girdeth their loines with a girdle He leadeth Princes away spoiled and ouerthroweth the mighty Hee remoueth away the speech of the trusty and taketh away the vnderstanding of the aged He powreth contempt vpon Princes and weakneth the strength of the mighty He increaseth the nations and destroyeth them hee inlargeth the nations and straitneth them againe He taketh away the heart of the chiefe of the people of the earth and causeth them to wander in a wildernesse where there is no way Iob 12 13 to 25. If our wills were in our owne powers not in Gods alone why then doe we dayly pray to God thy kingdome come thy will be done on earth as it is in heauen and leade vs not into temptation but deliuer us from euill this prayer were but vaine idle if our wills were our owne if God had no kingdome and power ouer vs to sway and rule vs as he pleaseth If our wills are free if wee may cast away that grace which God hath giuen vs and hath likewise couenanted to preserue it in vs why then doe wee call the Lord our God our King our Master and our Gouernour and why doth the Scripture certifie vs that our soules our spirits and our selues are not our owne but Gods and that it is God onely that worketh in vs both the will and the deede of his good pleasure 1 Cor 6 29. and Phil 2 13 Certainely if God be God Lord and King ouer vs as hee is if our hearts our wills and all our wayes are in his hands to dispose of them at his pleasure as wee must needes confesse they are vnlesse wee will turne Atheists and deny his Diety then when as God himselfe doth absolutely promise and vndertake to preserue and keepe 〈◊〉 Saints from falling and to establish them so that they shall not nor cannot for euer be remoued this their slight and supposition if they continue faithfull or vnlesse they will themselues must needes be false and idle or else you must of necessity grant that those whom God himselfe hath promised to keepe from falling and to establish so that they can neuer possible be remoued may fall away from grace which doth not onely falsifie the Scriptures and the promises of God but likewise pull God out of heauen and either make him to be no God at all or else sets man aboue him which is blasphemous and atheisticall Lastly If this their answere to the absolute promises and texts of Scriptute which we alledge against them were once admitted to be true then marke what dangerous consequents would follow vpon it First it would be a meanes to shake the very foundations principals and pillars of religion For if a thing which is absolutey true be not absolutly true which is the very summe and substance of all their answeres if that which God hath promised to establish for euer to keepe from falling and departing from him may notwithstanding fall and come to ruine if it will it selfe and that it is safe onely if it continue or as long as it continues then marke what a ready way they make for Atheists and Infidels to delude all those fundamentall truths which are deliuered and set downe in Scripture For if I were an Atheist and an Infidel and they should come to conuert or confute me by the Scriptures or by reason If they should now produce any argument or text of Scripture to proue that there were a God to proue that there were a Christ or an holy Ghost or to proue that there were a Church or to proue any such fundamentall truthes I would shift them of with this sleeuelesse answere of their owne true it is that there is an eternall God there is a Christ and an holy Ghost there is a Church of God if they continue or as long as they continue and then I would inferre as they do vpon this answere but they doe not continue and therefore they are not What answer could they giuâ—… me if this their owne cuasion would hold water and goe for câ—…rrant certainely none at all Yea but they will obiect that the Scripture saith that the Father the Sonne and the holy Ghost are eternall and that the Church of God continueth and abideth for euer and therefore this answere if they continue or as long as they continue is very repugnant And doth not the Scripture say as positiuely that the righteous shall neuer be remoued that they shall stand fast for euer that their faith and graces shall neuer faile that the holy Ghost shall abide with them for euer that they shall neuer faile or perish Where then I pray you stands the difference If this answer of theirs bee repugnant and contradictorie in the one why should it not bee so in the other to Yea but God is eternall in his owne Nature and so in this there is a difference And is not grace an immortall and incorruptible seed a treasure which neither rust nor moth can corrupt nor theeues breake through and steale the Scripture I am sure stiles it so Yea Christians themselues that are once illuminated with the spirit of Grace they are immortall through grace the second death shall haue no power ouer them and they shall die no more Reu. 20 6. and Rom. 6. 10 11. Therefore if Christians are immortall and euerlasting by Grace and if that Grace which we haue now by Christ be of an incorruptible nature as well as God is eternall if it be absurd to suppose that God may not continue and abide for euer or to say that he is eternall vnlesse hee will himselfe it must likewise be absurd to suppose that Grace which is immortall and incorruptible that the Saints of God who shall stand fast for euer and cannot be remoued may notwithstanding cease to be and fall from grace and perish So that you see plainely that this euasion of theirs if it were admitted would vtterly subvert and ouerturne the very grounds principles and foundation of Religion Secondly if this their shifting answer should be admitted it would make the word of God but a meere nugation a meere tantologie a vaine absurd and idle thing a thing meerely repugnant and crosse vnto it selfe Absolute things must then be conditionall plaine things will become obscure expresse and absolute promises must bee suspended vpon vaine and idle suppositions mens graces then should alwaies increase and never faile and yet they should be lost and faile the Saints then should neuer fall perish or be remoued and yet they should fall quite away from grace they should perish and bee remoued they should not bee able to deparâ—… from God and yet they should depart the Scriptures in which there is no iarre at all should then bee full of contradictions or nugations Yea Scripture would become no Scripture truth no truth God no God if this their shift anfwer and euasion should be admitted to be true And therefore wee reiect this
