11. 12. pag. 300. The sixteenth from 2 Cor. 6. 1. and 1 Cor. 15. 2. pag. 301. The seuenteenth from Psal 27. 9 11. Psal. 51. 11. Psal. 71. 9. pag. 302. The eighteenth from Gal 5. 4. pag. 304. The ninteenth from Prou 30. 8. 9. pag. 305. The twentieth from 1 Thes. 5. 19. pag. 306. The twenty one from 2 Iohâ—… 8. pag. 307. The twenty two from Psal. 119. 176. pag. 309. The twenty three from 1 Cor. 6. 15 16. pag. 310. The twenty foure That a regenerate man may fall into a grosse knowne and scandalous sinne and lye in it for a time or dye in it without repentance therefore he may fall from grace pag. 312. The twenty fiue That a regenerate man may be excommunicated and therefore he may fall from grace pag. 342. The twenty sixe That infants which are regenerated in their baptisme may fall from grace and therefore true regenerate men pag. 343. where that place of Gal. 3. 27 and the words obiected out of the Common prayer booke are answered and the vse the efficacy and the end of baptisme are declared The twenty seuenth argument is from examples pag. 364. which are of three sorts The first of Adam and the Angells pag. 365. The second from whole Churches pag. 368. as the Church of the Iewes pag. 369. The Church of the Galathians pag. 370. The Churches of Ephesus Smyrna Thyatira and Pergamus pag. 372. The third from particular Saints as the second and third ground pag. 383 those in Iohn 2. 23 24. pag. 375. The Disciples who went backe from Christ Iohn 6. 66. pag. 377. Dauid pag. 378. Peter pag. 385. Iudas pag. 391. Solomon pag. 393. Saul Aâ—…a Ioash Simon Magus the Elders of the Church of Ephesus Demas Hymenens Alexander those of Math 24. 24. and the rest of whom Paul Peter and Iude haue prophecied that they should depart from the faith pag. 393. 394. The twenty eighth and last argument is from the incâ—…cies of this our assertion pag. 394. which are three First it would make men presumptions bold to sin pa. 395. Secondly it would make men negligent and sloathfull in Gods seruice pag. 399. Thirdly it would make men proud arrogant pag. 403. And this is the substance of this third generall part The fourth last part of this worke consists of two profitable vses drawne from this assertion pag. 406. The first is a vse of exhortation to incite stirre vp all men to seeke prise the state of grace which is so permanent pag. 406. The second a vse of exhortation to the true Saints of God to comfort and reioyce their soules in the consideration of the perpetuity of their state of grace pag. 408. And thus you haue the compendium summe substance of this Treatise THE PERPETVITIE OF A REGENERATE MANS ESTATE WHEREIN IT is proued by sundry arguments reasons and authorities That such as are once truly regenerated and ingrafted into Christ by a true and liuely faith can neither Finally nor Totally fall from grace c. IT is the expresse voyce and testimony both of the Spirit and the word of God that in the latter times and ages of the world there shall be some false teachers in the Church which priuily shall bring in damnable haeresies and pernitious doctrines euen denying the Lord that bought them and bring vpon them selues swift damnation Yea the same Spirit and word of God doe testifie that as there shall bee such false teachers in the world so likewise that there shall be many who departing from the faith and turning their eares from the truth shall giue heed to their seducing and erronious spirits and follow their pernitious wayes and doctrines insomuch that wholsome doctrine and the very way of truth itselfe shall be euill spoken of I would to God these prophecies and praedictions were not so truly and experimentally fulfilled in these last and euill daies of ours wherein we may truly say that there are some false teachers crept in among vs who priuily haue brought in damnable doctrines vnder the spetious pretence and coulour of the doctrine of our Church almost to the deniall of that Lord which bought them to the seducing of many ignorant and vnstable soules and to the scandall and reproach both of the word and way of truth Who and what those persons and these doctrines 〈◊〉 I need not for to mention the publicke fame hath made them so notorious that it would be altogether idle and superfluous for me to point and chalke them out Wherefore passing by the perâ—…ons I shall onely single out one pestilent and pernitious doctrine which they doe maintaine to wit the Totall and finall Apostacy of the Saints the which I here intend for to incounter not with the weake and feeble armes of fleshly wisdome but with the all conquering and all-subduing sword of the Spirit the word of God Now that I may not fight as one that beats the ayre nor trouble you with a long discourse to little purpose before I come to grapple with the aduersaries I will briefly and perspicuously relate the state and substance of that controuersie which is betweene vs. The question and controuersie 〈◊〉 selfe is onely this Whether those that are once truly regenerated and ingrafted into Christ by a true and liâ—…ely faith may either finally or totally fall from grace For the full and cleare vnderstanding of which you must take notice of two distinctions the first concerning regenerate men and such as are in thâ—… state of Grace the second concerning Grace it selfe Of regenâ—…rate men and such as are in the state of Grace there are two sorts The first are such as are regenerated and inuested into the state of Grace onely in outward shew and in the bare opinion of men but not in sincerity and truth these they are not within the question for though they make an outward shew and flourish of Grace vnto the world yet they had neuer any truth of sauing Grace within them and therefore we grant that such as these may both finally and totally fall away from that hypocriticall and superficiall shew of Grace the which they made The second sort of regenerate men are such as are regenerated in sinceritie and truth and not in outward shew onely such as haue really the seeeds and habits of true and sauing Grace within them of these onely is the present question and of these wee doe affirme that they can neither finally nor totally fall from Grace For Grace it selfe which is the second thing you must obserue that it hath a double acception in the Scriptures First it is taken for the free loue and mercy of God in Christ Iesus secondly it is taken for the graces which are wrought in men by the holy Ghost in this latter sense onely and not in the former is Grace taken in our present question Now these Graces of Gods Spirit they are of two sorts First there are ordinary and common Graces
