quod ille non fecerit ita nihil prouenit in salutem hominum quod ille non in aeterna bonae voluntatis suae dispositione faciendum praedestinauerit a quo et fides gratis infunditur per quam benè ambulemus et perseuerantia donatur per quam ad spem peruenire possimus haec autem dona sua semper Deus in aeterna atque incommutabili habet voluntate disposita in qua praeordinauit atque praeparauit et quae daret et quibus daret Ipse enim praedestinando praeparauit gratiae donum qui gratiam donando implet praedestinationis effectum Cuius gratia nobis et initium bonae voluntatis donatur ad fidem et ipsi voluntati adiutorium tribuitur vt quod bene vult benè operetur Deus enim qui hominem condidit ipse praedestinatione sua et donum illuminationis ad credendum et donum perseuerantiae ad proficiendum atque permanendum et donum glorificationis ad regnandum quibus dare voluit praeparauit quique non aliter perficit in opere quam in sua sempiterna atque incommutabili habet voluntate dispositum What can there bee said more fully to our purpose then this which the elegant acute and learned Father had recorded to posterity Gregory the greate Gregory the greate who flourished from the yeare 590. to 644. hath declared himselfe in our behalfe For in the 8. booke of his Morralls vpon Iob. cap. 6 his words are these Quia electoruÌ„ lux tentatione noÌ„ extinguitur nequaquaÌ„ nox sed vespera facta perhibetur quia nimiruÌ„ saepè tentatio in corde electoruÌ„ lumeÌ„ justitiae abscondit sed non interimit et quasi ad pallorem trepidationis pertrahit sed funditus non extinguit And cap 24. IustoruÌ„ bona quia ex corde incipiunr vsque ad praesentis vitae terminuÌ„ crescunt So Moral lib. 25. cap. 8. Charitas in cordibus electorum in extinguibilis manet inde dicitur Ignis est iste 〈◊〉 qui nnnquam deficiet de altari And lib. 34. cap. 13. Aurum quod prauis diaboli persuasionibus steini ficut lutum potuerit aurum ante oculos Dei nunquam fuit qui enim seduci quandoque non reversuri possunt quasi habitam sanctitatem ante oculos honimum videntur amittere sed eam ante oculos Dei nunquam habuerant That whole chapter is spent to this purpose which makes wholly for vs. See more to this purpose in Hom. 3. et 5. in lezechielem it Moral lib. 2. cap. 28 29. Venerable Bede Bede who flourished in the time of Gregorie and long after to the yeare of our Lord 750. being the ancient glory of our English natioâ—… and a man of greatest worth and learning of any in his age concurreth with vs in opinion as is euident by diuers of his workes For in his exposition vpon the 1 Pet. 1. 23. his wordes are these Sicut ex semine incorruptibili caro quae corrumpitur nascitur sic per aquam verbo Dei consecratam vita nobis quae finem nesciat tribuitur And itâ—… his exposition vpon the 1 Ioh. 5. 18. We know that he which is borne of God doth not commit sin he comments thus Peccatum scilicet ad mortem Quod et de omni crimine capitali et de illo spetialiter potest intelligi quo omnis qui natus est ex Deo non peccat Denique David rex crimen mortale admisit Quis enim nesciat adulterium et homicidium mortem mereri perpetuam sed tamen David quia ex Deo natus est quia ad filiorum Dei pertinebat societatem non peccavit vsque ad mortem qui sui reatus veniam mox paenitendo promeruit Sed genoratio caelâ—…stis conseruat eum et malignus non taâ—…git eum Gratia Christi qua renati sunt fideles conseruat eos qui secunduÌ„ propositum vocati sunt sancti ne peccatum in mortem committant et si quibuslibet pro humanae conditionis frag ilitate deliquerit ne ab hosti maligno possint tangi defendit Item dicendum tamdiu nos in generatione Dei permanere quandiu non peccauerimus imò qui in generatione Dei perseuerant peccare non possunt neque à maligno contingi So in his Exposition vpon Rom. 8. 15. but yee haue receiued the spirit of adoption whâ—…rby we cry Abâ—…a Father he descants thus Qâ—…alis res est si pignus tale est Nec pignus sed Arrcha â—…icenda est pignus enim quandò ponitur cuÌ„ fuerit res ipsa reddita aufertur Arrha autem de ipsa reddatur quae daâ—…da promittitur vt res quandò redditur impleatur quod datum est non mutetur And vpon the 29. verse of the same chapter he comments thus Qui secunduÌ„ propositum vocati sunt in eo quod diligunt Deum permanent vsque in finem Quicunque in Dei prouidentissima dispositione praesciti praedestinati vocati justificati glorificaâ—…i sunt non dico etiam nondum renati sed etiam nondum nati iam filij Dei sunt et omninò perire non possunt Talibus Deus diligentibus cum omnia cooperantur in bonum vsque adeò prorsus omnia vt etiam si qui eorum deuiant et exorbitant etiam hoc ipsum ijs faciat proficere in bonuÌ„ quia humiliores redeunt atque doctiores Horum praedestinatorum nemo cum diabolo perit nemo vsque ad mortem sub diaboli potestate remanebit Quos enim et proedestinauit eos et vocauit vocatione illa de qua dictum est Sine paenitentia sunt dona et vocatio Dei And vpon the last verse of this chapter his words are these Si ergò nulla res ab eius charitate nos separat quid esse non solùm melius sed etiam certius hoc bono potest So vpon the 1. Cor. 13. 8. Charity neuer faileth he amplifieth himselfe thus Deus dilectio est et qui manet in dilectione in Deo manet â—…t Deus manet in illo Sit tibi domus Deus esto domus Dei mane in Deo vt man eat in te Deus Manet in te Deus vt te contineat manes in Deo ne cadas quia sic de charitate Apostolus dixit Charitas nunquaÌ„ excidit Quomodò cadet quem continet Deus And in his exposition vpon the 2 Tim. 2. 19. The foundation of the Lord abideth sure hauing this seale the Lord knoweth who are his His words are these Satis fixum atque immobile debet corde retineri Hierusalem captiuam ab huius seculi Babilonia decursis temporibus liberari nullumque ex illa esse periturum quia qui perierit non ex ipsa erit Firmum enim fundamentum Dei stat habens signaculum hoc nouit Dominus qui sunt eius Nec moueat quod saepe diabolus seducit etiam illos qui regenerati iam in Christo vias ingrediuntur Dei. Nouit enim Dominus qui
