quite away from grace and so loose the reward of all the workes which they had done you should haue few or none that should deny themselues or yet forsake their carnall friends and pleasures or their present worldly honours riches and preserments which after your computation are like to be more permanent then their graces that so they might seeke vnto the Lord alone and serue him diligently with all their hearts and soules you should haue few or none at all that would be forwards diligent feruent in the worke and seruice of the Lord. Wherfore this assertion must needes be false and dangerous euen in this respect and so cannot be admitted for a truth Eleuenthly if the true regenerate saints of God might fall from grace it would rob the Lord of many zealous and faithfull prayers and it would make that exquisite forme of prayer which Christ himselfe hath framed for vs to be but vaine and idle for if our perseuerance in grace should not depend on God but on our selues as our Antagonists doe and must affirme or else they would to wrecke how few men would there bee that would power out their hearts and soules before the Lord in feruent and faithfull prayers If it were in mens owne power to take vp to preserue and to reiect their graces at their pleasures what neede men to pray to God at all if God doth nothing in this businesse our prayers vnto him were vaine and idle God should haue no prayers at all for any spirituall things if this were true and it would be to no purpose for to pray vnto him for grace and perfeuerance Peter then should be very much mistaken in praying thus to God for those Saints to whom he writes The God of all grace who hath called you vnto his eternall glory by Christ Iesus make you perfect stablish strengthen settle you Paul should thē be mistaken in praying thus for the Thesolonians The Lord make you to abound and increase in lone one towards annother towards all men to the end that he may establish your hearts vnblamable in holinesse before God euen our Father and stablish you in euery good word and worke For hee which establisheth vs with you in Christ is God Dauid should be then mistaken in praying vnto God to vphold and stablish him with his free Spirit and that prayer which Christ himselfe hath framed and commanded vs to vse should be but superflous and to little purpose For who would or could pray thus to God thy kingdome come thy will be done en earth as it is in heauen leadivs not into temptation but deliuer vs from euill if God had no rule and sway ouer him if God did not giue him perseuerance and preserue his gra◅es in him if man himselfe had free-will and power to take and to resist grace to preserue and keepe it or for to reiect it Wherefore seeing that this assertion it it were admitted would robbe the Lord of many faithfull prayers which now his Saints doe make vnto him for their perseuerance and seeing it would make that very prayer which Christ himselfe hath recorded and composed for vs to bee superflous vaine and idle it cannot be admitted to be true Twelfthly if this should be admitted for a truth that the Saints of God might fall quite away from the state of Grace it would take away all absolute and irrespectiue predestination and election to eternall life one of these three must then necessarily follow that either the Saints of God who are predestinated to eternall life may fall from grace and perish or that there are some men who are truly regenerated and ingrafted into Christ who were neuer predestinated and elected to saluation or that God did only predestinate men vnto saluation out of the foresight of their faith their workes and perseuerance which are all ex diametro opposite and contrary to the Scriptures to the Fathers to the Doctrine of the Church of England and to all orthodox and Protestant Diuines of moderne times and therefore cannot be admitted Lastly if the true regenerate Saints of God might fall quite away from grace out of the freedome and libertie of their owne wills then saluation or damnation should depend meerely vpon the fickle and vn constant will of man and not vpon the stable and immutable decree and purpose of Almighty God then man and not God should bee the author of his owne saluation and so saluation should not bee of God that sheweth mercy and disposeth all things according to the purpose of his owne free will and pleasure but of man that willeth and perseuereth out of the strength and power of his owne free will Man should then bee his owne God his owne gouernour and director his owne judge and sauiour if this were once admitted to be true which would bee a great disparagement to Gods supremacie and to the death and passion of Iesus Christ. And therefore in regard of these dangerous consequences in respect of the whole Trititie this doctrine cannot be allowed to be true that the Saints of God may finally or totally fall away from the habit and state of true and sauing grace Secondly as this Doctrine of the finall or totall Apostacie of the Saints would produce many dangerous consequencies in respect of the whole Trinitie in respect of Father Sonne and holy Ghost so would it doe the like in respect of regenerate men themselues For fi◅st it would cause men for to call Gods truth Gods word and promises into question for when as a man shall reade in diuers places of the Scripture that the righteous and those that trust in God shall neuer bee remoued that they shall continue to the end and neuer faint nor faile that God will perfect and finish the worke of Grace within them and preserue them blamelesse to the day of Christ that hee will keepe them so that they shall neuer fall nor perish and the like if this should stand for currant truth that the Saints of God may notwithstanding fall from the very state of Grace it would cause men for to doubt of the truth of Gods word and promises and to account no better of the word of God then of a fable or a meere imposture it would cause them to denie the Faith and to turne either Atheists or Pagans at the last and therefore it cannot bee admitted Secondly it would depriue true Christians of all true happinesse in this present life it would make them to bee but miserable and wretched men when as the word of God reputes them happy and stiles them blessed men For if it be grace and that only which makes the Saints of God to be happy men euen in this world of misery as the Scripture saith it is if it were possible for Christians for to loose this grace and to fall from it againe it were impossible for them to be happy here For happinesse is such a stable and perpetuall
