affirme that it is not the Doctrine of the Church of England and that these words of the Common prayer Booke doe not warrant it And lastly if all these faile me I shall denie the Argument and proue vnto you that it followes not and that though the Antecedent and the Argument were both true yet that they are both impertinent to our present purpose For the first of these that all Infants that are baptized are not by their very Baptisme truly regenerated and ingrafted into Christ but only Sacramentally I shall make it good by these subsequent reasons First because the Sacraments doe neuer conuey any inward and spirituall grace which may truly regenerate and ingraft men into Christ but where there is the hand of faith for to receiue them and that grace which is conueyed by them This is euident by Mark 16. 16. not he that is baptized only but he that beleeueth is baptized shall bee saued but hee that beleeueth not though hee be batized shall bee damned therefore it is not baptisme of it selfe but faith which doth regenerate and saue men So Acts 8. 36. 37. When the Aethiopian Eunuch demanded of Philip behold here is water what doth hinder mee to be baptized Philip returnes him this answer If thou beleeuest withall thine heart thou maist intimating that his baptisme without faith would doe him no good at all that it could not regenerate him nor yet conuey any grace into his soule So Gal. 3. 26 27. Yee are all the children of God by faith in Christ Iesus for as many of you as were baptized into Christ haue put on Christ. It was the Galathians faith and not their Baptisme which made them the adopted sonnes of God for in Christ Iesus neither circumcision auaileth any thing no nor yet Baptisme which succeedeth it neither vncircumcision but faith which worketh by loue Gal. 5. 6. Baptisme without faith is in effectuall it may wash and purifie the body but it can neuer wash purifie regenerate and cleanse the soule vnlesse it bee accompanied with faith which workes by loue and with true repentance For it is faith only that purifieth the heart Acts 15. 8. it is Repentance and not Baptisme that doth wash away our sinnes Baptisme without repentance it cannot doe it therefore Peter Acts 2. 36 37 38. doth joyne them both together For when his auditors that were pricked at the heart demanded of him what they should doe Hee answers them thus Repent and bee baptized in the name of Iesus Christ for the remission of sinnes and yee shall receiue the gift of the holy Ghost If Baptisme without repentance had beene sufficient to haue regenerated them and purified them from their sins Peter would neuer haue aduised them for to repent withall for that had beene superfluous but his joyning of repentance and baptisme thus together intimates that the one is not effectuall without the other It is faith only that doth iustifie vs and ingraft vs into Christ Rom. 4. 3. 5. cap. 5. 1. 2 Cor. 13. 5. Gal. 5. 6. and Ephes. 2. 8. it is faith onely that doth make the Sacraments effectuall to regenerate vs and ingraft vs into Christ this I am sure is the doctrine of our Church Now all those Infants which are baptized no nor all those that are baptized at their ripe yeares be they Anâ—…baptists or such as are newly conuerted to the faith they haue not this grace of true sauing and justifying faith within them and therefore they are not truly regenerated by their baptisme As it is said of the word of God Heb. 4. 2. that it profited them not because it was not mixed with faith in them that heard it So I may say of Baptisme that it regenerates not all Infants because all haue not faith that doe receiue it Secondly all Infants that are baptized are not truly regenerated and ingrafted into Christ by their very baptisme because this would make the Sacrament of baptisme effectuall to all that doe receiue it which cannot be First because that this would make baptisme to bee quite different from all the other ordinances of God and meanes of grace For the Sacrament of the Lords Supper it profits not all alike to all vnworthy communicants it is the cause of damnation it is a cause of grace to none but such as doe receiue in a worthy manner so the word of God though it be the sauour of life vnto life to some yet it is the sauour of death vnto death to others that doe heare it 2 Cor. 2 16. So it is of all the other meanes of grace whatsoeuer they are not effectuall to worke grace in all and therefore Baptisme cannot doe it There is the same reason of all Gods ordinances where one of them is effectuall all of them are effectuall where one of them is ineffectuall there all of them are ineffectuall to for else there should be a great confusion and jarring in the ordinances of God a man should then bee saued by one ordinance of God suppose by Baptisme and damned by another by the vnworthy receiuing of the Lords Supper or by the vnprofitable hearing of the word of God which the God of order peace and vnion can neuer suffer There is a sweet harmonie and mutuall agreement betweene all the meanes of grace and ordinances of God they alwayes goe hand in hand together they all worke within the same sphere and compasse one of them is no larger then the other where one is effectuall there the others are or at least may be to Wherefore since the other ordinances of God are not effectuall to regenerate and to worke grace in all no more can Baptisme doe it Secondly Baptisme cannot regenerate all alike because circumcision which was a type of Baptisme did not doe it All those that were circumcised with the outward circumcision of the flesh were not circumcised with the inward circumcision of the heart and spirit whose praise is not of man but of God Rom. 2. 28 29. therefore all those that are outwardly baptized with water are not inwardly baptized with the holy Ghost and with fire Baptisme is come in the place of circumcision and therefore it must be of the same effect as circumcision was and so it is For as there was an outward circumcision of the flesh which was common to all and an inward circumcision of the heart which was proper only to the elect of God so there is an outward Baptisme or putting away of the filth of the flesh only which is common to all but saues none and an inward baptisme of the Spirit which is the answer of a good conscience towards God this is the Baptisme which doth regenerate and saue men of which all that are baptized are not partakers but only such as are elected to saluation Thirdly all that are baptized are not alike regenerated by their baptisme because this would take away the libertie of Gods Spirit which breatheth when and where it listeth
Iohn 3. 8. It is only the Spirit of God which doth regenerate men if men bee borne but of water and not of water and the spirit both they cannot enter into the kingdome of heauen Iohn 3. 5. If then euery one that were baptized be by his baptisme necessarily and truly regenerated the libertie and freedome of Gods Spirit should be restrained and must of necessitie breathe vpon euery one that is baptized whether it will or no whereas Christ himselfe tells vs euen in this very case of baptisme and spirituall regeneration that the Spirit bloweth where he listeth he is not confined to any person place and ordinance but hath his owne libertie to worke when and where hee will which libertie this doctrine of yours would restraine Fourthly all those who are baptized are not forth-with regenerated and ingrafted into Christ by vertue of their baptisme because this would take away all election and reprobation this would make all Infants that are baptized to bee necessarily saued if they die before yeares of discretion though God hath otherwise determined of them or else it would seuer true regeneration and sanctification from election making such to be truly sanctified and regenerated as were neuer elected to saluation which cannot be because election is the only cause of true regeneration and true grace and regeneration are proper only to the elect of God as I haue proued at large in my first Argument drawne from God or else it would make all men to be elected to saluation and so consequently to bee saued which as it is false and contrary to the Scriptures so it makes against you to for then none could fall from grace Now none of these three consequencies can be admitted and therefore your Antecedent that all who are baptized are truly regenerated and ingrafted into Christ cannot be true Fiftly if your Antecedent were true it would bring in what popish doctrine that the Sacraments doe ex opere operatâ—… conuey grace to men that the bare act of Baptisme or of receiuing the Lords Supper should of it selfe without any respect of the persons that are partakers of these Sacraments conuey grace to all that come vnto them Sixtly all Infants that are baptized are not truly regenerated and ingrafted into Christ by their very baptisme because then the time of their regeneration repentance conuersion and effectuall calling should alwaies be accounted from the time of their baptisme but this wee all know is false For some wee know are regenerated called and conuerted in their youth some in their middle age some in â—…heir old age but all after Baptisme and we doe alwaies account them to be regenerated conuerted and effectually called not from the time that they are baptized but onely from the time that they doe repent them of their sins and turne from all their euill wayes to serue the liuing God in holinesse and newnesse of life God and men account the time of mens regeneration and ingrafting into Christ not from the time that they are baptized but from the time that they are effectually called and conuerted vnto God be-being made new men and new creatures which they were not before therefore they were not truly regenerated and ingrafted into Christ by their very baptisme for then their effectuall vocation should bee accounted from the time of their baptisme only and not from any other time Seuenthly it is plaine and euident that Infants who are baptized are not alwayes truly regenerated and ingrafted into Christ by their very baptisme because that after their baptisme and before their effectuall calling and conuersion vnto God the whole old man the whole body of sinne and the lusts of the flesh are as strong and vigorous in them as if they had neuer beene baptized Christians that are baptized before they are called and conuerted are for the most part as sinfull wicked and euery way as vitious and prophane as Heathens and Infidells that neuer were baptized therefore it is certaine that they were neuer truly regenerated and ingrafted into Christ by baptisme For true regeneration it doth alwayes alter and change mens corrupt natures it makes them new men and new creatures it mortifies their earthly members it casts out the old man and the body of sinne and crucifies the flesh with the affections and lusts thereof Iohn 3. 5. 5. Rom. 8 13. cap. 12. 1 2. Gal. 5. 16. 24. and Col. 3. 5. 8 9 10. and therefore it is euident that all Infants are not truly regenerated and ingrafted into Christ by their very baptisme because the old man the body of sinne the flesh and the lusts thereof are as strong and vigorous in them from their very infancie to their conuersion as if they had neuer beene baptized Eightly all Infants that are baptized cannot be regenerated and really ingrafted into Christ himselfe by vertue of their baptisme because they are not all elected to saluation nor all included within the couenant of grace Baptisme is effectuall vnto none but to such as are the true Spouse and Church of Christ to such as are within the new couenant of Grace and to such as are the true and faithfull seed of faithfull Abraham For Christ hee gaue himselfe only for the Church which all the Fathers and Orthodox Diuines both of our owne and other Churches affirme to bee only the number of the elected Saints of God and no others that hee might sanctifie and cleanse it with the washing of water by the Word that hee might present it to himselfe a glorious Church without spot or wrinkle or any such thing but that it should be holy and without blemish Christ doth wash and sanctifie his body and his Church and none but they now all that are baptized they are not the true body and Church of Christ because they are not all elected to saluation therefore they are not truly regenerated and ingrafted into Christ by baptisme All that are baptized are not within the new couenant of grace and mercy they are not the true seed of faithfull Abraham nor the true Israel of God Many there are that are baptized that were neuer truly included within the couenant of grace the law of God was neuer written in their hearts nor yet ingrauen in their inward parts God did neuer sprinkle them with pure water nor yet cleanse them from all their filthinesse he neuer gaue them a new heart nor yet an heart of flesh he neuer put his Spirit within them nor caused them to walke in his statutes and doe them hee neuer saued them from all their vncleannesse he neuer became a husband to them hee neuer chose them to bee a royall Priesthood an holy nation a holy nation to himselfe and therefore they were neuer truly within the couenant of grace Many there are who are baptized and yet they were neuer the heires of promise nor the faithfull seed of faithfull Abraham Ishmael was circumcised as well as Isaac Gen. 17. 25
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
them into Christ that which inables men to take and to receiue Christ Iesus now it is not baptisme but faith only which doth this it is faith only that ingrafts men into Christ and makes them the sonnes of God Gal. 3. 26. Iohn 1. 12. it is faith only that brings Christ Iesus into mens soules Gal. 2. 20. Ephes. 3. 17. it is the hand of faith only that takes Christ Iesus that applies him and puts him on in Iesus Christ neither circumcision a◅aileth any thing nor vncircumcision but faith which worketh by loue Gal. 5. 6. And therefore take this place of Paul how you will it proues not that all those that are baptized are truly regenerated If any other places of Scripture are obiected to the contrary the former answers will fully satisfie them Thirdly I say that this is not the doctrine of the Church of England and those words which Mr. Mountague hath cited out of the Common-prayer Booke doe not proue it For that which is saide of infants which are to bee baptized in our Common-prayer Booke in the forme of baptisme doubt not therefore but earnestly beleeue that Christ will imbrace them with the armes of his mercy that hee will giue them the blessing of eternall life and make them partakers of his euerlasting kingdome if you take it in the right sense it is no more in effect then this That it is Christs will and pleasure that infants should be baptized and that hee hath'a fauour and respect vnto them but that all infants that are baptized are in truth regenerated that it proues not Mr. Mountague indeed as if hee were not acquainted with the Liturgie and publike religious seruise of our Church vnlesse it were to correct it and to cauell at it for which hee taxeth and condemneth others who are lesse guilty then himselfe would haue the word in the preterperfect tence citing this word hath for wilt because he would wrest the words to his purpose but the words are in the future tense and are no more in effect then that which I haue said before Indeede the wordes after baptisme are in the preterperfect tence We yeeld thee hearty thankes most mercifull Father that it hath pleased thee to regenerate this infant with thy holy Spirit to receiue him for thine owne childe by adoption and to incorporate him into thy holy congregation Which words proue not that all infants which are baptized are by their very baptisme truly regenerated and ingrafted into Christ because these words and so the others before baptisme are not generall and vniuersall but they are limited and restrained to one particular infant or those particular infants which are then to be baptized whose absolute and definitiue estate is only knowne to God and not vnto the Church Our Church out of charity because shee knoweth nothing to the contrary doth beleeue that euery particular infant that is baptized is regenerated that is sacramentally or because you will haue it so Mr. Mountague really and spiritually yet shee beleeueth not that all infants that are baptized are spiritually and truly regenerated by their baptisme and ingrafted into Christ that Mr. Mountague as well read as hee is in the Common-prayer Booke cannot shew mee If you now object that that which is true of euery indiuiduall is true of the whole species and therfore i◅ our Church beleeue that euery particular infant that is baptized is regenerated therefore that shee is of opinion that all are so I answer that the rule is false for there are many things which may bee saide and predicated truly or at least charitablie of Indiuidualls which are false of the whole species and cannot bee applied to it A man may say hee ought to say of euery particular and euery indiuiduall man in the world that hee may beleeue hee may repent and he may bee saued because hee hath no warrant to the contrary and hee cannot know whether God hath otherwise disposed of him yet a man cannot say that all men shall be saued that all men may beleeue and repent because it is contrary to the reuealed will and word of God So a man may and ought to say of euery particular infant which is baptized that hee is regenerated because he knowes not any thing to the contrary Indeede afterwards if hee see him liue a wicked and vngodly life he may then safely say that hee was not regenerated by his baptisme because his life and workes declare as much but yet no man can safely say that all that are baptized are spiritually really and effect ually regenerated because it is not so reuealed in the Scriptures This charitable opiniō then of the Church of England being restrained to indiuiduall particular infants and not extended and inlarged to all such as are baptized warrants not Mr. Mountagues collection from it That all infants which are baptized are truly spiritually and effectually regenerated Which answers likewise the words in the Catechisme for there the childe in the second answer answeres only for himselfe that by his baptisme not all that were baptized but I was made a member of Christ a childe of God and an inheritor of the kingdome of heauen that is I haue a right and title to all those by my baptisme if I will lay hold on them and take possession of them by faith my baptisme giues me a title to them but doth not giue mee actuall and full possession of them For these words in the Rubricke before the Catechisme That children being baptized haue all things necessary for their saluation the meaning is no more but this That ba◅tisme without faith knowledge lou◅ and actuall repentance is sufficient for to saue such children as dye before yeares of discretion because God will not require impossibilities at their hands and such conditions which they were not able to performe Or else that children by their baptisme are admitted into the Church and haue an interest in all those priuiledges and means of grace which are necessary to saluation what is this to purpose that all infants that are baptized are spiritually and truly regenerated Yea but the Rubricke saith that if they dye before actuall sinne they shall bee vndoubtedly saued That is such infants as are baptized and dye before actuall sin are saued because our Church knowes nothing to the contrary shee knowes not whether God hath otherwise disposed of them But yet it is not there recorded that all infants that are baptized are regenerated and saued or that such infants which fall away from the sacramentall grace which they receiued should haue beene saued if they had died before actuall sinne Wherefore in any wise mans judgement that hath his wits and senses about him there is nothing in the Booke of Common-prayers to warrant this assertion That all such a◅ are baptized are truly and spiritually regenerated it is only Mr. Mountagues false and brainsicke conceite who torments and rackes our Common prayer Booke to defend his Error