puts a new nature and disposition into them so that they cannot alter or destroy it if they would But of this see more in the reply to the answere which is giuen to the fourth argument drawne from God If therefore no sinne which the saints of God can commit if the freedome and liberty of their owne will cannot destroy that seede of grace which is within them and there be no other cause or thing to doe it it is certaine that this seede and annoynting of the Spirit must still remaine within them and so your answere as long as the seede and annoynting remaines which supposeth that they doe not alwaies remaine and abide within them must needes be false friuilous and repugnant And so this argument and text of Scripture remaines vnanswerable Other answeres there are vpon the diuers readings and expositions of these places which because they are but vaine and idle and not worth the answering I will passe them ouer and so proceede The fourth thing in the spirit of God or in the holy Ghost that may stablish and settle vs in this present truth is the earnest of the Spirit that is giuen to all those that are once truly regenerated from whence this fourth argument doth arise Those that haue the earnest of Gods spirit in their hearts it is altogether impossible that they should euer finally or totally fall from Grace But all those that are once truly regenerated and ingrafted into Christ haue the earnest of Gods spirit in their hearts 2 Cor. 1. 22. Eph. 1. 13 14. 2 Cor. 5. 〈◊〉 Therefore it is altogether impossible that they should either finally or totally fall from grace The minor being the expresse text of God The maior only is for to be proued Now that those that haue the earnest of Gods spirit in their hearts can neuer fall either finally or totally from grace it appeares by these reasons First because the earnest of the Spirit of God is nothing but an assurance giuen vnto vs by God of that share and portion which he hath prepared for vs in heauen whence it is stiled the earnest of our inheritance vntill the purchased possession be really bestowed vpon vs Eph. 1. 14. 15. Secondly because it makes the Saints of God confident and sure of heauen and of eternall life as appeares by the 2 Cor. 5. 6 7 8. Where Paul saith thus Now hee that hath wrought vs for the selfe-same thing is God who also hath giuen vnto vs the earnest of the Spirit therefore 〈◊〉 are alwayes confident knowing that whiles wee are at home in the body wee are absent from the Lord wee are confident I say and willing rather to bee absent from the body and to be present with the Lord. This 〈◊〉 of the Spirit makes the Saints of God confident and sure of their saluation vpon good and solid grounds and not vpon bare conjectures and therefore it cannot choose but keepe them from falling away from grace Thirdly it must needes bee so that those who haue the earnest of the Spirit can neuer fall from grace in respect of the properties of an earnest For first an earnest it tyes and bindes the party that doth giue it to make good his bargaine and his promise Secondly it is a badge and signe of true and vpright dealing and it giues an assurance that the bargaine shall bee punctually performed to the vtmost by him that giues the earnest Thirdly an earnest is part of payment it is part of the whole which wee shall receiue Fourthly it is such a thing as can neuer be taken from vs. Let the Bargaine or the Contract hold or breake the earnest still remaines with him that doth receiue it hee that giues it is not to require it hee thâ—…t receiues it is not to restore it Fiftly an earnest drawes the whole to it it makes the whole of which it is an earnest to be our owne Now the Spirit of God and the graces of Gods Spirit which are once put into our hearts are stiled an earnest in all these respects because they binde the Lord for to performe his Covenant and to giue vs that inheritance which he hath promised to vs 〈◊〉 because they giue vs full assurance that God deales truly honestly and in good earnest with vs and that he will performe whatsoeuer he hath promised vnto vs to the very vtmost because that portion of Grace and of Gods Spirit which wee haue in possession here is a part and inchoation of that happinesse and glory which we shall haue hereafter because they are such things as shall neuer be taken from vs againe Luke 10. 42. Mary hath chosen that good part which shall not bee taken away from hâ—…r God will not require this earnest at our hands againe but wee shall still enioy it as our owne and because they drawe the whole vnto them they make the whole and all of that which God hath promised to vs to be our owne Wherefore this must needes bee an vndoubted truth that those who haue but once this earnest of Gods spirit in their hearts as all those that are once truly regenerated and ingrafted into Christ haue it Rom 8. 