chuse but heare and grant it to Secondly they alwaies pray for this their perseuerance in the name of Christ and therefore God cannot but heare and grant it Iohn 14 13 14. cap 15. 16. 22. 1 Iohn 3 22. and cap. 5 14 15. Thirdly It is a prayer according to the will of God therefore God cannot but heare and grant it 1 Iohn 5. 23 14. Fourthly it is a prayer proceeding alwaies from faith and from a sincere and vpright heart it is a prayer that is for the most part accompained with feruency and zeale of heart and spirit and therefore God cannot chuse but grant it alwaies Wherefore seeing that all such as are once truly regenerated and ingrafted truly into Christ doe alwaies pray to God for finall and constant perseuerance in grace and holinesse and seeing that God doth alwaies heare and grant those prayers of theirs it followes of necessitie euen in this respect that those who are once truly regenerated and ingrafted into Christ can neuer finally nor totally fall from grace How vnanswerable this argument is let those that reade it judge The tenth and last thing in God which seales the truth of this position to our soules are those couenants and promises which God hath made that he will keepe his Saints from falling and departing from him In which promises of God wee may obserue these foure things for to establish and settle this truth within our hearts First the multitude and infinite number of these promises Secondly that they are all absolute without any annexed condition Thirdly that God is able to performe them to the vtmost And Fourthâ—…y that all those promises are exceeding true and that God is faithfull in performing them From these couenants and promises of God thus considered I frame this argument Those who haue a great multitude of absolute true and faithfull couenants and promises which shall bee performed to the vtmost which doe either in expresse â—…earmes or at least by way of necessarie consequence assure thâ—…m that they can neuer fall quite away from God and grace can neuer totally nor finally fall from grace But all such as are truly regenerated and ingrafted into Christ by a true and liuely faith haue a great multitude of absolute true and faithfull couenants and promises which shall bee performed to the vtmost which doe either in expresse tearmes or by way of necessary consequence assure them that they can neuer fall quite away from God or grace therfore they can neuer finally nor totally fall from grace The Maior proposition cannot be denied the Minor onely is for to be proued In the Minor proposition I shall proue these foure things First that all the true regenerate Saints and members of Iesus Christ haue a great multitude of couenants promises made vnto them by God himselfe which doe either in expresse tearmes or by way of necessary consequence assure thâ—…m that they shall neuer fall quite away from God and grace Secondly that all those promises are absolute without any condition at all on our parts Thirdly that God is able to performe them Fourthly that hee out of his truth and faithfulnesse will performe them to the vtmost For the first of these which is the multitude of these promises it appeares most euidently by these many sweete comforâ—…able and heauenly promises and couenants which are euery where scattered throughout the Scriptures which because they are many in number and different in words though one in substance I will for perspecuity and methods sake reduce them vnto generall heads and recite them in their order The first promise wich I meete with in the Scriptures is that which is expresse and full in point that God will praeserue all his Saints and children that he will put his hand vnder them and support them so that they shall neuer fall vtterly from him nor yet be moued or vtterly cast downe from whence I frame this argument Those whom God himselfe hath promised to preserue and keepe from falling from him those whom God hath promised to support and hold vp with his hand continually and those whom he will neuer suffer to bee moued it is impossible that they should euer finally or totally fall from grace But God himselfe hath promised to all such as are once truly regenerated and ingrafted into Christ that he will preserue and keepe them from falling quite away from him Psal 37 23 24. The steps of a good man are ordered by the Lord and he delighteth in his way though he fall he shall not be vtterly cast downe for the Lord vpholdeth him with his hand and vers 28. 31. The Lord for saketh not his Sainâ—…s they are preserued for 〈◊〉 the law of their God is in their hearts none of their stâ—…ps shall slide Psal. 94. 18. when I said my foot slippeth thy mercy O Lord held me vp Psal. 145. 14. 26. The Lord preserueth all them that loue him bee vpholdeth all them that fall and raiseth vp all those that bee bowed downe Prou. 3. 26. the Lord will be thy confidence and shall keepe thy foot from being taken Esai 26 3. thou wilt keepe him in perfect peace whose minde is stayed on thee Isai. 40. 11. cap. 46. 3. 10. Hearken vnto me O house of Iacob and all the remnant of the house of Israel which are borne by me from the belly which are carried from the wombe and to that old age I am hee and euen to hoarâ—… haires will I â—…rry you I haue maâ—…e and I will beare euen I will carry and will deliuer you I will carry you in my bosome How then is it possible that euer they should fall away from God So Phil. 4. 7. the peace of God which passeth all vnderstanding shall keepe our hearts and 〈◊〉 〈◊〉 Iesus Christ and 2. Thes. 3. 3. the Lord is faithfull who shall stablish you and keepe you from euill God is able to keepe his Saints froâ—… falling Ind. 24. and hee hath promised for to doe it Yâ—…a he hath promised to carry them in his armes to beare them vp and support them with his hands that so they might not fall Psal. 37. 24. Psa. 16 8. Isai. 46 3 4. Psa. 145. 14. Caâ—…t 8. 3. Ioh. 10 28 29. and 1 Pet. 1. 5. Hee hath promised that they shall not bee moued from their state of grace Ps. 15. 5. Psa. 16. 8. Ps. 37. 27. Ps. 55. 22. Ps. 89. 37. Psa. 102. 28. Isai. 33. 20. and Prou. 10. 30. they that trust in the Lord shall be as mount Zion which cannot be remoued but standeth fast for euâ—…r Psal. 125. 1. God hath promised to plant all his Saints vpon their land and that they shall no more be pulled vp from off their land which he hath giuen them that hee will plant them that they may dwell in a place of their owne and moue no more 2 Sam. 7. 10. Amos 9. 15. he hath promised to keepe his Saints from falling to carry them in his armes to
