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
grace and therefore cannot be admitted euen in this respect Thirdly this assertion if it were admitted would vtterly disanull abolish and take away the very roote and chiefe of graces euen true justifying and sauing faith For faith as it is defined Heb. 11. 1. Is the substance of things hoped for and the euidence of things not seene it is a sure euidence of heauen and eternall life Wherefore those that haue this faith must not only beleeue that God is but also that he is a rewarder of all such as doe diligently seeke him they must bee perswaded of all Gods promises and imbrace them as their owne Hebr. 11. 6. 13. and with faithfull Abraham Rom. 4. 19. 20 21. they must not stagger at the promises of God through vnbleâ—…fe but they must be strong in faith they must be fully perswaded that as God is able so likewise hee will bee faithfull to performe what euer hee hath promised He that hath a true justifying and sauing faith hee must be able to apply Christ Iesus and all the promises of the Gospel to himselfe he must appropriate and ascertaine them vnto himselfe so as to make them his owne for euâ—…r hee must be able thus to argue He that heareth the word of Christ and beleeueth on him that sent him hath euerlasting life and shall not come into condemnation but is passed from death to life Iohn 5. 24. he that trusteth and waiteth on God shall neuer bee remoued but shall stand fast for euer he shall mount vp with eagles wings he shall run and not be weary he shall walke and not be faint Psal. 125. 1. Isai. 40. 31. God will put his feare into his heart and they shall not depart from him Ier. 32. 40. But I doe heare the word of Christ I beleeue on him that sent him I doe waite and trust on him therefore I haue euerlasting life I am passed from death to life and shall not come into condemnation I shall neuer be remoued from the state of grace but shall stand fast for euer I shall runne and not bee weary I shall walke and not faint I shall not depatt from him He that cannot argue thus hee that cannot thus apply and assume these promises of God vnto himselfe hath no faith at all he that hath faith and is able thus for to apply them can assure himselfe that hee shall perseuere vnto the end and that he shall neither finally nor totally fall from grace yea and must assure him selfe so from these and such like promises or else he hath no faith in them So that if this assertion of the Apostacie of the Saints were once admitted it would quite abolish and vtterly take away all true and sauing faith whose property it is not onely not to faile Luke 22. 32. but likewise to assume these promises of finall and totall perseuerance to it selfe Fourthly if this assertion were once admitted it would take away all certaintie and assurance of saluation for if the true regenerate Saints of God might after their true inscition into Christ either finally or totally fall from grace then they could neuer bee assured of saluation where euer there is a possibilitie of falling away from grace there can bee no full and perfect assurance of saluation a man can neuer bee surâ—… of the end that is not assured of the meanes for to attaine it perseuerance in the state of grace is the meanes for to attaine saluation and therefore if men could not be assured of their perseuerance they could neuer be assured of saluation which depends vpon it If a man might fall totally from grace hee could not be assured of saluation because he cannot bee assured of this whether he shall rise againe whether God will cut him off in his sinnes before hee be ingrafted into Christ againe Now this grace of assurance is a speciall fauour which God bestowes vpon his Saints and children it is the very anchor and piller that supports their soules and it is such a grace as all the Saints of God both may and ought to haue without any speciall reuelation as appeares by diuers pregnant places of Scripture which for breuity sake I will only quote and not set downe at large as Iob. 19. 25 26. cap. 11. 15 18. cap. 13. 16. cap. 16. 19. Psal. 27. 1. Psal. 46. 1. to 8. Isai. 25. 8 9. cap. 50. 7 8 9. Iohn 5. 24. cap. 14. 27. Rom. 8. 35. to the end cap. 14. 8. 2 Cor. 5. 1. to 10. Ephes. 3. 12. Phil. 1. 21. 23. Cor. 3. 4. 1 Thes. 1 4 5. 1 Tim. 1. 7. 12. 2 Tim. 2. 19. cap. 4. 7 8 18. Heb. 2. 15. cap. 10. 34 35. 1 Pet. 4. 19. 1 Iohn 3. 2. cap. 4. 17 18. cap. 5 18 19. 20. Wherefore since this doctrine of the Apostacie of the Saints would vtterly abrogate falsifie and ouerthrow the grace and doctrine of assurance and certainty of saluation it must needs bee a false dangerous and pernitious doctrine which cannot be admitted Fifthly if this were once admitted for a truth it would take away and vtterly abolish in the Saints the grace of loue and of joy and comfort in the holy Ghost it would take away the causes of loue and joy and so consequently these graces themselues which are the very end of the Gospell and in which the very kingdome of God consists as you may reade Iohn 15. 11. Rom. 14. 17. and cap. 15. 13 wherefore it cannot be admitted euen in this respect Lastly if this assertion were once admitted it would make true and sauing grace to be but a meere morrall perswasion and not a worke of the holy Ghost a thing that was meerely subiect to our owne wills it would destroy the kingdome of grace within vs and make vs Kings and Lords ouer grace whereas grace hath a kingdome and dominion ouer vs. If a man had liberty to cast off grace at his pleasure then grace should haue no power no kingdome or dominion ouer him then the kingdome of grace and the kingdome of Iesus Christ in the hearts of his Saints should be but a meere fiction and a fabulous conceite whereas the Scriptures do informe vs to the contrary almost in euery page If wee may cast of the yoke of Iesus Christ if we may cast of grace at our pleasures where then is the kingdome of Christ and the kingdome of grace that is within vs An earthly Prince who hath but a kingdome ouer the bodies of his subiects is able for to keepe them from rebellion and from casting of his yoake at their pleasure Christ Iesus grace they haue not only a kingdome ouer vs but a kingdome in vs to and that not ouer our bodies but ouer our soules and bodies ouer the whole man and the whole foule and therefore wee cannot but be subiect to them and wee haue no power for to cast them off Grace it captiuates the whole soule the whole man it brings euery thought into subiection vnto
