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
for that was not in danger to be lost for any former sinnes The holy spirit of God therefore continuing still in Dauid it is certaine that he did not fall totally from the state of Grace by these sinnes of his Fourthly if Dauid had fallen quite away from the state of grace he could not haue repented so soone as now he did For no sooner had Nathan told him thou art the man but presently Dauid he doth confesse his sinne to God I haue sinned saith he against the Lord and presently vpon this confession of his God returnes him this answer by Nathan the Lord also hath put away thy sinne thou shalt not die whence he records it of himselfe Psal. 32. 5. I acknowledge my sinne vnto the Lord and my iniquitie haue I not hid I said I will confesse my transgression to the Lord and thou gorgauest the iniquitie of my sinne Certainly if Dauid had beene dead in sinnes and trespasses if he had had no life of grace within him he had not beene so soone awaked and reuiued as now he was he could not haue penned such a passionate and true poenitentiall Psalme as this I will not stand to argue that Dauid was borne of the immortall seed of grace and therefore he could not sinne vnto death because the seed of grace remained in him and because he was borne of God or that he could not fall from grace because the Lord sustained and vpheld him with his hand the former reasons are sufficient for to doe it Now that Dauid did not fall totally from grace nor yet lose the Spirit of God by this his fall we haue the testimonies of Irenaeus lib. 4 adu Haereses cap 45. Of Origen hom 4. in Psal. 36. of Basil Scholia in Psa. 50. alias 51. Of Chrisostome Hom. 44. in 1 Cor. 16. Of Augustine de Doctr Christ lib. 3. cap. 21. and Comment in Psal. 50. alias 51. Of Anselme Com in Hebr. 6. Of Bernard de Natura dignitate amoris diuini cap. 6. Of Luther in Psal. 51. vers 11. 12. Of Caluin in Psa. 51. vers 11. 12. Of Bucer in Psal. 1. and in Rom. 8. Of Marlorat Exposit in Psal. 51. 11 12 13. and in 1 Iohn 39. Of Musculus in Psal. 51 Oâ—… Tyndall in his Treatise of the manner of Election Of Abbot Benefield Scharpius Prideaux Zanchius Beza Bastingius and all other moderne Protestant and Orthodox writers Tertullian Cyprian and the other ancient Fathers they onely make mention of Dauids sinne and repentance but speake not that he fell from grace and therefore there is no great question but that Dauid continued still in his estate of grace notwithstanding that he fell into these sinnes As for that which is objected by our Antagonists that Dauid prayes to God to create in him a cleane heart therefore his heart was wholly polluted before and he was fallen quite from grace I answer that this word create though in its proper acception it signifies to make a thing out of nothing yet here it signifies no more then to renew as the most and best expositers on this Psalme agree which is euident by the words which are coupled and conjoyned with it for saith the Psalmist create in mee a cleane heart O Lord and renew a right spirit within mee now if Dauid had not intended meerely a renouation but a new creation of his heart and graces he would haue vsed onely these words create in me a new heart omitting these subsequent words and renew a right spirit within mee for else there were a contradiction in them For creation is to make a thing out of nothing renouation is to repaire and renew a thing that was in being before and therefore Dauid joyning them both together his meaning is no more but this Lord repaire the breaches of my heart and soule and renew those graces of thy Spirit in me which my sinnes haue blurred and dâ—…aced take then these words in their naturall and proper sense and then they make for me not against me Secondly I answer that Dauid was here deeply affected with his sinnes and hee beheld a great deale of filth of sinne of flesh and corruption in his heart and therefore out of a godly zeale and feruencie and a detestation of his sinne he prayes to God to giue him a new heart and to create in him such an heart as might be cleane and free from all corruption and this hee doth not because there was no synceritie and grace in his heart before for then it is certaine that hee could not haue prayed thus to God but because he did desire to haue his heart better then it was before So that these words of Dauid being but a prayer they doe not necessarily implie that Dauid had no grace in him before I would aske our Antagonists but this question Whether this prayer of Dauid be not the daily prayer of euery true regenerate man Doe not those who are in the state of grace pray earnestly to God To create in them a new heart and to renew a right spirit within them to make them new men and new creatures and will you then conclude that because these true regenerate Saints of God doe vse this prayer that therefore they are not in the state of grace If you should doe so you would but make your selues ridiculous and therefore if you cannot conclude that those Saints of God which vse this prayer as well as Dauid are not in the state of grace because they vse it neither can you conclude that Dauid was not in the state of grace because he vsed it You know it is the vsuall