9 14. can neuer possibly fall either finally or totally from grace for then this earnest of Gods spirit should bee lost and serue to none or little purpose Of all arguments that can bee produced this is one of the strongest and least capable of any sound and solid answer The fift thing in respect of the holy Ghost which may convince vs of the truth of this position is the ordinary and constant working of Gods Spirit in the hearts of all those who are once truly regenerated sanctified and ingrafted into Christ. For the spirit of God when once it enters into mens hearts and soules after it hath once truly humbled them for their sinnes and in some good measure sanctified and purified their hearts and soules then it doth secretly pacifie their soules and consciences then it giues them that inward and secret assurance of the everlasting and vnchangeable loue of God to them in Christ which passeth vnderstanding and testifieth to their owne spirits and consciences that they are the adopted children and sonnes of God which causeth them to cry Abba Father Rom 5. 1. and cap. 8. 15 16. Then it stampes and settles this assurance of Gods loue this vndoubted certaintie of their owne salvation and of their continuall perseverance in grace vnto the end vpon their hearts and soules in such deepe and indelable Characters that no temptation no sinne or affliction whatsoeuer can vtterly raze and blot it out againe though it may so blot and blurre it for a time that thâ—…y themselues may not so evidently and cleerely see it as they should And when all this is done then the holy Ghost descends as a sweet and heauenly dew vpon them and doth fill and euen glâ—…tte and ravish their very hearts and soules with that ioy which is most vnspeakeable
peace and safetie of this our Church which is committed to your charge as you tender your owne honor and reputation with God man or that great account which you must shortly make to God of that great stewardship of his which is committed to you if you â—…ender the good and comfort of your owne soule both here and hereafter if you would haue Iesus Christ to owne you and not to bee ashamed of you at the last when hee shall come in the glory of his Father with all his holy Angells if you would not bee cast with those other fearefull ones into that lake which burneth with fire and brimstone for euer take heart and courage for the Lord of hoasts and for his truth and cause which now are likely to miscarie Suffer not his word and truth to bee betrayed and suppressed by scismaticall factious and Antechristian spirits for want of supportation and defence but since the eyes of God and man are cast vpon you execute stirre vp and act that place and power which God and man haue giuen to you to the quelling of heresy and scisme to the extirpation of Poperie and Arminianisme which are now flowing in so fast vpon vs that they doe euen threaten a sodaine inundation and deluge to vs to the subuersion of the kingdome of Satan and Antechrisâ—… to the maintaining and inlarging of the kingdome of Iesus Christ and to the establishing of that glorious truth and Gospell which hath flourished and shined so long among vs to the admiration and mirror of our friends and to the griefe and enuy of our aduersaries Let not feare and cowardice let not flesh and blood or any other impediment whatsoeuer daunt your courage or coole your loue and zeale to Christ or to his cause but be willing to denie your selfe to part with all for him who hath euen denied himselfe and parted with his life and all for you And here I would intreate your Grace to pardon this my boldnesse and my rudenesse with you which though modesty and manners might caâ—…e mee to forbeare yet piety and zeale to God and to his truth and loue to this my Mother Church together with the necessity and extremitie of the times hath made me guilty of it I hope not faulty in it and withall I humblie consecrate these Firstlings of my studies being nothing else but a iust defence of a comfortable and Orthodox point of faith which hath long beene setled and established in this our Church and in all reformed Churches beyond the seas which if your Grace will but vouchsafe to Patronize and shelter they shall not feele they will not feare a totall or a finall 〈◊〉 Now the God of all Grace so beautifie and adorne your Grace with all the graces of his Spirit so fill and replenish you with zeale with fortitude and courage for the truth and so firmely settle and establish you in the glorious and happy estate of true and sauing grace that neither your Grace nor yet that truth and Gospell which 〈◊〉 now inioy may euer feele a finall totall or a partiall fall Your Graces in all humble submission and respect WILLIAM PRYNNE TO THE CHRISTIAN READER CHristian Reader when as I had well considered with my selfe the great danger and combustion that was likely to befall our Church and State by reason of some dangerous points of Pelagianisme Poperie and Arminianisme which some factious and nouillizing spirits haue lately broched and set on foote among vs as the receiued positiue and resolued doctrines not only of the Scriptures Fathers and Protestant Churches in forraine parts but likewise of the Church of England I supposed that I could not performe a better peece of seruice to God or to our Church and State then to cast in my Mite among the rest and to indeauour according to my poore ability to stoppe the streame and current of these late reuiued and new minted Errors which by reason of the learning fame and greatnesse of their Patrons and the deprauation of mans nature which is alwayes more propense and prone to Error then to truth and holinesse are like to threaten a generall and vniuersall deluge to our Church and State if authority preuent them not in time Vpon this I resolued to put my penne to Paper and thereupon I selected and culled out from among the rest this hereticall and pernicious Error Of the totall and finall Apostacie of the Saints from grace to combate and to grapple with The reasons which moued me to single out this one aboue all or any of the rest were these First because this Error is most of all insisted and stood vpon and is more peremptorily maintained