girdeth their loines with a girdle He leadeth Princes away spoiled and ouerthroweth the mighty Hee remoueth away the speech of the trusty and taketh away the vnderstanding of the aged He powreth contempt vpon Princes and weakneth the strength of the mighty He increaseth the nations and destroyeth them hee inlargeth the nations and straitneth them againe He taketh away the heart of the chiefe of the people of the earth and causeth them to wander in a wildernesse where there is no way Iob 12 13 to 25. If our wills were in our owne powers not in Gods alone why then doe we dayly pray to God thy kingdome come thy will be done on earth as it is in heauen and leade vs not into temptation but deliuer us from euill this prayer were but vaine idle if our wills were our owne if God had no kingdome and power ouer vs to sway and rule vs as he pleaseth If our wills are free if wee may cast away that grace which God hath giuen vs and hath likewise couenanted to preserue it in vs why then doe wee call the Lord our God our King our Master and our Gouernour and why doth the Scripture certifie vs that our soules our spirits and our selues are not our owne but Gods and that it is God onely that worketh in vs both the will and the deede of his good pleasure 1 Cor 6 29. and Phil 2 13 Certainely if God be God Lord and King ouer vs as hee is if our hearts our wills and all our wayes are in his hands to dispose of them at his pleasure as wee must needes confesse they are vnlesse wee will turne Atheists and deny his Diety then when as God himselfe doth absolutely promise and vndertake to preserue and keepe 〈◊〉 Saints from falling and to establish them so that they shall not nor cannot for euer be remoued this their slight and supposition if they continue faithfull or vnlesse they will themselues must needes be false and idle or else you must of necessity grant that those whom God himselfe hath promised to keepe from falling and to establish so that they can neuer possible be remoued may fall away from grace which doth not onely falsifie the Scriptures and the promises of God but likewise pull God out of heauen and either make him to be no God at all or else sets man aboue him which is blasphemous and atheisticall Lastly If this their answere to the absolute promises and texts of Scriptute which we alledge against them were once admitted to be true then marke what dangerous consequents would follow vpon it First it would be a meanes to shake the very foundations principals and pillars of religion For if a thing which is absolutey true be not absolutly true which is the very summe and substance of all their answeres if that which God hath promised to establish for euer to keepe from falling and departing from him may notwithstanding fall and come to ruine if it will it selfe and that it is safe onely if it continue or as long as it continues then marke what a ready way they make for Atheists and Infidels to delude all those fundamentall truths which are deliuered and set downe in Scripture For if I were an Atheist and an Infidel and they should come to conuert or confute me by the Scriptures or by reason If they should now produce any argument or text of Scripture to proue that there were a God to proue that there were a Christ or an holy Ghost or to proue that there were a Church or to proue any such fundamentall truthes I would shift them of with this sleeuelesse answere of their owne true it is that there is an eternall God there is a Christ and an holy Ghost there is a Church of God if they continue or as long as they continue and then I would inferre as they do vpon this answere but they doe not continue and therefore they are not What answer could they giuâ—… me if this their owne cuasion would hold water and goe for câ—…rrant certainely none at all Yea but they will obiect that the Scripture saith that the Father the Sonne and the holy Ghost are eternall and that the Church of God continueth and abideth for euer and therefore this answere if they continue or as long as they continue is very repugnant And doth not the Scripture say as positiuely that the righteous shall neuer be remoued that they shall stand fast for euer that their faith and graces shall neuer faile that the holy Ghost shall abide with them for euer that they shall neuer faile or perish Where then I pray you stands the difference If this answer of theirs bee repugnant and contradictorie in the one why should it not bee so in the other to Yea but God is eternall in his owne Nature and so in this there is a difference And is not grace an immortall and incorruptible seed a treasure which neither rust nor moth can corrupt nor theeues breake through and steale the Scripture I am sure stiles it so Yea Christians themselues that are once illuminated with the spirit of Grace they are immortall through grace the second death shall haue no power ouer them and they shall die no more Reu. 20 6. and Rom. 6. 10 11. Therefore if Christians are immortall and euerlasting by Grace and if that Grace which we haue now by Christ be of an incorruptible nature as well as God is eternall if it be absurd to suppose that God may not continue and abide for euer or to say that he is eternall vnlesse hee will himselfe it must likewise be absurd to suppose that Grace which is immortall and incorruptible that the Saints of God who shall stand fast for euer and cannot be remoued may notwithstanding cease to be and fall from grace and perish So that you see plainely that this euasion of theirs if it were admitted would vtterly subvert and ouerturne the very grounds principles and foundation of Religion Secondly if this their shifting answer should be admitted it would make the word of God but a meere nugation a meere tantologie a vaine absurd and idle thing a thing meerely repugnant and crosse vnto it selfe Absolute things must then be conditionall plaine things will become obscure expresse and absolute promises must bee suspended vpon vaine and idle suppositions mens graces then should alwaies increase and never faile and yet they should be lost and faile the Saints then should neuer fall perish or be remoued and yet they should fall quite away from grace they should perish and bee remoued they should not bee able to deparâ—… from God and yet they should depart the Scriptures in which there is no iarre at all should then bee full of contradictions or nugations Yea Scripture would become no Scripture truth no truth God no God if this their shift anfwer and euasion should be admitted to be true And therefore wee reiect this
speciall reuelation that Grace is but a morall perswasion and that men may receiue it or reiect it at their pleasure that such as are not elected to saluation are true members of the holy Catholike Church that such as are not predestinated may bee saued Yea the Sacrifice of the Masse Purgatory Popish pennance and Indulgencies will all to wrecke and fall vnto the ground So many other Errors are there which depend on this Sixtly I made choyce of this aboue the rest because it is an Error of greatest consequence For it derogates very much from all Gods great and holy attributes from his glorie mercy honour goodnesse truth wisdome iustice power and the rest it derogates from Christs intercession and the merits of his death and passion it detracts very much from the Deity might power essicacte truth and working of the holy Ghost it quite ouerthrowes and disanulls the Scriptures and the very kingdome nature 〈◊〉 and power of true and sauing grace it robs the Saints of God of all their happinesse ioy and comfort it stripps and spoyles them of all their spirituall priuiledges of all the treasures of their soules and leaues them 〈◊〉 poore and miserable where else they were the onely happy and blessed of the Lord In a word it strikes at the very roote of all true religion it pulls God out of heauen and it either makes men Atheists to haue no God at all or at least to haue no God besides themselues These and many other are the ineuitable consequencies