custome of the Saints of God to humble and debase themselues in the sense and feeling of their owne corruptions Iacob he confesseth that the dayes of his pilgrimage were but few and euill Holy Iob the most just and vpright man vpon the earth he confesseth himselfe to be vile and therefore he abhors himselfe and repents in dust and ashes the holy Prophet Isaiah he cries out Woe is me for I am vndone because I am a man of vncleane lips Peter he falls at Iesus feet saying depart from me for I am a sinfull man O Lord and holy Paul records it of himselfe Wee know that the law is spirituall but I am carnall sold vnder sinne for I know that in me that is in my flesh dwelleth no good thing and therefore he cries out O wretched man that I am who shall deliuer mee from the body of this death I thinke now that no man will bee so vncharitable or absurd as to say that Iaacob Iob Isaiah Peter and Paul had no grace at all within them that they were in the state of death and damnation because they vse these words of themselues And againe I suppose that no man will be so ridiculous as to affirme that euery one which doth vse the Lords prayer is not in the state of grace and
Saint of God commit any grosse and knowne sinne let him haue but an vpright and syncere heart which is fully and resolutely set and bent against all sinne and stedfastly set and fixed vpon God with a desire to cleaue fast and close to him and to doe his will in all things let him haue but an humble a broken and a contrite heart within him which trembles at Gods word and is thorowly affected with the grosse and generall apprehension of his owne vilenesse though he neuer pitch particularly vpon this sinne of his nor humble his soule before the Lord for this his sinne yet I dare be bold to say that this generall repentance of his and this inward frame bent and disposition of his heart and soule shall sufficiently cleanse and purifie his soule from this his sinne and saue him so that he shall neuer die or perish for it for it is the inward and habituall repentance the inward frame bent and disposition of the soule that God respects more then the outward act as wee may see by that of Dauid Psal. 32. 5. I said I will confesse my transgressions vnto the Lord and so thou for gaâ—…est the iniquity of my sinne the inward purpose and disposition of 〈◊〉 heart for to repent was sufficient to moue God to forgiue his sinne before his outward actuall and particular repentance was expressed Which proues that though a particular confession and actuall humiliation bee very fit and requisite and necessary after euery grosse and knowne sinne which the Saints commit yet it is not absolutely necessary to saluation for an inward disposition purpose of the heart for to repent or a generall repentance and humiliation without this particular will serue the turne But of this see more in the fourth answer to this argument as it was first propounded Fourthly a particular outward and actuall repentance for these sinnes of theirs is not absolutely required of them as necessary to saluation because God in his mercy will passe by these actuall sinnes or acts of sinnes and take no notice of them if they doe chance to forget to repent and humble their soules particularly for them for God is a God that passeth by the transgressions of his people as well as their lesser sinnes hee out of his charity and loue vnto his Saints doth couer euen a multitude of their sinnes and take no notice of them when as they forget for to repent particularly of them So true is that of Bernard that the sin of the Saints of God vel punitur 〈◊〉 poenitentia vel in charitate absconditur it is either punished with condigne repentance or hid in mercy I could adde more reasons for to proue that there is no absolute necessity of a particular repentance for euery grosse and knowne sinne but I will passe them ouer and referre you to the answers which are giuen to this argument as it is first propounded and objected For the last clause of this objection that a regenerate man may dye in the very act of sin as hee may murther himselfe or God may smite him sudainly in the act of any other sinne before his actuall repentance or any other repentance else and therefore he may dye and perish in his sinnes and so fall finally from grace I answer that the argument followes not For let any one that is a true regenerate Saint of God be taken away in the very act of any knowne sinne before it is possible for him to repent I make no doubt or scruple of it but that he shall as surely be saued as if he had liued to haue repented of it and that for these reasons First because this saint of God was truly praedestinated to eternall life and therefore he cannot but be saued or else it would follow that a man who is absolutely praedestinated to eternall life might yet bee damned which can neuer be proued or admitted Secondly because Christ hath promised that none of his sheepe shall perish that none of his Saints and children shall be confounded but that they shall be sure of heauen and eternall life Iohn 10. 28. Isay. 45. 17. Iohn 5. 24. and cap. 6. 39. 