THE PERPETVITIE OF A REGENERATE MANS ESTATE Wherein it is manifestly proued by sundry arguments reasons and authorities That such as are once truly regenerated and ingrafted into Christ by a liuely faith can neither finally nor totally fall from grace It is also proued that this hath beene the receiued and resolued Doctrine of all the ancient Fathers of all the Protestant Churches and writers beyond the seas and of the Church of England All the principall arguments that are or may be obiected against it either from Scripture or from reason are here likewise cleared and answered By WILLIAM PRYNNE Gent Lincolniensis PSAL. 125. Verse 1. They that trust in the Lord shall be as Mount Sion which cannot be remoued but standeth fast for euer Fulgentius de Praedestinatione ad Monimum Gratia praeuenis impium vt fiat iustus subsequitur iustum ne fiat impius Praueniselisum vt surgat subsequitur eleuatum necadat LONDON Printed by WILLIAM IONES dwelling in Redcrossestreete 1626. TO THE MOST REVEREND FATHER IN GOD GEORGE BY THE Diuine Prouidence Arch-Bishop of Canterbury Primate of England and one of his Maiesties most Honourable Priuy Councell MOST Reuerend Father in God it hath pleased the dispenser and giuer of all honour and preferment out of his especiall prouidence to aduance your Grace next to our gratious and Dread Soueraigne to the highest place of rule and dignitie in this our Church whereby you are farre ingaged to patronize the truth of God and the established and resolued Doctrines of our English Church Which when I had well considered it moued me to consecrate these first fruites of my studies to your Grace which are nothing else but a iust though weake and meane defence of a principell and ground of that religion which hath beene long established and setled in our Church till some factious and nouellizing spirits if not worse were so bold and impudent of late for to disturbe it The men and meanes by which this truth hath beene disturbed and drawne into question are not vnknowne I suppose vnto your Grace and therefore I neede not to informe against them All that I shall say of them is only this that they are now so potent and so politique that if they are not speedily and carefully preuented by your Grace they are like to quell at least to cloud that glorious truth and Gospell which hath shined so bright so plentifully and comfortablie among vs for so long a season with the dismall the dangerous and pernitious mists of Poperie and Arminianisme Their bookes you know which are fraught with dangerous and hurtfull errors and so much the more dangerous because they are sweetned cloathed and guilded ouer with the name and countenance of the Doctrine of the Church of England are printed and reprinted sold openly and dispersed publikely without controll and the pious wholsome and Christian labours of all such as would confute them by reason of those meanes which they haue made can either finde no license for the presse or if they chance to come vnto the presse by stealth or otherwise they are either quelled and smothered in it before they come vnto their birth or else they are called in and quelled before they can bee published and dispersed for to cleare and vindicate the truth so that by the supportation and propagating of the one and the discountenancing and suppressing of the other that truth of God which wee haue hitherto professed is like to be betrayed Shall these factious scismaticall and hereticall spirits bee so industrous to establish and to vent their Errors and to quell the truth and shall not wee be as diligent and couragious to defend it shall they with all their might and maine plant Poperie and Arminianisme nay Pelagianisme Atheismie in our Church and shall wee sit still with foulded hands with silent tongues and stupified hearts and not labour to withstand them Alas where is our loue where is our zeale to God and to his cause where is our ancient courage for the truth that wee are now so cold and frozen that we are now so much ashamed of that glorious Gospell of Iesus Christ which hath flourished so long among vs and hath made vs a mirror and a spectacle of Gods mercies vnto all the world that now wee dare not or at least wee will not defend and take its part that we dare not to contend and struggle for it but that we suffer it so willingly to bee surprised and betrayed as if wee were more willing to be rid of it then any longer to inioy it Certainly this want of courage for and loue vnto the truth as it is a sure syntome that iniquitie doth abound among vs so it may iustly cause the Lord to bring a famine and scarcitie among vs not of bread only which now is very likely to befall vs but euen of the word of God which is farre worse yea it may prouoke him and that deseruedly to giue vs vp to strong delusions to beleeue lies that we all may be damned because wee would not receiue the loue of the truth that so wee might be saued O therefore let mee now beseech your Grace that as in former times you haue so now you would take heart and courage for the truth You haue many incouragements many inforcements and ingagements for to doe it For your incouragement you haue the Lord of hosts and the almightie King of heauen for to take your part you haue the votes and prayers of all true hearted Christians you haue all the aide and assistance that heauen and earth can yeeld vnto you O feare not then the face or frowne of man whose breath is in his nostrells feare not the power or the malice of any that oppose the truth for wherin are they to be accounted of the Lord of hosts is with you the God of Iacob is your refuge man therefore cannot stand before you For inforcements and incouragements to be zealous and couragious for the truth you haue very many You are called to defend and to support the truth the very nature and qualitie of your function and the very dignitie of that place and person which now you doe sustaine doe euen ingage and binde your Grace to be couragious and zealous for it God hath committed his truth Gospell to your trust and hath giuen it you in charge to propagate and defend it God and our Gratious Soueraigne haue committed the care and custodie of this our Church to your charge and they haue giuen you more ability and power and so more cause for to defend the truth and doctrine that is established and setled in it then to other men and therefore they will require and expect from your Grace to whom so much is committed much more then they can or will from any other O therefore as you tender the glory and honour of the God of heauen the defence of Christ and of his cause and Gospell the
against the Doctrine of the totall and 〈◊〉 perseuerauce of the Saints in grace which hath beene so long setled and established in our Church reflect and cast your eyes on these examples which are such liuely Emblems and representations of your selues These Libertines Iewes and Gentiles when as they could finde nothing to reply against that truth the which they did oppose they leaue the matter and the points in question and fly vpon the persons of such as did defend them So you since you haue nothing to reply vnto the arâ—… of those who do defend the totall final perseuerance of the Saints in grace doe waiue the Controuersie and fall foule vpon their persons thinking to carry away the cause by calumnies and scandalous accusations because you cannot do it by force and truth of argument For first you accuse and taxe all such who patronize this orthodox and ancient truth for Puritans Secondly for pestilent seditious and factious persons And thirdly for such as doe contrary to the decrees of Caesar such as violate and transgresse his Maiesties most pious Proclamation and vpon these false and scandalous grounds you labour to suppresse the workes and prosecute the persons of all such as doe defend this truth A worthy and a learned confutation which sauoreth of nothing but of pure malice and venomous rancor against all grace goodnesse and such as doe defend them Now that all the world may know how false your accusations are and so how ill your cause I will a little 〈◊〉 them and discusse them Your first accusation and objection against our present assertion is this That there are none but Puritants who 〈◊〉 it Surely if you so confidently affirme that there are none but 〈◊〉 that defend it I may with greater confidence and truth 〈◊〉 it that there are none but Pelagians Papists and Arminians nay 〈◊〉 who oppose it if any of