remoued as an house 〈◊〉 vpon the sand that may be ouerturned and cast downe or as a tree without a roote that may be blowne downe with euery winde No nor yet as a man hanging by a bough that may fall if he will himselfe but like to mount Zion which cannot be remoued but standeth fast for euer Marke the comparison and obserue it well A man that trusteth in the Lord is like to mounâ—… Zion but in what is he like to mount Zion why in this mount Zion it cannot bee remoued it cannot remoue it selfe though it would it cannot bee remoued by others it is so fixed and established that it shall stand fast for euer mauger it selfe and others So hee that trusteth in God is so setled and established in grace that hee cannot bee remoued neither by the liberty and freedome of his owne will nor yet by the policy and force of all outward enemies and temptatioâ—…s whatsoeuer So that this their glosse and exposition that they cannot be remoâ—…ed vnlesse they will themselues doth quite thwart the comparison for they are compared to mount Zion which cannot remoue it selfe nor yet be remoued by others and therefore neither can they themselues remoue themselues neither can others doe it this word cannot is so emphaticall that it takes away all possibility both in themselues and others for to doe it Wherefore the very emphases and vigor of the words do proue this to be the scope and meaning of the place Thirdly the insuing verses proue this to be the scope and meaning of the place or when the Psalmist in the first verse had laid downe this as a firme and positiue ground They that trust in the Lord shall be 〈◊〉 〈◊〉 Zion which cannot bee remoued but standeth fast for euer hee shewes the reasons of it in the 2 and 3 verses which are twoFirst because God is alwaies present with them and doth compasse them about on euery side As the mountaines are 〈◊〉 about Terusalem so the Lord is round about his people 〈◊〉 from hence forth and for euer Secondly Because God doth speedily deliuer them from those outward afflictions which might shake and cast them downe For the rod of the wicked shall not rest vpon the lot of the righteous least the righteous 〈◊〉 forth their hands vnto iniquity Then in the fifth verse he confirmes it by an anithesis betweene the righteous and the wicked True it is saith he there are many that made an outward shew of trusting in God but yet their hearts were not vpright such as these they turne aside vnto their crooked wayes and the Lord shall leade them forth with the workers of iniquity that is he will seuere them from his owne flock and discouer them to be goates and hypocrites But peace shall be vpon Israel the true Israel of God they shall haue alwaies peace with God they shall not be moued but like mount Zion shall stand fast for euer So that the whole scope and drift of this Psalme is but to proue the perpetuity and stability of a regenerate and faithfull mans estate and therefore cursed is this glosse of theirs which would thus corrupt this text and all those other promises of God which I haue cited whose onely scope and end is nothing else but to assure the Saints of God that they shall alwaies perseuere and neuer fall from grace Eightly I answere that this their shift and starting hole If they continâ—…e righteous or as long as they continue righteous and trust in God it it be well examined is nothing else but a meere petitio principâ—… a begging of the question controuerted and a denying of the conclusion proued For the question being no more but this Whether â—…hose who are once truly regenerated and ingrafied into Christ may fâ—…ll from grace I produce this argument to proue that they cannot fall from grace God hath promised that their graces shall neuer faile that the holy Ghost shall be with them and dwell in them for 〈◊〉 he hath promised them for to support and keep them from falling and that they shall be as mount Zion which cannot be remoued but standeth fast for euer and therefore they cannot fall away from grace Well what now is the answerâ—… that they giue Their graces shall not faile the holy Ghost shall dwell in them for euer God will keepe them from falling and they shall not be remoued if they continue faithfull or as long as they continue faithfull or vnlesse they will themselues What now I pray are these answeres of theirs but a meere begging of the question which is dispuputed and a plaine and manifest denying of the conclusion proued what else in substance is it but onely this that those who are once truly regenerated and ingrafted into Christ may fall away from grace and so a begging of the question and a deniall of the conclusion Which how absurd and ridiculous a thing it is and how vn befeeming those that make a shew of wit and learning euery freshman and puny Sophister in our Vniuersities can informe you Ninthly This answere of theirs if they continue righteous and vnlesse they will themselues can neuer be admitted as sons and consonant to the Scriptures because it giues man a free will either to take receiue grace or to refuse and cast it off at his will and pleasure it sets the clay and the weake and impotent creature who hath no might no strength no will and power of his owne but what he hath from God aboue the Potter and almighty Creator For if regenerate men may fall from grace out of the liberty of their owne wills when as God himselfe hath vndertaken promised to preserue and keepe them from falling to confirme them to the end and to perserue them blamelesse vnto the day of Iesus Christ as that answere doth suppose they may what were this but to exempt man from Gods iurisdiction and alleagance and to make him an absolute creature in himselfe without any dependancy at all on God Yea this were nothing else but to take the hearts and wills of all men out of the hands of God to giue him no soueragntie and power ouer them which is expressy contrary to the Scriptures which certifie vs that the hearts of Kings and therefore of all men else are in the hand of the Lord and that as the riuers of water he turneth them whether soeuer he will that the liues and wayes of all men are in his hands that it is not in mens owne wills or power for to direct their stepâ—… Dan 5 23. Jer 10 23. 〈◊〉 16 13 With God onely is wisdome and strength he hath councell and vnderstanding Behold 〈◊〉 breaketh downe and it cannot be built againe hee shutteth vp a man and there can bee no opening With him is strength and wisdome the deceiuer and the deceiued are his He leadeth councellers away spoiled and maketh the Iudges fooles He looseth the bond of Kings and