40. Now all those that are once truly regenerated and ingrafted into Christ though they are taken away in the very act of sinne before any â—…epentance at all are the true Saints and sheepe of Christ and therefore they doe not therefore they cannot perish in this their sin Thirdly it must needs be so because God will neuer require impossibilities at his childrens hands nor take the strictest course and greatest aduantage against them for their sinnes Now it it Gods owne act to take away the Saints in their sinnes and it was impossible for them to repent at all of this their sinne in respect of their sodaine surprisall if they had had space time to haue repented no doubt but that they would haue repented them of this their sinne and therefore God seising on them before they could repent wee should exceedingly eclispe the riches of Gods mercy and of his gratious dealing with his Saints in affirming that they should be damned when as they had not space to repent Fourthly it must needs be so because this one act of sinne as I haue proued to the full before it doth not seuere and cut them off from Christ or destroy out of them those habits and seeds of grace which are planted and setled in their hearts it doth not put them into a state of death and damnation or cause their gracious and louing Father who is alwaies ready to pardon and to pitty them to disinherite them and cast them off especially seeing they neuer sinne against him out of precogitated malice or out of the setled purpose and resolution of their hearts and therefore though death doth cut them downe in this very act of sinne they cannot perish in this act but their soules are vndoubtedly saued and receiued into mercy Fifthly it must needs bee so because this one act of sin it doth not take away their justification or make them not to be justified but only in respect of this particular act it reuiues not all their former sins againe and therefore it puts them notinto the state of death and damnation a man may be an holy religious man he may offend in many things yet hee may be holy and vpright in Gods sight and estimation in respect of the constant holinesse and integrity of his life though not in respect of those particular sinnes of his Now God he alwaies lookes vnto the inward frame and disposition the inward integritie and synceritie of the heart to the constant tenor and carriage of his Saints and not vnto their particular fayles and slips if their hearts and the constant tenor and carriage of their liues be syncere holy blamelesse and vnspotted God estimates and rates them according vnto this and takes no notice of their priuate slips hee values them according to their
onely meanes to keepe men from committing sinne should cause them for to sinne with greater boldnesse and security Is it not grace that only that restraines and keepes men backe from sinne Is it not grace and that onely which makes men to detest abhor and vtterly renounce all sinne and dare you then affirme that perseuerance in the state of grace will imbolden and incourage men to rush into all kinde of sinne doubtlesse you are much mistaken and deceiued in affirming it and it is an infallible argument that you are so â—…arre from hauing any truth of grace within you that as yet you know not what this true grace is of which wee now dispute Secondly regenerate men they are dead to sinne they haue crucified the flesh with the 〈◊〉 and lusts thereof and therefore though they cannot sall from grace yet they cannot yet they dare not sinne against the Lord. This is Pauls reason Rom. 61 2. What shall wee say then shall wee continue in sinne that grace may abound God forbid how shall wee that are dead to sinne liue any longer therein the true regenerate Saints of God they are dead to sinne therefore they cannot liue any longer to it they haue put off their coate how then shall they put it on they haue washed their 〈◊〉 how then shall they defile them they are regenerated sanctisied and dead to sinne therefore they cannot therefore they will not runne into it though they cannot fall from grace Thirdly the true regenerate Saints of God they are redeomed from their sinnes that they might no longer liue vnto them but liue vnto the Lord they are now made Kings and Priests vnto God the Father to offer vp spirituall all sacrifices vnto him they are now quite other persons then they were before and therefore they scorne now to stoope to those base and filthy sinnes which might defile their soules and 〈◊〉 their professions they are now the sonnes of God and heires of heauen they are now the vessels and â—…emples of the holy Ghost and they haue vowed to foâ—…sake their sinnes and lusts and to keepe themselues vnspotted from the world and therefore now though they cannot fall from grace yet there is such an holy ingenuity and magnanimitie wrought within them that 〈◊〉 they scorne for to how and yeeld to sin or to sell themselves as slaues and 〈◊〉 to it Fourthly the true regenerate Saints of God they hauethe loue of God which is shed abroade in their hearts by the holy Ghost which loue is preserued and increased in their hearts and soules by the assurance of their constant and finall perseuerance in the state of grace Now this loue of God doth so worke vpon their hearts and soules and so awe and curbe them that they dare not sinne against the Lord for feare of greeuing offending him though God would neuer disinherite them for their sinnes A dutifull and louing fonne that honours and respects his father though he be sure of his fathers loue and fauour to him yet hee dares not to offend him because hee honours and respects him God is an exceeding good gracious and louing Father vnto all his Saints and they are exceeding dutifull and louing vnto him yea they estimate his louing kindnesse better then life it selfe Psal. 63. 