you thinke I speake to harsh in this I haue the warrant of our late and learned Soueraigne King Iames to justifie mee who hath stiled them Heretickes and Atheisticall Sectaries vpon record But are there none but Puritans who defend it Sure I am and I hope I haue sufficiently proued it that Christ himselfe his Prophets and Apostles that all the ancient Fathers and some Councells that-all Protestant Churches and sound orthodox writers in forraine parts that the Synod of 〈◊〉 at which there were the choice Diuines of most Protestant reformed Churches that the Church of England and all her chiefest worthies and that King lames of blessed memorie haue from time to time deliuered published defended propagated and resolued this our present assertion as sound and orthodox and yet are there none but Puritans or are they all Puritans who defend it Was Christ his Prophets Apostels Puritans were all the Fathers and the Primitiue Church Puritans are all the Protestant and reformed Churches beyond the seas and all their sound and orthodox writers Puritans was thè famous Synod of Dort but a meere packe of Puritans are the Church of England and all her chiefest worthies Puritans or was King lames a Puritan that none but Puritans should maintaine this truth If you will condemne all these for Puritans as you must doe if your accusation goe for currant truth and so make Puritans to be nothing else as they are in truth but the true Church and Saints of God who professe propagate and maintaine the truth and puritie of the Gospell and will not bee withdrawne or seduced from it then we willingly acknowledge the accusation to be true and account it not a blemish but a grace and honour to our cause but if you will haue none of these to be the Puritans which you accuse your accusation then That none but Puritans defend this assertion must needes be false vnlesse you know to make a difference between those who 〈◊〉 maintained it in former times such as doe defend it now Now that I may giue a further answer vnto this false scandalous and malitious accusation I will a little inquire what kinde of creature this Puritan should be which makes such a stirre and businesse in the world and is so much accused condemned hated persecuted inueighed at and spoken against that so the odiousnesse and 〈◊〉 of the very name may not impeach the worth the credit the qualitie or condition of the person on whom it is 〈◊〉 Certainely the onely Puritan that is now aymed at and so commonly accused and spoken against is nothing else in veritie and truth if you will but lay aside the name that so you may behold him as he is But a godly and syncere Christian who stickes close vnto the word of God both in his iudgement and his practise being more abstemious from all kinde of sinue more diligent and frequent in all holy duties and more industrious to serue and please the Lord in all things then those who doe condemne reproach and censure him Hee that now sticks fast and close vnto the word of truth and will not be withdrawne from it hee that shewes forth the power and efficacy of grace in the constant holinesse of his life hee that is diligent and frequent in Gods seruice and squares his life and actions according to his word hee that makes a conscience of all his waies and workes and will not be so vitious and licentious so riotous and deboist so prophane dissolute and desperately wicked as other men hee and hee onely is the Puritan which is now so much condemned hee onely is the Puritan who now is made the very But and obiect of all mens hatred malice enuy scorne and disdaine hee onely is the Puritan whom you doe here accuse Take but away the vgly horrid and mishapen name and visard of a Puritan which doth now wholly ouercloud the persons on whom it is imposed and present them in a strange and different forme from what they are in truth and consider but the persons the liues the graces and the inside of those men who are reputed sor the greatest Puritans disrobed and vncased of the name it selfe and then the greatest and fierceest Ante-puritan of you all if his conscience be not strangly cauterized must bee forced to confesse that as it was with the Christians among the Gentiles so now it is with Puritans among such as seeme to be Christians Non scelus aliquod in causa est sed nomen et solius nominis crimen est that Puritans are hated contemned reproached accused and condemned not for any offence for any euill or wickednesse that is in them but onely for their name which is imposed on them onely for this end that men might the more freely persecute oppose dispise condemne and hate them for their holy liues And if that this seeme strange vnto you that men should be condemned hated reproached persecuted and accused for their graces and their holy liues consider then that euen from the beginning and from that time that God put
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
day in perfect peace so that none can hurt them Ergo they cannot plucke themselues out of Gods hands for then they might perish so this that they are kept by the power of God vnto saluation that they are kept in perfect peace must needes be false Thirdly they themselues cannot possibly doe it because then Christs reason would be vaine for he tells vs Ioh 10 28 29 That his sheepe shall haue eternall life and that they shall neuer perish because no man can plucke them out of his Fathers hand if then they themselues out of the liberty of their owne wills might plucke themselues out of Gods hand and custody and so fall and perish Christs reason would bee false who yeelds his reason why none of his shall euer perish because that none can plucke them out of his or his Fathers hand Fourthly if they themselues might plucke themselues out of Gods hand this would be to make themselues stronger then God who hath vndertaken to preserue them by his power to saluation and to make a poore silly mortall man more strong and potent then God himselfe whose very weaknesse is stronger then men 1 Cor 1 25. How great a blasphemy will it bee Fifthly if man himselfe might by the liberty of his owne will pull himselfe out of the hands of God to what end then is it for God to preserue him against all things else if God doth not preserue his Saints against themselues it s to little purpose for him to preserue them against their outward enemies outward enemies could do no harme at all if they had no enemie within temptations without inward corruptions to worke vpon are vaine and bootelesse wherefore either this you must grant that God doth defend and keepe his Saints by his might and power against themselues as well as against all outward things whatsoeuer and then it followes that they themselues can neuer plucke themselues out of Gods hands and so can neither finally nor totally fall from grace or else it will necessarily follow that Gods keeping of his Saints from outward temptations and enemies is to little purpose because hee kepes them not from themselues without which these outward enemies and temptations could neuer hurt them which would be little better then grosse blasphemy Lastly if men out of the freedome and liberty of their owne wills might wrest themselues out of the strong and powerfull hands of God this would be nothing else but to make man an absolute creature of himselfe not any way subiect to the scepter guidance disposing and gouernment of God himselfe this would bee wholly to exempt man from Gods iurisdiction when as the Scriptures testifie that his heart his will and all his wayes are in the