not slumber behold hee that keepeth Israel shall neither slumber nor sleepe the Lord himselfe he is the keeper the Lord is his shade vpon the right hand so that the sunne shall not smite him by day nor the moone by night the Lord shall preserue him from all euill he shall preserue his soule the Lord shall preserue his going out his comming in from this time forth and for euermore Psa 121 2 to the end The Lord will create vpon euery place of mount Sion and vpon the assemblies thereof a cloud and a smoake by â—…day and the shining of a flame of fier by night for vpon all the glory shall be a defence and there shall be Tabernacle for a shadow in the day time from the heate and for a place of refuge and for a couert from storme and from raine Is 4 5 6. Marke here and see how vigilant and carefull the Lord is to defend and keepe his Saints from euill not vpon one place only but vpon euery place of mount Sion and vpon all the assemblies thereof and vpon all the glory shall be a defence not onely by day but by day and night to not onely against some sorts of temptations but against all God will be a couering and a refuge against the heate against the storme and against the raine against all temptations and afflictions whatsoeuer God will keepe euery regenerate man as the apple of his owne eye and couer him vnder his wings Deut 32 10 11 he will be with him to the end of the world Math 28 20 he will not faile him nor forsake him Heb 13 6 the Lord is his sheepheard the Lord preserueth his soule and leadeth him on in the paths of Righteousnesse the Lord is on his right hand to preserue and keepe him that hee should not fall that hee should not wholly wander and stray from him Psa 23 1. to 5. Psal 16 8. Psa 37 28 23 24. Psa 125 1 2. Iohn 10 28 29. Iude 24. Hebr 13 6 7 Esay 25 4. cap 26 3. cap 27 3. cap 43 2 therefore its impossible for him either finally or totally to fall from grace All that here can bee replyed is onely this that as long as men are regenerated and ingrafted into Christ that God doth thus defend and keepe them but when they fall away from God then he doth not preserue them To which I answere that I presse this argument onely to this purpose to proue that the Saints of God when they are once regenerated can neuer fall away from grace because God doth presence and gard them thus with his continuall care and presence and not to proue that God doth sence and guard his Saints the vigilent care and custody of God is that which makes the Saints of God to continue Saints so that they can neuer cease to bee Saints any more and therefore the answere is but a meere begging of the question and noe answere at all to the force and drift of this my argument it is onely a deny all of my conclusion not of my premises and so it is no answere but a shift and cauell If you obiect that all these places are meant of a temporall protection from worldly dangers I answere that the most of them if not all of them are principally if not soly intended and meant of a spirituall protection and not of a temporary of a perpetuall protection from spirituall not from temporall dangers as the places themselues doe fully proue how euer let them be intended of a protection from temporall dangers only which cannot be yet this doth necessarily follow that if God hath so great a care to free his Saints from temporary dangers he will certainly haue as great if not a greater care to protect them from spirituall dangers and so the argument standeth still in force The fourth thing in God which may giue vs full assurancâ—… of the truth of this assertion is his immutable and perpetuall loue to all such as are once truly regenerated and made the true members of Iesus Christ from which this fourth argument doth arise Those whom God himselfe doth loue with an immutable constant and perpetuall loue and those who can by no meanes possible bee euer seuered from this loue of God it s altogether impossible for them either finally or totally to fall from grace But all those who are once truly regenerated and ingrafted into Christ by a true and liuely faith are such as God himselfe doth loue with an immutable constant and perpetuall loue For whom God doth once loue he loues vnto the end Ioh 13 1 he loues all the true members of Iesus Christ in the same manner as he loueth Christ himselfe and with the same loue that he loueth him Iohn 17 23 24 26 now Gods loue to Iesus Christ is immutable constant and perpetuall therefore must his loue to all his members be so to God he loues them with an euerlasting loue Ier 31 3 he is their louing God and Father from euerlasting to euerlasting Psa 90 1 2 his louing kindnesse indureth for euer and euer vpon them Psa 103 17 his righteousnes shall be foreuer euer and his saluation from geâ—…eration to generation the mountaines may remoue and the hills may fall downe but his mercy shall not depart from them neither shall the couenant of his peace be remoued Esay 51 8 and cap 54 13 Gods loue to them is immutable constant and perpetuall Neither can they by any meanes whatsoeuer bee euer vtterly seuered from this loue of God to them in Christ. It is Pauls expresse challeng Rom 8 35 who shall seperate vs from the loue of Christ shall tribulation or distresse or persecution or famine or nakednesse or sword nay saith hee verse 37 31 39 iâ—… all these things we are more then conquerers through him that loued vs for I am perswaded that neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor hight nor depth nor any other creature shall be able to separate not me but vs who are once in Christ and made the Sonnes of God by adoption and grace verse 1 9 14 15 17 29 30 from the loue of God which is in Christ Iesus our Lord so that they may boldly say with Dauid Ps 26 1 the Lord is my light and my saluation whom then shall I feare the Lord is the strength of my life of whom then shall I be afraide God hee loues all such who are once truly regenerated and ingrafted into Christ by a true and liuely faith with an immutable constant perpetuall loue they themselues can neuer be vtterly seuered from this loue of God wherefore it is impossible for them either totally or finally to fall from grace Our subtle Sophisters haue nothing here to answer but their crambemillies coctum that God doth loue all such as are truly regenerated ingrafted into Christ with an immutable constant and perpetuall loue as long