grace and inward not according to their sins and outward man and therefore God taking them away in the very act not in the habit and the trade of sin he will estimate and reward them according to their graces and their inward man according to the inward purpose bent and clination of their soules according to the constant course and practise of their liues and not according to that particular and priuate act of sinne in which they dye so that they doe not perish euerlastingly for this act of sinne but they are certainly receiued vnto life euerlasting Sixthly the theefe which neuer did repent in all his life before was saued on the Crosse euen at the last gaspe and period of his life therefore that God and Sauiour who was so mercifull to saue a sinner that neuer was a Saint at the very last gaspe will alwaies be so gratious so louing and compassionate as to saue a sinner at the last which was a Saint a friend a brother and a best beloued vnto him before Lastly to shut vp all in a word or two Admit that an actuall and particular repentance were required as a thing absolutely necessary to saluation of all the true regenerate Saints of God after any grosse and knowne sinne committed by them yet then I say that when God doth take away any of his Saints in the very act of sinne hee doth in that very instance which hee takes them in giue them such an actuall particular repentance as shall saue their soules for hee hath praedestinated them vnto euerlasting life and therefore hauing predestinated them vnto the end he doth likewise predestinate them vnto the meanes for to obtaine it Wherefore as it is altogether impossible for to depriue them of the end so likewise is it impossible to depriue them of the meanes which are annexed inseparably vnto it and therfore put the worst you can imagine yet we may safely say that God doth alwayes giue his Saints this actuall repentance euen in the very point and instant when he cuts them off which the Pseudolut herans and those that defend only a totall fall from grace without a finall doe confesse and teach And therefore notwithstanding all those sinnes they doe commit notwithstanding their lying in sinne for a time or their dying in sin I meane in the act not in the habit and trade of some particular sin without any actuall or particular repentance for that sinne of theirs they neither fall finally nor yet totally from the state of grace This is the maine and principall argument this is the very knot and hinge of the question and therefore pardon me good Reader though I haue beene so prolix and tedious in my answer to it The twentie fiue Argument or obiection that is made against me is That a true regenerate Saint of God may bee excommunicated therefore he may fall from grace I answer that the Argument doth not follow For though excommunication may seuer a Saint of God from the societie of the faithfull and the visible Church of God for a time to humble him for his sinne and to make him more circumspect in his carriage for the time to come yet it neuer doth dissect or cut him off from Christ nay it doth not wholly seuer and cut him off from being a member of the visible Church for then he ought not to be assayled or admitted into the visible Church againe vnlesse he were rebaptized and during the time of this his excommunication he should be no better and no more a Christian than a Turke or Heathen man neither of which can be admitted and therefore this excommunication if you take it in the true and primatiue vse of it not as it is now commonly abused and made a common proces vpon pettie and trifling occasions it only suspends men from being partakers of the priuiledges of the Church it neuer cuts them off from being members of it This is the opinion of Mr. Hooker in his third booke of Ecclesiasticall policie cap. 1. pag. 88. of Bishop Abbot in his answer to Mr Thompsons Diatriba cap. 16. of Mr. Caluin in the 14. booke of his Institutions cap. 12. section 9. 10. of Marlorat in his Exposition vpon the 1 Cor. 5. 5. And I know not any Diuines either Moderne or Ancient of any note or credite that doe affirme the contrarie and therefore your Argument followes not The twenty sixe Argument which may bee made against me is this All Infants which are baptized they are by this their baptisme truly regenerated and ingrafted into Christ and yet we see that many of them doe afterwards fall totally and finally from grace Therefore those who are once truly regenerated and ingrafted into Christ by a true and liuely faith may fall from grace The Argument is taken for granted and therefore the Antecedent is only to be proued This our Antagonists indeuour for to doe by Scripture and by the authoritie and Doctrine of our Church of England The maine place of Scripture which is alledged is that of Gal. 3. 27. As many of you as haue beene baptized into Christ haue put on Christ which they say is full in point And that this is also the Doctrine of the Church of England is proued by the forme of baptisme recorded in our Common prayer Booke where the Minister before baptisme reciting how Christ did blesse the little children that were brought vnto them and rebuke his Disciples for hindering such as would bring them to him doth from hence exhort the people in these insuing words Doubt not therefore but earnestly beleeue that hee will likewise fauourably receiue these present Infants that he will imbrace them with the armes of his mercie that hee will giue vnto them the blessing of eternall life and make them partakers of his euerlasting kingdome And againe when as the childe is baptized there is this forme of thanks-giuing there prescribed to vs. Wee yeeld thee hearty thankes most mercifull Father that it hath pleased thee to regenerate this Infant with thy holy Spirit to receiue him for thine owne childe by adoption and to incorporate him into thy holy congregation Which words doe fully proue that all such Infants as are baptized are truly regenerated and so the Antecedent is fully proued to bee true Because this is an argument in which our Antagonists doe much triumph and boast as if wee were not able to vndergoe the charge and vigor of it I shall indeauour to giue a full and satisfactorie answer to it in which I shall bee forced to bee somewhat large and tedious in respect of those many particulars which I am to giue an answer to I will reduce them vnto these foure heads First I shall denie that all Infants that are baptized are truly regenerated and inwardly ingrafted into Christ by vertue of their baptisme Secondly I shall affirme that the place of the Galathians proues it not nor yet any other têxt of Scripture Thirdly I shall
in them to change them and regenerate them Secondly admit that faith is not necessarily required to make Baptisme effectuall yet all Infants nay most Insants that are baptized are not regenerated by their baptisme because they are not all elected and ordained to eternall life The meanes of grace and the Spirit of grace which accompanies them doe neuer worke powerfully and effectually vpon any but vpon such as are predestinated and ordained to eternall life as you may see expresly by Acts 2. 39 c. 13. 48. Rom. 8. 28 29. 30. cap. 11. 5. 7. 8. Ephes. 1. 4. 5. and Tit. 1. 1. now all Infants that are baptized are not predestinated to eternall life for then they could neuer perish or fall from grace and therefore baptisme and the holy Ghost doe not worke effectually on them to regenerate them But you will say if Infants that are baptized are not regenerated to what end and purpose is their baptisme To this I answer first that though baptisme doth not truly regenerate all Infants that are baptised and ingraft them truly into Christ yet it is of much vse and purpose to them For first it seales all the promises and couenants of God vnto them and giues them an interest and right vnto them if they will imbrace them when they come to yeares Secondly it makes them Christians and incorporates them into the Church making them visible members of the visible Church and giuing them an interest in all those priuiledges which the Church inioyes Thirdly when men are once in truth regenerated it makes the match betweene Christ and them to be of greater validitie it increaseth and strengthened their faith and knits them closer vnto God it makes them more carefull to auoide all kinde of sinne and to obey and serue the Lord in all things the very remembrance of that vow and couenant which they haue made to God in baptisme will make them more diligent and carefull for to please the Lord and to resigne and giue vp their selues wholly vnto him Fourthly I answer that though Infants that are baptized are not truly regenerated by their baptisme that is they are not so farre regenerated as to haue any habit stocke and seed of true and sauing grace wrought within them yet those whom God hath ordained to eternall life are so farre cleansed and washed by their baptisme from the guilt of originall sinne that if they die in their infancie before their actuall regeneration and reall conuersion vnto God they shall bee saued and therefore though Infants are not really and truly regenerated by their baptisme yet they receiue much fruite and benefit by it in these foure respects and so it is not to no purpose Secondly I answer that the end of baptisme is not to regenerate men neither was regeneration the end why baptisme was instituted For if baptisme had beene instituted of purpose to regenerate men then men in the Apostles times should alwayes haue beene baptized before they did beleeue but men in the Apostles times that were not formerly conuerted vnto Christ nor borne of Christian parents were not to be baptized before they did belieue as is euident by Marke 16 16. and by the example of the Eunuch of the 3000. conuerts of Cornelius the laylor and others as you may see Acts 2. 37 38. cap. 8. 36. to 40. cap. 10. 44. to the end and cap 16. 31. 33. 34. therefore the end of baptisme is not regeneration for then men should haue beene baptized before they did beleâ—…us that so they might be regenerated and not haue beene regenerated by 〈◊〉 first before they had beene baptized Againe if the principall and chiefe end of Baptisme had beene for to regenerate men then those men who were regenerated should not haue bin baptized because they were regenerated before for their baptisme had bin 〈◊〉 meerely superfluous but those who haue bin truly regenerated haue bin afterwards baptized as you may see by these expresse testimonies of Scripture Mat. 3. 6. Acts 2. 37. 38. ca 8. 36. to 40. ca. 10. 44. to the end Acts 16. 14. 15. 31. 33. 34. therefore the end why baptisme was instituted was not for to 〈◊〉 men Why then may you say was baptisme instituted I answer that it was instituted to theâ—…s ends First it was instituted in the place of circumcision to the intent that it might seale the couenant and promises of God vnto the Gentiles as circumcision did vnto the Iewes for which reade Acts 2. 39 and Rom. 4. 11. Secondly it was instituted as a type and signe to 〈◊〉 vnto vs that as the water it selfe which wee vse in baptisme dâ—…th wash away the filth of our bodies so the blood of Iesus Christ doth wash and purge away the filth and corruption of our bodies and the sin of our soules as you may see Rom. 4. 11 Tit. 3. 5. Col. 2. 11 12. 1 Pet. 3. 21. and 1 Iohn 1. 7 9. Thirdly it was 〈◊〉 to incorporate men into the visible Church and to interest them into the priuiledges and benefits which the Church injoyes Mat. 28. 19. Act. 2. 37. 38 39. 〈◊〉 18. 19. Fourthly it was instituted to distinguish Christians from 〈◊〉 〈◊〉 and Heatâ—… on mon 〈◊〉 it is the 〈◊〉 〈◊〉 〈◊〉 Christians where by they are distinguished from Turkes and Infidels it is the outward 〈◊〉 and seale whereby they are knowne to belong to Christ. Lastly it was instituted to knit men faster and to bring them 〈◊〉 vnto 〈◊〉 and to make them more 〈◊〉 and carefull for 〈◊〉 and 〈◊〉 〈◊〉 him to abandon and auoide all kinde of sinne and to sticke more fast and close vnto the truth by considering that vow and conenant which they made to God when as they were baptized as you may see Rom 6. 1. to 9. Gal. 3. 27. Math. 28. 19 20. and 1 Cor 1. 13. these were the many ends why baptisme was instituted and not of purpose to regenerate men and therefore though children are not regenerated by their baptisme yet they must be baptized in obedience to Christs institution and to these seuerall ends which are vsefull profitable and comfortable And thus much for the first thing the which I vndertooke to answer that all infants that are baptized are not regenerated I come now to the second to proue that Gal. 3. 27. As many of you as haue beene baptised into Christ haue put on Christ makes not against me For first I say that it is one thing to be baptized into Christ and another thing to be baptized in the name of Christ to be baptized into Christ is to be incorporated and ingrafted into Christ by faith as appeares by verse 26. 28. for yee are all the children of God not by baptisme but by faith in Christ Iesus and yee are all one in Christ so that the connection of these words with the precedent and subsequent verses proues that to bee baptized into Christ is not to bee baptized with