as their loue to him is constant and immutable but when as they doe cease to loue God as many times they doe when they sin against him then God doth cease to loue them so that the defect is not in Gods loue to 〈◊〉 but in our loue to him To which false and slender 〈◊〉 I will make this replication First I say that Gods loue vnto the Saints doth not depend vpon the loue of the Saints to him first because the Scriptures certifie vs expresly that God doth loue his Saints freely that he sheweth mercy to them for no other cause but because hee will haue mercy Exod 33 19. Iosâ—…a 3 8. Rom 4 15 19. and Ephes 1 5 6. therefore his loue to the Saints doth not depend vpon the loue of the Saints to him for then his loue were not free depending meerely on the riches of his mercy and the freedome of his will Secondly Gods loue vnto his Saints cannot depend vpon their loue to him because then the Saints should love him first and so God should loue them because they loued him first and chose him to betheir God but Saint Iohn tells vs in expresse words 1 Ioh 4 10 19 that we loue God because he loued vs first and Christ himselfe assures vs Iohn 15 16 that wee haue not chosen him but that he hath choâ—…en vs God doth loue his Saints before euer they did loue him and therefore his loue doth not depend on theirs but their loue on his they beare not the roote but the roote them Rom 11 18. Thirdly Gods loue is a permanent constant and perpetuall loue as I haue proued by the Scriptures formerly cited therefore it cannot depend vpon the loue of man to him which is various and mutable that which is immutable permanent constant in its owne nature can neuer depend vpon that which is fickle and vnconstant therefore you must either grant the loue of the Saints to God to be constant and immutable which makes altogether against you or else you must hold the loue of God to his Saints and children to be mutable and vnstable which is expresly against the Scriptures and vnbeseeming that great and glorious God in whom there is no variablenesse nor shadow of turning Iames 1 17 wherefore this surmise of theirs that the loue of God vnto his Saints and Children dependeth wholly vpon their loue to him is meerely false and contradictory to the Scriptures and so the answere to this obiection is no answere at all Secondly I say that this surmise that God should loue all such as are once truly regenerated and ingrafted into Christ by a true and liuely faith with a permanent constant immutable loue and yet that they should either finally or totally fall from grace implies a meere contradiction for if this loue of God to them be immutable constant and perpetuall God can not but preserue and keep them both from a totall and a finall fall from grace Morrall men who haue but a sparke of loue within them will neuer suffer any either totally or finally to fall or perish whom they loue with a constant setled and perpetuall loue if it lie in their powers to relieue them and can you thinke that God who is infinite constant and perpetuall in loue vnto his Saints alwayes able to relieue them will suffer them either totally or finally to fall from grace doubtlesse he will not nay he cannot doe it this loue of his is constant and permanent therefore he cannot suffer them to fall totally it is perpetuall and euerlasting therefore hee will not permit them to fall finally from him the perpetuall and euerlasting obiects of Gods loue can neuer be the perpetuall and euerlasting obiects of his wrath and justice God will still preserue and keepe them from a totall and a finall fall hee will sustaine them and keepe them by his hand and power that they shall neuer fall vtterly from him and perish Psa 37 24. Psa 16 8. Ps 145 14 20. Cant 8 3. Iohn 10 28 29. God neuer casts of â—…hose he neuer throwes those into hell 〈◊〉 〈◊〉 wgiâ—… hee loues with a constant permanent and euerlasting loue and therefore they can neither totally nor finally fall from grace And here you must obserue this difference that it is one thing for God to haue loue for euer if men will entertaine it and another thing for to loue men for euer because it is his will and pleasure so to doe in the first case its true that men must first imbrace Gods loue before that they can haue it and if they chance for to cast off this loue of God they might chance to loose it which is not our case but in the other which is our case where God doth loue men actually with a constant permanent perpetuall loue only because it is his will and pleasure so to doe there men can neuer vtterly depriue themselues of this loue of God this loue is grounded not vpon their merits but vpon his owne free loue and goodnesse and therefore God will not vtterly withdraw it from them though they sinne against him so that they can neuer totally nor finally fall from grace Thirdly I reply that the Saints themselues who are once truly regenerated and ingrafted into Christ can neuer seperate themselues from the loue of God and so fall from grace First because the Lord hath married himselfe to them and them 〈◊〉 himselfe not for a time onely but for euer they are his spouse he is their husband Christ and they are become one flesh and one spirit for euer Hosea 2 19 20. Psa 4 3. Cant 7 10 Isaiah 43 1. cap 54 5. 1 Cor 6. 17. Ephes 5 25. to 33 therefore they cannot seuer or diuorce themselues from God those things which God himselfe hath thus ioyned together no man can seperate Secondly all those that are once truly regenerated and made the sonnes of God they haue a son-like nature and disposition put into them the loue of God is shed abroad in their hearts by the holy Ghost which is giuen to them which loue of God doth with a naturall kinde of instinct holy violence constraine them for to loue and please him to sticke fast close to him continually with full purpose of 〈◊〉 〈◊〉 yea this loue of God doth so knit and tie their hearts and soules to God and Christ it doth so ouer rule and master them that they cannot doe the things they would they cannot totally noâ—…â—…nally depart from him nay they cannot so much as will a departure from him for proofe of this reade but Ezech 36 27. Cant 5 5. Math 718. Acts 4 20. Iohn 6 67 68. Gal 5 16 17. Rom 5 5. Ier 33 40. and 2 Cor 5 14 15. which are all expresse in this point and therefore it cannot be that God should euer totally or finally withdraw his loue from them or they their loue from him Thirdly Paul assures vs Rom 8 25. to
the end that tribulation or distresse or persecution or famine or nakednesse or perill or sword can neuer seperta◅ the Saints from the loue of God nay he assures both himselfe vs that neither death nor life of which the feare of the one the loue of the other would seperate the Saints from the loue of God if any thing would doe it seing that the one is most terrible the other most sweet and louely nor Angels nor principalities nor powers which would surely seperate the Saints from the loue of God if might force and pollicy could doe it nor things present nor things to come nor highth nor depth nor any other creature shall bee able to seperate the Saints of God from the loue of God which is in Christ Iesus their Lord if things present if things to come if Diuels or men if no creature whatsoeuer can seperate them from the loue of God then its certaine that they themselues can neuer doe it for they themselues are creatures and therefore if no creat◅r whatsoeuer can seperate them from Christ neither can they themselues nor ye◅ their flesh which is a distinct creature from their inward man which is themselues be euer able for to doe it Lastly if the Saints themselues could feuer themselues frō God then it must be meerely out of the freedome liberty of their owne wi◅ for Paul hath certified vs in the forenamed place that nothing else can doe it But this can neuer be first because if it be in the meere power of their wills to fall or stand they cannot will a fall from grace because its dangerous and hurtfull to them it will pull eternall misery vpon them therefore they can not will it if they would the will can not desire any thing but that which is good in truth or at least in shew it can not desire any thing that is ill as ill now a totall or a finall fall from grace can not be good either in truth or in shew it can not bee considered but as ill and hurtfull therefore regenerate men out of the freedome of their owne wills can not desire it or seeke it they can not but desire to stand and perseuere in grace which is euery way best for them Secondly they cannot fall from grace out of the freedome and liberty of their owne wills because their wills are subordinate especially in this of perseuerance which is principally for their owne eternall good vnto the will of God the same spirit and minde is in them that is in God and Christ. 