3. and therefore though they cannot fall from grace yet they dare not yet they will not sinne against him for feare of greeuing and offending him Fifthly the true regenerate Saints of God they haue the holy Spirit of God within them who doth sway and ouerrule their wills their hearts and soules and will not so much as suffer them to doe the sinne and euill that they would when they haue any euill and sinsull lusts or thoughts arising in their hearts the holy Ghost doth crush and quell them when they are running on to any sinfull actions the holy Ghost doth pull them backe and quite restraine them causing them to walke in his statutes and to keepe his commandements and doe them so that they cannot will or doâ—… the euill that they would as you may reade Ezech. 32. 6. 27. Rom. 7. 25. c. 8. 1 2 13 14. Gal. 5. 16 17 25. 1 Iohn 3 9. and 5. 18. therefore though they cannot fall from grace yet they will not yet they cannot rush more boldly into sinne Sixthly the true regenerate Saints of God though they cannot fall from grace because God will preserue them and cause them for to vse the meanes which should preserue them in the state of grace yet they know that they cannot perseuere but by vsing of the meanes they know that sinne will hinder them much in this their perseuerance and therefore though they cannot fall from grace yet because they must vse the meanes to perseuere in grace they dare not plunge themselues presumptuously into any sinne Seuenthly though the Saints of God can neuer fall from grace yet they dare not to allow themselues in any sinne because they know that euery sinne the which they doe commit it doth wound and pierce the sides of their gracious and louing Sauiour and crucifie him afresh they know that hee is wounded payned and grieued with their sinnes and therefore they dare not to commit them but pray against them as Dauid did Psal. 19. Lord keepe meâ—… from presumptuous â—…nnes When any good Christian is tempted vnto any sinne though the sinne iâ—… selfe could neuer hurt him yet hee reasons thus with himselfe What hath not my blessed Sauiour been crucified already for my sinnes haue I not wounded and grieued him enough already but I must wound and grieue and crucifie him yet once againe O no I will not nay I dare not doe it though I might gaine a thousand worlds I will not shew my selfe such a gracelesse and vnthankfull wretch I will rather die I will rather doe or suffer any thing then sinne against him This is the resolution of euery Christian soule and therefore though he cannot fall from grace yet hee dares not yet he will not sin Lastly to omit all other reasons The true regenerate Saints of God though they cannot fall from grace yet they dare not sinne against the Lord. For though the Lord hath promised neuer to disinherite or cast them off neuer to take away his graces or his euerlasting mercies from them yet if they sin against him he hath threatned and hee will performe it that hee will chastise them with the rod of men and with the stripes of the children of men that he will visite their iniquitie with rods and their sinne with stripes 2 Sam. 7 14 15. and Psal. 89. 30. to 34. God will chastise them as sonnes though he condemnes them not as enemies and rebells this his fatherly correction and chastisement then is sufficient to keepe them from presumption and to restraine them from rushing into sinne though God neuer disinherits or casts them off And so you see what a false what a
mediation who is made vnto vs of God righteousnesse and iustication and redemption 1 Cor. 1. 30. 31. and suspendeth all vpon our actuall repentance which is contrary to the Scriptures For when a man is once truly regenerated and ingrafted into Christ though hee doth afterwards commit sinne yet this sin of his is not imputed to him because God lookes vpon him as hee is in Christ who hath fully satisfied for all his sinnes both past present and to come Hence is that of the 1 Iohn 2. 1 2. If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous and hee is the propitiation for our sinnes Christ Iesus bee is our ransome and attonment Rom. 3. 24 25. and cap. 5. 11. it is hee that iustifieth who is he that condemneth Those who are once in him there is no condemnation due vnto them though they sinne Rom. 7. 25. cap. 8. 1. the law of the spirit of life in Christ bath made them free from the law of sinne and death Rom. 8. 