and dâ—fended then any of the rest and therefore requires the speediest and the strongest opposition Secondly because this Error by reason of a misreported confereÌ„ce hath drawne more disciples and parties after it than any of the rest it hath found more Patrons of late among vs than any other Error that I know and therefore I thought that I should doe the greatest good in opposing and suppressing the most infectious and spreading Error Thirdly I made choyce of this aboue the rest because it was a part of Pelagianisme heretofore and it is but a point of pure Popery and Arminianisme now and therefore I presumed that I might with greater boldnesse and audacitie and with lesse offence to any aduenture to refell it especially since those who now defend it produce no other reasons arguments answers or authorities than those which the Pelagians Papists and Arminians haue framed and collected to their hands before without any new addition of their owne Fourthly I made choyce of this to vindicate the Church of England the Fathers Scriptures and Protestants in forraine parts from the false calumnies of those who would make all these the Patrons of this Error when as they haue all with one vnanimous consent condemned censured and refuted it yea and resolued against it as against a dangerous and hereticall position Fifely I made choyce of this because the sound confutation of it will ouerthrow the whole frame and fabricke of Arminianisme it will likewise out off a great part of Poperie and it will in effect suppresse and quite subuert the most of all those Errors Which haue beene lately broched among vs. For if this totall and finall Apostacie of the Saints bee once proued to be but an Error then the doctrines of Vniuersall Grace of Free-will of Election from the fore-sight of saith that such men as were neuer elected to saluation haue true saith that the number of the elect is vncertaine that the sinnes of the Saints doe cut them off from Christ that all these who are baptized are regenerated that the Sacraments conuey grace alike to all ex opere operato that there are some sinnes which are not mortall in their owne nature that men ought to doubt and that they cannot be certainely assured of their owne saluation without some
that the proper meaning of this place is onely this that in the militant Church of God there are two sorts of Christians some there are that are members and branches of Christ in outward shew and profession onely but not in truth these God the Father will cut off as dead rotten and fruitlesse members and he will cast them into hell fire to be burned because they do not abide in him bring forth fruit Others there are that are the true members and the liuing branches of Christ bringing forth much fruite those God the Father will bee alwaies purging that they may bring forth more fruite but yet not by their owne strength and vertue but by that sappe and nourishment which they receiue from Christ all therefore that you can collect from hence is only this That hypocrites and the dead branches of Iesus Christ may fall from grace and perish which no man will deny Yea but you will obiect that here are two words in the text which doe strongly imply that the true branches of Iesus Christ may bee broken off from him may become vnfruitfull and so be cast into the fire to wit this word â—…xcept and this word if which are both conditionall words I answer that neither of these words imply the thing which you intend For first this word except in this place of Iohn is a word of causality and not of condition As the branch cannot beare fruite of itselfe except it abide in the vine no more can yee except yee abide in mee our abiding in Christ is not a condition but a cause of bearing fruite that which makes vs fruitfull in good workes is our abiding in Christ is the only substance and summe of these words and so you can collect no necessary consequence which makes against me from them All the argument which this sentence yeelds you is but this No regenerate man can beare any fruite except heâ—… abide in Christ therefore such as are once truly regenerated and ingrafted into Christ may fall from grace which is a meere 〈◊〉 Secondly for this word if I answer that it doth necessarilie imply that the true branches of Iesus Christ may be broken off withered and cast into the fire Consider but the words themselues and you shall finde it so If any man abide not in me he is cast forth as a branch and withered If yee abide in me and my words abide in you you shall aske what you will and it shall be done vnto you What now will your arguments from these words bee surely no more but this If anyman abide not in Christ he is cast forth as a branch and withered therefore regenerate men may fall from grace If any man abide in Christ all his prayers shall be granted therefore regenerate men may fall from grace Who but franticke and distracted men would produce such arguments as these Yea but there is a great deale of profound matter in the white of an egge there is much included in these conditionall words which euery mans vnderstanding is not able to fathom these conditionall speeches must needes imply possibilitie of falling from grace else to what purpose are they vsed I answer Not to proue that regenerate men might fall from grace this was neuer Christs meaning in this place it is but your wrested strained and forced collection For the only end wherefore Christ did speake those words was onely to incourage and stirre vp his Disciples and his Saints to fruitfulnesse in good workes which he doth by these two seuerall meanes First by declaring vnto them the way and meanes by which they might be