1 Cor 6 17. and Phil. 2 5. Now it is the will of God and Christ that the Saints should alwaies perseuere and neuer fall from grace and therefore it must needes be their will too because their wills are subordinate and conformable to the will of God Thirdly the loue of God is shed abroade in their hearts which doth so vnite and knit their soules to God and Christ that they can not will a fall or a departure from them they cannot will any thing with a full and perfect will that is displeasing to them and which might seuer and diuide them from them the very euill that they doe is the euill that they would not doe Rom. 7. 15. to the end and Gal. 5. 16 17. therefore out of the meere libertie of their owne wills they cannot fall from God Fourthly they can not will a totall or a finall departure from God because they know him to be the onely true God and they know not any else to whom they may resort for succour and reliefe this is euident by Peters answere vnto Christ Iohn 6. 67 68. When Christ demands of the twelue will yee also goe away Lord saith Peter to whom shall w◅ goe thou hast the words of eternall life and we beleeue and are sure that thou art that Christ the Sonne of the liuing God the Saints of God know God to be the onely true God and they know not whether to goe if they should depart from him and therefore they can neuer will a departure from him Lastly God hath put his feare into the hearts of all his Saints hee hath put his spirit into them to the end that they should ◅ot depart from him Ier. 32. 40. Ezech. 36. 27. and therefore out of the liberty of their owne wills they can not fall from grace nor yet depriue themselues wholly o◅ the immutable constant and perpetuall loue of God Lastly out of the liberty of their owne wills they cannot depar◅ away from God because it is the absolnte and positiue will of God that they should not depart from him Ier. 32. 40 Psa. 85. 8. Iohn 6. 39. Rom. 3 11. put this then to be the case God doth absolutely will that a regenerate man shall not fall from grace and he hath determined it that he shall not fall well this regenerate man which I onely admit by way of supposition resolues that he will fall away from grace notwithstanding that God hath absolutely willed and refolued the contrary I pray which of these shall haue their wills either God or he if man then where is the power where is the omnipotency nay where is the soueraigntie and deity of God if man can crosse and thwar◅ the absolute and positiue will of God then either God is not God or else man can ouer-rule him either ofwhich is atheisticall and blasphemous to affirme or thinke But if God in this case hath his will and notman which none but an atheist can gainsay then it followes that a regenerate man can not fall quit◅ from grace out of the freedome and power of his owne will Lastly for to end this cauell I answere that a regenerate man and a true member of Iesus Christ can neuer finally nor totally cease to loue the Lord and therefore by your owne reason the Lord can neuer finally nor totally cease to loue him That a regenerate man can neuer vtterly cease to loue the Lord I proue it by these reasons First because a regenerate mans loue to God is grounded vpon Gods immutable and perpetuall loue to him he lo◅es God because that God did loue him first 1 Iohn 4. 10. 19. and Psa. 116. 1. Gods loue is the cause of his now this loue of God tohim is immutable constant and perpetuall therefore his loue to God must be so to as you may see expre◅y Psa 116. 2 2. Math. 5. 46. Ioh. 15. 9. Eph. 3. 18 19. 1. Iohn 4. 10 11 16 19. 20. as long a◅ God is kinde and louing to his Saints they can not but be louing and obedient vnto him else they should be worse then publicans and sinners yea then the beasts that perish Secondly regenerate men and the true members of Iesus Christ can neuer cease to loue the Lord because the holy Gh◅st doth dwell in th◅ir hearts and soules for euer Iohn 14. 16 17. now where the holy Gost doth alwaies dwell there the lou◅ of God must
that hee can suffer any of his deare adopted and best beloued sons in Christ to fall and perish for want of supportation and defence that he who hath redeemed them by the rich and pretious blood of Iesus Christ his onely Senne when as they were his mortall and his vtter enemies will not preseruâ—… and keepe them from falling from him now they are his dearest deare as deare vnto them as the very apple of his eye Deut. 32. 10. Zech. 2. 8 certainly that gratious God of infinite and boundlesse mercy who will not suffer so much as one â—…aire of the heads of any of his Saints to perish Luke 21. 16. will not nor cannot out of the riches of his great and glorious mercy suffer the least and meanest of his true and faithfull Saints who are his only and his cheifest iewels for to perish nor yet finally nor totally to fall from him let all the rabble of Papists Arminians and the rest of our Antagonists say what they can or will to the contrary The sixth thing in God which may assure vs of the finall and totall perseuerance of the Saints is the infinite justice of God from whence I frame this sixth argument Those who are in that happy estate of grace which God in his justice will not nor can not suffer them vtterly to loose or fall from it s altogether impossible for them either finally or totally to fall from grace But all such as are once truly regenerated and ingrafted into Christ by a true and liuely faith are in such an happy estate of grace as God in his justice will not nor cannot suffer them vtterly to loose and fall from therefore they can neither finally nor totally fall from grace The Maior can not be denyed beeause then God should be vn iust the Minor onely needes a proofe Now that all those who are truly regenerated which are once the true members of Iesus Christ are in that happy estate of grace which God in his justice will not nor can not suffer them to fall from it is most euident for Iesus Christ hath purcâ—…sed eternall redemption and saluation for the 〈◊〉 with his pretious bloud hee hath satisfied his Fathers wrath for them vnto the fill being made a curse for them that they might be made sonnes of God the heires of heauen and the righteousnesse of God through him 2 Cor 5 19. 21. Rom 7 6. cap 8 2 Col 2 14. Gal 4 5. cap 2 20. Heb 9 12. cap 10 12 14. 