water in the name of Christ but to be ingrafted and vnited vnto Christ by faith so that the sense of the place is no more but this those that are incorporated and ingrafted into Christ by faith haue but one Christ and not all of you who haue beene baptized haue put on Christ. Now that this should bee the literall meaning of the words I proue it by two reasons First from the very phrase which the Apostle vseth for this phrase baptized into Christ is vsed in no other text of Scripture vnlesse it bein Rom. 6. 3. where it signifieth not the outward Sacrament and act of baptisme as some would haue it but only our true 〈◊〉 and ingrafting into Christ in all other texts of Scripture besides these two this phrase of baptizing into Christ is not vsed all that is said is but this they were baptized or baptized in the name of Christ or in the name of the Father the Sonne and the holy Ghost So that the very phrase it selfe doth sufficiently proue that to be baptized into Christ is no more then to be incorporated and ingrafted into him Secondly this is euident by that restriction and limitation which Paul vseth in both these places You know that he wrote his Epistles to the whole Churches of Galatia and Rome and to all those that were baptized among them but not to any who were not baptized now Paul doth not say either in Gal. 3. 27. or Rom. 6. 3. that all that were baptized were baptized into Christ or that all that were in those Churches had put on Christ but so many of vs as were baptized into Christ were baptized into his death and as many of you as haue beene baptized into Christ haue put on Christ so that this restriction and limitation of Paul in both these places restraining this puting on of Christ to those only that were baptized into Christ and not to all those to whom he wrote or to all such as were baptized proues vndeniablie that it is one thing to be baptized into Christ and another thing to be baptized that all that are baptized are not baptized into Christ and so not truly regenerated and ingrafted into Christ by their very baptisme But least this answer should not satisfie vnquiet spirits that I may stop vp their mouthes and leaue them no euasion I answer Secondly that those Galathians to whom Paul writes who had put on Christ by their baptisme they were men of ripe yeares and they did repent and beleeue Christ Iesus before they were baptized because they were but newly conuerted from Gentilisme and Idolatrie vnto the faith and therefore they hauing faith and repentance before they were baptized might put on Christ by their baptisme that is they might put him on in a greater measure and yet it followes not that all infants that are baptized doe likewise put on Christ as well as they because they want that faith and repentance which those Galathians had Thirdly I answer that these words of Paul are only restrained to such of the Galathians as were the sonnes of God by faith in Christ Iesus and the true elect seede of faithfull Abraham as is euident by ver 26. 29. they are not spoken indefinitely to all the Galathians that were baptized admitted into the Church therefore all that these words proue is only this that the elect and faithfull children of God do put on Christ in theiâ—… baptisme and not that all wicked reprobate and vnregenerate men or all that are baptised doe so to Fourthly If you will take this baptizing into Christ for the meere outward Sacrament and act of baptisme I answer then that this putting on of Christ here mentioned is nothing else but the putting on of the name doctrine and prosession of Christ and not a putting on of the â—…mage the nature and the graces of Christ. So that the Apostles words and meaning are in effect and substance no more then this As many of you as are baptized haue put on the name and profession of Iesus Christ you haue vowed to forsake all other things and doctrines whatsoeuer and to bee to him alone you haue couenanted to depend wholly vpon him and to follow his counsell in all things therefore seeing that you haue put on the name and profession of Iesus Christ seeing you haue sworne alleageance vnto him and haue taken him for your Priest your Prophet and your King be yee now directed ruled and gouerned by that Word and Gospell which hee hath deliuered and commended to you and not by the Law which was only a Scoolemaster to bring you vnto Christ remember that Christ died for you you were baptized into him and not into the Law and therefore seeke your justification righteousnesse and happinesse not from Moses or the Law but from Iesus Christ alone who hath redeemed and freed you from the Law If you will but consider the scope and driâ—…t of the whole Chapter you shall finde this to be the only thing that the Apostle aymes at in these words to be are the Galathians from the Law because they were baptized into Christ and had put on the profession of his name and Gospell and not the profession of the Law wherefore this putting on of Christ being not a putting on of his â—…mage naturâ—… and graces but of the profession of his name and Gospell this place makes nothing to this position that all such as are baptized are truly regenerated by their baptisme because all that put on the outward profession of the name of Christ doe not put on the inward â—…mage the inward graces and spirituall nature of Christ. Lastly I answer that if you take this putting on of Christ for regeneration and the putting on of the nature â—…mage and graces of Christ and this baptizing into Christ for meere and common baptisme and as the cause of this regeneration and putting on of Christ. I answer that these words of the Apostle do not warrant it For first the Apostle saith not that as many as haue beene baptized haue put on Christ by their baptisme all hee saith is only this that as many of them as haue beene baptized into Christ haue put on Christ this they might doe and yet not by their baptisme but by some other meanes therefore this place proues nothing Secondly the Apostle tells vs that they put on Christ not by their baptisme but by their faith for hee certifieth in the former verse Yee are all the sonnes of God by faith in Christ Iesus and then come in these words with reference to the former for as many of you as haue beene baptized into Christ haue put on Christ so that the Galathians did put on Christ by their faith not by their baptisme That which is the instrument and cause of putting Iesus Christ on must be that which makes men the sonnes of God that which stampes the image of Christ vpon them that which brings Christ into their soules and ingrafts
for the sight of their eyes which they should see they should then finde no ease no rest or comfort to thâ—…ir soules at all and so they must needs sinke and perish in dispaire Where as if they had this pillar to rest and stay their soules vpon that they can neuer fall â—…rom grace nor be depriued of the loue of God that let what will befall their bodies their soules are sure to be safe that though their outward man perish yet their inward man shall be renewed day by day that though their earthly house of this tabernacle were dissolued yet they haue a building of God an house not made with hands eternall in the heauens this would comfort and reioyce their soules beyond expression this would beare them vp in all extremities and keepe them from sinkeing in dispaire So that you see that the whole comfort and treasure of a Christian that the whole seruice of God and practice of religion are vtterly abolished and taken away by this pernicious Error and therefore I made choyce of this aboue any of the rest to combate and to grapple with especially in these dubious and ambiguous times of ours wherein we need an anchor on which to stay our soules But now some men may thinke my labour vaine and needlesse and perchance vnseasonable to because so many Worthies of our Church haue so lately handled and discussed this our present Controuersie To whâ—…ch I answer first That the slacknesse of the Printer in whose hands this worke hath beene pending euer since Lâ—…nt last hath turned these my First fruites into Gleanings against my expectation and intent and therefore if you returne a Tardè to them let the Printer beare the blame not I. Secondly I answer that though many haue lately handled and discussed this very controversie in the by conioyning it with other points yet none of them haue handled it particularly and indiuidually by it selse as I haue done it Yea I may with modestie affirme it without any pride arrogance or selfe-conceite that there was neuer any hitherto who hath written of this controuâ—…rsie that hath handled and discussed it so fully and perspicuously as I haue done it here I haue produced many more arguments and reasons and cited more quotations from Scriptures Fathers Councells Synods Confessions and moderne Diuines to confute this Error and I haue giuen more cleere full and satisfactorie answers to most of those arguments that are brought for to defend it than any yet haue done that I could reade or heare of And therefore notwithstanding that so many haue lately written of this subiect I hope that these my labours which I haue vndertaken in the synceritie of my heart for the glory of God for the peace and quiet of this our Church for the vindicating of the truth and for the comfort and consolation of all such faithfull Christians as shall be made partakers of them shall finde such approbation and acceptance in the world that they shall neither be condemned as vntimely nor loathed as superfluous And here Courteous Reader to free my selfe from causelesse censure I must intreate these few courtesies at thine hands First that where thou findest any mistakes or slips in words or letters in reading of this Treatise that thou wouldest take the paines for to amend them imputing the fault vnto the Corrector and not vnto my selfe Secondly that when thou findest the same reasons Scriptures Arguments or answers reiterated and repeated in seuerall places of this discourse that thou wouldâ—…st not forth-with condemne me of Battologie and Surplusage because they are alwaies vrged and recited in a different forme and manner and to other ends and purposes then they were before so that though they are almost the same in words and matter yet they alwayes differ in circumstances forme and end and in the manner of propounding them so that in truth they are not the same though prima facie they may seeme to be the same Thirdly I would request thee so to censure and iudge of these my labours as thou wouldest haue me and others to censure and to iudge of thine if thou thy selfe hadst written Lastly since the generall end and scope of these my labours is nothing else but to vindicate and cleere the honour and the truth of God to establish peace and vnitie in this our Church and State that this our present controuersie and those others which depend vpon it may no more molest and trouble them and to comfort and reioyce the hearts and soules of all the true and faithfull Saints of God in these ambiguous doubtfull and perplexed times whose only ioy and comfort whose onely stay and proppe whose very heauen vpon earth and chiefest happinesse lie all at stake and are suspended on this present Controuersie I would request thee so to reade and meditate on these my rude and indegested labours as if thou didst vnfainedly desire for to learne and profite by them and to diue into the truths contained in them Reade them with a single and impartiall eye and with an vpright and an honest heart voide of all criticall fore-stalled and preiudicated affections Reade them with a meeke and humble spirit not to carpe or quarrell with them but willingly to yeeld and to submit vnto them as far as truth and conscience will permit and if thou shalt receiue any benefit comfort or saâ—…isfaction from them giue God the glory pâ—…ay for me The vnfained well wisher of thine eternall good and comfort WILLIAM PRYNNE TO ALL THOSE OF THE Church of England who falsly and malitiously traduce calumniate and slaunder the Patrons of the totall and finall perseuerance of the Saints in grace and thereupon labour to suppresse their workes because they know not how to answer or resell them IT is recorded of certaine of the Synagogue of the Libertines and 〈◊〉 who disputed with that holy Martir Saint Steuen that when as they Were not able to resist the wisdome and Spirit by which hee spake they suborned false witnesses against him which said wee haue heard him speake blasphemous words against this holy place against Moses and against God and vpon these false accusations they stirred vp the people the Elders and the Scribes against him and caught him and brought him before the Councell thinking to carry away the cause and to confute that which they were not able to gainsay by calumniating traducing and condemning the innocent person who defended it Thus did the Iewes confute and answer Saint Paul when as they had nothing to reply vnto his doctrine they presently fly vpon his person accusing him for a pestilent and seditious fellow for a ringleader of sects for a mouer of sedition through out the World and one that did contrary to 〈◊〉 decrees of Caesar. And thus did the Gentiles in former ages confute the Christians if Iustin Martyr Tertullian Arnobius or Lactantius may be credited You my Breahtren who oppose and bend your selues
and as one who neuer had as yet any truth of sauing grace within him but likewise as a friend vnto Arminians and the Church of Rome and as an open and professed enemie to the grace of God and to the Doctrine of our Church if any of you will be so bold as to take vp this challenge this present Treatise or if not this another shall make it good against him so as the peace of this our Church bee not disturbed by it But if that your assertion be the positiue Doctrine of our Church as perchance you doe pretend it for to be how then doth it appeare to be so Sure I am our Articles our reuerend and learned writers our Religious professors and our Diuinity Schooles our reuerend Ministers throughout the Kingdome haue alwaies cryed it downe till now as blasphemous Papisticall and heriticall and there is not one approued writer of our English Church that did euer dare as yet to publish it vnto the world as sound and orthodox or as the Doctrine of our Church And if it be the Doctrine of our Church why do you not ioyne issue on it and put it to the tryall why do you not answer and refute but only labour to suppresse the workes of those who doe oppose it and challenge it as vnsound Indeede the truth is this you know your cause is bad you know that this your Doctrine is but false and counterfeite and quite repugnant to the Doctrine of our Church and therefore you dare not put it to the tryall for feare it should be proued to be false you dare not go about to proue our position to be vnsound or to giue an answer vnto such as haue defended it all your labour is to quell it and to suppresse not to answer the workes of such as haue defended it And why is this let Lactantius relate the cause Timeut ne à nobis reiucti manus dare aliquandò clamante ipsâ veritate cogantur Obstrepunt igitur et intercedunt ne audiane et oculos suos opprimunt ne lumen videant quod offerimus quum neque cognoscere neque congredi audent quià sciunt se facilè superari Et idcircò disceptatione sublata pellitur è medio sapientia vi geritur res You know you are not able for to answer and therefore you labour to suppresse our workes thinking to carry away the cause by force and pollicy and to suppresse the truth before it shall be able to come vnto a just legall tryall But remember that Intercipere scripta et publicatam velle submergere lectionem non est Deos defendere sed veritatis testificationem timere this is not to confute but to suppresse the truth this it not to confirme and proue but to condemne and marre your cause That gold which dreads the touchstone is but counterfeite that felon who refuseth his tryall doth but confesse himselfe guilty and that doctrine which hates the light and will not come vnto it which would establish it selfe by force and policy and not by truth and honest dealing it doth but discouer it selfe to be euill false and counterseite Whiles therefore you labour to suport your haerisie by force and pollicy and by suppressing of the truth you doe but daube with vntempered morter and marre it whiles you make it Wherefore giue ouer now for very shame your sinester and disloyall practises of which the world takes notice though you thinke not of it peruert not any longer the godly and religious intent of our gratious Soueraigne to a wicked and irreligious end and make not that an instrument to suffocate curbe the truth of God and Doctrine of our Church which hee intended should support inlarge and â—…uccor them How euer take this instruction from an ancient Father Nulla lex vetat discuti quod prohibet admitti Or if the saying of a Pope will please you better let Leo tell you thus much for your learning Quae patefacta sunt quaerere quae perfecta sunt retractare et quae sunt definita coâ—…ellore quid aliud est quam 〈◊〉 adeptis gratiam non referre et ad interdictae arboris cibum 〈◊〉 probos appetitus mortiferae cupiditatis extendere I know not whether you will I am sure you may apply it You see now how scandalous how sleight how false and forged all these your accusations are you see they are but shifts for to euade and colours to oppose the truth and such as doe professe it and defend it they are but meere impostures and pretences whereby the diuill and your owne deceitfull hearts doe labour for to blinde your eyes and to keepe you still in darkenesse to stupifie your hâ—…arts and consciences and so to set you in opposition against all gâ—…ace and goodnesse that so they may depriue you of your soules at last Consider therefore these wiles and pollicies of Satan and looke vnto the end of all your actions Consider who and what it is that sets you now on worke to slaunder and traduce the Saints of God and to oppose his truth and know that it is not the God of peace and vnion the God of grace and truth but the very Diuill himselfe the very spirit of Antechrist and the enemy of all grace and goodnesse who out of some carnall wicked sinister and by respects hath put you on this seruice aske but your owne brests and the secret whisperings of your owne consciences and they will tell you so And therefore though I haue spoken somewhat sharply to you before to make you know your selues the want of which knowledge if Lactantius may bee credited is the cause of all your Errors so now I doe euen beseech you by the mercies of God and by the death of Iesus Christ your Sauiour who died for you that you should no longer liue vnto your selues but vnto him that now you would lay downe your armes of rebellion and vomit vp your bitter hatred malice and dispite against all grace and goodnesse and such as doe excell in piety and holinesse that so you may with all meeknesse of spirit and humility of heart and minde submit vnto this comfortable and holy truth which here I offer and expose vnto you which will be the onely joy the onely comfort and safety of your soules If you will but seririously consider it and ponder it in your hearts and desire God to sanctifie and blesse it to you if you will but reade it with meeke and quiet spirits with indifferent and impartiall mindes and with an earnest desire to finde out the truth it may bee it may rectifie your judgements and reforme your liues it may bee it may doe you good and saue your soules But if you will shut your eyes and will not see if you will stoppe your eares and will not heare or if you will harden your hearts not consider If you will proceed for to oppose and persecute the Doctrine and the