hands of God to dispose of them as he thinks fit Prou 21 1 and Dan 5 23 wherefore neither the Saints themselues nor any outward thing whatsoeuer can be able to plucke them out of the hands of God who keepes them by his power to saluation that they shall neuer perish and therefore its impossible for them either finally or totally to fall from grace If any man deny that all those who are once truly regenerated are thus preserued the Scriptures here alledged where Christ doth speake both of his vineyard and his sheepe in which number all such as are once truly regenerated and ingrafted into Christ by a true and liuely faith are included and the places reasons alledged in my former argument will giue him full satisfaction to the contrary so that the argument stands still in force Thirdly as the might and power of God so likewise his perpetuall presence with and his continuall vigilancy and watchfulnesse ouer all such as are once truely regenerated and ingrasted into Christ doe giue vs strong assurance that they can neither finally nor totally fall from grace from which I raise this third argument Those who are perpetually fenced guarded by the perpetuall vigilancy and care of God himselfe and by the speciall presenee and protection of God to the end that nothing should bee euer able to hurt them or withdraw them from him it s altogether impossible that they should either finally or totally sall from grace But all those who are once truly regenerated and ingrafted into Christ by a true and liuely faith are perpetually fenced and guarded by the perpetuall vigilancy and care and by the speciall presence and protection of God himselfe to the onely end that nothing should bee euer able to hurt them or withdraw them from him Therefore it s altogether impossible for them either finally or totally to fall from grace The Maior proposition cannot be denyed for then it must needes follow that God doth loose his end and that his care and custodie ouer his Saints is but in vaine which would be a great dishonour vnto God and a great dishartning to his Saints so that the Maior must needes bee granted to be true As for the Minor proposition that must needes bee true if God himselfe or his word bee true For the Lord doth couer the righteous and with his fauour doth compasse them as with a sheild Psa 5 11 12. God is their habitation for euer euen from generation to generation Psa 90 1 2. Hee will couer them vnder his wings and they shall be sure vnder his feathers his faithfullnesse and truth shall he their shield and buckler Psa 91 1 4 as the mountaines are about Ierusalem so is the Lord about his people from henceforth and for euer so that they shall not be moued but stand fast for euer Psa 125 1 2. All the Saints of God they haue a strong Citie saluation will God appoint for walls and bulwarkes God will preserue them in perfect peace by an assured purpose because they haue trusted in him Esay 26 1 3 God is their strength in all extreamities aud troubles whatsoeuer he is a refuge to them against the tempest a shadow against the heate when the blasts of the mighty are like a storme against the wall Esay 25 4 When they passe through the waters and the floods he will be with them that they shall not ouerflow them when they walke through the very fire they shall not be burnt neither shall the flame kindle vpon them for God is the Lord their God and the holy one of Israell is their Sauiour Esay 43 2 how then is it possible that those should euer perish or fall finally or totally who are thus protected and defended by the Lord himselfe And least that you should thinke that the Lord doth onely at sometimes and not alwaies thus protect and guard his Saints so that they may chaunce to fall when he is absent from them this you must know withall that the Lord doth keepe his vineyard night and day least any should assaile it yea hee waters it euery moment Isai. 27 3. God will not suffer the feete of any of his to be moued at any time for he that keepeth them will
shall neuer be remoued if he be not remoued and hee shall stand fast for euer if he stand fast for euer For the promise doth preserue him in his righteousnesse and in his estate of grace the promise doth support him and not hee the promise he continues righteous and trusteth still in God because that God hath promised that he shall doe so he shall stand fast for euer and neuer be remoued not because hee doth doe so but because God hath promised that hee shall do so so that their clause supposition if he continue or as long as he continues righteous trusting in God is but a meere tautologie for if a man continue righteous it is certaine that he shal neuer be remoued or fall froÌ„ grace though this promise of God had neuer beene Thirdly I would demand this question of them what profit fruite or benefit any Christian could reape from this promise of God if this their exposition glosse vpon it were true For if this promise as they pretend doth not establish settle Christians in the state of grace and giue them full comfortable assurance that when they are once truly regenerated and ingrafted into Christ by faith that they shall continue and perseuere for euer and neuer fall from grace what benefit or comfort haue they from it If you say that it assures them that if they continue righteous and trust still in God that then they shall neuer be remoued but shall stand fast in grace for euer then it leaues them but where they were before for if they should continue and perseuere in grace vnto the end its certaine that they should neuer be remoued though God had made no such promise at all vnto them and so this answere of theirs doth quite frustrate and make void the promises of God If they say that this promise declares Gods constancy to the righteous if they are constant vnto him I answere that there is no such thing as this in it for God doth not promise here what he will be vnto his Saints but he oâ—…ely promiseth what they shall be he doth not promise that he will not remoue from them but that they shall neuer be remoued and stand fast for euer this promise hath onely reference to the stability of the Saints it onely declares what their estate shall bee 〈◊〉 not what God will bee to them and therefore this their answere and exposition doth but delude frustrate these promises of God Fourthly I answere that this clause and glosse of theirs doth quite peruert this promise of God and all the other promises For it takes away all from God and puts all on man whereas this and all the other promises take all from man and puts all on God that so he may haue the praise and glory of all The Scriptures they informe vs that a regenerate mans estate is permanent sure and perpetuall because that God hath promised that it shall be so because that God hath promised that the righteous man shall neuer be remoued but shall stand fast for euer they by this euasion if he continue righteous take all from God and lay all on man that so man may glory in himselfe and not in God So that this euasion and shift of theirs it peruerts the promises of God it robs God of the glory and man of the fruite and comfort of them and so cannot be admitted Fifthly I answere That this promise which I haue mentioned is partly a promise to assure the Saints of God of the perpetuity of their estate because that God will establish them for euer and neuer suffer them to be remoued and partly a declaration or discription of the firmenesse stability and perpetuity of a regenerate mans estate and if it bee a declaration and a discription