fruitfull and that is by continuing and abiding in him Secondly by propounding some certaine motiues to them to stirre them vp to fruitfulnesse which are of two sorts The first taken from the danger of vnfruitfulnesse euery branch in mee that beareth not fruite my Father taketh away and he is cast forth and withered Secondly From the aduantage and the great commoditie of fruitfulnesse in good workes both in respect of themselues and in respect of God In respect of themselues it would cause God to giue them a gratious answer to all their prayers and requests to him it would preserue and continue the loue of Christ to them and it would fill them full of joy In respect of God God should bee glorified by their fruitfulnesse in good workes This then being the onely end and scope of Christs words in this place to stirre vp his Disciples and to prouoke them to fruitfulnesse in good workes if you take the words as they are spoken and as Christ intended them then they make not for you at all then your conclusion and argument from them must be this Christ doth prouoke and stirre vp regenerate men and such as are his members to fruitfulnesse in good workes therefore they may fall from grace a ridiculous and absurde inconsequence To conclude all I say that the true branches of Iesus Christ can neuer fall from grace nor yet depart from Christ. First because Christ himselfe hath chosen them and ordained them that they should goe and bring forth fruite and that their fruite should remaine Iohn 15. 16. Secondly because Christ and the holy Ghost will alwayes liue dwell and abide within them Iohn 15. 3. cap. 14. 16 17. Ephes. 3. 17. Gal. 2 20. Math. 28. 20. 1 Iohn 4. 15. and cap. 5. 10. 20. Thirdly because that Christ doth loue them in the same manner as his Father loueth him Iohn 15. 9. Now Gods loue to Christ is perpetuall and neuer ends therefore Christs loue to them must bee perpetuall to and so Christ cannot but abide in them and they in him Fourthly because the true branches of Iesus Christ cannot bring forth ill fruite Math. 7. 18. they cannot fade nor wither they cannot cease from yeelding fruite Psal. 1. 3. Ier. 17 8. Fiftly because the feare of God is in their hearts that they shall not depart from Christ Ier. 32. 40. Sixtly because Christ hath prayed to his Father for them to keepe them through his owne name that so they might be in him and hee in them Iohn 17. 11. 23. That is as Athanaâ—…us expounds it that the grace of his Spirit might remaine irreuocable and immouable in his Disciples that that which was granted to the Sonne by nature to bee in the Father might be granted 〈◊〉 vnto vs by the Spirit which when Paul knew who saith he shall separate vs from the loue of Christ for the gifts and calling of God are without repentance Lastly because Christ spake these very words which you object to this only end that his ioy might remaine in his Disciples and that their ioy might be full Iohn 15. 11. nâ—…ither of which could be if that the true members of Iesus Christ might fall quite away from grace For then Christ could haue no joy in them nor they no ioy and comfort in him Therefore your collection from this
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
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
faile finally so neither did it faile totally as you surmise Secondly I answer that this prayer and speach of Christ as will plainly appeare by the context had reference principally to this very act of Peters deniall Christ had prayed for him that euen now when as Sathan did seeke to sift him as wheate in tempting of him to denie his Master that euen in this particular temptation his â—…aith might not faile in his heart though it did in his mouth So that this speach and prayer of Christ hauing reference to this very act of Peters deniall of him that his faith might not so much as faile in it you cannot without great wrong to Peter but greater iniury to Christ affirme that his faith did totally faile at this particular time and so this your replie is vaine and friuolous Secondly it is manifest that Peter did not fall totally from grace in denying Christ because he did it onely out of feare and infirmitie and not out of malice or infidelitie hee did it being forced to it by carnall feare and not with a full consent hee denied him onely in the flesh and in the tongue and not in the heart and soule Now all will grant that sinnes of infirmitie and not of malice That sinnes committed by the flesh against the consent and approbation of the spirit and the inward man doe neuer cast a man wholly downe from the state of grace or else none could stand in the state of grace so much as for one houre such a sinne was Peters as all the Fathers and others doe agree therefore this sinne of his though it were great and grieuous yet it could not wholly depriue him of the state of grace Thirdly it is euident that Peter fell not totally from the state of grace because one act of infidelity cannot destroy an whole habit of grace especially being in such a nature as Peters was For Peter here did not denie that Iesus was the Christ and Sauiour of the world hee did not denie that he was God equall with the Father hee did not denie any thing touching his Deity or humanity or which did crosse any Aâ—…ticle of faith he onely denies that he was personally acquainted with Christ or that he was one of his companions or followers and will you say that such a deniall of the personall knowledge of Christ as this did vtterly destroy that habit and seed of grace and faith which was in Peters heart when as he did beleeue in his heart that Iesus was the Christ the Sonne of the liuing God when as this was no sinne of