which are common to wicked men as well as to the Saints of God as prophecie learning the knowledge and interpretation of Scripture and tongues the working of miracles the discerning of spirits extraordinary skill in any art mysterie or science an heroicall valient and Kingly minde and spirit of which we may reade in the 1. Cor 12. 1 to the 12. Exod 35 30. to the end of the chapter Iudgees 14 19 cap 15 14 15. 1 Sam. 11 6 and cap. 16 13 14. Of such ordinary Graces as these this question is not intended for these may be both finally and totally lost Secondly there are sanctifying sauing and peculiar graces of Gods holy Spirit which are proper only to the elect children and saints of God such as are faith loue hope sauing and experimentall knowledge peace of conscience ioy in the holy Ghost and the like of which wee may reade Gal 5. 22 23. of these onely is our present question Now in these sanctifying sauing and peculiar graces there are two things to bee considered first there are the seedes and habits of these graces of which this question is only intended secondly there are the degrees the sence and feeling the acts and effects of these graces which are not within the verge and limits of our question As for the seedes and habits of the graces we hold that a truâ—… regenerate man can neither finally nor totally fall from them but as for degrees the sense and feeling the acts and effects of these sauing graces we hold that a regenerate man may fall from them and loose them for a time So that the question that is now to be disputed of is no more but this Whether those that are true beleeuers those that are once truly regenerate and grafted into Christ by a true and liuely faith and not only in outward shew may fall finally totally from the very seedes and habits not from the degrees the sense the acts and effects of the sauing sanctifying and peculiar graces and not of the ordinary and common graces of Gods holy Spirit wrought in their hearts and soules In this question there are three different opinions Some there are that hold that those that are once truly regenerated and put into the state of sauing grace may fall totally from the very seedes and habits of their graces but yet not finally that is they may so farre loose the very seedes and habits of these sauing graces for a time that there shall not be so much as any remainders of them left behinde insomuch that they neede a new insition and ingrafting into Christ againe but yet they hold that they can neuer fall finally from grace because that God hauing praedâ—…stinated them vnto life eternall and foreseeing this their fall doth alwaies out of his mercy raise them vp againe that so they may not perish finally but haue euerlasting life Others there are that hold that the true regenerate Saints of God and members of Iesus Christ may fall from the very seedes and habits of sauing grace not onely totally so as vtterly to loose these seedes habits of sauing grace for a time but finally to so as to loose them for euer and to perish euerlastingly in their sinnes Others they hold that the state of grace is such a permanent setled and well grounded estate that the seedes and habits of true and sauing grace are so rooted and fixed in the hearts and soules of all those in whom once they are begun in truth that they can neither totally for a time nor finally for euer fall from the state of grace or vtterly loose the seedes and habits of these sauing and peculiar graces that are within them The two first of these opinions I am now to refute as false wicked damnable and erroneous and the last opinion only will I maintaine as sound and orthodox Now because these two first opinions of a totall and a finall fall from grace are so wraped and included one within the other and haue so neere affinity one with the other that the same arguments and answers serue to defend them both and most of the arguments that serue to ouerthrow the one of them doe serue likewise for to subuert the other to auoide prolixity and tedious repetitions I will ioyne them both together and oppugne them both by maintaining this sound Orthodox and comfortable assertion which defeates them both That those who are once truly regenerated and ingrafted into Christ by a true and liuely saith can neither finally nor totally fall from grace Infinite and many are the arguments which I might produce to proue this Orthodox and sound position which for order method and perspicuity sake I shall now reduce to seuen generall heads The first sort of arguments shall be taken from God himselfe the second from Christ the third from the holy Ghost the fourth from regenerate men themselues and from those priuiledges which they doe inioy the fifth from the Angells the sixth from the very nature of true and sauing grace and the seuenth from those many dangerous absurdities and consequences which else will necessarily follow vpon the contrary assertion First from God himselfe there are ten arguments which may be deduced to proue the totall and finall perseuerance of the Saints The first thing in God is that which makes for the finall perseuerance of all such as are once truly regenerated to wit Gods eternall purpose and immutable decree whereby hee hath elected and praedestinated all such as are truly regenerated and ingrafted into Iesus Christ by a true and liuely faith vnto eternall life From which eternall purpose and decree of God I haue this argument which neither hath already beene neither shall hereafter be once fully answered Those who by Gods eternall purpose and immutable decree are praedestinated and ordained to eternall life can neuer finally fall from grace But all those who are once truly regenerated and ingrafted into Christ by a tâ—…ue and liuely faith are by Gods eternall purpose and immutable decree praedestinated and ordained to eternall life therefore they can neuer finally fall from grace The maior proposition that can not be denyed for Gods eternall purpose and immutable decree cannot bee altered or changed this purpose of God according to election it shall stand firme for euer Psal 33 11. Rom 9 11. As he hath purposed so shall it stand and none shall disanull it Isay 14 24 27. this foundation of the Lord it abideth sure hauing the seale of God annexed to it 2 Tim 2 19 therefore it can not bee changed If you obiect that of the 2 Pet 1 10. where the Saints are exhorted to make their calling and election sure therefore their election is not so sure but it may be altered I answere that this Scripture hath not reference or relation to the calling and election themselues as they haue relation vnto God for election and vocation in themselues and as they haue reference vnto God they are
needs dwell too because it is a fruit of the spirit and it can not be seuered from the spirit Rom. 5. 5. Gal. 5. 22. Ephs. 3. 16 17. 1 Iohn 3. 16. therefore the true Saints of God can neuer cease to loue the Lord habitually because the holy Ghost the spring and fountaine of this loue doth alwaies dwell within them Thirdly this loue of the Saints to God is a grace which God bestowes vpon them out of his loue and which is preserued in him by his loue and therefore if they should cease to loue the Lord the breach would be on his side not on theirs for they can neuer cease to loue him but where God doth first giue ouer to support their loue to him God must first withdraw this grace from them or else they could not giue ouer for to loue him so that if there could bee any totall or finall breach betweene God and his Saints the defect should be in God who hath vndertaken to preserue them in his loue and not in the Saints which defect on Gods part can neuer be admitted If you obiect that they giue God the cause of breach and so the defect is not in God but in themselues I answere that God hath vndertaken to preserue them blamelesse and without offence hee hath vndertaken to preserue them from sinne 1 Thes. 5. 23 24. Ezech. 36. 27. ler. 32. 40. 2 Tim. 4. 18. Isay 46. 3 4. câ—…p 27. 3. therefore though the sinne be theirs when as they doe commit it yet if it make a totall breach betwixt God them the breach will be first in God in not preseruing of them from this sinne according to his promise and not in them in committing of it Lastly true loue is of a permanent and constant nature if it be set vpon a constant permanent and immutable obiect Let a man loue any thing truly for it selfe as long as the thing continues and the cause for which hee loues it his loue can neuer cease Let a man loue any man truely for his virtues or his graces as long as he continues vertuous and gratious he can not cease to louehim now God as hee is all and onely amiable so he is alwaies amiable there is neuer any change at all in him wherefore those that doe once truly loue him for himselfe cannot but loue him still and so the answere to this my argument is but false and idle I haue been the larger in refuting of this answere because I shall haue occasion oft times for to referre you to it hereafter I now proceed to other arguments The fifth thing in God which doth yeeld vs an argument for to proue our conclusion is the gratious mercy and goodnesse of God in which there are foure things to be considered First the freenesse of it it is voluntary and of free grace it is not wrested or merited by vs from God Exod. 33. 19. Hosea 14. 5. Iohn 3. 8. Rom. 9. 15. 19. and Ephes. 1. 5 6. Secondly it is permanent and constant it indures for euer and admits not of any totall change or interruption Psa. 103. 17. Psa. 100. 5. Psa. 118. 4. Psa. 136. Psa. 138. 8. Isay 51. 8. and cap. 54. 8. 10. Thirdly it is infinite there is an infinite store of it which is neuer drawne dry Exod. 34. 6 7. Psa. 103. 8. Psal. 130. 7. Micah 7. 18. 2 Cor. 1. 3. Ephes. 2. 4. cap. 3. 16. and 1 Tim. 1. 14. Fourthly God is ready and willing to impart it to his children vpon all occasions it is his chiefest delight and ioy for to dispence the riches and treasures of his mercy to his Saints Ezech. 18. 23. cap. 33. 11. Micah 7. 18. Math. 11. 28. cap. 23. 37. 2 Cor. 5. 20. 1 Tim. 2. 4. and 2 Pet. 3. 9. from this mercy of God thus considered I frame this fifth argument Those who are partakers of the free permanent constant sure euerlasting in finite and abundant metcies of God and haue these mercies of God readily freely and bountifully imparted vnto them vpon all occasions its impossible for them either finally or totally to fall from grace but all those who are once truely regenerated and in grafted into Christ are partakers ofthese mercies of God and they haue these mercies of God readily freely and bountifully imparted to them vpon all occasions and times of neede therefore its impossible for them either finally or totally to â—…all from grace The Maior proposition cannot be denyed the Minor only rests to be proved in these particulars first that the mercyes I meane the saving and spirituall mercyes of God are permanent constant and perpetuall Secondly that all those who are truely regenerated and are the true members of Iesus Christ are partakers of these mercies For the first of these it is euident by Isay 55. 3. where Gods spirituall mercies to his children are stiled the sure mercies of Dauid the seed of grace which is sowen in the hearts of all regenerate men is an immortall seed 1 Pet. 1. 23. a seed that remaineth and an vnction that abideth in them 1 Iohn 2. 20. 27. cap. 3. 9. the Saints of God they haue Iesus Christ and the holy Ghost who shall abide and dwell in their hearts and soules for euer Iohn 14. 16 17. Eph. 3. 17. 1 Iohn 3. 24. cap. 4. 4. Gal. 2. 20. they haue a Kingdome which cannot bee shaken Heb. 12. 28. a faith which cannot faile Luke 22. 32. a ioy which no man can spoyle them of Ioh. 16. 22. and charity which shall neuer cease 1 Cor. 13. 8. they haue mercies which indure for euer Psal. 103. 17. Gods mercies to them are permanent constant and perpetuall it cannot be denied Secondly that all those that are once truly regenerated ingrafted into Christ by a true liuely faith are partakers of these mercies it is most euident For all those that are borne of God all those that are within the câ—…uenant of grace all those that are the true sheepe and members of Iesus Christ they are partakers of these mercies which appeares expressly by Isai. 55 1. 3. cap. 4. 5 6. cap. 27. 3. Rom. 4. 16. Marke 16. 16. and Act. 2. 38 39. almost euery page in Scripture hath some thing in it that will proue it now all those who are truely regenerated and ingrafted into Christ they are borne of God they are the members and sheepe of Christ and within the couenant of grace and therefore it is certaine that they haue such permanent constant and euerlasting mercies as those and so can neuer finally nor totally fall from grace Can any one so much as thinke that God who hath proclaimed himselfe to be a God of grace and mercy a God delighting in mercy 〈◊〉 to anger and abundant in goodnesse and truth 〈◊〉 mercy for thousands fâ—…rgiuing iniquitie transgressions and sinnes that God who doth not desire the death of any sinner but rather that he should repeâ—…t and be saued
are once committed to his charge Ioh. 17. 14. Ezech. 34. 16. Isai. 40. 11. Luk. 15. 45. 2 Pet. 3. 9. and Luk. 21. 18. Therefore the conclusion followes of necessitie and cannot be denied The sixt thing in Iesus Christ that may establish vs in this present truth is Christs continually residence and dwelling in our hearts from whence I frame this argument Those in whose hearts and soules Christ Iesus doth for euer remaine and dwell it is altogether impossible that they should fall from grace but Iesus Christ doth for euer remaine and dwell in the hearts and soules of all them that are once truly regenerated and ingrafted into him Io. 14 20 23. Cap. 17. 2â—… 23 26. 2 Cor. 13. 4 5. Gal. 2. 20. Ephes. 3. 17. 1 Iohn 3. 24. cap. 4. 4. Ephes. 2. 22. 1 Io. 4 12 13. 15 16. cap. 5. 10. 20. Col. 1. 27. Psal. 68. 16. 18. Reâ—… 2. 20. Therefore it is altogether impossible that they should euer totally or finally fall from grace What can bee truly answered or replyed to this argument I cannot learne or know The last thing in Iesus Christ that may assure vs of this present truth is his Sacraments for to what other end doe the Sacraments serue specially that of the Lords Supper but to assure our soules of Gods vnchangeable loue vnto vs in Iesus Christ and of our euerlasting obedience vnto him The Sacraments they are the very seales of Gods couenant wherein God and Christ doe seale vnto vs euen in the blood of Iesus Christ the one that hee will become a gratious and louing Father the other that he will become a gratious and louing Sauiour to vs for euer and wee seale againe to God and Christ that wee will become dutifull faithfull and obedient Children and seruants vnto them for euer The holy Sacraments therefore wherein God doth chuse vs for his children and wee doe chuse him for our God and Father must needes assure our soules that wee shall neuer finally and totally fall from grace or be depriued of Gods loue and fauour If wee could either totally or finally fall from grace what comfort and benefit what profit and assurance could wee haue from those most comfortable and blessed Sacraments if that couenant which is sealed ratified and confirmed in the blood of Iesus Christ should euer once bee broken what good or profit could it bring vnto our soules Wherefore the very Sacraments which seale Gods loue vnto our soules and all those other things which are in Christ which haue been formerly mentioned may giue our soules this comfortable and sweet assurance that wee shall neuer totally or finally fall from grace euen in respect of Iesus Christ when once we are but truly regenerated and ingrafted into him Thirdly it is altogether impossible in respect of the holy Ghost that those that are once truly regenerated should either totally or finally fall from grace Now in the holy Ghost there are these things which may serue for to assure vs of this truth First there is his personall residencie and habitation in our hearts and soules from whence this argument may bee deduced Those in whose hearts and soules the holy Ghost shall abide and dwell for euer it is altogether impossible for them either finally or totally to fall from grace because as long as they haue the holy Ghost within them there is alwayes grace within them But the holy Ghost shall abide and dwell for euer in the hearts and soules of all those which are once truly regenerated and ingrafted into Christ as appeares by Io. 14 16 17. I saith Christ will pray the Father and hee shall giue you another Comforter that hee may abide with you for euer euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth him but yee know him for hee dwelleth in you and shall be in you by Rom. 8. 9 11. But yee are not in the flesh but in the spirit if so bee that the Spirit of God dwell in you Now if any man haue not the spirit of Christ he is none of is but if the spirit of him that raised vp Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your mortall bodies by â—…is spirit that dwelleth in you by 1 Cor. 6. 19. Know yee not that your body is tho Temple of the holy Ghost which is in you which yee haue of God and yee are not your owne by 2 Tim. 1. 14. That good thing which was committed vnto thee keepe by the holy Ghost which dwelleth in vs and by Ezech. 36. 26 27. A new heart also will I giue you and a new spirit will I put within you and I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my iâ—…dgements and doe them Therefore it is altogether impossible that they should euer fall either finally or totally from grace If it be obiected that the holy Ghost may bee taken away from vâ—… that it may be grieued quenched and resisted as it is euident by Psal. 51. 11. 1 Thess. 5. 19. Ephes. 4 30. and Act. 7. 51. I answer that it is true that the sense and feeling of the sweet and comfortable motions of Gods holy Spirit may oft-time be taken from vs and suspended for a time but yet the habituall graces and fruits of Gods holy Spirit the Seale and inward annoynting of Gods Spirit and that fruite and seed of grace which Gods holy Spirit hath plaâ—…ted in our hearts shall neuer bee taken away or lost they shall abide and remaine in the hearts of those that are regenerated for euer they cannot be rooted or weeded out of them Io. 14. 16 17. 1 Io. 2 20. 27. and cap. 3. 9. And though Dauid prayeth to God not to take away his holy Spirit from him Psal. 51. yet that is onely meant of the ioy and comforts of the spirit and not of the spirit it selfe or the graces of the spirit as appeareth by the 8. and 12. verses of the same Psalme wherein hee prayes to God not to restore to him the holy Ghost or the graces of the spirit but to restore vnto him the ioy of the spirit As for that exhortation of Paul 1 Thes. 5. 19. Quench not the spirit some interpret it to bee no more but this that men should not hinder any one whose heart and soule was filled with the graces and gifts of Gods spirit from preaching of the word of God and interpreting of it vpon all occasions coupling it with the next verse where the Apostle saith thus Despise not prophecyings but the genuine and proper meaning of the place is this that men should not quench and smother those good motions and holy affections which the spirit of God doth kindle in their hearts but stirre and blow them vp vpon all occasions The spirit of God oft-times doth trouble the hearts of his Saints with