1 Pet 1 18 19. Christ hath payed a full satisfactory price vnto hiâ—… Father for all such as are his members hee hath purchased them of his Father hee hath purchased grace heauen happinesse saluation euerlasting life and all things that may further and preserue them in their state of grace and glory and God his Father hath accepted his price at his hands as a sufficient full and perfect satisfaction yea he hath promised to preserue them in the â—…tate of grace to keepe them from falling and perishing to giue them that inheritance which Christ hath purchased for them and to make good vnto the vtmost euery thing that Christ hath merited and procured of him for their eternall good so that God is now in his justice bound for to preserue them in the state of grace continually and to make good vnto them what euer his Son Christ Iesus hath purchased of him for them wherefore this is certaine and it cannot be denyed that all those who are once truly regenerated and made the members of Iesus Christ through faith can neither finally nor totally fall from grace because God in his justice will not nor can not suffer them to fall from their estate of grace What can be well replyed to this argument I cannot as yet sâ—…rmise If you say that though Christ hath purchased grace heauen and eternall life for all his true and faithfull members yet he hath not purchased perseuerance and the meanes for to obtaine them I answere first that this is false and quite repugnant to the Scriptures which assure vs that God in Christ hath giuen them not onely life and godlinesse but all things that appertaine vnto them too 2 Pet 1 3. that as he hath 〈◊〉 them Iesus Christ so 〈◊〉 hath together with him freely giuen them all things else Rom 8 32. God hath giuen them his word to instruct them his Sacraments to feede and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit to 〈◊〉 comfort and direct them to preserue them from falling he himselfe is alwaies present with them holding them vp with his hand carrying them in his armâ—…s and helping them on in the way to heaâ—…en he that giues them grace heauen and eter nall life doth giue them perseuerance too he puts his feare into their bearts that they shall not depart from him Ier 32 40. wherefore this is but a false surmise Secondly if Christ should haue onely purchased grace heauen and â—…ternall life for them and not giuen them perseuerance with all and the meanes for to obtaine the things so purchased his death and purchase had bin in vaine for alas they of themselues are able to doe nothing without his ayde and assistance it is he that must worke all in them and for them Isai 26 12. Ieh 3 27. cap 6 44 65. Rom 2 29. Gal 2 20. Phil 2 13. 1 Cor 3 7. cap. 4. 7. cap 15 10. and 2 Cor 3 5. if Christ had not purchased the meanes for to obtaine saluation and eternall life as well as the things themselues if he had not purchased the perpetuity and perseuerance of his Saints in grace as well as grace it selfe his death had bin in vaine and to no purpose Wheâ—…efore this surâ—…ise is idle and so the argument remaines vnanswerable The seuenth argument to proue my present assertion is taken from the honour of God Those who are in such an estate of true and sauing grace as it will not stand with Gods honour and glory that euer they should loose it or fall off from it those who are in such an estate of grace as God in his honour cannot but preserue them in it it s altogether impossibile that they should euer finâ—…lly or totally fall from that estate But all those who are once truly regenerated and ingrafted into Christ are in such an estate of true and sauing grace as it will not stand with Gods honour and glory that euer they should loose it or fall off from it they are in such an estate of grace as God in his honour can not but preserue them in it therefore it s altogether impossible that they should either finally or totally fall from this estate The Maior can not but be true because that God is alwayes so iealous of his honour and his glory that hee will by no meanes loose them when as it lyeth in his power to preserue them as we may see by those expresse 〈◊〉 and examples of holy Scripture
support them with his hands to plant and settle them in the state of grace so firmely that they shall neuer be remoued or cast downe againe Therefore it is altogether impossible that euer they should finally or totally fall from grace If you object that these promises of God are meant only of the outward and temporary and not of the inward and spirituall estate of the Saints I answer that it cannot be first bâ—…cause the scope and sense of the Scripture in the foreâ—…cited places proue the contrary Secondly because God doth not alwayes preserue his Saints from outward losses crosses and aâ—…ictions None more subject to the losse of temporary and outward estates than the saints of God God oft-times doth suffer his Saints to be stript of them Wherefore these promises must only be referred to their inward estate of grace of which they are neuer quite depriued and in which the Lord doth still preserue them Secondly admit that these promises or at least some of them doe extend to the temporary and outward estate of the Sâ—…ints yet most of them extend ouly and all of them referre principally to their inward and spirituall estate of grace Lastly admit that those promises had relation and referrence only to the outward estate of the Saints and not to their inward estate of grace which cannot be granted yet this would necessarily follow that if God hath so great a care to preserue their temporary estates and earthly treasures and possessions that hee will haue much more care for to preserue their spirituall inward and eternall state if God will be so good and gratious to their bodies hee will doubtlesse be 〈◊〉 bountifull kinde and gratiâ—…us to their soules Wherefore these promises and the argument deduced from them are vnanswerable The second promise which I meet with in the Scripture is that of Iâ—…r 32. 38 39 40. where God makes this couenant with all the Israell of God They shall be my people and I will be their God and I will giue them one heart and one way that they may feare me for euer for the wealth of them and of their Children after them and I will make an euerlasting couenant with them that I will neuer turne away my face from them from doing them good but I will put my feare in their hearts that they shall not depart from me Marke now in this couenant of God these two things which may fully assure vs that the true regenerate Saints of God shall neuer fall quite away from grace the first is the nature and quality the second the matter and substance of this couenant In the nature and qualitie of this couenant obserue these two things worth the obseruation First that it is no temporary and mutable but a perpetuall and euerlasting couenant which admits of no change no end or interruption secondly that it is not as some would glose it a mutuall and reciprocall couenant where in God couenants for himselfe to vs and wee couenant againe for our selues to him for then wee might chance to breake with God and so God might by this meanes breake with vs. But it is an intire couenant made by God himselfe both for himselfe and vs wherein he couenants for vs as well as for himselfe to vs and to himselfe this couenant therefore being only the couenant of God for vs and for himselfe and being likewise an euerlasting couenant cannot be broken