of the stability and firmnesse of a regenerate mans estate then it cannot admit of any inclusiue and implied condition For a declaration manifestation or description admits of no suppositions or inclusiue conditions but is a thing that is plaine absolute and positiue in it selfe declaring things as they are in themselues without any ambiguities at all so that it admits of no suppositions or conditions at all Now that this place of Psal 125 1 should bee a declaration and a discription of the firmnesse and stability of a Christian mans estate it appeares most euidently by the words themselues and by that illustration or similitude that is included in theÌ„ The words are these They that trust in the Lord shall bee as mount Zion which cannot be remoued but standeth fast for euerâ—… Here the state of a regenerate man is illustrated and set forth by a comparison it is as stable and firme as mount Zion which cannot be remoued but standeth fast for euer Which proues that this is not onely a promise of God but likewise a discription and declaration of the sure stedfast estare of faithfull Christians and being so their imaginary and inclusiue condition if hee continue to trust in God it can neuer stand together with it Sixthly I answere that this their glosse if they continue righteous and trust still in God can neuer be admitted for the words are not these that trust in the Lord are not for the present onely like to mount Zion which cannot be remoued but they shall be so they are so for the present and they shall be so for euer which hath reference to all future times they doe not one onely stand fast for the present but they shall stand fast for euer if therefore they do not onely stand fast for the present but shall doe so for euer to where then is their supposition if they doe continue when as the Scripture saith expressly that they shall continue and stand fast for euer it is but meerely friuilous and repugnant Seuenthly I answere that the only scope and drist of the holy Ghost in this promise and place is to proue that a truly faithfull and regenerate man can neuer fall away from his estate of grace and therefore their supposition if he continue faithfull is but friuilous and repugnant to the place Now that this is the scope and meaning of the place I proue it by these reasons First because the words themselues do best of all beare this sense and meanings and cannot well admit of any other the words are plaine and categoricall without any ambiguities or suppositions at all they that trust in the Lord shall bee as mount Zion which cannot bee remoued but standeth fast for euer therefore this exposition and application of these words to this end to proue the stability of a Christian and regenerate mans estate being most consonant and agreeable to the sense and meaning of the words must neâ—…ds be the scope and end of them Secondly the very emphases the very force and vigor of these words doe proue it For the text doth not say that they that trust in the Lord shall be as a tent that may be
remoued as an house 〈◊〉 vpon the sand that may be ouerturned and cast downe or as a tree without a roote that may be blowne downe with euery winde No nor yet as a man hanging by a bough that may fall if he will himselfe but like to mount Zion which cannot be remoued but standeth fast for euer Marke the comparison and obserue it well A man that trusteth in the Lord is like to mounâ—… Zion but in what is he like to mount Zion why in this mount Zion it cannot bee remoued it cannot remoue it selfe though it would it cannot bee remoued by others it is so fixed and established that it shall stand fast for euer mauger it selfe and others So hee that trusteth in God is so setled and established in grace that hee cannot bee remoued neither by the liberty and freedome of his owne will nor yet by the policy and force of all outward enemies and temptatioâ—…s whatsoeuer So that this their glosse and exposition that they cannot be remoâ—…ed vnlesse they will themselues doth quite thwart the comparison for they are compared to mount Zion which cannot remoue it selfe nor yet be remoued by others and therefore neither can they themselues remoue themselues neither can others doe it this word cannot is so emphaticall that it takes away all possibility both in themselues and others for to doe it Wherefore the very emphases and vigor of the words do proue this to be the scope and meaning of the place Thirdly the insuing verses proue this to be the scope and meaning of the place or when the Psalmist in the first verse had laid downe this as a firme and positiue ground They that trust in the Lord shall be 〈◊〉 〈◊〉 Zion which cannot bee remoued but standeth fast for euer hee shewes the reasons of it in the 2 and 3 verses which are twoFirst because God is alwaies present with them and doth compasse them about on euery side As the mountaines are 〈◊〉 about Terusalem so the Lord is round about his people 〈◊〉 from hence forth and for euer Secondly Because God doth speedily deliuer them from those outward afflictions which might shake and cast them downe For the rod of the wicked shall not rest vpon the lot of the righteous least the righteous 〈◊〉 forth their hands vnto iniquity Then in the fifth verse he confirmes it by an anithesis betweene the righteous and the wicked True it is saith he there are many that made an outward shew of trusting in God but yet their hearts were not vpright such as these they turne aside vnto their crooked wayes and the Lord shall leade them forth with the workers of iniquity that is he will seuere them from his owne flock and discouer them to be goates and hypocrites But peace shall be vpon Israel the true Israel of God they shall haue alwaies peace with God they shall not be moued but like mount Zion shall stand fast for euer So that the whole scope and drift of this Psalme is but to proue the perpetuity and stability of a regenerate and faithfull mans estate and therefore cursed is this glosse of theirs which would thus corrupt this text and all those other promises of God which I haue cited whose onely scope and end is nothing else but to assure the Saints of God that they shall alwaies perseuere and neuer fall from grace Eightly I answere that this their shift and starting hole If they continâ—…e righteous or as long as they continue righteous and trust in God it it be well examined is nothing else but a meere petitio principâ—… a begging of the question controuerted and a denying of the conclusion proued For the question being no more but this Whether â—…hose who are once truly regenerated and ingrafied into Christ may fâ—…ll from grace I produce this argument to proue that they cannot fall from grace God hath promised that their graces shall neuer faile that the holy Ghost shall be with them and dwell in them for 〈◊〉 he hath promised them for to support and keep them from falling and that they shall be as mount Zion which cannot be remoued but standeth fast for euer and therefore they cannot fall away from grace Well what now is the answerâ—… that they giue Their graces shall not faile the holy Ghost shall dwell in them for euer God will keepe them from falling and they shall not be remoued if they continue faithfull or as long as they continue faithfull or vnlesse they will themselues What now I pray are these answeres of theirs but a meere begging of the question which is dispuputed and a plaine and manifest denying of the conclusion proued what else in substance is it but onely this that those who are once truly