infidelitie but of feare and did onely argue not want of faith but want of courage in Peter will you make this one acte of cowardice in Peter to abolish and destroy the very seed and habit of his faith especially since he had no sooner denied Christ with his mouth but he presently bleeds for it at the heart Certainly if you doe it it is a signe you want the grace of charity who judge so harshly of other mens sinnes and yet thinke so lightly of your owne Fourthly it is euident that Peter fell not totally from the state of grace by this his sinne both by his cariage in and after this his sinne For as Peter shewed his faith and loue to Christ in following him to the high Priests pallace when as all the other Disciples fled away so his vnwillingnesse to forsake Christ euen then when as he was suspected to bee one of his friends and followers which might haue brought him into danger did shew that hee did still affect and loue him in his heart euen then when as he denyed that he knew him with his mouth I would demand but this question of our Antagonists who doe so much presse this Example whether Peter euen at that very time when as hee denyed with an oath that he knew not Christ did not beleeue on him and relie on him as on his onely Lord and Sauiour in his heart If he did so as it is more then probable that he did by Iohn 6. 67 68. Math. 16. 16 17. and Luke 32. 32 33. and by this his action here in that he did not leaue him or forsake him then it is certaine that his faith did not vtterly saile him that the habit and seed of grace and faith were still within him and so he fell not from the state of grace If he did not thus if he did not relie vpon him for saluation but disclame him for his Sauiour let our Antagonists then proue the contrary by the Scriptures that I am sure they cannot doe and therefore I am not bound to beleeue their bare assertion for it Againe Peters cariage after this his sinne comâ—…itted proues that he did not totally fall from grace for no for had the Cocke crowen but hee presently remembers the words which Iesus spake vnto him and hee went forth and wept bitterly Iâ—… Peter had fallen totally from the state of grace by this his sinne if he had had no habit no seed and no remainders of grace left in him when as he had denyed Christ it had beene impossible for him to haue beene so apprehensiue and sensible of his sinne as now he was No sooner had he committed this sinne of his but presently the Cocke crowes no sooner had the Cocke crowen but forthwith he remembers the words of Christ and was deeply affected with this sinne of his Hee gâ—…eth out and weepes bitterly his repentance followes so soone â—…on his sinne that if his faith and ancient graces had not continued in him no new infused grace could haue come betweene his sinne and his repentance and therefore Peters carriage both in and after his sinne committed doth proue that he did not fall totally from grace by this his sinne Fistly I would demand this question of our Antagonists whether the other Disciples did not fall from graâ—…s well as Peter for they denyed him in deeds in flying from him hee denyed him but in words in saying that he knew him not If the other Disciples fell from grace in flying from him where then was the Church of God in what persons was it then existing if they fell not from grace in flying from him then neither Peter in denying of him Sixtly the Scriptures make no mention at all that Peter in denying Christ did fall from grace strange then that our Antagonists should so confidently affirme it vnlesse they haue it by some spetiall reuelation Is not this a strange kinde of presumption in men to determine and judge of other mens estates in such a resolute and peremptorie manner without a ground in Scripture for it is not this a kinde of folly and arrogancie in them to censure and judge of other mens estates which they neuer were acquainted with and in the meane time to neglect to sâ—…arch and trie their owne Sure I am the Scripture makes no mention that Peter fell from grace by this his sinne therefore
can neuer sinne so farre as to put them selues into the state of death and damnation or to cast themselues wholly from the state of grace because the eternall guilt and punishment of their sinnes is not imputed to them but it is alwayes done away and vtterly abolished in Iesus Christ who is their Aduocate their Mediator their satisfaction and attonement Those to whom the eternall guilt of sinne is not imputed it is certaine that no sins of theirs which they doe commit can wholly cast them downe from the state of grace and life into the state of death and damnation because that no man can bee in the state of death and damnation but where the eternall guilt and punishment of his sinnes may be imputed to him But to all such who are once truly regenerated and ingrafted into Christ the eternall guilt of sinne is not imputed no not then when as they lie in any actuall and knowne sin without particular repentance for it because they are still in Christ their Mediator their Aduocate their surety and the full and perfect satisfaction propitiation and attonement for all their sinnes which reason is fully warranted and proued by Psal. 32. 1 2. Rom. 5. 8 9 10. cap. 8. 1. 2. 33. 34. 1 Cor. 1. 30. 2 Cor. 13. 5. Col. 2. 13 14. 1 Iohn 2. 12. and cap. 3. 6 9. Therefore it is certaine that no sinneâ—… of theirs which they doe commit can euer cast â—…hem downe wholly from the state of grace and life into the state of death and damnation no not for that time when as they lie in any grosse and knowne sinne without any actuall and particular repentance for it The Saints of God when as they are once justified by faith in Christ and purged from their sinnes by his most 〈◊〉 blood they haue no more 〈◊〉 of sinnes Hebr. 10. 