Secondly in the matter and substance of this couenant or in the couenant it selfe there are two parts to be considered First the couenant that God makes for himselfe to vs which consists of these foure branches first that he will be our God secondly that hee will giue vs one heart and one way thirdly that he will not turne away his face from vs from doing of vs good fourthly that he will put his feâ—…re into our hâ—…rts Secondly here is the couenant which God doth make for vs vnto himselfe which doth branch it selfe into three parts first that we shall be his people secondly that we shall feare him for euer thirdly that we shall not depart from him All which being put together doe yeeld vs this vnanswerable argument All those with whom God hath made an euerlasting coâ—…enant for himselfe that he will be their God that he will giue them one heart and one way that he will not turne away his face from them from doing thâ—…m good that he will put his feare into their heart to the end that they may feare him for euer and not depart from him and for whom he hath also couenanted to himselfe that they shall be his people that they shall feare him for euer and not depart from him it cannot be that they should euer finally or totally fall from grace But withall those who are once truly regenerated and ingrafted into Christ God hath made such a couenant as this both for himselfe to them and to them for himselfe as appeares by the premises Therefore it cannot be that they should euer finally or totally fall from grace Nothing is there that can be replied to the argument as it is thus propounded All the answer that is giuen is to the text it selfe which in substance is but this That it is true that God doth chuse men for to be his people that he doth giue them one â—…eart and one way to feare him by meanes of it for euer that he doth put his feare into their hearts to the end that they shall not depart from him but yet God dâ—…th not giue them the grace to feare him alwayes and not to depart from him that is left wholly to themselues God giues them the meanes to feare him alwayes he giues them ability not to depart from him but yet hee giues them not the euent that is wholly left to them so that though God doth neuer faile them in the meanes yet they themselues doe oft-times faile in the issue and euent To which I shall reply First that this answer is salse and quite repugnant to the text for in this couenant God doth first avow and promise to them that they shall bee his people secondly that he will giue them one heart and one way thirdly that hee will neuer turne away his face from them from doing of thâ—… good Fourthly that he will put his feare in their hearts that they shall not depart from him and that they may feare him for euer so that the issue and euent proceeds meerely from God and not from man man himselfe is not the cause wherefore he doth not depart from God but God himselfe it is the feare of God and the new heart which God doth put into him that keepes man from apostacy and not man himselfe the Prophet makes the feare of God not man himsefe the cause of perseuerance Now that God himselfe and the feare of God are the causes of mans perseuerance it is euident by Ezech. 36. 27. where God makes the
could not bee sure of heauen and of some benefit or aduantage by the death of Christ who is there that could loue the Lord at least in that degree as if hee were assured of all these That which kindles holy affections in vs that which warmes our heartâ—… and soules and doth euen fire and inflame them with an ardent feruent zealous and burning loue to God and Christ is the infallible and full assurance of their vnchangable and constant loue to vs and the serious consideration of that sure and certaine state of grace and glory which they haue prouided and prepared for vs If men were not in some good measure perswaded of their totall and finall perseuerance in the state of grace and secretly assured of the perpetuall and constant loue of God and Christ to them that they will loue them and preserue them to the end and giue them that eternall crowne of glory which is prepared for the saints in heauen they would not nay they could not loue the Lord as else they might and would doe they could not prise him aboue all things else they could not sequester their hearts and soules from other things to set and fixe them wholly vpon him as vpon their chiefest ioy and onely treasure And therefore this Doctrine which would robbe the Lord of the hearts and soules of all his children and lessen abate extenuate if not wholly extinguish the heate and vigor of mens loue to him must needes be odious and abominable to such as loue and feare the Lord and cannot be admitted to be true Ninthly If this should be admitted that the true regenerate saints of God might Apostatize and fall away from the state of grace it would robbe the Lord of all the praise and glory that is due vnto his name If men might loose those graces which God bestowes vpon them if it were not Gods goodnesse might and power but their owne strength their owne care and diligence that did preserue them in the state of grace if men could not bee sure of the loue of God and Christ of heauen and eternall happinesse but might loose them all at last who is there that could praise the Lord and giue him the glory which is due vnto his name There are but two chiefe grounds and causes of praysing God in a spirituall and heauenly manner The first is the free loue and bountie of God in bestowing grace vpon vs and working of it in vs without any merit or desert of ours the second is the perpetuity of his loue in the preseruation and continuance of thâ—…se graces which hee bestowes vpon vs. The chiefest ground and cause of euery true Christians thankfulnesse vnto God is this that God hath beene exceeding gratious mercifull vnto his soule and that this mercy of God indures for euer the 136 Psalme is wholly spent in praysing God and that onely vpon this ground beâ—…ause his mercy indures for euer Now this position that the true regenerate saints of God may fall away from grace it takes away both these causes and grounds of praysing God it attributes both the begining and the end the continuance and the perseuerance of grace to mans freewill and power and not to God it makes man both the beginer and the preseruer of his owne grace and it makes the grace and mercy of God together with those spirituall and heauenly graces which hee bestowes on men to be but momentary and fading and not â—…o indure for euer and so it robbes the Lord of all the praise and glory which is due vnto his name Therefore it must needes bee a damnable and pernitious Doctrine and cannot be admitted Tenthly if this were once admitted that the true regenerate saints of God might fall from the state of grace it would rob God of his worship and make men negligent and carelesse in his seruice for what man is there that would euer labour or take paines for grace if he might loose it after that he had gotten it who is there that will labour after perishing and fading treasures which he is not sure for to keep who is here that would labour and take paines for grace or spend his life in doing of God seruice if hee might loose the things which hee hath wrought and not receiue a full reward would any wise or well aduised man consume and spend his time and daies in purchasing of such a treasure or possession which hee were not sure alwaies to inioy would any man take paines to sowe the seed of grace wher he were not sure for to reap the fruites It is Christs owne counsell and aduise to all his saints Labour not for the foode that perisheth but for that which indureth vnto eternall life Iohn 6. 