regenerated and ingrafted into Christ may fall away from grace and so a begging of the question and a deniall of the conclusion Which how absurd and ridiculous a thing it is and how vn befeeming those that make a shew of wit and learning euery freshman and puny Sophister in our Vniuersities can informe you Ninthly This answere of theirs if they continue righteous and vnlesse they will themselues can neuer be admitted as sons and consonant to the Scriptures because it giues man a free will either to take receiue grace or to refuse and cast it off at his will and pleasure it sets the clay and the weake and impotent creature who hath no might no strength no will and power of his owne but what he hath from God aboue the Potter and almighty Creator For if regenerate men may fall from grace out of the liberty of their owne wills when as God himselfe hath vndertaken promised to preserue and keepe them from falling to confirme them to the end and to perserue them blamelesse vnto the day of Iesus Christ as that answere doth suppose they may what were this but to exempt man from Gods iurisdiction and alleagance and to make him an absolute creature in himselfe without any dependancy at all on God Yea this were nothing else but to take the hearts and wills of all men out of the hands of God to giue him no soueragntie and power ouer them which is expressy contrary to the Scriptures which certifie vs that the hearts of Kings and therefore of all men else are in the hand of the Lord and that as the riuers of water he turneth them whether soeuer he will that the liues and wayes of all men are in his hands that it is not in mens owne wills or power for to direct their stepâ—… Dan 5 23. Jer 10 23. 〈◊〉 16 13 With God onely is wisdome and strength he hath councell and vnderstanding Behold 〈◊〉 breaketh downe and it cannot be built againe hee shutteth vp a man and there can bee no opening With him is strength and wisdome the deceiuer and the deceiued are his He leadeth councellers away spoiled and maketh the Iudges fooles He looseth the bond of Kings and
such men which are regenerated ingrafted into Christ in outward shew but not in truth which are not within the verge and compasse of our question and not of such as were in truth regenerated and inserted into Christ. Or else if they are intended of true regenerate men they will not reach so farre as to proue that euer these did either finally or totally fall from grace notwithstanding all their wrestings and collections because the expresse words of the Scripture say the contrary and so they come not home vnto the point in question But all such as fall away from grace are onely such as neuer had any true and sauing grace and such as were neuer truly regenerated and ingrafted into Christ. Therefore all those Scriptures and examples which our Antagonists produce against vs make nothing to the purpose These two generall assertions which are able for to satisfie and cleare all future obiections being thus praemised I come now to giue a particular answere to all those particular arguments which may bee obiected against mee either from Scripture or from reason The first argument which may bee obiected against this conclusion is drawen from Ezech 18 24 26. and Ezech 33 12 13 18. where the words are these If the righteous turneth away from this righteousnesse and committeth iniquitie and doth according to all the abominations that the wicked man doth shall he liue all his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall hee dye When I say to the righteous that he shall surely liue if hee trust to his owne righteousnesse and commit iniquity all his righteousnesse shall not bee remembred but for his iniquity that hee hath committed hee shall dye for it From which texts of Scripture this argument is framed Righteous men may turne away from their righteousnesse and commit iniquitie and doe ac̄cording to all the abominations that the wicked doe and they may dye in their sinnes as appeares by this text Therefore they may fall finally or totally from grace I answere that the Antecedent is false and is not warranted by the place that is alleaged For first of all the righteous man which the Prophet speakes of in these places is not such a one as is justified by the righteousnesse of Iesus Christ being ingrasted into him by faith but such a one which is justified meerely by his owne righteousnesse as your Popish merit mongers seeke to be which is euident by the expresse words of the text For these words If he trust to his owne righteousnesse if hee turne away from his righteousnesse all his righteousnesse that hee hath done shall not bee remembred the righteousnesse of the righteous shall not deliuer him in the day of his transgression neither shall hee bee able to liue for his righteousnesse in the day that he sinneth proue that the Prophet speakes onely of Legall and not of Euangelicall righteousnesse and his words are in effect no more but this Hee that seekes to be justified by his owne righteousnesse or by the workes of the law if he commit but one sinne in all his life this doth disanull his legall justification and makes him liable to eternall death For whosoeuer shall keepe the whole Law and yet offend in one point he is guilty of all Iam. 2. 10. and cursed is he that continueth not in all the words of this Law to do them Deut. 27 26. So that all the argument which this text affords you is but this Hee that seekes to bee justified by the Law and by his owne righteousnesse if he commits but one sinne doth loose his justification and make himselfe liable to damnation Therefore regenerate men who are justified onely by faith in Christ may fall from the state of grace how well this argument followes and how well it makes for your purpose let all men judge Now for farther proofe that this righteous man and this righteousnesse here mentioned is onely meant of such a man that is legally righteous and of legall righteousnesse I shall manifest it to bee so by these three reasons The first is taken from Ezech 18 4 20. where the words are the soule that sinneth it shall dye this is true onely in respect of the strictnesse of the Law but not in respect of the clemencie of the Gospell for then none should be saued therefore the righteousnesse here intended must onely bee a legall and not an euangelicall righteousnesse for in the Gospell and in respect of euangelicall righteousnesse the soule that sinneth may not dye The second reason is taken from Ezech 18. ver 5. to 9. ver 14 to 18. wherethe words are these If a man be iust and doe that which is lawfull and right and hath not eaten vpon the mountaines c. hath walked in my statutes and kept my iudgements to deale truly hee is iust he shall surely liue saith the Lord God which words cannot bee intended of the righteousnesse of faith which is wrought by Christ alone but onely of the righteousnesse of workes which is wrought by men themselues wherefore this righteousnesse here mentioned is onely a legall and not an euangelicall righteousnesse Thirdly the Scriptures say expresly that a true regenerate man who is justified by faith in Christ can neuer sinne vnto death because he is borne of God and his seede remaineth in him 1 Iohn 3 9. that he keepeth himselfe and that wicked one toucheth him not 1 Iohn 5 18. that hee shall be had in euerlasting remembrance Psa 112◅6 and that hee shall neuer perish nor yet dye the death Iohn 10 28. cap 11 25 26. And therefore this righteous man here mentioned which may sinne vnto death which may bee quite forgotten and not remembred and which may dye and perish in his sinnes must needes bee one that is legally righteous or righteous onely in the eyes of men and not such a one as is regenerated and justified by Iesus Christ and so this place of Scripture makes nothing for your purpose Secondly admit that this place were meant of a true regenerate man and such a one as is justified by faith yet it proues not any thing at all against me for two reasons First because the whole scope and meaning of the place is not to proue the Apostacie of the Saints but onely for to cleare Gods justice and that in these two particulars First that he will neuer punish any man for the sinens of other men of which they are not guilty that he will neuer punish a righteous son for the sins of a wicked father the soule that sinneth it shall dye no other the sonne shall not beare the iniquity of the father neither shall the father beare the iniquity of the sonne the righteousnesse of the righteous shall be upon him and the wickednesse of the wicked shall be vpon him Ezech 18 4 20. This is the maine scope of