same couenant in effect with his children as he doth here I saith God will giue you an heart of flesh and I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my iudgments and doe them It is God himselfe and not man that doth cause the issue and euent so in the 1 Iohn 3. 9. Whosoeuer is borne of God doth not commit sinne for his seed remaineth in him neither can he â—…inne because he is borne of God it is the new birth and the seede of grace not mens freewill that doth keepe them from committing sinne and cause them for to perseuere in grace they doe not beare the roote but the roote them Rom. 11. 18. they doe not perserue their graces but their graces doe preserue them from falling from the Lord It is the feare of the Lord that keepes men close to God that causeth them to auoid sin and to depart from euill Psal. 4. 4 Prou 3 7. cap. 8 13. cap. 14. 2 16 26 27. cap. 15. 33. cap. 16. 6. cap 19 23. cap. 28 14. Eccle. 8. 12 13. cap. 12. 13. Psa. 19. 9. and diuers other places are expresse in it that it is thefeare of God which doth preserue vs from sin keep vs from departing froÌ„ the Lord and not we our selues therefore this their glosse that the euent and issue of our perseuerance dependeth on the â—…eedeme of our owne wills and not vpon the Lord and those graces which hee giues vnto vs is but false and quite repugnant to the Scriptures it is God onely that doth worke all our workes for vs it is he and not our selues that doth preserue vs from falling and worke this grace of perseuerance in vs. Iâ—…ay 26. 12. and Phil 4. 13. Secondly I reply that God doth giue vs one heart and one spirit that hee doth put this feare into our hearts to that onely end and purpose that wee should not depart from him but that we should feare him for euer if therfore we should cease tofeare the Lord and depart away from him then he should loose his end which cannot be admitted A wise man will not loose his end when as he is able to effect it much lesse will God so then this place and couenant is yet vnanswered nay I may be bold to say that it cannot be answered The third sort of promises which I meete with the Scriptures that make for my conclusion they are these that the righteous shall hold on their way and proceede from grace to grace and from strength to strength without fainting that their graces shall neuer faile nor yet decay but alwaies grâ—…w and increase From which I frame this third argument Those that shall hold on their way and proceed from grace to grace and from stength to strength without fainting those whose graces shall neuer faile but still grow greater and stronger it is impossible for them either finally or totally to fall from grace But God hath promised that all such who are once truly regenerated and ingrafted into Christ by a true and liuely faith shall hold on their way and proceed from grace to grace and from strength to strength without fainting so is the expresse text Iob. 17. 9. the righteous shall hold on his way and he that hath cleane hands shall be stronger and stronger Isay 40. 29 30 31. he giueth power to the faint and to them that haue no might he increaseth strength Euen the youths shall faint and be weary and the young men shall vtterly fall but they that waite on the Lord shall renew their strength they shall mount vp with wings as Eagles they shall runne and not be weary they shall walke and not faint the Lord will strengthen and support them he will helpe them and vphold them with the right hand of his righteousnesse and cause them to proceed from strength to strength till they all appeare before him in Zion Psal. 29. 11. Psal. 31. 24. Psal. 84. 7. Psal. 119. 33. Isay 41. 10. cap. 46. Ezech. 34. 16. Hosea 14. 9. and 2 Cor. 4. 16. Yea God hath promised that their graces shall not faile Luke 22. 31. 32. that they shall not waxe old nor bee corrupted Math. 6. 20. Luke 12. 33. God hath promised that their sun shall no more 〈◊〉 downeâ—… neither shall their moone withdraw it selfe Isai 60. 20. those that do but once drinke of the waters of life and grace shall neuer thirst but those waters shall be in them a well of water springing vp into euerlasting life Iohn 4. 14. their graces shall bee still on the growing hand they shall waxe stronger and greater then they were Iob. 17. 9. Prou. 4. 14. Isai. 40. 29 31. cap. 44. 4. Psa. 92. 13 14 15. Col. 1. 10 11. 2 Thes. 1. 3. 2 Iohn 2. 2 Pet. 3. 18. and Reu. 2. 19. Therefore it is impossible for them either finally or totally to fall from grace What can be here replyed I cannot yet coniecture The fourth sort of promises that make for my present purpose are these That God will stablish and confirme his Saints vnto the end that he will keepe them from euill and preserue them blamelesse euen vnto the comming of Christ from which this fourth argument will arise Those whom God himselfe hath promised for to establish and confirme vnto the end those whom he hath promised to keepe from euill and to preserue blamelesse euen to the comming of Iesus Christ it can not be that they should euer fall finally or totally from grace But God hath promised to all such as are once truly regenerated and ingrafted into Christ that hee will establish and confirme them vnto the end Psa 89 35 37. 1 Cor 1 8. Rom 16. 25. Ephes 3 18 Col 1 11. cap 2 5 6 7. 1 Thes 3 13. 2 Thes 2 17. cap 3 3. Ier 32 41. and Amos 9 15. which are expresse in point that he will keepe them from euill and preserue their soules and bodies holy and blamelesse euen to the comming of Iesus Christ. 2 Thes 3 3 the Lord is faithfull who shall stablish you and keepe you from euill 2 Tim 4 18 the Lord shall deliuer me from euery euill worke and preserne me to his heauenly kingdome 1 Cor 1 8. who shall confirme you to the end that ye may be blamelesse in the day of our Lord Iesus Christ and 〈◊〉 Thes 5 23 24. the very God of peace sanctifie you wholly I pray God your whole spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ faithfull is hee that calleth you who also will doe it God will establish and confirme vnto the end all such as are once truly regenerated and ingrafted into Iesus Christ 〈◊〉 will 〈◊〉 them from 〈◊〉 keep them blamelesse and hâ—…ly vnto the 〈◊〉 of our Lord Iesus Christ as these forecited Scriptures fully proue therfore it cannot be that they should euer fall finally or