2. and therefore they cannot perish for want of one particular act of repentance for one particular act of sinne as you pretend vnlesse that you will derogate much from the merits and satisfaction of Christ death Ninthly the Antecedent is false because it would make one act of sinne for to destroy an whole habit of grace which cannot bee for if it bee true of naturall acquisite and artificiall habits that one or two acts that are contrary to them cannot destroy them and that they are so setled rooted and grounded in those subiects in which they are that they are hard for to be lost againe or rooted out much more must it be true of diuine spirituall coelestiall and infused habits which are wrought in mens hearts by the holy Ghost that they cannot be rased or vtterly abolished by one actuall sinne or two especially when as they are not committed with a full consent Lastly I answer that this argument followes not because it doth suppose that true grace a grosse notorious and knowne sin can neuer stand together which is false and contrary to the Scriptures True it is that truth of grace and the whole body power and dominion of sinne can neuer stand together they are incompatible and cannot stand together vpon equall tearmes but yet vpon vnequall and different tearmes they may Truth of grace it cannot stand together with the dominion of sinne and satan or with the power and strength of sinne but where the kingedome of sin and Satan is shaken and brought vnder where the power and strength of sinne is curbed weakned mortified and subdued by the power and strength of grace where sin and Satan are subordinate to grace as they are in all the true regenerate Saints of God who haue crucified the flesh with the affections and lusts thereof there they are not incompatible they may stand both together There is no man in the world so thoroughly mortified and sanctified but there are still some remainders of the dody of sinne some parts of the old man left within him Euery regenerate man hath flesh in him as well as spirit and the one of these is alwaies lusting and striuing against the other so that they cannot doe the things they would Gal. 5. 16 17. See this in holy Paul Rom. 7. 15. to the end I know saith hee that in mee that is in my flesh dwelleth no good thing For to will is present with mee but how to performe that which is good I find not For the good that I would I do not but the euill that I would not that I do I finde then a law that when I would doe good euill is present with mee for I delight in the law of God after the inward man but I see another law in my members â—…arring against the law of my minde and bringing mee into captiuity to the law of finne which is my members which makes mee to cry out O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ. So then with the minde I my selfe doe serue the law of God but with my flesh the law of sinne Paul had a body of sinne within him not wholly mortified and subdued and yet it stood together with his graces and with his inwardman So Dauid and Peter they committed grieuous sinnes and yet they stood together with their graces as I shall proue anon The Churches of Ephesus Pergamus Thyatira they fell into such scandalous and grosse sins as made God angry with them and yet they did not fall from grace for they did labour still in the Lords worke without fainting they did hold fast his name and suffer persecution for his sake they did not deny the faith but they kept their faith their charity and patience still of which God takes speciall notice and their last workes were more then their first Reu. 2. 3. to 21. These Churches they had many great sinnes within them and yet they had many excellent and pretious graces ioyned with them Iehoâ—…aphat may commit a great siâ—…ne against the Lord in helping of the vngodly and in louing those that hate the Lord and yet there are good things found within him still 2 Chron. 19. 2 3. The acts of great infamous and notorious sinnes doe sometimes meete and stand together in the Saints of God but the dominion and the power the strength and babits of those finnes doe neuer The Saints of God may commit such grosse and scandalous sins which are in their owne nature peccata 〈◊〉 â—…alutis vastantia 〈◊〉 as Augustine and 〈◊〉 stile them but yet they neuer doe so wast their consciences and spoile their graces as to roote out the very feeds and habits of their graces to cut them off from Christ and to disturbe them in their state of grace because they neuer doe commit them with an absolute and full consent and will they neuer commit them out of a deliberate purpose and setled resolution but the very bent and frame of their hearts and soules and of their inward man which is their selfe is alwaies set and bent against them and turned to the Lord they hate their sinnes and resolue against them from their soules though now and then out of the strength of the temptation and out of the policy of satan they are suddainely foyled though not vtterly cast downe and conquered with them Wherefore seeing that this argument doth suppose that the seeds the habits and the truth of grace can neuer stand together with the acts of any grosse and knowne sinne which is but a meere fiction and notion of our Antagonists being ex diametro opposite to the expresse testimonie of the Scriptures and hauing nothing else but their ipsi diximus to warrant it there is just cause for to deny it both for the inconsequencies and falsenesse of it But because this very argument as I am informed hath
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
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