of this Error which as they are many so are they very great and dangerous Laftly I made choyce of this aboue the rest because it is not as some surmize a notionall and speculatiue Error fit onely for Schooles and Schollers to know and to determine but it is a practicall Error and a point which trencheth farre into the practice of Christianitie it is a point and Error that concernes not only the learnedest but the very lowest and meanest Christians it extends it selfe alike to all and therefore the more needfull is it to refell it Questions which concerne the nature and the truth of Grace the Perpetuitie and properties of Grace extend indifferently to all those to whom grace it selfe extends to one as much as to another because they are alike vsefull and necessary vnto all be they learned or vnlearned Now this being a question concerning the very nature essence and propertie of true and sauing grace extends alike to all men and it is of great vse and moment euen in their very practice of 〈◊〉 Yea I will affirme it that there is no one thing 〈◊〉 which will more 〈◊〉 men in the practice of religion then this one pernicious Error that they may fall totally finally from grace For if Ministers should preach and publish this for orthodox and current truth that true grace is of a corruptible and fading nature that it is such a thing as may be lost when once it is obtained who is there that would seeke it or respect it who is there that either would or could preferre his profit and his pleasures his riches and his honours farre before it who is there that would part with these to purchase it when as they were not sure to inioy it when as they might be dispossessed of it at the last If grace might vtterly be lost if it were a transitorie and fading good men would not nay men could not loue it or affect it they would not part with any other thing to win and purchase it euery man would then loue and serue his owne lusts and pleasures you should haue none at all to loue or serue the Lord. Besides if this were true that men might fall from grace what comforts or incouragements could Christians giue vnto themselues or others If a man should come to any one that was perplexed in his conscience or to a dying Christian if this were true that true regenerate men might fall from grace what comfort could he giue them Should hee magnifie Gods grace and mercy to them in Christ Should he repeate those comfortable and pretious promises of grace and mercie which are euery where recorded in the Scriptures should hee tell them that they haue liued a godly and religious life That they are in a happy condition and state of grace that they are the beloued of the Lord that Christ hath prepared an euerlasting kingdome and a crowne of glory for them in heauen and therefore they need not for to doubt or dispaire of Gods mercy Alas all these might be wiped off with this one answer we are fallen quite away from the state of grace by these and these our sinnes if not we are sure to commit 〈◊〉 sinne or other ere we die which will vtterly seuer and cut vs off from Christ for euer and therefore all these promises and comforts which you bring they belong to others not to vs our soules can take no comfort in them Doubtlesse there is not a Christian in the world which could administer any â—…oy or comfort at all vnto his owne or other mens soules if true regenerate men might fall from grace at last and lose the fruite and benefit of all their workes and graces Againe what comfort or incouragement could any Christian haue to doe or suffer any thing for the Lord if this were true Who is there that would spend his life and dayes in doing of Gods seruice Who is there that would suffer persecution and afflictions that would vndergoe disgrace contempt and scorne or fire and fagot for the Lord if he might after all this fall from grace and lose the things which hee had wrought Christians could haue no comfort or incouragement at all to doe or suffer any thing for Christ if this were true Againe in what a miserable and forlorne estate should poore Christians be in dubious troublesome and dangerous times if this position were grounded in their hearts that they might fall from grace then they were not sure of heauen they were not sure of earth they were vncertaine of this present life but more vncertaine of the life to come they then should haue no certaintie at all of any thing they should haue nothing left them on which to stay or rest their soules they should haue horrors within and feares without troubles and doubts within and crosses and afflictions without that curse of God which is denounced against all disobedient and impenitent sinners should light vpon them Among the nations they should finde no ease neither should the sole of their foote take any rest but the Lord should giue them a trembling heart and failing of eyes aud sorrow of minde and their liues should hang in doubt before them and they should feare day and night and haue none assurance of their liues In the morning they should say would it were euen and at euen they should say would God it were morâ—…ing for the feare of their heart wherewith they should feare and
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 Exod.
totally from grace The fifth sort of promises making for me are that the Lord will guide and keepe the feetâ—… of his Saints that they shall not vtterly stray and wander from him that hee will neuer leaue them nor forsake them that hee will bee their rocke and strength their fortresse and their buckler that hee will bee alwayes present with them to gard and protect them from all euill and to preserue them from falling from which holy promises this fifth argument doth arise They whose feete the Lord will guide and keepe continually that they shall not vtterly â—…ray and wander from him those whom he hath promised neuer to forsake and leaue those to whom he will be a rocke a strength afortresse and a buckler and those with whom he will be alwayâ—…s present to protect and guard them from all euill and to preserue them from falling can neuer finally nor totally fall from grace But God hath promised that he will guide and keep the feete of all his Saints that they shall not 〈◊〉 stray and wander fro him 1 Sam 2 9 Psa. 17 5. Psa 23 3 4 7. Psa 25 9 12. Psa 37 23 31. Psa 48 14. Psa 73 24. Psa 121 3. Prou. 2 11 cap. 16. 9. cap. 20 24. and Isay 26. 7. he hath promised neuer to leaue them nor forsake them Leuit 26 43. Deut 31 6. Ioshu 1 5. 1 Sam 12 22. Psa 37 28. Psal 138 8. Isay 41 10. cap 42 16. and Heb 13 6 17 he will be a rocke a strength a fortresse and a bulwarke to them to keepe from all euill Gen 15 1. Psa 29 11. Psa 37 39 40. Isay 8 14. cap 26 1. cap 41 10. Prou 18 20. Zâ—…c 10 12. and Ioel 3 16 20. he will be alwaies present with them to protect and guard them from all euill and to preserue them from falling Psal 16 8. Psa 5 12. Psa 90. 1. 2. Psa. 91. 4. Psa 121. 3. to the end Psa. 125. 1 2. Exod. 15 〈◊〉 cap. 33. 14. Deut. 32. 10. 11. Esay 4. 5. cap. 25. 4. cap. 26 1. 〈◊〉 ca. 27. 3 Math. 28. 20. Ioliâ—… 10. 12. 28. 