27. and lay not vp for your selues treasures on earth where moth and rust doe corrupt and where theeues breake thorough and steale But lay vp for your selues treasures in heauen where neither moth nor rust doth corrupt and where theeues doe not breake thorough nor steale Math. 6. 19. 20. If therefore grace were such a treasure that might bee lost and perish the Saints of God euen by Christs owne rule were not to seeke it nay they would not neither could they seeke it they could not serue the Lord with that diligent auxious and industrous care as now they doe they would grow very slacke negligent and carelesse in his seruice For though it be alwaies true that the true Saints and children of God ought not nor doe not serue the Lord onely or principally for the wages of heauen and eternall life or out of selfeloue or selfe respects but for himselfe yet that which doth most incourage them and make them more forwards actiue zealous and liuely in Gods seruice is the consideration of that large and great reward which God out of his mercy and goodnesse hath promised them for their seruice of purpose to incourage them and to make them actiue in it This is euident by the example of Moses Heb. 11. 24 25 26. who refused to be called the soune of Pharohs daughter châ—…sing rather to suffer affliction with the people of God then to inioy the pleasures of sinne for a season and why did he doe all this for he had respect vnto the recompence of reward So the Hebrewes themselues they tooke ioâ—…fully the spoyling of their goods onely for this reason because they knew that they had in heauen a better and more induring substance Heb. 10. 34. Yea who euer he be that comes to God he must not onely beleeue that God is but also that he is a rewarder of all such as doe diligently seâ—…ke him for if he should consider the seruice of God abstracted from the reward it would make him negligent and weary of Gods seruice Wherefore if this assertion were once true that the true regenerate saints of God who haue spent their whole life and strength in doing of Gods seruice might after all their care and paines fall
sanctus Dei Apostolus Vos templum Dei estis et Spiritus Dei habitat in vobis Chrysostome Chrysostome whoflâ—…urished from the the yeare 230. to 212. hath 〈◊〉 vs his testimonie and approbâ—…tion vpon record in this particular point For about the end of his fiâ—…st Homilie vpon Genesis his words are these Spiritualia â—…unt firma immobilia vicissitudinem non accipientia ad omne seculuÌ„ se extendentia applying these words to graces which are proper to the Saints Hom. in Psal 120. his words are pâ—…oper Custodiet introitum tuum et exitum tuum ex hoc nunc et vsque in seculum Hic quidem certè omnem vitam significat In his enim vita vniuersa confistit nempè in ingressa et exitu et id volens apertivs significare subiungit Ab hoc nunc et vsque in seculum Non vno inquit aut duobus aut tribus aut decem aut viginti aut centum diebus sed perpetuò Quod quidem non in est hominibus sed sunt mnltae mutationes rerum frequentes traductiones et continuae vicissitudines Hodiè amicus hodiè fert opem cras verò te deserit sed etiam oppugnat et insidiatur quouis hoste grauius sed quae Dei sunt manent immobilia perpetua immortalia stabilia fine carentia And hom in Psal. 124. 1. Montem enim dixit spem in Deu immutabilem firmam et constantem invincibilem et inexpugnabilem Qâ—…e enim etiamsi quis innumerabiles adhibeat machinas montem convellere nec labefactare poterit ita etiam qui eum aggreditur qui spem in Deo collocavit reuertitur domuÌ„ manibus vacuis Commotionem nè voces reruÌ„ casus non est enim hoc commotio sed animae intertis et virtutem amisisse quod quidem non euenit in periculis ijs qui sunt sobrij ac sapientes Hom. 5. in Iohn vpon these words of Christ to the woman of Samaria Whosoeuer shall drinke of the water that I shall giue him shall neuer thirst c. He hath these words Spiritus gratia cuÌ„ menti illapsa est eamque irrigarit omni fonte vberius scaturit nunquam deficit nunquam vacuatur nuÌ„quam stat Hom. 9. in Rom. Talis est ipsa Dei gratia finem nulluÌ„ habet terminuÌ„ non nouit sed et ad maiora semper propagatur atque progreditur Id quod non ita in hominibus vsu venit Verbi gratia assecutus est quis magistratuÌ„ gloriam principatuÌ„ tamen in eo perpetuus non manet sed confestim ab eo excutitur Nam vt honorem cum humana manus non eripiat certò superueniens mors omniò ereptura est At quae Deus bona largitur haudquaquaÌ„ talia sunt a quibus non homo non tempus non reruÌ„ adversarium vis non ipse diabolus non mors ingruens deturbare nos poterit quin vel mortui cùm sumus tum demuÌ„ firmius ea possidemus atque adeò quo progredimur magis eo pluribus semper maioribusque illis effectis fruimur Onapropter si futuris fidem non habes saltem praesentia et quae iam es assecutus de illis tibi fidem faciant Idcircò enim ait gloriamur sub spe gloriae quia futuraruÌ„ reruÌ„ spes sic firma est atque euidens vt et iam dataruÌ„ aequè et super illis gloriamur Hom. 3. in 2 Cor. vpon these words hee that hath established vs with yon in Christ and hath annoynted vs is God who hath also sealed vs and giuen vs the earnest of the spirit in our hearts Hee discourseth thus RursuÌ„ per preterita fidem futuris conciliat Nam si ipse est qui nos in Christo confirmat hoc est qui nos a fide quae est in Christo dimoveri non sinit atque ipse etiam est qui nos vnxit spiritumque in cordibus nostris dedit qui tandem non futura quoque daturus est Nam cùm principuÌ„ et materiam et radicem ac fontem hoc est veram ipsius cognitionem ac spiritus participationem largitus sit quî fieri potest vt non ea etià m largiatur quae ex his oriuntur Nam cuÌ„ illa horuÌ„ causa donentur multò magis is qui haec dedit illa quoque praebebit Et cuÌ„ haec ad huc hostibus dederit multò magis illa in gratiam receptis donabit Ac proinde ne spirituÌ„ quidem simplicem dixit sed pignus nominauit vt per hoc de toto fiduciam accipias Nâ—…que enim si totuÌ„ daturus non esset pignus praebere ac frustra ac temerè perdere in animum in duxisset And iu his Homil. 