2. that is their sinnes are not imputed to them they are then justified and sanctified not for one day one yeare or two but for euer Christ by once offering of himselfe vpon the Crosse hath perfected for euer those that are sanctified Hebr. 10. 14. The justification and sanctification of the Saints extend not onely vnto some but to all the parts particles of their whole liues they are neuer reiterated and repeated For as there is but one naturall birth one faith one baptisme one death and passion of Iesus Christ which cannot be multiplied or reiterated so there is but one spirituall regeneration one inward baptisme of the spirit one death to sinne one justification and sanctification in the Saints when they are once justified sanctified regenerated and reconciled vnto God in Christ they are justified sanctisied regenerated and reconciled vnto God for euer God as he is but one and single in his owne essence so he is but one and single in his workes he desires not to reiterate and to doe things twice hee made the world but once he redeemed the world but once he will destroy the world but once hee giues life and being to all his creatures but once all creatures they are borne but once and they die but once God neuer delights in superfluities or changes hee will doe nothing in vaine and hee neuer repents him of his actions and therefore he doth things but once he makes his works perfect at the first Deut. 3 2. 4 Whatsoeuer he doth it shall be for euer nothing can be put to it nor any thing taken from it Eccles. 3. 14. And therefore those who are but once justified sanctified and reconciled vnto God in Christ those who are but once truly and thorowly ingrafted into Christ who of God is made vnto them righteousnesse wisedome iustification sanctification and redemption they are justified sanctified and reconciled vnto God in Christ for euer all their iniquities are quite forgiuen all their sinnes are couered and so vtterly abolished in the death of Christ that they shall be no more remembred nor yet imputed to them Psal. â—…2 2 2. Ier. 31. 34. and Hebr. 8. 12. therefore no sinnes that euer they doe commit can separate them from the loue of God which is in Christ Iesus their Lord or cast them downe from the state of grace and justification into the state of death and damnation And here you must obserue a difference betweene Legall justification and Euangelicall justification Legall justification or justification by workes and merits it may be vtterly lost and abolished by some actuall sinne as is euident by Ezech. 18. 24. For hee that keepes the whole law and yet offends in one point is guiltie of all and cursed is hee that confirmeth not all the words of the law to doe them Iam. 2. 10. and Deut. 27. 26. It is not so with Euangelicall justification or justification only by faith in Christ for this justification where once it is in truth is neuer abrogated disanulled or broken off by any sinnes which those who doe injoy it doe commit This free gift it is of many offences vnto iustification Rom. 5. 18. and the blood of Christ it cleanseth them not from some sorts of sinne only but from all sinne 1 Iohn 1. 7. Christ by once offering vp of himselfe hath fully satisfied for all the sinnes of all his Saints therefore all the sinnes that euer they commit are vtterly abolished and done away in him they are not imputed to them they are not put vpon their score The justification of the Saints by Christ it is of meere grace and fauour through the righteousnesse of Christ imputed to them and not of any workes merit or disert of theirs Christ therefore hauing fully satisfied for all their sins both past present and to come and God hauing accepted this his satisfaction for them in full recompence for all their sinnes when as these Saints of God doe sinne against him at any time the eternall guilt and punishment of these their sins is vtterly abolished and done away in Christ their Aduocate and Surety and not imputed to them for if it were imputed to them and not to Christ it were vtt erly impossible for them to expiate it or to satisfie Gods justice for it by all the prayers and teares which they could make or shed or by any other act of theirs and therefore these sinnes of theirs especially since they are sinnes of infirmitie and incogitancie and not of wilfulnesse obstinacie malice or presumption can neuer depriue and spoile them of the state of grace and iustification nor yet put them into the state of death and damnation no not for that Interim and interuenient time which comes betweene their sinnes and their repentance for them Seuenthly the true regenerate Saints of God they are the true and liuing members of Iesus Christ they are bone of his bone flesh of his flesh and spirit of his Spirit 1 Cor. 6. 15. 17. and Ephes. 5. 28. to 37. they are the house the temple and the habitation of God and of his Spirit Ephes. 2. 22. 1