29. all which places formerly cited are expresse in point and to many to recite at large therefore they can neuer finally nor totally fall from grace If now you except and say that though God doth not forsake them yet they may forsake God and so come to ruiâ—… I answere that God hath promised for to guide and keepe their feete that though they slippe out of the way some time yet they shall neuer stray quite away from him and therefore this caâ—…ell is but idle The sixth fort of promises which make for my present purpose are these that Christ Iesus himselfe and the holy Ghost shall dwell and abide for euer in the hearts of all those that are once truly regenerated and ingrafted into Christ and that they also shall continue and abide in Christ from which this sixth argument may be framed Those in whose hearts and sâ—…ules the holy Ghost and Iesus Christ will abide for euer and those who shall continue and abide in Christ it is impossible for them to fall finally or totally from grace but God hath promised that Iesus Christ and the holy Ghost shall dwell and abide for 〈◊〉 in the hearts and soules of all such as are once truly regenerated and ingrafted into Christ and that they also shall continnâ—… and abide in Christ as appeares by these expresse testimonies of Scripture too tedious to recite at large Iohn 14. 16. 17. 23 27. Gal. 2. 20. Ephes 3. 17. 2 Cor 12. 9. cap 13. 5. 1 Cor. 6 19. 2 Tim 1. 14. 1 Iohn 2 27. cap. 3. 24. and cap 4 4. therefore it is impossible for them to fall finally or totally from grace I will speake more largely of this hereafter and therfore I will passe it ouer now The seuenth sort of promises which make for me are these that God will loue his Saints vnto the end that his loue mâ—…rcy shall rest vpon them for euer that he will finish the worke of grace which he hath begun within them and that no temptation what soeuer shall be ablevtterly to vanquish or to ouercome them from which promises I shall collect this seuenth argument Those whom God himselfe hath promised for to loue vnto the end those vpon whom his loue and mercy shall abide and rest for euer those in whom God will finish that worke of grace which hee hath begun within them and those whom no temptation whatsoeuer shall euer vtterly vanquish and ouercome it cannot 〈◊〉 that they should euer finally or totally fall from grace But God hath promised all such as are once truly regâ—…nerated and ingrafted into Christ that hee will loue them to the end Iohn 13. 1. that with euerlasting kindnesse he will haue mercy vpon them Isai. 54. 8. that he will keepe his mercy and couenant with them for euermore Psa. 89. 28. that his mercy shall rest and be vpon them from euerlasting to euerlasting Psa. 103. 17. that hee will loue them with an euerlasting loue Isai 54 8. and Iohn 17. 23. 26. he hath promised that he will perfect that worke of grace which he hath begun within them Psal. 138 8. the Lord will perfect that which concerneth me Phil. 1. 6. he that hath begun a good worke in you will perfect it vntill the day of Iesus Christ. he that hath bin the beginner will likewise be the finisher of our faith hee will not leaue his worke imperfect Hebr. 12 2. Reu 1 8. and Deut 32. 4. hee hath promised that no temptation whatsouer shall be able vtterly to vanquish and subdue them though it may foile them now and then 1 Cor. 10. 13. God is faithfull who will not suffer you to be tempted aboue that you are able but will with the temptation also make a way to escape that yee may be able to beare it Satan hath desired to sift the Saints as wheate but all in vaine for their faith shall neuer faile Luke 22. 31 32. the gates of hell may fight against the Saints but yet they shall not preuaile against them Math. 16. 18. the winds the stormes and the floods may beate violently against them but yet they shall not cause them for to fall because they are founded on a rock Math. 7. 24 25. Sathan may assault them and sometimes may chance to foyle them but yet he shall not vanquish and conquer them for God hath promised that he will bruise Sathan vnder his feete Rom. 16. 20. though the Saints arr tempted and tried yet they shall be able to indure their temptations and be made the purer and the brighter by them Iam. 1. 12. 1 Pet 2. 7. The Lord knoweth how to deliuer the godly out of temptation 2 Pet. 2. 9. he will arme them with the armor of Christ and therefore they shall be able to stand in the euill day and to quench all the
then you shall bee a peculiar treasure vnto me aboue all people then incounter it with that of Ezech. 36. 27. I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my iudgements and doe them Goe through all the Scriptures and you shall not meete with any condition which God requires of vs but you shall likewise finde that he hath promised to performe the same condition for vs and in vs. Wherefore set downe the conditionall places first which are first in order and in nature and then the absolute promises of God to performe the same conditions for vs and so all the Scriptures will bee fully reconâ—…led Secondly to this obiection of yours I answer that the only end and scope of all those places which you obiect for to defend your answer is only to incite and stirre men vp to perseuerance and to an holy boldnesse and cheerefulnesse in the wayes of God and in the constant profession of Religion they were neuer spoken to that end to which you wrest them to feare and to discourage men or to proue that they might fall quite away from grace when once they were in truth regenerated For that of Math. 24. 13. Marke 13. 13. Hee that endureth to the end hee shall be saued and that of Gal. 6. 9. Let vs not bee weary of well-doing for in due time wee shall reape if wee faint not and that of Reu 2. 10. Bee faithfull to the death and thou shalt receiue the crowne of life and those other places of this nature they are but so many exhortations and incouragements to goe on and perseuere in a Christian resolution and in a constant practice and profession of religion maugre all afflictions crosses persecutions and scandalls whatsoeuer as the contexâ—…s doe most plainely manifest They were spoken only to this purpose and they are no more in substance but this There are many afflictions many troubles and crosses many persecutions losses scandalls and diffamations that will befall you euen for the very profession and practice of religion Yet let not all these discourage you from going on in a constant and settled course of holinesse for though these losses crosses afflictions persecutions and scandalls doe befall you yet they shall not hurt or disaduantage you you shall be no loosers by them for you shall be saued you shall reape the fruites of all those suffrings at last what euer you loose on earth it shall bee recompenced to you in heauen these light and momentary afflictions which here you suffer shall purchase for you a farre more exceeding and eternall weight of glory Goe on therefore as you haue begun hold on your way and perseuer in grace vnto the end for then you shall receiue a full reward for all that you haue done or suffered This is the only end and scope of the Holy Ghost in all those texts of Scripture this was the only end for which they were spoken and recorded to incourage and prouoke the Saints of God to a constant and finall perseuerance in grace and holinesse How grossely then doe you abuse and wrest these Scriptutes when as you make no other vse of them but to quench the smoking flaxe and breake the bruised reed to