fiery darts of the wicked Ephes 6 11 to 19. God will loue them euen vnto the end he will loue them euen with an euerlasting loue his loue and mercy shall rest vpon them for euer he will perfect that worke of grace which he hath begun within them and he will suffer no temptation whatsoeuer vtterly to vanquish and subdue them Therefore it cannot be that they should euer finally or totally fall from grace The eight sort and kind of promises making for me are that the Lord will neuer forget his Saints that he will neuer cast them off that he will quite subdue their iniquities and rebellions that he will heale their backslidings and that hee will remember their iniquities and sinnes no more From which this eighth argument doth arise Those whom God hath promised neuer to forget neuer to cast out or off those whose iniquities and rebellions he will quite subdue those whose backslidings he will heale and those whose sinnes and iniquities he will no more remember it is impossible that they should either finally or totally fall from grace But God hath promised all such as are once truly regenerated and ingrafted into Christ that he will neuer forget nor yet forsake them Isai. 49 15 16. Can a woman forget her sucking child that she should not haue compassion on the sonne of her wombe yea they may forget yet will not I forget thee Behold I haue grauen thee vpon the palmes of my hands thy wayes are continually before mee and as God will not forget so neither will he forsake his people 1 Sam. 12 22. the Lord will not forsake his people for his great names sake because it hath pleased the Lord to make them his people his gifts and graces they are without repentance Rom. 11. 29. whom hee hath once chosen he will not forsake Hebr. 13. 6. Yea God will quite subdue all their iniquities and rebellions and heale all their backslidings Ier. 3. 22. Hosea 14. 5. Mich. 7. 19. he will remember their sinnes and their iniquities no more Ier. 31. 34. Heb. 8. 12. and 10. 17. hee will turne againe hee will haue compassion on them hee will subdue their iniquities and cast all their sinnes into the depths of the sea Mich 7. 19. Hee hath chosen them and will not cast them away the Father hath giuen them to Christ who when they come vnto him will in no wise cast them out Iohn 6 37 therefore it is impossible for them either finally or totally to fall from grace If you obiect that though God will neuer forget neuer forsake them or cast them out yet they forget forsake and cast off God and so fall from God I answere First that God wil subdue their rebellions heal their backslidings therefore they can neuer vtterly and totally reuolt from him Secondly I answere that if God will neuer forsake them neuer forget them neuer cast them out as hee hath promised not to doe it then they can neuer forsake forget or cast off God for whiles he is with them and in them hee will not suffer them to forsake or cast him off Christ is that good sheepheard of our soules those that are his shepe hee will not onely not cast them out of his fold but he will also keepe them so that none of them shall be lost Iohn 10. 28. and 17. 12. Wherfore this cauill and obiection is but vaine and idle The ninth kind of promises making for me are these he that beleeueth he that repenteth shall be saued he shall neuer perish neuer come into condemnation he shall haue euer lasting life and shall receiue a sure reward From which I raise this argument They that shall assuredly be saued they that shall neuer perish nor come into condemnation they that shall haue euerlasting life and shall receiue a sure reward it cannot be that they should euer fall quite away from grace But God hath promised that all such as doe repent and beleiue shall assuredly be saued that they shall neuer perish nor come into condemnation that they shall haue euerlasting life and receiue a sure reward Psa 34. 22. Psal. 37 40. Isai. 45. 17 cap. 55. 3. Marke 16. 16. Luke 12 32. Iohn 3. 17 18. cap 5 24. cap. 10 28. Rom 〈◊〉 9 10 17 21. cap 8 1. cap. 10 13. 1 Tim 4 8. Heb. 11 16. 1 Iohn 3 14. and Prou 11. 18 all expresse in point Therefore it cannot be that they should euer fall quite away from grace To omit all others The tenth and last promise which makes for me is that couenant which God hath made with all his children Ezech 36 25 26 27 28. I will sprinkle cleane water vpon you and you shall be cleane from all your filtâ—…enesse and from all your idols will I cleanse you A nâ—…w heart also will I giue you and a new spirit will I put within you and I will take â—…ay the stony heart out of your flesh and I will giue you an heâ—…rt of flesh and I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my iudgments and doe them anâ—… yee shall be my people anâ—… I will be your God From this gratious 〈◊〉 this 〈◊〉 â—…rgument may be framed Those whom God will 〈◊〉 〈◊〉 all their sinne and filthinâ—…sse those to whom â—…e will giue a new â—…eart and 〈◊〉 neâ—…â—…pirit those whom hee will make to be his people and cause to walke in his 〈◊〉 and to keepe his iudgements and doâ—… them it is impossible for them either finally or totally to fall from grace But God hath couenanted with all such as are once truly regenerated with all such as are his children that he will cleanse them from all their sinne and filthinesse that he will giâ—…e them a nâ—…w heart and a new spirit that he will make them his people â—…nd 〈◊〉 them to walke in his statutes and to keepe his iudgments and doe them as appeartes by the praemises therefore it is impossible for them either finally or totally to fall from grace Loe here what a multitude of sweete and heauenly promises there are throughout the Scriptures which may fully assure and resolue euery true regenerate man and euery one that is a true member of Iesus Christ that he can neuer finally nor totally fall from grace Not one of all these promises but may assure a doubtfull scrupulous perplexed conscience that he neede not feare a totall or a finall fall from grace if hee be but once truly regenerated and ingrafted into Christ. Et 〈◊〉 non prosint siâ—…guila cuncta inuant And if that any one of them by it selfe may thus resolue him what will they doe when as they â—…re all conioyned and put together But yet our stout Antagonists that they may leaue no stay or comfort to a Christian â—…oule will frustrate all these gratious promises and blow them quite away at one breath one idle and false euasion forged