good and holy motions and affections as the Angell sometimes troubled the poole of Bethesda inflaming rauishing and warming of their hearts and soules and stirring of them vp to frequent prayer godly meditations and discourses and such like holy duties which motions and influences of Gods spirit if the Saints of God doe well obserue and take aduantage of them to kindle and to stirre them vp they may gaine abundance of grace of heauenly ioy and comfort to their soules which for want of ioyning with them and stirring of them vp may quite be lost Now the Apostles meaning here is onely this that we should not quench these motions and influences of Gods spirit when as wee feele them arising and growing vp in our hearts and soules but that wee should blow and stirre them vp by yeelding and assenting to them that so they might fully warme our hearts and soules and bring much ioy and comfort and much increase of grace vnto them and not that the spirit of God it selfe or the habituall and inherent graces of Gods spirit might be quenched and quite put out within vs. And though that good men may sometimes resist the spirit in not hearkening and yeclding to those motions of it and may oft-times grieue it by their sinnes yet they doe neuer so quench it or resist it as vtterly for to loose it and the habituall graces of it Yea but you will obiect that the spirit of the Lord departed from Saul and an euill spirit from the Lord troubled him and therefore the spirit it selfe and the habituall graces of it may be lost I answer that in this place the spirit of the Lord is not taken for the sanctifying gifts and graces of Gods holy Spirit which are proper onely to the Elect and Saints of God but onely for the common and ordinarie gifts of Gods Spirit as Fortitude Valour Wisdome strength and an Heroicall Valiant and Kingly spirit as appeares by comparing these seuerall places one with another Iudges 9. 19. cap. 15. 14. cap. 16. 19. 20. cap. 6. 14. 1 Sam. 10. 10. cap. 6. 7. cap. 16. 13. 14. So that the spirit of the Lord departed from him signifieth onely this that his heroicall valiant and Kingly spirit and those other common gifts of the spirit departed from him which are not here in question and not the holy and sanctifying Spirit of God and the sauing graces of the Spirit for this abideth as a firme and stable truth that where once the sanctifying spirit of God doth come there it dedicates and sanctifies the heart and soule vnto it selfe there it takes vp its rest its habitation and abode for euer as those places of Scripture formerly cited doe expresly testifie And therefore it is altogether impossible that those that are once regenerated and truly sanctified should euer totally or finally fall from grace The second thing in respect of the spirit of God which doth assure vs of the truth of this position is the seale of Gods Spirit which is stamped on the hearts of all those which are once truly regenerated and ingrafted into Christ Those that are sealed and marked to be Gods by the inward and powerfull operation of Gods Spirit working vpon their hearts and soules and that not for a time onely but to the day of Redemption and the day of Iesus Christ it is altogether impossible that they should euer finally or totally fall from grace because the seale and stampe of Gods spirit doth alwayes abide rest vpon their soules can neuer be razed and blotted out again But all those that are once truly regenerated are sealed and marked by the Spirit of God to be Gods own peculiar people that not for a time but to the day of Redemption and the day of Iesus Christ 2 Cor. 1. 21 22. Now hee which establâ—…sheth vs with you in Christ and hath annoynted vs is God who hath also sealed vs and giuen the earnest of the Spirit in our hearts Eph 1. 13 14. In whom also after that yee beleeued yee were sealed with that holy Spirit of promise Which is the earnest of our inheritance vntill the redemption of the purchased possession vnto the praise of his glory cap. 4. 30. And grieue not the holy Spirit of God whereby yee are sealed vnto the day of Redemption Therefore it is impossible that they should euer finally or totally fall from grace This argument though it may seeme a mystery a riddle to carnall men who were neuer acquainted with the workeing of Gods Spirit yet it doth so fully conuince the hearts and consciences of all the true saints of God and so settle this conclusion in them that nothing can be able to perswade them to the contrary The third thing in the Spirit of God which man may assure our soules of the truth of this position is the seede and annoynting of Gods Spirit from which I frame this third argument Those that haue the seede and the annoynting of Gods Spirit in their hearts it is altogether impossible for them either finally or totally to fall from grace But all those who are once truly regenerated and ingrafted into Christ they haue the seede and annoynting of Gods Spirits in their hearts therefore it is impossible for them either finally or totally to fall from grace The Maior proposition is warrented by these two reasons First because the seed and annoynting of Gods Spirit they are of a deuine incorruptable perpetuall and immortall nature whence they are styled an incorruptible seede and a diuine nature 1 Pet. 1. 23. and 2 Pet. 1. 4. Secondly because where euer the seede and anoynting of the Spirit are there they alwayes continue and remaine for euer as appeares by the 1 Iohn 2. 20. 27. But yee haue an vnction from the holy one and the annoynting which yee haue receiued of him abideth in you and by 1 Iohn 3. 9. Whosoeuer is borne of God doth not commit sinne for his seede remaineth in him and he cannot sinne because he is borne of God And that all those who are once truly regenerated and borne of God haue this seede and annoynting of the Spirit it appeares by Rom. 8. 9. 14. where it is saide that if any man haue not the Spirit of Christ hee is none of his and that as many as are led by the Spirit of God they are the sonnes of God and no others and by 1 Iohn 3. 9. where the expresse words are whosoeuer is borne of God doth not commit sin for his seede remaineth in him The premisses then being true the conclusion doth ineuitably follow that they can neither finally nor totally fall from grace Yea but say our acute Antagonists if not absurd in this it is true that as long as the seede and annoynting abideth in those that are regenerated they cannot sin or fall away but when the seede and onnoynting is gon then they may I haue giuen a full defeate in generall to this
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
comfortable delectable and glorious This is the ordinarie and constant method and manner of the working of Gods spirit in the hearts and soules of all such as are once truly regenerated the very Spirit of God assures their soules and consciences that God will alwayes loue them and preserue them vnâ—…o the end that hee will never suffer them wholly to depart or stray from him that hee will giue them perseuerance and cause them to hold out constantly vnto the end The spirit of God himselfe doth secretly powerfully and fully resolue and satisfie their soules and consciences that they shall neuer returne vnto their sinâ—… againe or fall finally or totally from him Therefore those who are sound growne and experienced Christians can neuer be perswaded to beleeue that they shall ever appostatize and fall quite away from God or grace because the spirit of God doth so powerfully perswade them and resolue them to the contrary Wherefore I dare bee bold for to avouch this for truth that those who hold thee fiuall and totall Apostacie of the Saints did neuer so much as feele the powerfull sweete and comfortable working of Gods spirit in their hearts which would haue fully resolved them to the contrary Carnall men who haue never felt the sweet and comfortable working of Gods spirit in their hearts and soules may chance to call this holy truth into question because the spirit of God did neuer seale it to their soules or fixe and stampe it on their hearts But regenerate and â—…oly men can neuer doe that because the Spirit of God doth witnesse to their spirits that they are the sons of God and that they shall continue such vnto the end so that all the divells in hell cannot perswade them to the contrary From hence therefore I doe collect this experimentall sensible and vnanswerable argument which though it be a meere Mysterie and Riddle vnto naturall and carnall men who cannot perceiue these holy operations of Gods spirit because they are spiritually discâ—…rned and are knowne and discovered to be true onely by an inward experience sensâ—… and feeling and not by any outward knowledge learning Science or Discourse whatsoever Yet the hearts and consciences of all experienced and grounded Christians must willingly subscribe and yeeld vnto it That which the inward working and secret operation of Gods holy Spirit doth powerfully evidently and vndeniablie seale and ratifie vnto the hearts soules and consciences of all experienced growne and syncere Christians that must needs bee a sure firme and infallible truth But the spirit of God by the inward and secret operation of it doth powerfully evidently and vndeniably seale and ratifie vnto the hearts soules and consciences of all experienced growne and syncere Christians that they shall neither finally nor totally fall from grace And therefore it must needs be true For proofe of the minor proposition I onely appeale vnto the soules and consciences of growne strong and aged Christians who haue had long and sweet experience of the sweet working of Gods spirit in their hearts And for the Maior no man can deny it vnlesse hee will make the working of Gods spirit in the hearts of his Saints to bee but a meere imposture and delusion which is blasphemous for to thinke Wherefore I doubt not but that these foâ—…r last arguments here produced will bee so prevalent and irresistable in the hearts of all experienced and growne Christians who are onely able to discerne and iudge of them that they cannot but subscribe to this assertion and imbrace it as the truth The sixt thing in the spirit of God which may establish vs in this present truth is the perpetâ—…all guidance and direction of Gods spirit from which I frame this sixt argument Those that are alwayes led guided and directed by the spirit of God those that walke not after the flesh but after the spirit and are so ouer-ruled and mastered by the spirit that they cannot fulfill the lusts of the flesh and doe the euill that they would it is impossible for them either â—…inally or totally to fall from grace But all those who are once truly regenerated and ingrafted into Christ are alwayes led guided and directed by the Spirit of God Exek 36. 27. I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my iudgements and doe them Rom. 8. 14. As many as are led by the spirit of God they are the sonnes of God Psal. 48. 14. For this is our God for euer and euer hee will be our guide euen vnto death Io. 16. 13. When the Spirit of truth is come it guides you into aâ—… truth They walke not after the flesh but after the spirit Rom. 8. 1. And they are so ouer-ruled and mastered by the Spirit that they cannot doe the euill that they would Gal. 5. 16. 17. This I say then walke in the spirit and yee shall not fulfill the lusts of the flesh for the flesh lusteth against the spirit and the â—…pirit against the flesh and these are contrary the one to the other so that yee cannot doe the things yee would the Spirit of God doth cause them to walke in his 〈◊〉 and to keepe his iudgements and doe them they cannot chuse but doe them Ezek. 36. 27. and Act. 4. 20. Therefore it is impossible for them either finally or totally to fall from grace Lastly the intercession and assistance of Gods spirit may ground and settle vs in this present truth For the spirit of God when wee are vnable of our selues to pray in that manner as wee ought doth alwayes helpe our informities and makes intercession vnto God for vs with gronings which cannot bee vttered and hee who searcheth the hearts knoweth what is the mindâ—… of the spirit because hee maketh intercession for the Saints according to the will of God Rom. 8. 26 27. When wee are weake dull and dead and quite indisposed vnto holy duties then doth the holy Ghost helpe and quicken vs and enable vs to performe them in a gratious comfortable and holy manner whence I conclude with this argument Those whom the spirit of God doâ—…h alwayes make intercession for and those â—…hom the holy Ghost doth alwayes assist in the performance of euery holy dutie it is impossible for them to fall from grace But the spirit of God doth alwayes make intercession to God for those that are truly regenerated and ingrafted into Christ and doth alwayes assist them in the pâ—…rformance of euery holy dutie Therefore it is altogether impossible for them to fall from grace And thus you see how true this Doctrine and position must needs bee true in respect of the holy Ghost himselfe Fourthly it is altogether impossible for the Saints of God that are once truly regenerated and ingrafted into Christ either totally or finally to fall from grace in respect of the Angels who doe alwayes gard them and attend them from which I forme this argument Those about
seuerall Conferences at Hage recorded by Brandius and Bertius haue concurred in the contrary assertion I confesse that Iacobus Arminius in Apolog aduers Artic quosdam Theologicos Respons ad Artic secundum in Examinatione Praedestinationis Perkinsis that Conradus Vorstius in amica collatione cum Piscatore sect 108 that Nicholaus Greuinchouius and Bertius in his Hyminaeo desertore sine de Sanctorum Apostasia and others of the Arminian crew to whom Master Mountague is much beholding haue beene of this opinion That faith once had may be lost againe But that any sound and orthodox Protestant Diuines were of this opinion in any of their decisions writings or resolutions that I neuer heard or read of as yet But will you know now who are Master Mountagues Protestant Diuines who haue so much opposed our present assertion and consented to the Church of Rome in the totall and finall losse of faith once had Surely they must and can be no other but those whose reasons arguments and quotations both out of Scriptures and Fathers Master Mountague hath ttanscribed in his Gagge for he intimates as much himselfe Now what Diuines are these Surely I must needes informe you who they are because they are worth the knowledge his two chiefe Diuines they are Bellarmine and Bertius the one a Cardinall and cheise pillar of the Church of Rome the other the strongest pillar and stoutest Champion of the Arminian faction It may be hee hath praid in some ayde from the Rhemists but I can assure you that all his quotations that are there cited are transcribed either out of Bellarmine in his 3. booke de Iustif cap. 14. or out of Bertius in his Hymeneo disertore siue de Apostasia sanctorū and most of them especially the quotations out of the Fathers are not to be found in any other Writer but in Bertius only Are these your Protestant Diuines Mr. Mountague were there no other Protestant Diuines from whence to fetch resolutions decisious but from these or can you bee so strangely impudent as to grace these two notorious and famous men the one knowne for the greatest Papist the other for the chiefest Arminian that euer was with the stile of most Protestaut Diviues no meruaile then is these men bee your Protestants that you stile all others that dissent from them not Protestants but Caluinists Puritans and Nouellers and that you stile this doctrine of the totall finall perseuerance of the Saints a Puritan Doctrine Wherefore good Reader take this short Nota with thee in the by that all M. Mountagues Protestants are none but Papists and Arminians and all his Puritans Nouellers and Caluinists whom hee so much lasheth none but sound and Orthodox Protestants who assent not to Arminius and the Church of Rome and what must Mr. Mountague be then in the meane time Surely a Papist or Arminian if not both or worse then both But I passe this ouer and come to the second thing which is to proue the totall and finall perseuerance of the Saints in the state of Grace to bee the receiued and approued doctrine of all Protestant and reformed Churches beyond the Seas by their seuerall Articles and Confessions and by their Synods which haue so resolued it That this is the receiued and approued doctrine of their Articles and Confessions it is euident and plaine First by the latter Confession of Helvetia Artic. 9. Because that the strength of the flesh and reliques of the old man are not of such great force in the regenerate that they can wholly quench the worke of the Spirit therefore the faithfull are called free yet so that they do acknowledge their infirmity and glory no whit at all of their Free-will So that by the expresse words of this Confession the regenerate Saints of God can neuer fall totally from grace because the strength of the flesh and reliques of the old man are not of such great force in the regenerate that they can wholly quench the worke of the spirit So Artic. 10. of the same confession The Saints are chosen in Christ by God vnto a sure end and Artic. 