discomfort and deiect the hearts and soules of weake and tender Christians and to discourage them in the wayes of holinesse when as you proue vnto them from those places that they may finally and totally fall from grace Certainly if the chiefe and only meaning of the Holy Ghost in all these places is but to incourage and stirre men vp to perseuerance as it is most plaine and euident that it is you doe but crosse the very scope the very sense and meaning of the holy Ghost when as you racke and wrest those places to this your present purpose which the holy Ghost did neuer thinks of or intend vnlesse that you will make the holy Ghost an ambiguous equivocator like vnto your selues If therefore you will take those places in their genuine and proper sense and as they are intended as being so many incouragements and helpes to constant and finall perseverance they are so farre from making for you that they make much against you If now you doe obiect that you are forced to maintaine this doctrine of the Apostacie of the Saints and so by consequence this euasion to free God from iniustice and from being author of or party to mens sinnes For if God should absolutely without any condition on our parts promise for to keepe vs from falling from him and yet should suffer vs for to fall from grace as wee seee he doth oft times then wee should make God himselfe vniust in not fulfilling of his promise Wherefore that wee may free God from iniustice euen in this behalfe wee say that notwithstanding all those promises of God are absolutely and positively pronounced yet they are all suspended vpon the freedome and libertie of our owne wills hauing this inclusiue condition annexed to them If wee our selues will continue righteous And so when as we fall away from grace out of the libertie and freedome of our owne wills the sinne and blame lights only vpon our owne heads which else would rest on Gods I shall answer you in the words of holy Iob Will you speake wickedly for God and talke deceitfully for him will yee accept his person will yee contend for God as if God did need your helpe and counsell for to free him from iniustice and were not able for to cleare himselfe without this helpe and shift of yours Well admit that you doe God some seruice in it in cleering of his iustice yet how much is God beholding to you for your paines who in freeing of him from iniustice doe rob him of his mercy goodnesse honour power wisdome truth and iustice to For if God should suffer his chosen and his best beloued Saints to fall away from him and so to perish where then were his mercy and his gracious goodnesse If he should suffer those to fall whom he hath vndertaken to preserue and keepe from falling where then were his honour his truth his wisdome his iustice or his power If hee should suffer those to fall and perish for whom Iesus Christ hath shed his pretious blood that so they might not perish but haue euerlasting life if God should suffer them to loose that grace and that heauâ—…ly inheritance which Christ hath purchased for them where then were this his iustice which you labour to maintaine Doubtlesse this paradox and shift of yours it robs the Lord and strips him naked of all his glorious and most sacred attributes yea it depriues him of his very Diety so that whiles you seeke to doe the Lord a fauour in vindicating of his iustice by this your cauell and euasion you doe him all the wrong that may be If then you would free God from iniustice and reserue his very Diety and all his
that should abide iâ—… the doctrine of Christ to fall away from grace therefore this exhortation being made to such as these cannot possibly implie that they should fall from grace So that take these words in your owne sense and meaning as if they were applied to the parties themselues to whom St. Iohn writes they doe not make against me But if wee take them in their proper sense then they make lesse against me then before For the Apostle doth not say take heed lest you loose the things which you your selues haue wrought but that yee receiue a full reward but looke to your selues that wee lose not the thingâ—… which wee haue wrought but that wee may receiue a full reward So that here is no losing of their owne workes but of the workes of others not a losse of their owne reward but of the reward of others and that not simplie of a reward for that cannot be lost but only of a full and plenarie reward So that the true and proper sense of the Apostle in this place is no more but this Brethren the times are very dangerous there are many Antichrists come into the world who will labour to seduce you beware then that you be not seduced and peruerted by them for then wee who are the ministers of the Gospell and haue preached Christ vnto you shall partly lose the fruite of our labours and not receiue a full reward Wee shall lose the joy the fruite and comfort of our labour here we shall haue no joy at all in you or in our preaching because you continue not in our doctrine whereas if you did continue in it it would euen comfort and reioyce our soules For that which giues vs best content and brings vs greatest ioy and comfort here is to heare that our children walke in truth and continue constant in the faith this is our chiefest and our greatest ioy verse 4. and 3. Iohn 3. 4. Yea and we shall lose some part of our reward hereafter for the more those are who are conuerted by our ministrie and the more constant and firme they are in the profession of the faith the greater shall our reioycing the greater shall our reward and glory bee in the day of Iesus Christ Phil. 2. 16. 1 Thes. 2. 19 28. and Dan. 12. 3. Wherefore if you haue any care or respect to vs or to our good as well as to your owne then looke to your selues and take heed that yee be not seduced that so wee may not lose the things which we haue wrought but that wee may receiue a full reward of ioy and comfort both here and hereafter This is the true genuine proper and onely sense scope and meaning of this place and what makes this against me Surely nothing at all and therefore I will forbeare to giue any further answer to it The twenty two Objection is that of Psal. 119. 176. I haue gone astray like a sheepe that is lost ô seeke thy seruant for I doe not forget thy commandements A regenerate man may goe astray from God like to a lost sheepe therefore hee may finally or totally fall from grace I answer that this place and argument proues nothing at all against me For first though a regenerate man and sheepe of Christ may stray away for a time in some by-path of sinne yet hee is a sheepe still A sheepe that strayeth away is a sheepe still his straying from the fold doth not alter and change his nature and make him not to be a sheepe So one that is once a true Saint of God and a true sheepe of Christ though he chance to stray aside into some by-path of sinne for a fit yet hee is still a Saint of God and a sheepe of Christ this his straying away from God and Christ doth not alter and change his nature and make him not to be a sheepe of Christ because he strayeth not away wilfully or of set purpose so that this very comparison and similitude of a lost sheepe doth make against you For Christ doth account a lost sheepe to be still a sheepe and doth alwayes seeke him out vntill hee finde him and bring him backe againe as we may see expresly Ezech. 