cast them all into the depth of the sea ler. 31. 34 and Mich. 7 18. 19. and therefore these their sinnes cannot bee mortall and deadly vnto them If a man should commit treason for which hee deserues to dye if the King will either pardon it or take no notice of it it is not deadly vnto him that doth it though it bee deadly in it selfe God will pardoâ—… or else passe by the sinnes of all his Saints hee will not take aduantage of them and therefore though they are mortall and deadly in themselues they are not so to them Lastly wee haue the expresse testimonie of Saint Iohn 1 Iohn 3. 6. 9. and cap. 5. 16 17 18. that the Saints of God and such as are borne of God can neuer sinne vnto death and therefore their sinnes can neuer put them into the state of death and damnation no not for a time Neither will that of Ezech. 18. 20. the soule that sinneth it shall dye nor that of 1 Cor. 6. 9. 10. make any thing to the contrary all that these two places proue is but this that sinne is mortall in its owne nature that euery one shall beare his owne sins and that the vnrighteous and such as liue and dye in the sinnes there specified such as make a common trade of those sinnes being neuer washed sanctified and iustified from them shall not inherit the kingdome of God neither of them proue that the sinnes of the Saints are mortall vnto them or that they put them into the state of death and damnation Consider therefore the sinnes of the Saints as the sinnes of the Saints as they are inherent in and conioyned with the Saints and not as they are abstracted and deuided from them consider how God hath promised to forgiue them in his mercie and to remember them no more and then you shall discouer and discerne your Error and finde your selues to bee ouer-reached with a Fallacy and quirke of Logicke in seuering those things which should not be deuided To the second clause of the objection that the sins of the Saints are not forgiuen before their actuall and particular repentance for them and therefore after that they commit any grosse and knowne sinne till their actuall and particular repentance for it they are in the state of death and damnation and not in the state of grace I answer first that the argument it selfe is false and followes not which that you may the better and more perspicuously vnderstand You must know that when a regenerate man falls into any sinne his repentance in this case is not required as a meanes to put a new life and a new estate and seed os grace into him as it was vpon his first regeneration and conuersion vnto God but it is onely required as physicke is in a sicke man to heale him and to cure him and to preserue that life that estate and seed of grace was in him before which by reason of this his sinne are like the graces of the Church of Sardis Reu. 3. 2. ready to dye but yet not wholly dead and therefore euen before his actuall tepentance for his sin he is not wholly dead in trespasses and sinnes he is not in the state of death damnation but in the state of grace I will euidence and make this cleare by some few familiar and common similitudes Suppose a regenerate man should fail into any mortall and deadly sicknesse which might proue his death vnlesse hee tooke some antidote and physicke to expell it you will not presently say that this man is but a dead man or that hee is in the state of death because hee is fallen into this disease or because hee lieth sicke of it for a moneth or two without recouery for hee hath life within him still hee is still a liuing man and for ought you know hee may recouer and therefore you doe still account him call him and repute him a liuing man So if a regenerate man commit a felonie for which his life may be drawne into question you will not forthwith determine that heee is in the state of death and damnation because hee hath committed such a felonie for it may bee that no man will prosecute him for this felonie or if hee be prosecuted hee may bee either acquitted or pardoned and so escape that death which hee did deserue So if a wife commit adultery for which shee deserues to be deuorced from her husband and so cease to be his wife you will not presently say that this woman iâ—… deuorced or that she is no wife for her husband may forgiue her and she is still a wife till the deuorce be sued out So if a sonne doth highly offend his gratious and louing father for which hee doth justly deserue to be disinherited he doth not therefore cease to be a sonne neither is he forthwith disinherited but hee continues a sonne and an heire still hee only incurs his fathers anger for the present and perhaps he may receiue some stripes and correction at his hands but neuer ceaseth to be his sonne and heire till he incnrre his fathers hatâ—…ed his whole and finall displeasure till he be actually disinherited and utterly cast off Iust so is it in our present case Sinne in the regenerate Saints of God it is a deadly disease and sicknesse to the soule it is such a felonie as may justly draw their liues into question before the barre of Gods Tribunall it is such an adultery as might justly cause the Lord their husband to sue out a bill of diuorce against them and it is such an offence as might moue their gratious and louing Father to disinherit and to cast them off But yet they are not presently dead neither are they in the state of death because they are sicke of sinne for they may recouer and purge out this disease yea it is certaine that they alwaies doe and shall recouer for the Lord himselfe is their physition hee will recouer them and raise them vp and restore them to their health againe he will not suffer them to dye or perish in this sicknesse of their sinnes they haue his owne expresse word and promise for it Psal. 41. 2 3. Iohn 6. 51 58. cap. 10. 28. cap. 11. 25 26 Hosea 14. 4. Mal. 4. 2. and 1 Iohn 5. 11 12 13. and he will surely performe make good his word to the vttermost They are not presently in the state of death and condemnation when as they commit any treason or felonie against the Lord before their actuall repentance for it for God may passe by their sinnes and treasons and take no notice of them hee may in his mercy pardon them and not arraigne them for them Yea he will be sure for to doe it For hee is a God that passeth by the transgression of his heritage hee will forgiue their iniquities and remember their sinnes no more because hee delights in mercy and because it is his couenant so to doe Mich.