15. Wee who are once justified are not only cleansed from sinne and purged and holy but also indued with the righteousnesse of Christ yea and acquitted from sinne death and condemnation finally we are righteous and heires of eternall life And Article 16. True faith is the meere gift of God because God of his power doth giue it to his elect according to measure and therefore it is called the faith of Gods elect This faith doth pacifie the conscience and doth open vnto vs a free accesse to God it doth keepe vs in our dutie which wee owe to God and to our neighbour and doth fortifie our patience in aduersitie and it doth bring forth good fruites of all sorts c. By this it is euident that our assertion is the positiue doctrine of the Helu◅◅◅◅tian Church So is it also of the Bohemian as it is manifest by the 6. Article of their Confession which saith That true faith doth alwayes lift vp him that hath it and assures him that in and for Christ he assuredly hath and shall haue for euer eternall life according to his true promise which hee confirmed with an oath saying Verily I say vnto you hee that beleeueth on me hath eternall life For whomsoeuer God doth iustifie to them he doth giue the holy Ghost and by him hee doth regenerate them as hee promised by the Prophet saying I will giue them a new heart and I will put my Spirit in the middest of them that as before sinne had reigned in them to death so also grace might reigne by righteousnesse vnto eternall life through Iesus Christ. Now they that attaine to this iustification by Christ our Lord are taught to take vnto themselues true and assured comfort out of this grace and bounty of God to inioy a good and quiet conscience before God to be certaine of their owne saluation ond to haue it confirmed to them by this meanes that seeing they are the sonnes of God they shall also after death in the resurrection bee made heires The French Church doth likewise concurre with vs in our assertion in the 21. and 22. Articles of their confession which say That true faith is giuen only to the Elect not that they might once only be brought into the right way but rather that they might bee forward therein vnto the end because that as the beginning is of God so is also the accomplishment Therefore it is so farre that faith should extinguish the desire to liue well and holily that it doth rather increase and kindle it in vs whereupon good workes doe necessarily follow with which the confession of Belgia artic 23. 24. doth fully agree The Confession of Saxonie Artic. 3. 7. 9. concurreth with vs For it testifieth vnto vs. That the Error of doubting is altogether heathenish that it doth abolish the Gospell and take away all true
and liuely faith they are the sons of God the Spirit of God doth moue them to those things which are holy and right that so they may not wittingly commit any things to the contrary much lesse perseuere in them notwithstanding oft-times out of the weakenesse of the flesh they sin doe not according to faith but yet they neuer commit those sins which waste the conscience nor those which doe forth-with exclude them from the kingdome of God which reason they doe backe likewise with this Syllogisme drawne from the Scriptures Hee that beleeueth that Iesus is the Christ is borne of God 1 Ioh. 5. but hee that is borne of God the same Apostle in the same Epistle testifies cap. 3. that hee doth not sin neither can hee sin therefore â—…ee who doth truly and liuingly beleeue the Gospell of Christ can abide in no sinne which doth waste the conscience For euery one who commits such a sin as this hath neither seene nor knowne God Wherefore seeing that this Diot hath resolued that such a one as hath true faith cannot commit such a sinne as doth waste his conscience but only sinnes of infirmitie which doe not cast men wholly from the state of grace it hath likewise by this resolued against Mr. Mountagues assertion that faith once had may bee both finally totally lost againe so they haue not consented to the Church of Rome in this as hee most falsely doth affirme Againe this whole Diot haue with one vnanimous consent resolued it that all such as haue true faith both may and must be assured of their saluation because that God hath vndoubtedly promised eternall life to all such as are iustified doe 〈◊〉 beleeue in him which promise hee will punctually vndoubtedly performe in the time which hee hath promised because that Christ doth call elect all his not to a temporarie kingdome grace or life but to an eternall because that God himselfe will inable them cause them for to perseuere because this liuing iustifying faith is in it selfe eternall life those that haue it euen from the first time of their hauing of it haue euerlasting life because this faith is preserued in those that haue it not by their owne power or might but by the very power of God of the holy Ghost because this faith is of an incorruptible of a growing increasing and neuer failing nature as you may reade from pag. 461. to 538. Therefore by this expresse resolution vpon these pregnant and sure grounds which doe all proue our assertion to the full it is most euident and apparant to all the world that this famous Diot and so all the Protestants in Germanie who assented to it and were present at it haue resolued and determined That the state of true and sauing graece that true and liuely faith once had can neither finally nor totally be lost againe How base how trecherous and perfidious then is Mr. Mountague who would thus traduce this noble Diot and all the German Protestants in recording it vnto the world that they assented to the church of Rome in this that faith once had might bee lost againe when as they did expresly resolue it to the Contrary Well Mr. Mountague I must needs speake plainly to you and let all the world iudge whether I doe amisse in it or no as in many other things touching this particular controuersie so especially in traducing and abusing of this famous Diot you haue shewed your selfe a base an impudent a lying and seditious Varlet and a man vnworthy to liue in any Protestant Church or Christian Common-wealth and I will euidence and proue it by these 4. particulars First in that you traduce corrupt and falsifie the judgement of a whole Protestant Synod Secondly in that you traduce and falsifie it in such a manner saying that all the Protestants in Germany assented to the Church of Rome in this Diot at Ratisbon in this point of falling finally and totally from grace as if all the Protestants in Germany were turned Papists Thirdly in that you do it to this end to bring in Popery and Arminianisme into our Church to make the world beleeue that Popery and Protestanisme are all one and that Protestants haue heretofore alwayes yeelded and submitted to the Church of Rome in matters of Doctrine and therefore they should doe so now and so the end of this your falsification of this Synod is but to perswade all Protestants to turne Papists at least in this particular point Fourthly in that you would father the base bratts of that Arminian Bertius vpon this Protestant and famous Diot that so his dangerous workes might be countenanced approued and receiued as sound and orthodox vnder the name and colour of this Diot For if it please Mr. Mountague to remember himselfe those Scriptures reasons and authorities of Fathers which he citeth in his Gagge cap. 20. as the reasons arguments and grounds which moued Bucer and the Diot of Ralisbon to assent to the Church of Rome in this point of falling from grace as they are not to be found in the disputation of Ralisbon wherein the contrary was resolued so all and euery one of these Scriptures reasons and Fathers Clemens Romanus a meere suppositions and forged Writer only excepted were transcribed out of this Bertius his Apostatia Sanctorum where they are all and only to bee found Now hee who professing himselfe to be a Protestant and receiuing so many fauours from our Church shall putposely traduce and falsifie such a generall and famous Synod or Diot as this in such a base and infamous manner and that to such dangerous sinister and wicked ends as these how ill hee doth deserue of God and man especially of this our Mother Church whom hee doth labour to corrupt and seduce by this his jugling let all men judge But to passe this ouer which the loue I owe vnto the truth and to my Mother Church could not suffer mee to smother or conceale I will now proceed to giue you some farther and cleare euidence to proue the totall and finall Perseuerance of the Saints to be the doctrine of the Protestant Churches beyond the Seas Concordia Lutherana which was agreed vpon and resolued and set out by the consent of all the Protestants in Germanie against those who did oppose the Augustine Confession informes vs that this was one Article of the Protestants beleife touching justification which they did both teach and confesse That albeit true beleeuers and regenerate men were liable to many infirmities and spotts euen to their death yet that they ought not for to doubt either of the righteousnesse imputed vnto them by faith or of eternall saluation but that they ought firmely to resolue that God is reconciled to them in Christ according to his sure word and promise And though there bee much infirmitie in the Saints which makes them to complaine with Paul yet God doth neuer impute this
and disalowes of whom and what he will without controll Sure I am these Articles and the doctrine in them were approued and agreed vpon on all hands at the conference at Hampton Court though Mr. Mountague records the contrary The booke is yâ—…t extant which will auerre all that I say for truth and proue Mr. Mountaguâ—… a lyer and Impostor if not worse so that if Mr. Mountague had not had his face euen crusted and steeled ouer with more theâ—… audatious impudencie hee would not haue thus incouraged his readers See the booke Againe the Articles of Ireland Nomber 33. 38. confirmed by King Iaâ—…es vnder his broad Seale they are the very same with the Articles of Lambeth and contradictory to Mr. Mountagues collection from the 16. Article which proues that the Articles of Lambeth were neuer repealed by publike authoritie and that the 16. Article was neuer expoundâ—… in Mr. Mountagues sense by any publike authoritie for then King Iames would neuer haue confirmed these Articles vnder his broad Seale hee being such a King as did desire vnitie and peace as much or more in Church as in the Common-wealth The words of the Article of Ireland are these A true liuely iustifying faith and the sanctifying Spirit of God is not extinguished nor vanished away in the regenerate either finally or totally And againe All Gods Elect are in their time inseparablie vnited vnto Christ by the effectuall and vitall influence of the holy Ghost derived from him as from the head into euery true member of his mysticall body So that if you will interpret our 16. Article either by the Articles of Lambeth or Ireland Mr. Mountagues exposition must be false and strained But the best expoâ—…ition of the 16. Article will bee taken from the 17. Article which was composed by the same men at the same time and if you will expound it by this Article then farewell Mr. Mountagues false glosse vpon it For our 17. Article certifieth vs That they which be indued wiâ—…h so excellent a benefit as Predestination is are called according to Gods purpose by his Spirit working in due season and that they through grace obey the calling that they are iustified freely that they are made the sonnes of God by adoption that they are made like the Image of his only begotten Sonne Iesus Christ that they walke religiously in good workes and at length by Gods mercy obtaine euerlasting felicitie From which article Mr. Rogers Chaplaine to Archbishop Bancroft in his Analysâ—… on the 39. Articles allowed to be publike by the lawfull authoritie of the Church of England and not hitherto disallowed or called in hath raised this third proposition They which are predestinated vnto saluation cannot perish and from thence he inferres this Consectarie Wander then doe they from the truth which thinke that the very Elect totally and finally may fall from grace and be damned that the regenerate may fall from the grace of God may destroy the Temple of God and be broken off from the vine Christ Iesus which was one of Glouers errors of which exposition allowed by publike and lawfull authority Mr. Mountague cannot bee ignorant because the more is the pitty hee hath subscribed and read them often as himselfe informes vs. And therefore if you will beleeue the 17. Article or Mr. Rogers his Collection from it allowed by the lawfull authority of the Church of England as the doctrine maintained professed and protected in the Church of England Mr. Mountagues collection from the 16. Article must be false and contrary to the Articles and Doctrine of the Church of England and hee himselfe must in the meane time bee a scismaticall factious and seditious person and one that doth oppose the Articles and Doctrine of our Church in an audatious peremptorie impudent and dangerous manner All now that Mr. Mountague can say for himselfe is this That this exposition and Collection of his from the 16. Article and this doctrine of a totall and finall fall from grace was resolued of and auowed for true Catholicke ancient and orthodoxe by that royall reuerend honourable and learned Synode at Hampton Court and for proofe of it he sendeth vs to the Conference at Hampton Court published by warrant and republished by command But sure Mr. Mountague did neuer reade the booke or else he was purblinde when hee read it for there is no such thing within the booke All that is mentioned and recorded there touching the 16. Article is this Dr. Reynolds moued his Maiestie that the 16. Article the meaning of which was sound might be inlarged and explained with this or the like addition yet neither totally nor finally and that the 9. assertions Orthodoxall might bee inserted into the booke of Articles to which his Maiestie replyed that it was best not to stuffe the booke with all conclusions theologicall Vpon this Dr. Ouerall Deane of Pauls informed the King of what had passed betweene him and some other in Cambridge tâ—…ching our present question and concludes that notwithstanding those who were instified and called according to the purpose of Gods election might and did sometimes fall into grienous sinnes and thereby into the present state of wrath and damnation yet did they neuer fall either totally from all the graces of God to bee vtterly destitute of all the parts and seeds thereof nor finally from instification to which King Iames replyed that repentance in the elect of God after knowne sinnes committed is so necessary as without it there could not bee remission of these sinnes nor reconciliation vnto God This was all that was spoken either of this point or of the 16 Article and whether Mr. Mountagues glosse and exposition were not here condemned in expresse tearmes let all men judge But will you now know what was the true cause why Mr. Mountague did so grossely mistake I will informe you in a word and it worth your knowledge Mr. Mountague as he hath beene deceiued by that varlet Bertius in other things euen so he hath beene in this For hee transcribed this argument from our 16. Article out of Bertius in his Apostatia Sauctorum pag. 107. and for his Exposition of it and that it was so resolued on at the conference at Hampton Court he had it Verbatim from the Rhemists in their second Conference at Hage recorded by Brandius pag. 364. Alas good Mr. Mountague that you should be ouertaken thus that you should be driuen to such narrow shifts as to flie to Bertius and the Rhemists the very dregges and seumme of all Arminians for corrupt glosses expositions and collections vpon our Articles as if the Church of England did not vnderstand but quite mistake the genuine true and proper sense of her owne Articles or as if that Bertius and the Rhemists who are strangers to them vnderstood them better then the Church yea then the learnedest of the Church of England who composed them What doth this betoken but that Master Mountague like