34. 16. Math. 18. 12 13. 14. Luke 15. 4 5. and Iohn 17. 12. Seconly I answer that if you take all the words of the Psalmist together this place is so farre from making against me as there cannot be a stronger place produced for me for though the Psalmist tells vs that hee had gone astray like a lost sheepe yet he certifieth vs withall that euen then when as he went astray hee did not forget Gods commandements though in his flesh hee did serue the law of sinne for a time yet in his minde his heart and spirit hee did alwayes serue the law of God and therefore did neither finally nor totally fall from the state of grace Lastly the Psalmist informeth vs in the three verses before this verse which is objected that hee had chosen Gods precepts that his soule did long for his saluation and that his law was his delight therefore it is certaine that he was neither finally nor totally fallen from the state of grace for then hee could neuer haue done thus So that this obiection and place makes strongly for me not against me The twenty three obiection is this A member of Christ may bee made a member of an harlot 1 Cor. 6. 15 16. therefore he may fall from grace I answer that the Argument followes not For a member of Christ may be made a member of an harlot that is hee may commit fornication and yet bee a member of Christ still as wee may see by the example of Dauid which I shall come to hereafter hee may be one body with an harlot and yet one spirit with Christ. Againe I answer that Paul in these words of his doth not intend and aime at this that a true regenerate man may fall quite away from grace and be quite cut off from Christ by this sinne of fornication this is not his drift and purpose but the end of this his speech is to disswade the Corinthians from this sinne of fornication to which they were much addicted because their very bodies as well as their soules were the members of Christ and the temple of the holy Ghost and therefore they should not defile them with this sinne of fornication and make them members of an harlot This is the scope this is the drift of the Apostle in these words this is the onely thing he aimes at he did not so much as thinke of your collection of a fall from grace and therefore vnlesse you will peruert and wrest the Scriptures and giue it such a sense and meaning as was neuer intended by the holy Ghost and those that penned it you cannot say that this Scripture makes against me I haue now good Reader gone thorow most of those Arguments that can be produced against me from
26. yet he was not of the promised seed hee was borne after the flesh and not after the spirit Gal. 4. 28 29 30. Simon Magus was baptized as well as any others and yet he was not regenerated hee was still in the gall of bitternesse and in the bond of iniquitie Acts 8. 13. to 25. hee was not an heire and childe of promise All are not Israell which are of Israell neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called That is they which are the children of the flesh those are not the children of God but the children of the promise are counted for the seed Rom. 9. 6 7. 8. The promises of God and the couenant of God belong onely to the sons of faithfull Abraham to the children of the promise and the righteous seed which are only the elect of God and such as the Lord our God shall effectually call Acts 2. 39. Tit. 1. 1. and Rom. 4. 11 12 13. 16. 24. Now all those that are baptized they are not the elect of God they are not the righteous seed or children of promise they are not within the new couenant of grace and therefore they haue no fruite not benefit no true regeneration and incision into Christ by their baptisme I will contract this reason into this Syllogisme If all those that are baptized are not of the true Church and body of Christ if they are not within the new couenant of grace if they are not the promised seed and the elect of God then all that are baptized are not regenerated and ingrafted truly into Christ by their baptisme For as Circumcision was so Baptisme is nothing else but a seale of the new Couenant and of the righteousnesse of faith and so it doth regenerate and ingraft none into Christ but by estating of them in this new Couenant of grace Now none can bee estated into this Couenant but such as are within it such as are the righteous seed the heires of promise the true Israell the true Church and body of Christ and the elect of God because the Couenant belongs to none but them and none can haue any benefit by the Seale that haue not an interest and share in the deed and Couenant it selfe But all those that are baptized are not of the true Church and body of Christ they are not within the new couenant of Grace they are not the promised seed and the elect of God as I haue proued Therefore all that are baptized are not regenerated and ingrafted truly into Christ by this their baptisme Lastly the Scriptures are expresse in it that many are circumcised outwardly in the flesh who were neuer circumcised inwardly with the spirit in the foreskin of their hearts Deut 30. 6. Ier. 9. 26. and Rom. 2. 28 29. that many are outwardly baptized and washed with water which are not inwardly baptized with the holy Ghost and with fire nor washed with the washing of regeneration and the renewing of the holy Ghost Math. 3. 11. 1 Pet. 3. 21. and 2 Pet. 2. 3. And therefore all these places of Scripture which speake of this inward baptisme of the Spirit are onely attributed and appropriated to the elect and beleeuing Saints of God and to no others and not to all that are baptized as you may see Math. 3. 11 Acts 2. 38 39. Rom. 6. 2. to 7. Gal. 3. 26 27. Titus 3. 5. 1 Pet. 3. 21. Iohn 3. 5 6 7 8. Ephes. 5. 25 26 27. 2 Tim. 2. 19. Ezech. 36. 26 27. Marke 16. 16. and Col. 2 11 12. Which will giue an answer to all the Fathers which are objected to the contrary Who when they say of Baptisme that it is the death and expiation of sinne the cause of regeneration and renouation the way of heauen the regeneration of the soule the grace of adoption and the like they say not that it is so to all that are baptized outwardly but to the elect and chosen of God and to the faithfull in Christ Iesus Neither doe they speake it of the outward baptisme of water but only of the inward baptisme of the Spirit which is proper only to the elect of God And that all that are baptized are not regenerated and ingrafted into Christ by this their baptisme but only the elect of God and such as are true beleeuers it is euident by the expresse words and testimonie of the Fathers of Tertullian lib. de baptismo of Hilarie Com in Math. Canon 10. of August cont Donat. lib. 5. cap. 24. de vnitat Ecclesiae cap. 19. and of Hierome Com. in Gal. lib. 2. vpon the words of Paul Gal. 3. 17. And of this opinion is Peter Lumb lib. 4. Dist. 4. cap. 3. Caluin Iustit lib. 4. cap. 15. sect 15. 17. 22. cap. 16. sect 9. Marlorat Exposit in Acts 2. 38. in Rom. 2. 25. in 1 Cor. 12. 13. in Gal. 3. 27. and in 1 Pet. 3. 21. Iohn Frith a martyr in his treatise of Baptisme Hooker lib. 5. of Eccles. Pol. sect 58. 59. 63. 