Cor. 3. 16 17. cap. 6. 19. Heb. 3. 6. 1 Pet. 2. 5. and cap. 4. 17. the whole Trinitie the Father Sonne and holy Ghost abide and dwell in them for euer Ps. 68. 16. 2 Chron. 7. 16. Reu. 21. 3. Ephes. 2. 22. Iohn 14. 16 17. Math 28. 20. 1 Iohn 3. 24. Ephes. 3 17. and Col. 1. 27. and therefore when as they sinne against the Lord and lie in any knowne and scandalous sinne without repentance they are not in the state of death and condemnation but in the state of life and grace True it is that the members of Iesus Christ they may be feeble sicke and languishing for a time by reason of sin but yet they neuer die of sinne they are not seuered from their head and they neuer cease for to be members Christ Iesus himselfe he is their life their liues are inuolued and treasured vp in his Col. 3. 3 4. Iohn 11. 25 26. and 1 Iohn 5. 11 12 13. Christ Iesus hee is their life and liueth in them and the life which they now liue in the flesh they liue by the faith of the Sonne of God Gal. 2. 20. and therefore Christ himselfe must cease to liue which cannot be because hee being raised from the dead dieth no more death hath no more dominion ouer him ere the Saints of God who are his mèmbers and haue him for their life and soule can die and perish in their sinnes This I can with boldnesse testifie and affirme to the infinite and vnspeakable joy and comfort of euery true and faithfull member of Iesus Christ that it is as impossible for any one that is a true and liuing member of Iesus Christ to die and perish and to be broken off from him againe as it is for Christ himselfe to die or perish or to cease to bee For there is the same reason of the immortality and perpetuitie of euery faithfull Christian and member of Iesus Christ as there is of Christ himselfe The reason why the humane nature of Iesus Christ is immortall and perpetuall and can die no more is because it is vnited and knit vnto the Deitie because it is animated quickned and inliuened by the eternall Spirit of God Now euery true regenerate Saint of God is vnited and knit vnto the Deity it selfe as well as Christs humane nature through the humanitie of Christ though not in the same degree as wee may see expresly Ephes. 2. 20 21 22. cap. 4. 13. 16. Col. 2. 19. and 2 Pet. 1. 4. The selfe-same Almightie power of God that raised vp Christ from the dead and the very selfe-same Spirit of God which did animate quicken and inliuen Christ himselfe doth raise vp animate quicken and inliuen euery true and faithfull member of Iesus Christ euen as the same soule doth animate and informe euery part and member of the same body and as the selse-same sappe doth nourish the grift and the branches which doth nourish the stocke and the roote as wee may reade in expresse tearmes Ephes. 1. 19 20. cap. 2. 18 cap. 4. 4. 1 Pet. 3. 18 19. 1 Cor. 6. 17. Rom. 8. 2. 9. 11. 1 Iohn 4. 17. Gal. 2. 20. 1 Cor. 1 2. 4 5 6. 2 Cor. 3. 18. Iohn 1. 4. 16. cap. 17. 21. 22. 23. and infinite other places and therefore seeing that all such as are the true and faithfull members of Iesus Christ haue the same vnion with the Deitie the same life soule and spirit to animate and quicken them as the humanity of Christ hath seeing that Iesus Christ himselfe is their life and that they liue and moue in him and by him seeing they are the house and remple the habitation and dwelling of the whole Trinitie it is certaine that no sinnes which euer they doe commit can euer raze them or destroy them can euer seuer or cut them off from Christ can euer wholly extinguish the life of grace within them or cast them downe from the state of grace into the state of death and damnation no not for one minute noâ—… for that scantling of time which comes betweene their sinne and their actuall and particular repentance for it Let all the diuells in hell combine and plot together they cannot solue or answere this reason here alledged But now here comes in a threefold and 〈◊〉 objection First that those sinnes which the Saints of God commit they are mortall and deadly in themselues Secondly that they are not forgiuen to the Saints before that they haue actually and particularly repented of them Thirdly that the Saints of God may dye and perish in them before any actuall and particular repentance for them and therefore the Saints of God so long as they lye in their sins without any actuall and particular repentance for them are in the state of death and damnation and not in the state of life and grace To the first of these I answer that it is true that the sins of the Saints of God are mortall and deadly in themselues and that they are so to all carnall and vnregenerate men who doe commit them but yet they are neuer mortall and deadly to the Saints If you consider the sinnes of the Saints as sins or as they are abstracted from the Saints then they are mortall and deadly and haue damnation attending on them but if you consider them as they are the sinnes of the Saints and as they haue their existence and being in the Saints they are not mortall and deadly effectiuè vnto them First because these sinnes of theirs as I haue formerly proued are not imputed to them but they are alwaies imputed to done away in Christ. Secondly because the sting and venom of these sinnes of theirs is taken away in Christ for as the sting of death is sinne so the strength of sinne is the law without which 〈◊〉 it selfe is dead Now Iesus Christ by his death and passion hath fulfilled and abrogated the law for all his Saints hee hath redeemed them from the curse of the Law being made a curse for them he hath blotted out the hand-writing of ordinances that was against them and taken it out of the way nayling it to his Crosse hee hath freed them from the law of sin and death and hath taken away the poyson the strength and sting of sinne and death as we may reade Gal. 4. 5. cap. 5. 1. Rom. 8. 2. cap. 10. 4. Col. 2. 14. 15. Heb. 2. 14. and 1 Cor. 15. 57. and therefore they can boldly and victoriously cry out O death where is thy sting ô sinne where is thy victory and thy poyson becanse that Christ hath pulled out the sting of sinne and allayed the poyson that was in it so that it cannot hurt or kill him Thirdly though the sins of the Saints are mortall in themselues yet God will take no aduantage against them for them hee will pardon and forgiue them hee will passe them by and remember them no more and hee will