a worthy argument I promise you Fourthly these words are spoken indefinitely to all but principally to such as were not yet conuerted and ingrafted into Christ as appeares by the conclusion of the second Homilie and they are but an exhortation to moue men to come in and obey God therefore they proue nothing against vs. Fifthly I say that these words which are cited by you are intended onely of hypocrites and barren Christians and such as haue but a dead faith which as the first Homilie of faith saith is no faith neither is it properly called faith For they are spoken of the vnfruitefull vyneard and of such as are barren in good workes of such as wholly neglect Gods seruice and order not their liues according to his example and doctrine in the number of which such as haue a true justifying and liuing faith doe neuer come as wee may see by the three Homilies of faith So that your argument from hence can bee but this hypocrites and barren Christians may fall finally and totally from grace therefore the true regenerate Saints of God may doe so too which is a grosse Nonsequitur Yea but Mr. Mountague obiects that those in the first Homilie are such as truly beleiue and such as beholding the face of Gods mercy in Iesus Christ are transformed into the same image c. I answere that it is true that they are called true beleeuers not because they haue any true justifying and sauing faith within them but because they are visible members of a true visible Church and haue a true historicall faith beleeuing the Scriptures to bee true they are such as beleiue the Gospell to be true which if they behold it as they ought to doe I pray marke this parenthesis which you haue purposely and cunningly omitted will transforme them into his image and make them partakers of his heauenly light and of his holy Spirit c which parenthesis implies that those true beleiuers so stiled here did not behold the Gospell and the face of Gods mercy in Iesus Christ and so they were not true beleeuers nor yet partakers of the Image of Christ and of the holy Ghost as they might haue beene had they beheld them as they ought So that the genuine sence of the words is onely this All those that are planted in the visible Church of God and haue the powerfull offer of Christ vnto them in the Gospell which is able to regenerate them and to make them partakers of the holy Ghost if they make a good vse of it if they neglect this Gospell and walke vnworthy of it God will surely depriue them of it What is this to true beleeuers to true regenerate men which haue bin transformed into the image of Christ by the Gospell what is this to a totall and finall fall from the true and sauing state of grace Secondly it is euident that these words are not spoken of such as are truly regenerated and made the sonnes of God for it is said of them that if they behold the face of God in Iesus Christ in the Gospell as they ought to doe it will fashion them in all goodnesse requisite to the children of God which words proue that these here meant are such as had not that goodnesse which is requisite to the children of God and therefore they are not the children of God Lastly the conclusion of this Homilie which followes vpon these words proues that those here spoken of are only such as liueing in the Church become notoriously vitious selling themselues ouer vnto sinne and that they were such as neuer were truly regenerated Lastly admit that those here meant were true beleeuers and such as had the grace of true and sauing faith within them yet the Homilie saith not that these do finally or totally fall from grace all it saith of them is this That God will beginne to forsake them and that â—…ee will take his word from them if they doe neglect it this God may doe he may beginne to forsake them and yet not vtterly forsake them hee may take away his word and yet not take away their faith and other sauing and habituall graces from them and therefore racke these words to the vtmost they will not proue that the true regenerate Saints of God do either finally or totally fall from grace As for the words of the second Homilie they are only spoken of hypocrites and wicked men not of the true regenerate Saints of God which appeares First because they are spoken of the barren and fruitlesse vyneard of such Christians onely as beare noe fruites now the true regenerate Saints and such as haue a true and liuing faith are alwaies fruitfull in good workes Ps 1 3. Ps 92 12 13 14. Ier 17 8. Math 3 8 cap 7 17 18 2 Cor 8 7. Ephes 3 18 19. Iohn 15 3 5. Phil 〈◊〉 17. Iames 2 14 18 22 26. this the three Homilies of faith doe likewise teach and those that are barren and vnfruitfull vnder the meanes of grace they are such as haue no true and sauing grace no liuing faith at all as the Scriptures and the Homilies forecited doe declare therefore those in the second Homilie are no true regenerate Saints of God Secondly they are compared vnto Saul aud Iudas aud to all the children of mistrust aud vnbeliefe now Saul and Iudas as I shall proue hereafter and the children of mistrust and vnbeleife were neuer truly sanctified and regenerated therefore neither were these in the Homilie Lastly the whole Homilie proues it which is purposely intended to wicked men planted in the visible Church and to such as were not yet come into â—…st nor regenerated by the Gospell and to no others â—…re is no mention of true regenerate men in the Homilie the substance of the Homilie and the whole summe of it is but this Brethren if you will not now obey the Gospell which is preached vnto you and come into Christ and bring forth fruites worthy of it you shall bee depriued of it and bee cast out of the Church Christ and his spirit shall neuer rule and raigne within you what makes all this to our present purpose surâ—…ly nothing at all Yea but saith Mr. Mountague these were truly justified for they wâ—…re in Christ and continued in him for a time I answere that they were so in outward shew to the eyes of men they were visible members of the visible Church and men could not discouer so farre as to see their hearts therefore in the judgement of men they were in Christ for a time but yet they were neuer truly ingrafted into Christ they had neuer any true life in him they were but like the Church of Sardis Reu 3 1. they had a name they liued and yet were dead they were alwayes dead and barren trees that neuer brought forth liuing and wholesome fruites they were but as Saul and Iudas who were neuer truly sanctified and regenerated as I shall
the powers of the world to come that is they may heare the word of God and receiue it with great ioy as the second and third ground did Math. 13. 20. Marke 6. 20. and as Iohn Baptists auditors did Iohn 5. 35. Yea they may relish the word of God and taste a sweetnesse and pleasantnesse in it they may bee much affected with it for a time but yet in a carnall manner out of selfe-loue and by-respects or out of feare in times of sicknesse or outward judgements they may be much affected with the promises of grace and mercy though the Doctrine of mortification and selfe-deniall may seeme harsh and bitter to them They may taste of the powers of the world to come that is they may vnderstand the Doctrine of the Resurrection and of eternall life they may bee much affected with the joyes of heauen and with the happinesse of the Saints when they shall heare them amplified and expressed to the full Wee know by common experience that many Hypocrites and wicked men when they doe but heare the joyes and excellencies of heauen discoursed of haue oft-times by sodaine fits and flashes a kinde of inward taste sense and feeling of them and their very hearts and soules are euen rauished and delighted with them not from any inward principle of grace or any sure euidence of heauen which they haue within them but out of a secret admiration of the things themselues or out of a false and groundlesse opinion and conceite that these ioyes and excellencies belong to them when as it is nothing so Wherefore there being nothing in these places but that which is common to hypocrites and carnall men we ought with the most and best expositors vpon these places to appropriate these texts and places only to hypocrites and carnall men which may fall away from their outward shewes of grace and not vnto the true regenaerate Saints of God who cannot fall from grace nor yet depart from God or sinne vnto death Ier. 32. 40. and 1 Iohn 3. 9. cap. 5. 16 17 18. But you will object that those of whom Saint Peter writes were bought with the blood of Christ for they denied the Lord that bought them 2 Pet. 2. 1. and those of whom the Apostle writes Hebr. 10. 29. were such as were sanctified with the blood of the Couenant therefore they were men truly regenerated and not only in outward shew I answer that they were such as were purchased with Christs blood sufficiently or in common reputation but not effectually and truly they were neuer washed and cleansed with his bloud for Peter applieth this to Heretickes and false teachers which priuily should bring in damnable beresies euen to the denying of the Lord that bought them Now such Heretickes and false teachers they were neuer truly purchased or sanctified with the blood of Christ for if euer they had beene of the true sold and sheepe of Christ if euer they had beene truly ingrafted into him they would no doubt haue continued with them but therefore they went out from him that it might appeare that they were neuer truly regenerated and ingrafted into him 1 Iohn 2. 19. And whereas it is said that they were sanctified with the blood of the Couenant The meaning is no more but this that they were Sacramentally sanctified they were outwardly washed in their Baptisme from the filth of their sinnes but yet their hearts and natures were not inwardly purified washed and regenerated by the bloud of Iesus Christ and the inward operation of Gods Spirit This is euident by the 2 Pet. 2. 22. where they are stiled washen swine who had their outside only washed but their swinish and filthy nature still remained in them and therefore they returne againe to their wallowing in the mire and puddle of their sinnes Wherefore all these places must be vnderstood only of Hypocrites and carnall morall men whose hearts and natures were neuer changed and renewed and not of the true regenerate Saints of God who are new men and new creatures Secondly all these places must needs bee vnderstood of Hypocrites and such as neuer had any truth of grace because the most and best expositers doe appropriate and applie them only to such as commit the sinne against the holy Ghost which shall neuer be forgiuen Now this is certaine that all such as are truly regenerated and ingrafted into Christ can neuer commit the sinne against the holy Ghost For St. Iohn tells vs 1 Iohn 3. 9. cap. 5. 16 17 18. That hee that is borne of God sinneth not vnto death because his seed remaineth in him neither can hee sinne thus because hee is borne of God hee cannot commit the sinne vnto death which most interpret to bee the sinne against the holy Ghost wherefore these places cannot bee meant of such as are truly regenerated and borne of God who cannot commit the sinne against the holy Ghost Againe Christ himselfe assures vs that none of his sheepe shall euer perish Iohn 10. 28. and Dauid certifieth vs that though the righteous man fall yet hee shall neuer bee vtterly cast downe for the Lord vpholdeth him with his hand Psal. 37. 24. therefore these places cannot be vnderstood of any of the Sheepe of Christ or of any that are truly righteous but only of Hypocrites and such as had no truth of Grace Thirdly it is euident that these places must needs bee intended only of hypocrites and carnall men and not of true regenerate men by reason of the antithesis opposition and difference that the Apostle makes betweene those regenerate Saints of God to whom he writes and those which were â—…lightned and were made partakers of the holy Ghost and had tasted of the good word of God and of the powers of the world to come For when the Apostle had spoken of those Heb. 6. 4. to the 9. verse in the 9. and with verses he subjoynes these words But wee are perswaded better things of you and things that accompanie saluation though wee thus speake For God is not vnrighteous to forget your worke and labour of loue which yee haue shewed towards his name and Heb. 10. hee doth the like 〈◊〉 So that this difference which the Apostle himselfe makes betweene the Saints to whom he writes and those of whom these places which you object make mention proues that those places which you alledge are only meant of hypocrites and such as were neuer truly regenerated and so they come not to the purpose Lastly the very words of these places and Scriptures proue as much For first those who are here mentioned are only such as did but taste of the good word of God and of the heauenly gift and of the powers of the world to come Which phrase of tasting implying but a meere fit flash and transitorie act and passion which is proper only to hypocrites and carnall men cannot be fitly and properly applied to the Saints of God and such as are truly regenerated
who doe not only taste of the good word of God and of the heauenly gift but doe likewise really and fully injoy them and possesse them not only in their tongues and pallates but in their inward parts and bowells in their hearts and soules and in their whole man Christ Iesus the holy Ghost with all the sanctifying and sauing graces of the Spirit together with the word of God doe dwell richly and plentifully in them their soules are euen filled and glutted with them Psal. 63. 5. Acts 6. 8. cap. 7. 55. Iohn 14. 16 17 20. cap. 15. 11. Rom. 15. 13. Ephes. 3. 17. 19. and Col. 3. 16. and therefore these places cannot be meant of them Secondly that Prouerbe which Peter doth vse of these 2 Pet. 2. 22. It is happened to them according to the true prouerbe The dogge is turned to his owne vomit againe and the sow that was washed to her wallowing in the mire proues that those of whom these Scriptures speake what euer outward shew they made for a time were neuer truly regenerated their natures were neuer changed by grace they were dogges and swine still their natures and their hearts were filthie and corrupt though their out-sides were washed for a time So that all these places here objected against mee must needs be intended of carnall and wicked men and not of the true regenerate Saints of God and so your Argument from these places followes not Secondly admit that all these places were meant of true regenerate men yet I answer that your Antecedent is false For all these places are conditionall They say not that the Saints of God doe fall away or that they may fall away but only if they fall away it is impossible for them to be renewed by repentance or to be reconciled vnto him againe So that all the Argument which you can collect from them is this If the true regenerate Saints of God fall from grace then they shall for euer perish and not be able to repent therefore they may fall finally from grace which is a false absurd and incongruous consequent Lastly if this place makes for a finall fall from grace yet it makes altogether against a totall without a finall fall from grace so that it makes one way for me though not another it makes for one of my conclusions if not for both of them And thus much in answer to this third Argument The fourth Argument that may be objected against mee is that parable which Christ vseth Math. 12. 43 44 45. and Luke 11. 24 25. When the vncleane spirit is gone out of a man hee walketh thorow â—…rie places seeking rest and findeth none Then hee saith I will returne into my house from whence I came out And when hee is come he findeth it emptie swept and garnished then goeth hee and taketh with himselfe seuen other spirits more wicked then himselfe and they enter in and dwell there and the last estate of that man is worse then the first From whence this argument may be framed The diuell may returne againe with seuen other spirits more wicked then himselfe and dwell in the hearts of those out of whom hee was formerly expelled and so make their latter end to be worse then their beginning was Therefore such as are once truly regenerated and ingrafted into Christ may afterwards fall from grace I answer that the argument followes not because this parable of Christ and so by consequence your Antecedent is meant only of hypocrites and not of true regenerated and sanctified men So that your Argument in substance is but this Hypocrites may fall from grace and therfore true regenerate men may doe so to which argument is not only false but likewise very ridiculous and absurd Now that this parable of Christ is meant only of hypocrites it is euident by these reasons First because that this parable hath reference to that miracle which Christ did in casting out of the diuell out of the blinde and dumme man which was possessed with him which gaue the occasion of this parable Now Christ no doubt did cast out diuells out of many that were possessed with them whom hee did neuer sanctifie withall as he cured many mens bodies whose soules hee did not heale and it is likely that Christ did not heale the soule of him out of whom hee did cast this diuell for all that the text relateth of him is this that Christ healed him insomuch that hee both spake and saw there is no mention of any cure wrought vpon his soule and therefore you cannot apply this parable to those whose soules are cured to such out of whose hearts the workes of the diuell are destroyed but only to such whose bodies are dispossessed of the actuall residencie and habitation of the diuell So that all which you can properly collect from hence is this that the diuell may returne againe and actually possesse such men out of whom hee had beene actually not spiritually cast out before Secondly the very end of this Parable proues as much For Christ applies this parable meerely to the Iewes Math. 12. 45. Euen so shall it bee to this wicked generation Christ therefore applying this to a wicked generation only you cannot apply it to the faithfull and holy generation of the Saints of God Thirdly it cannot bee intended of any other but hypocrites and wicked men because the very words themselues imply as much For first the words are not when the diuell is cast out but when the vncleane spirit is gone out of a man which word gone out implies a voluntary action in the diuell Now the diuell neuer goeth out of any but out of such as are wicked men and taken captiue by him at his will 2 Tim. 2. 26. Hee is alwayes cast out by force out of the Saints because when once he is excluded by them he can hardly get any passage into their hearts againe Hence it is said of Christ that he was manifested to destroy out of his Saints the workes of the diuell 1 Iohn 3. 8. to destroy out of vs the body of sinne Rom. 6. 6. The diuell is alwayes cast out by force out of the Saints Rom. 12. 7. 8. 9. 2 Cor. 10. 4 5. and that with much adoe with much struggling and contention Ephes. 6. 11 12. after long prayer and fasting Math. 17. 20. 22. therefore these out of whom the diuell goeth out and is not cast out must needs bee such as are wicked men and taken captiue of him at his will Secondly the diuell when he returneth againe findeth these men empty swept and garnished fit to entertaine so vncleane a guest Iesus Christ and the holy Ghost were not dwelling and residing there for then the house had not beene empty and there had beene no roome so much as for one vncleane spirit to inhabit much lesse for seuen more Now Iesus Christ and the holy Ghost they alwayes dwell in the hearts and soules of all regenerate men Ephes. 3. 17.