64. Dr. Abbot Bishop of Salisburie In Thomps Diatr cap. 7. Dr. Benefield de Perseuer Sanctorum lib. 1. cap. 14. Zanchius Bucer Melanthon Beza Dr. Francis white Iewell Willet Master Fox all other Orthodox Diuines both of our owne and other Protestant Churches are of the same opinion and I know not any Father or orthodox writer that holds the contrary yea this is the expresse doctrine of our owne 27. Article and it is Mr. Rogers his obseruation in his second proposition raised from this Article and therefore we need not for to question it But now you will object that the holy Ghost doth alwaies accompany the Sacraments and workes effectually in them if there be no impediment on our parts but now in all infants that are baptizad there is no impediment to hinder the effectuall working of the holy Ghost and therefore the holy Ghost workes effectually in them to regenerate them I answer that it is true that the holy Ghost doth alwaies accompany the word and Sacraments yet not as an effect but as a concomitant of them where men are fitted and prepared to receiue them in a godly faithfull and religious manner the holy Ghost doth alwayes worke effectually by them when as they meete with such persons and subjects as are capable to receiue them in a gratious holy manner but where men are not fitted and prepared to receiue these Sacraments and meanes of grace there the holy Ghost doth not accompany them as we may reade at large Ezech. 2. 5. Math. 13. 4. to 10. 18. to 24. 2 Cor. 2. 15 16. Heb. 4. 2. c. 6. 7. 8. Now all infants they are not fitted and prepared to receiue the meanes of grace or the Spirit of grace which should regenerate them because they want faith and knowledge to receiue them and apply them and therefore in respect of this impediment Baptisme doth not worke effectually
because they did not beleeue that Christ had the words of eternall life neither were they sure that hee was that Christ the sonne of the liuing God For the Disciples which did beleeue this did continue with him euen for this very cause because they did beleiue it so that this example is impertinent because they were no true beleeuers The fourth example is from Dauid Dauid was a true regenerate man and Saint of God But hee fell from grace by committing adultery and murther For first hee prayes to God to create a new heart and to renew a right spirit within him Psal. 51. 10. Secondly hee was a murtherer and therefore had no eternall life abiding in him 1 Iohn 3. 14 15. Thirdly hee was guilty of adultery which disinherits men of heauen 1 Cor. 6. 10 Gal. 5. 21. and Ephes. 5. 5. Fourthly he lay long in these sinnes without repentance therefore a true regenerate man and Saint of God may fall from grace as Dauid did To this I answer that the Minor is false and that Dauid did not fall totally nor finally from grace in committing of these sinnes which I proue by these reasons First because it is not recorded in the whole booke of God that Dauid fell from the state of grace true it is it is recorded how he fell into these sinnes and I beleeue it to bee true because the Scripture tells me so but that Dauid fell totally from grace in committing of these sinnes the holy Ghost hath not recorded it it is but a bare collection of our Antagonists and therefore it is not to be beleeued Doubtlesse if Dauid had fallen totally or finally from the state of grace in committing these his sinnes the holy Ghost who hath recorded his sinne and life would haue recorded this his fall vnto vs since then the holy Ghost hath not recorded this his fall it is a point of arrogancie and strange presumption for our Antagonists so confidently to determine that Dauid fell away from the state of grace when as the Scriptures doe not warrant it Secondly it is euident that Dauid fell not away from the state of grace when as hee lay in these his sinnes because in the midest of these his sins which he fell into out of infirmitie and not out of any precogitated malice his heart was vpright towards God and the whole bent and frame of his heart was turned towards him for God himselfe testifieth of him that hee was a man after his heart Acts 13. 22. that hee went fully after the Lord. 1 Kings 11 6. and that his heart was perfect with the Lord. verse 4. and therefore since that God himselfe hath giuen such Elogies and testimonies of him it cannot stand together with them that Dauid should fall quite away from grace though hee fell into these sinnes Thirdly it is euident and plaine by Psal. 51. 11. for there hee prayes to God in his penitentiall Psalme which was penned when as the Prophet Nathan came vnto him and informed him of his sinnes of murther and adultery Cast me not away from thy presence and take not thy holy spirit from me If Dauid then immediately vpon the sight of these his sinnes did pray to God not to take away his holy spirit from him it is certaine then that hee had the spirit of God abiding in him notwithstanding these his sinnes else hee would haue prayed thus to God restore and giue me thy holy spirit ô Lord and not Lord take not thy holy spirit from me if then the spirit of God were still within him then certainely hee was not fallen totally from the state of grace Yea but saith Hunnius and some other of our Antagonists the spirit of God which hee lost by these his sins was now restored to him and therefore he prayes to God not to take it away from him not because hee lost it not before but because it was now restored vnto him againe I answer that this is but a meere cauill and an idle conceite not grounded on the Scripture For if Dauid had lost the Spirit by this sinne or if God had restored it to him againe no doubt but the Scripture would haue mentioned it and Dauid himselfe would haue expressed or at least haue intimated it in this Psalme of his which wee see hee doth not doe Againe if Dauid had lost the Spirit of God by these his sinnes I would demand of our Antagonists when this holy Spirit of God returnes vnto him againe whether before or after his repentance or in the very act of his repentance If before his repentance then Dauid was in the state of grace and not in the state of damnation before hee did repent which you your selues deny If after his repentance that cannot bee for repentance is the worke of the holy Ghost and vnlesse Dauid had had this holy Spirit of God he could not haue repented thus yea then Dauids prayer had beene in vaine for how could hee haue prayed vnto God not to take away his holy Spirit from him if he had it not as yet restored to him for when he penned this Psalme he did but begin he had not fully finished his repentance for these sinne therefore the holy Spirit of God was not restored to him after his repentance If it were restored vnto him in the very beginning and act of his repentance from whence doth that appeare sure I am there is no ground in Scripture for to warrant it and if it were so then it follows that the Spirit of God may bee restored vnto men before their actuall repentance which you denie because the very beginning of repentance or a thought to repent is no perfect actuall repentance no such repentance as you require to regaine the Spirit and the state of Grace And therefore seeing that the Scripture informes vs that the holy Ghost abides and dwells in mens hearts and soules for euer Iohn 14. 15. 16 and 1 Iohn 1. 20. 27. we may safely say that the holy Spirit of God was neuer taken away from Dauid but continued in him still Againe to what end should this prayer of Dauid serue if God had now restored his Spirit to him He had as yet committed no such sinne since the restitution of the Spirit to him as might cause God to depriue him of it and therefore this prayer of his was not so fitting to the purpose in this sense therefore we must take it in the apâ—…st sense and as Dauid did intend it Dauid he was affraid left God should depriue him of his holy Spirit for those sinnes which he had committed against him before and this was the cause and ground of this his prayer now therefore this his prayer and the whole Psalme hauing reference only to his former and not to his future sinnes it must needs follow that this prayer of Dauid extendeth meerely to the Spirit which hee had before his sinnes committed and not to the Spirit newly restored to him