1. De spiritu sancto in Pentecost Haec nobis spiritus sanctus regnum coelorum est de quo dicit Christus regnum coelorum intra vos est Christus intus spiritus sanctus intus Pater intus quae ocutus non vidit et quae aures non audierunt etiam ipsa intus Et quomodo consequenter omnis ChristianoruÌ„ munda mens non comprobatur puruÌ„ coeluÌ„ imò etiam coelo praetiosior Coeli enim peribunt fideles autem permanent in seculuÌ„ quotquot Dâ—…ü intrinsecus in seipsis ferunt ac vident Thus is Saint Chrysostome very large and copious for vs. Augustine Augustine Bishop of Hippo the most iuditious Diuine of all the Fathers who flourished in the same time that Saint Chryâ—…ostome and Epiphanius did and somwhat after them is so full and ous in this point that I wonder how any can be so impudent shamelesse and audacious as to cite him to the contrary His authorities which are punctuall to this our present purpose are so many and so commonly cited by all those who haue written of this subiect that it would be superfluous for me to mention them yet because I haue vndertaken for to proue this doctrine by the Fathers I will onely quote one place of his which is cited on all hands and two other places which are not yet cited by any if my memory faile me not and so referre you to the rest The first authoritie which is cited on all hands is in his booke De Corrept et Gratia cap. 12. Sanctis in regnuÌ„ Dei per gratiam praedestinatis non tantum tale adiutoriuÌ„ gratiae datur vt possint perseuerare si velint sed tale vt eis perseuerantia ipsa donetur non soluÌ„ vt sine isto dono perseuerantes esse non possunt verum etiam vt per hoc donuÌ„ non nisi perseuerantes sint Non soluÌ„ enim dixit sine me nihil potestis facere veruÌ„ etiam dixit Non vos me elegistis sed ego elegi vos et posui vos vt eatis et fructum afferatis et fructus vester maneat Quibus verbis eis non soluÌ„ iustitiam veruÌ„ etiam perseuerantiam se dedisse monstrauit Christo enim sic eos
in their learned labours set forth by publike authority maintained propagated and defended this my present assertion and there is not one Orthodox English Diuine that did either publikely in the Schooles or in any writings set forth by publike approbation maintaine the contrary Therefore this my present assertion is the receiued positiue and the resolued Doctrine of all the learnedest and most judicious Diuines of the Church of England For the Major it cannot be denied the Minor I shall proue by many particular authors I will not stand to mention those many learned Diuines throughout the Kingdome who in their seuerall Sermons and Lectures haue maintained and defended this my present assertion euery man knowes that this assertion is publikely preached throughout the Kingdome for orthodox â—…urrent truth neither was there any one that euer did positiuely deliuer the contrary in any Sermon that euer I heard of with publike approbation till Master Mountagues Appeale was published Some three or foure did preach it as I haue heard before but they were presently conuented for it and injoyned to recant How this my assertion hath from time to time beene maintained and defended in the publike Schooles I neede not for to mention it Sure I am that the Schooles of the Vniuersity of Oxford haue alwaies defended it and so haue the Schooles of Cambridge to and I neuer heard that the contrary was publikely defended and maintained in them That which I intend mainely to insist vpon is the learned labours and writings of the chiefest worthies and learne dest of our Church in which my present assettion is recorded and defended Not to make mention of venerable Bede or of Anselme and Bradwardyu both Arch-bishops of Canterbury who haue declared their opinions vpon record in defence and maintenance of this my assertion I will onely mention such writers of our English Church as haue beene famous and eminent since the reformation I will begin with that godly and learned Martyr William Tindall who liued in the beginning of the reformation Who in his Treatises what the Church is and whether it may erre how a member of Christs true Church sinneth and erreth and yet sinneth and erreth not and how hee is yet a sinner and may erre and of the manner and order of our election which you shall finde in his workes pag 257 to 261. hath recorded it That the true regenerate Saints of God can neuer sinne so farre as quite to loose that habit and seede of grace which is within them nor yet to fall quite from God These Treatises of his are onely to this effect that the true regenerate Saints of God can neuer finally nor totally fall from grace Master Latimer Tyndalls contemporanie a man of worth and note in the times where in he liued in his Sermon on the Gospell the third Sonday in Aduent which is in his Sermons pag 258. hath likewise registred it That there was neuer none that belieued in Christ which was lost but all beleiuers were saued therefore saith hee it is not to be doubted but that if wee will beleiue wee shall be saued too Master Greenham that worthy and experimentall Saint of of God in the 2 part of his workes cap 32 sect 5 6. in his readings on Psal 119. ver 116. and in other places of his works hath deliuered this our present assertion as a sound orthodox and experimentall truth So hath Master Deering in his 27. Lecture on the Hebrewes But if these men seeme vile and little in your eyes behold some greater men then these are here to giue testimonie to vs and our assertion and that vpon record Mathew late Arch-B of Yorke in his Commentary of Election Praedestination reprobation Edwin Arch-B of Yorke in his Sermon vpon Luke 1 v 74 75. sect 14. Dr. Babington Bb. of Worcester on the 12 Artic of the Creede life euerlasting In his exposition on the Lords prayer the sourth vse from the word Father and on the sixth petition Lead vs not into temptatien but deliuer vs from euill Learned Doctor Robert Abbot Bishop of Salisbury and regious professor of Diuinitie in the Vniuersitie of Oxford in his Lecture De perseuerantia sanctorum read publikely in the Diuinitie schooles at Oxford in the Act time Iulie 10. 1613. In his Animaduersions vpon Thompsons Diatriba and in his answere to Bishop part 1. cap 12. part 2. cap 3. Ready and learned Doctor Fulke in his answere to the Rhemist Testament on Rom 8. 16. 39. Incomparable Hooker in his discourse of Iustification and in his Sermon of the certaintie perpetuitie of faith in the elect Profound Doctor Field in his first booke de Ecclesia cap 3 17 in his pathway to the Church Digress 42. Profound iudicious and famous Doctor Reinolds once regious Professor of Diuinitie in the Vniuersitie of Oxford a man of incomparable learning and of as godly humble and religious a conuersation whom yet Master Mountague how justly let all men judge stiles a Puritan one of the Tribe a petitioner against the doctrine discipline of the Church of England and a man onely excellent for his reading in his 6 Theses Thes 4. sect 23 24. in his Apollog Thesium sect 17 20. and Conference at Hampton Court pag 24. Learned Doctor Whitakers regious Professor of Diuinitie in the Vniuersitie of Cambridge whom Master Mountague sticks not for to stile an earnest promoter of nouell opinions in his Respons ad 8 Rationes Campiani De paradoxis lib 8. and in other of his workes Learned Doctor Ouer all Deane of Pauls and afterwards Bishop of Norwich whose memory by Mr. Mountagues owne confession shall euer be pretious with all good and learned men Conference at Hampton Court pag 41 42 43. Profound orthodox and solid Mr. Perkins in his booke of Praedestination and Grace in his Commentary on Iude 1 24. and other of his workes Learned Mr. Nowell Deane of Pauls in his Catechisme Reuerend Mr. Phillipps in his Sermons on Rom 8. ver 15 16. Godly Mr. Hireon in his Sermons pag 102 119 205 365. Mr. Rogers Chaplaine to Arch-bishop Bancroft in his Analysis vpon the 17 Article Proposition third Laborious and learned Doctor Willet in his Synopsis pag 63 64. 548 546. 923 924 925. in his Commentarie on Rom 5 Contr 3 on cap 6. Contr 7 on cap 8. Contr 19 21. on cap 9. Contr 16 on cap 11 Contr 19 21. Mr. Wilcocks on Psal 125 1 2 and on Rom 8. Godly painfull and learned Mr. Byfield in his discourse of the promises cap 13. Mr. Elton in sundry places of his Sermons on Rom 8. Learned and laborious Mr. Fox in his Martyriolege Printed at London 1610 pag 1506. and in diuers other places Mr. Iohn Downham in his Snmme of Diuinity lib 2. cap 7. Mr. Culuerwell in his Treatise of faith the 6 generall head pag 489 to 506 to whom I may adde Learned King IAMES of blessed memorie in his Declaration against Vorstius all