answer of theirs as an absurd frivolous nugatory false and contradictory thing as an answer vn beseeming any much more such men as doe professe themselues to be not onely Christians but Schollers to All that now may colourably be obiected by them to defend this answer and euasion is but this That though those promises and Scriptures which I haue cited are positiue and absolute in themselues without any annexed condition either on Gods part or on ours Yet there are some other promises texâ—… of Scripture which haue an expresse condition on our parts annexed to them As that of Math. 24. 13. and Marke 13. 13. Hee that continueth to the end he shall be saued and that of Gal. 6. 9 In due time 〈◊〉 shall reape if we faint not and Reu. 2 10. and cap. 3. 21. Be thou faithfull to the death and I will giue thee the crowne of life Therefore to reconcile these and such like absolute and conditionall promises and Scriptures one vnto the other that there bee no iarre or contradiction at all betweene them we frame this former answer and make all these absolute promises and texâ—…s of Scripture to depend vpon these conditionals which haue a secret influence into them all This is all that is or may be colourably obiected to iustifie the former answer and alas this all is nothing if it bee well examined For first if you will interpret these promises and Scriptures one by another you must then interpret them according to the due rules of interpretation which are two First you must interpert and expound the fewest and the More obscure by the greater number and the more perspicuous plaine and easie Now those positiue and absolute promises of God which I haue cited are more in number then these conditionall promises obiected by you and they are farre more perspicuous plaine and manifest then they therfore you must rather interpret your conditionall promises by them then them by your conditionall else you doe but proceed ab ignotioribus ad notiora Which is a preposterous course Secondly if you will expound these Scriptures one by another you must then make such an exposition of them as may fully reconcile them that so they may all stand together without crossing or contradicting one another or peruerting and corrupting the true sense scope and meaning one of the other Now if you will expound those absolute promises and Scriptures which I haue formerly alledged by these conditionall ones annexing an implied and inclusiue condition to them in steed of reconciling these Scriptures one vn to the other you set them quite at variance and cause them for to crosse oppugne and contradict one onother and to peruert the true sense scope and meaning of one another as I haue proued at large before therfore this your exposition must needs be false and vitious If then you would fully reconcile these Scriptures with prima facie may seeme to bee repugnant you must then expound these conditionall places which you obiect by these absolute texts which I haue cited you must put these conditionall places in the fore-front and let the absolute follow after and then these places will not only be reconciled one vnto another but they will also ratifie and confirme one another and make for my conclusion This will appeare most euidently if we reduce these absolute and conditionall places into this Syllogisme Hee that continueth to the end he that faints not and hee that continues faithfull to the death shall be saued and shall receiue the crowne of life But all those who are once truly regenerated and ingrafted into Christ by faith they shall indure to the end they shall not faint and they shall continue faithfull to the death Therefore they shall be saued and they shall receiue the crowne of life I pray now where is there any contradiction or opposition between these places being thus ordered and expounded if you will but place these conditionall propositions and places first and then ranke the absolute promises and places after them then they will both agree together and the one will ratifie and confirme the proper sense and meaning of the other without any contradiction But as you expound and order these Scriptures placing the absolute in the first place and the conditionall in the second you make the one to crosse and contradict the other and in steed of making peace and reconciliation betweene them you set them both at variance and corrupt them both This will most euidently appeare by inuerting of the former Syllogisme and by putting the minor into the maiors place for then the Syllogisme will bee this All those who shall continue constant to the end and neuer faint nor fall from grace nor yet depart from God may notwithstanding fall from grace if they doe not continue and perseuere in Grace But all these who are once truly regenerated and ingrafted into Christ may not continue and perseuere in grace Therefore they may fall away from grace Marke now how this exposition and reconciliation of yours doth falsifie and corrupt euen both the texts First it falsifieth and corrupteth the positiue and absolute texts it makes them conditionall ambiguous and doubtfull yea and contradictorie to themselues Secondly it makes those conditionall placcs which are cited to be absolute and positiue as hee that ouercommeth and continueth faithfull to the death hee that indureth to the end and fainteth not shall be saued it makes those to be absolute and in effect but this all those who are once truly regenerated and ingrafted into Christ may faint and faile and not hold out or continue to the end When as the places themselues doe not so much as mention any such thing no nor yet so much as necessarily implie it Be ashamed then of this your false interpretation and contradictory reconciliation which sets those Scriptures at enmity and variance which were at peace before And if you know not how to reconcile those places then put but the conditionall places if they are conditionall first and let the absolute come but after them and then there is no iarre at all betweene them they then will ratifie and strengthen one the other and make both for my conclusion When you meete with that of Gal. 6. 