justification because he prayes to God to forgiue him his trespasses which may seeme for to implie that his sinnes are not as yet forgiuen and so he is not iustified If men then will not be so absurd and ridiculous to collect such an inference and conclusion from these forecited speeches and prayers why then should they doe it from this prayer of Dauid create in me a new heart O God and renew a right spirit within me which doth not intimate or implie as much as they Thirdly I would demand of our Antagonists whether Dauid had not the Spirit of God within him whether he were not in the state of grace when as he penned this Psalme If he had not the Spirit of God within him if he were not in the state of grace how then could this bee a poenitentiall Psalme for no man can vnseignedly repent him of his sinnes but by the helpe and assistance of Gods Spirit If hee had not the Spirit of God within him why then doth he pray to God in the next verse Cast me not out of thy presence and take not thy holy Spirit from mee yea why is this Psalme recorded and receiued as Canonicall Scripture if Dauid were not in the state of grace if he had not the Spirit of God within him which is the author of all Canonicall Scripture when as he penned it If then Dauid had the holy spirit of God within him when as hee penned this Psalme as our Antagonists must needs grant or else they must raze this Psalme out of the Booke of God then it is certaine that these words of Dauid Create in me a cleane heart O God and renew a right Spirit within me cannot implie that Dauid was now fallen from the state of Grace by these his sinnes So that the first reason of our Antagonists is vaine and idle For the second reason drawne from Iohn that no murtherer hath eternall life abiding in him therefore Dauid being a murtherer fell from grace I answer first that the scope of the Apostle in this place is no more but this to proue that such as hate the Saints of God haue no life and grace within them this is the onely aime of the place which cannot bee applied to Dauid who was a louer and an earnest fauourer of the Saints as we may see Psal. 16. 3. Psal. 101. 6. and Psal. 119. 79. and therefore by St. Iohns words was passed from death to life and did dwell in God and God in him 1 Iohn 3. 14. and 4. 16. Secondly I answer that this is onely true of such as neuer were in the state of grace and of such as liue and die without repentance in this sinne and not of the Saints and therefore it cannot be applied vnto Dauid But because I would be as briefe as may be for further answer to this and to the other two reasons which our Antagonists object to proue that Dauid fell from grace I referre you to my answer of the twentie foure Argument where these three reasons are fully answered and to my two obseruations immediatly before my answer to these Arguments where I haue proued that no true regenerate men can fall from grace and that such as doe fall away had neuer but a shadow and no truth of grace All which being pondered and considered together with my reasons here alledged will giue you full satisfaction that Dauid did neither finally nor totally fall from grace The fift Example is Peter Peter hee was a true regenerate man But he fell from grace in denying of Christ. For first hee denyed him thrice and that with an oath yea with many oathes and execrations Math. 26. 72 73. 74. Now he that denieth Christ before men hee hath not the spirit of Christ and Christ will denie him before his Father which is in heauen Rom. 8. 9. 2 Iohn 7. Math. 10 33. Luke 9. 26. and therefore Peter in denying Christ thus fell from grace Secondly Christ himselfe intimates that hee should fall from grace in denying him Luke 23. for he saith vnto him with reference to his deniall and when thou art conuerted strengthen thy brethren Peter needed a new conuersion therefore he fell from grace Therefore true regenerate men may fall from grace as well as Peter I answer that the Minor is false and that Peter in denying Christ did not fall totally from grace and that I shall euidence by these reasons First because that Christ had prayed that his faith should not faile Luke 22. 32. If therefore Peter fell from grace either Christs prayer was not heard which is contrary to the Scriptures for he himselfe informes vs Iohn 11. 42. that his Father heareth him alwayes or else Christ made no such prayer either of which makes Christ a lyar If you replie that Christs prayer extended meerely to a finall not to a totall failing that he prayed that Peters faith should not faile finally but not totally I answer first that Christs prayer extendeth as well to a totall as a finall falling For first the originall word it signifieth to faile So as the Sunne or the Moone doe in an ecclipse which are neuer wholly deptiued of their light nor so ecclipsed but that they may be seene if the medium bee cleere and therefore Christ praying that his faith should not faile no not as the Sunne or the Moone doe in an ecclipse prayes that it should not so much as faile totally for a time as well as that it should not finally faile Secondly that which failes totally for a time it is certaine that it failes now Christs prayer for Peters faith was not that it might not faile finally but that it might not faile therefore that it might not faile totally as well as that it might not finally faile because that faith which failes totally doth faile as much as that which failes finally and therefore to make vp the words and to giue them their full and true signification wee must take it as well for a totall as for a finall fall else the words are not sufficiently supplyed and satisfied Thirdly faith cannot faile totally but it must faile finally to If Peters faith which he had before his deniall of Christ were wholly abolished and destroyed in him it were impossible for the same numericall faith which was vtterly lost and abolished to be restored to him againe the faith which he had afterwards must bee a new faith and not the same numericall faith which he had before And therefore since Peters faith could not faile totally so as to be vtterly abolished in him but it must of necessity faile finally to because it was not in abeiance nor yet transmitted into any other subiect for the time but vtterly lost and annihilated by this his sin as you affirme and therefore if this prayer of Christ extends to a finall failing as your felues confesse it must needs extend to a totall failing to and so as Peters faith did not