Saint of God commit any grosse and knowne sinne let him haue but an vpright and syncere heart which is fully and resolutely set and bent against all sinne and stedfastly set and fixed vpon God with a desire to cleaue fast and close to him and to doe his will in all things let him haue but an humble a broken and a contrite heart within him which trembles at Gods word and is thorowly affected with the grosse and generall apprehension of his owne vilenesse though he neuer pitch particularly vpon this sinne of his nor humble his soule before the Lord for this his sinne yet I dare be bold to say that this generall repentance of his and this inward frame bent and disposition of his heart and soule shall sufficiently cleanse and purifie his soule from this his sinne and saue him so that he shall neuer die or perish for it for it is the inward and habituall repentance the inward frame bent and disposition of the soule that God respects more then the outward act as wee may see by that of Dauid Psal. 32. 5. I said I will confesse my transgressions vnto the Lord and so thou for gaâ—…est the iniquity of my sinne the inward purpose and disposition of 〈◊〉 heart for to repent was sufficient to moue God to forgiue his sinne before his outward actuall and particular repentance was expressed Which proues that though a particular confession and actuall humiliation bee very fit and requisite and necessary after euery grosse and knowne sinne which the Saints commit yet it is not absolutely necessary to saluation for an inward disposition purpose of the heart for to repent or a generall repentance and humiliation without this particular will serue the turne But of this see more in the fourth answer to this argument as it was first propounded Fourthly a particular outward and actuall repentance for these sinnes of theirs is not absolutely required of them as necessary to saluation because God in his mercy will passe by these actuall sinnes or acts of sinnes and take no notice of them if they doe chance to forget to repent and humble their soules particularly for them for God is a God that passeth by the transgressions of his people as well as their lesser sinnes hee out of his charity and loue vnto his Saints doth couer euen a multitude of their sinnes and take no notice of them when as they forget for to repent particularly of them So true is that of Bernard that the sin of the Saints of God vel punitur 〈◊〉 poenitentia vel in charitate absconditur it is either punished with condigne repentance or hid in mercy I could adde more reasons for to proue that there is no absolute necessity of a particular repentance for euery grosse and knowne sinne but I will passe them ouer and referre you to the answers which are giuen to this argument as it is first propounded and objected For the last clause of this objection that a regenerate man may dye in the very act of sin as hee may murther himselfe or God may smite him sudainly in the act of any other sinne before his actuall repentance or any other repentance else and therefore he may dye and perish in his sinnes and so fall finally from grace I answer that the argument followes not For let any one that is a true regenerate Saint of God be taken away in the very act of any knowne sinne before it is possible for him to repent I make no doubt or scruple of it but that he shall as surely be saued as if he had liued to haue repented of it and that for these reasons First because this saint of God was truly praedestinated to eternall life and therefore he cannot but be saued or else it would follow that a man who is absolutely praedestinated to eternall life might yet bee damned which can neuer be proued or admitted Secondly because Christ hath promised that none of his sheepe shall perish that none of his Saints and children shall be confounded but that they shall be sure of heauen and eternall life Iohn 10. 28. Isay. 45. 17. Iohn 5. 24. and cap. 6. 39. 40. Now all those that are once truly regenerated and ingrafted into Christ though they are taken away in the very act of sinne before any â—…epentance at all are the true Saints and sheepe of Christ and therefore they doe not therefore they cannot perish in this their sin Thirdly it must needs be so because God will neuer require impossibilities at his childrens hands nor take the strictest course and greatest aduantage against them for their sinnes Now it it Gods owne act to take away the Saints in their sinnes and it was impossible for them to repent at all of this their sinne in respect of their sodaine surprisall if they had had space time to haue repented no doubt but that they would haue repented them of this their sinne and therefore God seising on them before they could repent wee should exceedingly eclispe the riches of Gods mercy and of his gratious dealing with his Saints in affirming that they should be damned when as they had not space to repent Fourthly it must needs be so because this one act of sinne as I haue proued to the full before it doth not seuere and cut them off from Christ or destroy out of them those habits and seeds of grace which are planted and setled in their hearts it doth not put them into a state of death and damnation or cause their gracious and louing Father who is alwaies ready to pardon and to pitty them to disinherite them and cast them off especially seeing they neuer sinne against him out of precogitated malice or out of the setled purpose and resolution of their hearts and therefore though death doth cut them downe in this very act of sinne they cannot perish in this act but their soules are vndoubtedly saued and receiued into mercy Fifthly it must needs bee so because this one act of sin it doth not take away their justification or make them not to be justified but only in respect of this particular act it reuiues not all their former sins againe and therefore it puts them notinto the state of death and damnation a man may be an holy religious man he may offend in many things yet hee may be holy and vpright in Gods sight and estimation in respect of the constant holinesse and integrity of his life though not in respect of those particular sinnes of his Now God he alwaies lookes vnto the inward frame and disposition the inward integritie and synceritie of the heart to the constant tenor and carriage of his Saints and not vnto their particular fayles and slips if their hearts and the constant tenor and carriage of their liues be syncere holy blamelesse and vnspotted God estimates and rates them according vnto this and takes no notice of their priuate slips hee values them according to their
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
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