and not sanctifie their prosperitie or pouertie vnto them but God doth neuer leaue regenerate men vnto themselues he doth neuer leaue them nor forsake them and hee doth sanctifie all estates and conditions of life vnto them making them all to worke together for their good Rom. 8. 38. therefore they cannot cause them for to fall from grace Secondly I answer that these words of Agur doe not proue that plentie or pouertie may cause regenerate men to fall from the state of grace they only proue that they may cause them to commit many sinnes against God which they may doe and yet not fall from grace Hezechiah his heart was lifted vp with pride 2 Chron. 32. 25 26. yet hee fell not away from the state of grace but repented him of this his sinne Plentie or pouertie they may be occasions of pride and discontent thus much this prayer of Agur proues it proues that Christians ought for to desire a competencie and to auoide and pray against all occasions of sinne and this is all it proues What consequence then can you inferre from hence What that the true regenerate Saints of God may fall from grace because that Agur prayes to God to keepe him from the occasions of sinne because he prayes to God to giue him perseuerance and to remoue those lets and obstacles which might hinder him in his perseuerance What an absurdity would this be Regenerate men pray to God to keepe them from the occasions of sinne regenerate men vse the meanes and helpes to perseuere in grace and remoue the obstacles that might hinder them therefore they may fall from grace This is all the argument that can bee collected from hence and this all is nothing The twentieth Argument that may bee obiected against me is taken from that of Paul 1 Thes. 5. 19. Quench not the spirit The regenerate Saints of God may quench the Spirit of God therefore they may fall from grace I answer that there is a double quenching of the Spirit the one of the heate feruencie the other of the habituall graces of Gods spirit the Saints of God out of idlenesse and negligence in Gods seruice or by the commission of some sinne or other or by the negligent and superficiall performance of holy duties may quench the feruencie the heate and zeale of Gods Spirit that is of those spirituall graces which are within them which are no more but the degrees and fruites of grace but yet they can neuer extinguish the habituall graces of Gods spirit for they are of a diuine nature they are an incorruptible seed a seed which will remaine within them a spirituall fire which neuer failes and which many waters cannot quench as you may reade in the 1 Pet 1. 23. 2 Pet. 1. 3. 1 Iohn 3. 9. Luke 22 32. 1 Cor. 13. 8. and Cant. 8. 6 7. So that the meaning of the Apostle in this place is onely this that the Saints of God must not neglect the sweet and comfortable motions of Gods Spirit when as they feele them arising and springing vp in their hearts that they must beware of abating of the edge the feruencie the strength the heate and zeale of their graces and not that they may vtterly extinguish and put out the habituall graces of Gods spirit which are in them So that your Argument from this place of Paul can be but this The Saints of God may suppresse and neglect the sweet and comfortable motions of Gods spirit and lose the heate the zeale the feruencie and degrees of grace therefore they may lose the very habits and seeds of grace which is but a meere inconsequencie Secondly I answer that there is a double quenching of the Spirit first in respect of our selues secondly in respect of the Spirit it selfe The Saints of God may doe as much as in them lies to quench the Spirit of God but yet they cannot actually quench the Spirit the Spirit of God will not be quenched by them but will still remaine within them though they themselues out of incogitancie or negligence but neuer out of malice and wilfulnesse indeauour for to quench it Thirdly I answer that this quenching of the Spirit of God may haue a double construction For a man may quench the motions of Gods spirit either in respect of himselfe or in respect of others Now some good interpreters expound this place of Paul of the quenching of Gods spirit meerely in respect of others making this to bee the meaning of the place See that you incourage the Ministers of the Gospell and not crosse interrupt or discourage them in their preaching by your vnfruitfulnesse or by opposing your selues against them or by your disreport and neglect of their ministry in not repairing to their Sermons joyning it with the insuing verse Despise not prophecie If you â—…ake the place in this sense as well you may your Argument can bee no other then this The Saints of God may discourage and offend their Ministers therefore they may fall from the state of grace which is a meere Nonsequitur Lastly I answer that this place of Paul is but a bare admonition hee saith not that the Saints of God doe quench the spirit but onely admonish them not to quench it Which doth not implie that the Saints of God may quench the spirit because their diligent care in not quenching of the Spirit is the chiefest means for to preserue keep the Spirit in them The Saints of God must vse the meanes for to preserue the spirit in them therefore they may quite extinguish it is but an absurd and contradictorâ—…e Argument So that take this place of Paul in what sense you will it doth not make against me The twentie one objection is that of the 2 Iohâ—… 8. Looke to your selues that wee lose not those things which wee â—…aue wrought but that wee may receiue a full reward Regenerate men may lose the things which they haue wrought therefore they may fall from grace I answer that the Antecedent is not warranted or proued by this place first because these words are but a meere caution and exhortations to the Saints to beware lest Antichrist should seduce them therefore this being but a meere exhortation to vse the means to perseuere in grace doth not nor cannot necessarily implie that the saints of God may fall from grace Secondly those to whom St. Iohn doth vse this exhortation they were the elect saints of God verse 1. the truth did dwell with them and shall be with them for euer vers 2. they were such as should abide in the doctrine of Christ verse 9. therefore this exhortation and caution made to such as these doth not necessarily implie that they may be seduced fall from grace For it is impossible for the elect of God to bee seduced Math. 24. 24. Marke 13. 22. Reu. 9. 4. cap. 17. 8. it is impossible for them in whom the truth doth dwell and should abide for euer for them
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
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
because they did not beleeue that Christ had the words of eternall life neither were they sure that hee was that Christ the sonne of the liuing God For the Disciples which did beleeue this did continue with him euen for this very cause because they did beleiue it so that this example is impertinent because they were no true beleeuers The fourth example is from Dauid Dauid was a true regenerate man and Saint of God But hee fell from grace by committing adultery and murther For first hee prayes to God to create a new heart and to renew a right spirit within him Psal. 51. 10. Secondly hee was a murtherer and therefore had no eternall life abiding in him 1 Iohn 3. 14 15. Thirdly hee was guilty of adultery which disinherits men of heauen 1 Cor. 6. 10 Gal. 5. 21. and Ephes. 5. 5. Fourthly he lay long in these sinnes without repentance therefore a true regenerate man and Saint of God may fall from grace as Dauid did To this I answer that the Minor is false and that Dauid did not fall totally nor finally from grace in committing of these sinnes which I proue by these reasons First because it is not recorded in the whole booke of God that Dauid fell from the state of grace true it is it is recorded how he fell into these sinnes and I beleeue it to bee true because the Scripture tells me so but that Dauid fell totally from grace in committing of these sinnes the holy Ghost hath not recorded it it is but a bare collection of our Antagonists and therefore it is not to be beleeued Doubtlesse if Dauid had fallen totally or finally from the state of grace in committing these his sinnes the holy Ghost who hath recorded his sinne and life would haue recorded this his fall vnto vs since then the holy Ghost hath not recorded this his fall it is a point of arrogancie and strange presumption for our Antagonists so confidently to determine that Dauid fell away from the state of grace when as the Scriptures doe not warrant it Secondly it is euident that Dauid fell not away from the state of grace when as hee lay in these his sinnes because in the midest of these his sins which he fell into out of infirmitie and not out of any precogitated malice his heart was vpright towards God and the whole bent and frame of his heart was turned towards him for God himselfe testifieth of him that hee was a man after his heart Acts 13. 22. that hee went fully after the Lord. 1 Kings 11 6. and that his heart was perfect with the Lord. verse 4. and therefore since that God himselfe hath giuen such Elogies and testimonies of him it cannot stand together with them that Dauid should fall quite away from grace though hee fell into these sinnes Thirdly it is euident and plaine by Psal. 51. 11. for there hee prayes to God in his penitentiall Psalme which was penned when as the Prophet Nathan came vnto him and informed him of his sinnes of murther and adultery Cast me not away from thy presence and take not thy holy spirit from me If Dauid then immediately vpon the sight of these his sinnes did pray to God not to take away his holy spirit from him it is certaine then that hee had the spirit of God abiding in him notwithstanding these his sinnes else hee would haue prayed thus to God restore and giue me thy holy spirit ô Lord and not Lord take not thy holy spirit from me if then the spirit of God were still within him then certainely hee was not fallen totally from the state of grace Yea but saith Hunnius and some other of our Antagonists the spirit of God which hee lost by these his sins was now restored to him and therefore he prayes to God not to take it away from him not because hee lost it not before but because it was now restored vnto him againe I answer that this is but a meere cauill and an idle conceite not grounded on the Scripture For if Dauid had lost the Spirit by this sinne or if God had restored it to him againe no doubt but the Scripture would haue mentioned it and Dauid himselfe would haue expressed or at least haue intimated it in this Psalme of his which wee see hee doth not doe Againe if Dauid had lost the Spirit of God by these his sinnes I would demand of our Antagonists when this holy Spirit of God returnes vnto him againe whether before or after his repentance or in the very act of his repentance If before his repentance then Dauid was in the state of grace and not in the state of damnation before hee did repent which you your selues deny If after his repentance that cannot bee for repentance is the worke of the holy Ghost and vnlesse Dauid had had this holy Spirit of God he could not haue repented thus yea then Dauids prayer had beene in vaine for how could hee haue prayed vnto God not to take away his holy Spirit from him if he had it not as yet restored to him for when he penned this Psalme he did but begin he had not fully finished his repentance for these sinne therefore the holy Spirit of God was not restored to him after his repentance If it were restored vnto him in the very beginning and act of his repentance from whence doth that appeare sure I am there is no ground in Scripture for to warrant it and if it were so then it follows that the Spirit of God may bee restored vnto men before their actuall repentance which you denie because the very beginning of repentance or a thought to repent is no perfect actuall repentance no such repentance as you require to regaine the Spirit and the state of Grace And therefore seeing that the Scripture informes vs that the holy Ghost abides and dwells in mens hearts and soules for euer Iohn 14. 15. 16 and 1 Iohn 1. 20. 27. we may safely say that the holy Spirit of God was neuer taken away from Dauid but continued in him still Againe to what end should this prayer of Dauid serue if God had now restored his Spirit to him He had as yet committed no such sinne since the restitution of the Spirit to him as might cause God to depriue him of it and therefore this prayer of his was not so fitting to the purpose in this sense therefore we must take it in the apâ—…st sense and as Dauid did intend it Dauid he was affraid left God should depriue him of his holy Spirit for those sinnes which he had committed against him before and this was the cause and ground of this his prayer now therefore this his prayer and the whole Psalme hauing reference only to his former and not to his future sinnes it must needs follow that this prayer of Dauid extendeth meerely to the Spirit which hee had before his sinnes committed and not to the Spirit newly restored to him
justification because he prayes to God to forgiue him his trespasses which may seeme for to implie that his sinnes are not as yet forgiuen and so he is not iustified If men then will not be so absurd and ridiculous to collect such an inference and conclusion from these forecited speeches and prayers why then should they doe it from this prayer of Dauid create in me a new heart O God and renew a right spirit within me which doth not intimate or implie as much as they Thirdly I would demand of our Antagonists whether Dauid had not the Spirit of God within him whether he were not in the state of grace when as he penned this Psalme If he had not the Spirit of God within him if he were not in the state of grace how then could this bee a poenitentiall Psalme for no man can vnseignedly repent him of his sinnes but by the helpe and assistance of Gods Spirit If hee had not the Spirit of God within him why then doth he pray to God in the next verse Cast me not out of thy presence and take not thy holy Spirit from mee yea why is this Psalme recorded and receiued as Canonicall Scripture if Dauid were not in the state of grace if he had not the Spirit of God within him which is the author of all Canonicall Scripture when as he penned it If then Dauid had the holy spirit of God within him when as hee penned this Psalme as our Antagonists must needs grant or else they must raze this Psalme out of the Booke of God then it is certaine that these words of Dauid Create in me a cleane heart O God and renew a right Spirit within me cannot implie that Dauid was now fallen from the state of Grace by these his sinnes So that the first reason of our Antagonists is vaine and idle For the second reason drawne from Iohn that no murtherer hath eternall life abiding in him therefore Dauid being a murtherer fell from grace I answer first that the scope of the Apostle in this place is no more but this to proue that such as hate the Saints of God haue no life and grace within them this is the onely aime of the place which cannot bee applied to Dauid who was a louer and an earnest fauourer of the Saints as we may see Psal. 16. 3. Psal. 101. 6. and Psal. 119. 79. and therefore by St. Iohns words was passed from death to life and did dwell in God and God in him 1 Iohn 3. 14. and 4. 16. Secondly I answer that this is onely true of such as neuer were in the state of grace and of such as liue and die without repentance in this sinne and not of the Saints and therefore it cannot be applied vnto Dauid But because I would be as briefe as may be for further answer to this and to the other two reasons which our Antagonists object to proue that Dauid fell from grace I referre you to my answer of the twentie foure Argument where these three reasons are fully answered and to my two obseruations immediatly before my answer to these Arguments where I haue proued that no true regenerate men can fall from grace and that such as doe fall away had neuer but a shadow and no truth of grace All which being pondered and considered together with my reasons here alledged will giue you full satisfaction that Dauid did neither finally nor totally fall from grace The fift Example is Peter Peter hee was a true regenerate man But he fell from grace in denying of Christ. For first hee denyed him thrice and that with an oath yea with many oathes and execrations Math. 26. 72 73. 74. Now he that denieth Christ before men hee hath not the spirit of Christ and Christ will denie him before his Father which is in heauen Rom. 8. 9. 2 Iohn 7. Math. 10 33. Luke 9. 26. and therefore Peter in denying Christ thus fell from grace Secondly Christ himselfe intimates that hee should fall from grace in denying him Luke 23. for he saith vnto him with reference to his deniall and when thou art conuerted strengthen thy brethren Peter needed a new conuersion therefore he fell from grace Therefore true regenerate men may fall from grace as well as Peter I answer that the Minor is false and that Peter in denying Christ did not fall totally from grace and that I shall euidence by these reasons First because that Christ had prayed that his faith should not faile Luke 22. 32. If therefore Peter fell from grace either Christs prayer was not heard which is contrary to the Scriptures for he himselfe informes vs Iohn 11. 42. that his Father heareth him alwayes or else Christ made no such prayer either of which makes Christ a lyar If you replie that Christs prayer extended meerely to a finall not to a totall failing that he prayed that Peters faith should not faile finally but not totally I answer first that Christs prayer extendeth as well to a totall as a finall falling For first the originall word it signifieth to faile So as the Sunne or the Moone doe in an ecclipse which are neuer wholly deptiued of their light nor so ecclipsed but that they may be seene if the medium bee cleere and therefore Christ praying that his faith should not faile no not as the Sunne or the Moone doe in an ecclipse prayes that it should not so much as faile totally for a time as well as that it should not finally faile Secondly that which failes totally for a time it is certaine that it failes now Christs prayer for Peters faith was not that it might not faile finally but that it might not faile therefore that it might not faile totally as well as that it might not finally faile because that faith which failes totally doth faile as much as that which failes finally and therefore to make vp the words and to giue them their full and true signification wee must take it as well for a totall as for a finall fall else the words are not sufficiently supplyed and satisfied Thirdly faith cannot faile totally but it must faile finally to If Peters faith which he had before his deniall of Christ were wholly abolished and destroyed in him it were impossible for the same numericall faith which was vtterly lost and abolished to be restored to him againe the faith which he had afterwards must bee a new faith and not the same numericall faith which he had before And therefore since Peters faith could not faile totally so as to be vtterly abolished in him but it must of necessity faile finally to because it was not in abeiance nor yet transmitted into any other subiect for the time but vtterly lost and annihilated by this his sin as you affirme and therefore if this prayer of Christ extends to a finall failing as your felues confesse it must needs extend to a totall failing to and so as Peters faith did not
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
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
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