beware least you being led away with the error of the wicked fall from your owne stedfastnesse Which words being nothing else but a bare admonition and exhortation to beware of seducing Heretickes doe not necessarily implie a fall from grace First because admonitions caueates and exhortations to beware of being seduced are maine preseruatiues and helpes against Apostacie they are the meanes which God himself hath prouided to keepe vs from Apostacie Secondly because these admonitions and exhortations they only stirre vs vp to vse the meanes to perseuere Circumspection and vigilancie are these chiefest meanes to preserue and keepe vs from falling and this place of the Apostle doth but quicken and incourage vs for to vse these meanes and therefore it doth not necessarily implie that a man may fall from grace Thirdly because God doth oft-times admonish his Saints to beware of being seduced when as it is impossible for them to be seduced Christ tells vs expresly that it is impossible for the elect to bee seduced Math. 24. 24. Marke 13. 22. and yet in these very places hee admonisheth them to beware of false Christs and false Prophets lest they should be seduced and deceiued by them which is the same case with this of Peter For Peter hee writes this Epistle to the elect Saints of God and then admonisheth them to beware of being seduced when as Christ himselfe assured vs that it is not possible for them to bee seduced therefore this place being but a bare exhortation yeelds you but this absurd and disioynted Argument The Saints of God are exhorted to vse the meanes to perseuere they are admonished to beware of seducers when as it is impossible for them to bee seduced therefore they may fall from grace Or Admonitions and cautions are the meanes to preserue the Saints from falling from grace Therefore the Saints to whom these admonitions and cautions are giuen may fall from grace which how well it followes I referre it to the reader for to judge Secondly the Antecedent is not warranted by this place admitting that this exhortation did necessarily implie that the true regenerate Saints of God might be seduced with the Error of the wicked For the Apostle bids them not to beware of falling from the seeds and habits but from the stedfastnesse of Grace Beware lest you fall from your owne stedfastnesse Now grace or the habite and seed of grace is one thing stedfastnesse of grace another the one is the tree the other but the fruite the one is the essence the other but the degree of grace Wee grant that a man may fall from the stedfastnesse and the degree of grace but yet it followes not that therefore hee may fall totally or finally from the habit and seed of grace because they are distinct and different things of a distinct and different nature Therefore though I grant you all that this place can yeeld you yet it makes not for your purpose it proues no more but this that a man may fall from the degrees of grace which I doe not denie but it comes not to the habit and seed of grace which are the things in question and so it is impertinent The eigth objection which may bee made against mee is that of the 1 Cor. 10. 12. Let him that thinketh hee standeth take heed lest hee fall that of Heb. 3. 12. Take heed brethren lest there bee in any of you an euill heart of vnbeliefe in departing from the liuing God and that of Heb. 4. 1. 11. Let vs therefore feare lest a promise being left vs of entring into his rest any of you should seeme to come short of it Let vs labour therefore to enter into that rest lest any man fall after the same example of vnbeliefe From which places this Argument may bee framed The Saints of God are admonished to take heed lest they fall and depart from God through vnbeliefe and so come short of heauen therefore they may fall from grace I answer that the argument followes not because these admonitions and cautions serue only to further the Saints of God in this their perseuerance they are helpes and meanes to preserue and keepe them from falling and therefore doe not necessarily imply that they may sall from grace of which see more in the answer to the precedent argument Now for the places themselues I shall answer them particularly For that of 1 Cor. 10. 12. I answer that it makes not against me First because it is spoken only to hypocrites and presumptuous men and not to the Saints of God to such as thinke they stand and not to such as doe truly stand by faith Secondly because it is spoken only to awaken men out of their carnall securitie and to make them warie of committing sinne for feare of Gods temporall judgements Thirdly because it is spoken only to preserue and keepe men from falling and not to proue that they may fall from grace So that your Argument from this place will bee no more but this Hypocrites presumptuous and secure men must beware lest they fall therefore the Saints of God may fall from grace which followes not at all For that of Hebr. 3. 12. I answer that it was spoken to all the Hebrewes and not only to such of them as were the true regenerate Saints of God and it is no more in effect but this Brethren let euery one of you search and trie his owne heart for feare lèst hee should haue an vnbeleeuing heart and so should depart from God at last which the true regenerate Saints of God and such as are true beleeâ—…ers can neuer doe Ier. 32. 40. Iohn 6. 68. and 1 Iob. 2. 19. And as for that of Hebr. 4. 1. 11. it is no more in substance but this Brethren you haue a gratious and pretious promise made vnto you of entring into the heauenly Canaan see therefore that you labour and striue to enter into it lest you come short of it and so lose the benefit and comfort of this promise What are these two places to this falling away from grace surely nothing at all All men must examine their hearts to see whether they are sincere and vpright all must striue to enter into Gods rest else they shall neuer doe it Therefore a regenerate Saint os God may fall from grace is but a ridiculous and strange Nonsequitur To these admonitions I will adde that of Rom. 11. 8. place much infisted vpon Be not high minded but feare To which I answer first That this is spoken to all beleeuing Geâ—…tiles who had taken vpon them the outward profession of 〈◊〉 and not to the particular Saints of God and those 〈◊〉 regenerate men that were among them for they need not feare a breaking off for Christ himselfe commands them noâ—… to feare Luke 12. 32. Feare not little flocke for it is your Fathers will to giue you a kingdome Christ hath assured them that they 〈◊〉 neuer perish and that none shall euâ—…r plucke them
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