearts Secondly it cannot make men proud and arrogant because grace is alwaies of an emptying nature it alwaies emptieth vs of our selues and makes vs alwaies to ascribe the praise and glory of our perseuerance vnto God who workes it in vs and for vs and that out of his meere grace and mercy to vs without any deâ—…ert of ours Lastly the Saints of God though they are sure that they shall neuer fall from grace yet they dare not to exalt themselues they dare not swell and puffe themselues with pride for feare the Lord should send a messenger of Satan for to buffet them as he did to Paul 2 Cor. 12. 7. they know and are assured that God doth alwaies resist the proud and giues grace to the humble 1 Pet. 5. 5. and therefore though they cannot fall from grace yet they dare not swell themselues with pride least God should humble them and cast them downe You see now that all these pretended inconueniences are but friuilous false and idle that this our present assertion doth neither make the Saints of God presumptuous to commit sinne nor idle and slouthfull in Gods seruice nor yet proud and arrogant in themselues What then though wicked men which haue no grace within them abuse this sweete and comfortable assertion as the Valentinians Anabaptists did is it not therefore true becausâ—… that they and not the Saints abuse it Will you say the Scripture is not true but false because some wrest it to their owne confusion or will you say that Gods mercy