9. In due time yee shall reape if yee faint not and with that of Math. 24. 13. He that indureth to the end hee shall be saued then paralell them with that of Isai. 40 29 30 31. and Iob â—…7 9. The righteous shall hold on his way and he that hath cleane hands shall be stronger and stronger Euen the youths shall faint and bee wearie and the young men shall vtterly fall but they that waite vpon the Lord shall renew their strength they shall mount vp with wings as Eagles they shall runne and not be wearie and they shall walke and not faint If you meete with that of Exod. 19. 5. If yee will obey my voyce indeed and keepe my couenant
other sacred attributes vnto him without any deminution or ecclipse at all the only way to doe it is for to maintaine the finall and totall perseuerance of the Saints For if it bee impossible for those who are once truly regenerated and sanctified to fall from grace as wee affirme it for to be then your surmise of clearing Gods iustice when they fall away is out of doores and comes not into question and so Gods iustice mercy goodnesse honour wisdome truth and power are not only not so much as once tainted and ecclipsed but likewise highly magnified in the continuall perseuerance and preservation of the Saints And thus I hope I haue so fully cleared the absolutenesse of all Gods promises and so fully vindicates them from those false glosses and sophismes of the opposites which did obscure and delude them that now they may giue full and perfect assurance to euery Christian soule that is become a true member of Iesus Christ that he shall neuer finally nor totally fall from Grace The third thing in these promises of God which may assure vs of the truth of this assertion is Gods ability to performe them If wee had so many great and gratious promises as these from God if God were not able to performe them to the vttermost wee could then take but little ioy and comfort in them but now God is omnipotent he is able to make good his promises and to performe them to the vtmost title and circumstance and therefore this may comfort and reioyce our hearts Lastly all these promises of God they are exceeding faithfull and true and God is very just and faithfull in performing of them If a man had neuer so many great and goodly promi ses if they were not true but false and counterfeite there were then great cause and couler for to doubt of them and mens hearts and soules could take no true ioy and solid comfort in them because they could not rest and trust vpon them But now all these promises of God which I haue formerly mentioned to prouethe finall and totall perseuerance of the Saints they are exceeding faithfull and true proceeding from that God and spirit of truth which will not nor cannot lie vnto vs. All the promises of God they are yea and amen in Christ 2 Cor 1 20. his couenant will he not breake nor alter the thing that is gon out of his mouth Hee hath 〈◊〉 in his holinesse that he will not lie vnto vs Psal 89 34 35. As God hath thought so shall it come to passe as he hath promised so shall it surely stand no man shall disaâ—…ll or turne that backe which hee hath promised and decreed Isay 14 24 27. God hath ratified all his promises with an oath and sealed them vnto vs euen in the blood of Iesus Christ to shew vnto the heires of promise the immutability of his Councell and the truth of all his promises to the end that they might haue strong consolation and comfort in theÌ„ Heb 6 17 18. And as all these promises of God are true and faithfull in themselues so God will bee exceeding just and faithfull in performing them to the very least title and circumstance of them God will his truth to Iacob and his mercy to Israell which he hath sworne to our fathers in the dayes of old Micâ—… 7 20. The strength of Israel will not lie neither will he repent him of his word 1 Sam 15 29. Whatsoeuer he hath promised the will performe to the very vttermost title Heauen and earth may passe away but yet not so much as the least title of any of these promises which hee hath made vnto his Saints shall faile vntill it be fulfilled to the full Math 5 18 When God had promised to bring the children of Israell out of Egypt after foure hundred and thirty yeares it came to passe at the end of the foure hundred and thirty yeares euen the selfe same day that God had promised that all the host of Israel went out of Egypt Exod 12 41 51 God did not faile them in this promise so much as in one day God hath alwaies bin so faithfull in the performance of his promises vnto his people that he did neuer so much as faile them in any circumstance wherfore Salomon in the period and perclose of that excellent and famous prayer of his at the consecration of the Temple doth vse this gratulatory speech to God Blessed be the Lord which hath geuen rest vnto his people Israel according to all that hee hath promised their hath not failed one word of all his good promise which he promised by the hand of Moses his seruant Euery word and sillable that God hath spoken for the weale welfare of his children he will as certainly and faithfully performe as if he had actually performed it to them already Seeing then that wee haue so many absolute and sure so many true and faithfull promises which shall be performed to the vtmost sillable which may assure vs that such as are once truly regenerated and ingrafted into Christ by a true and liuely faith can neither finally nor totally fall from grace let vs wholy relie and depend vpon them let vs cast our selues and our soules vpon them And seeing there are so many things in God himselfe which may fully resolue settle vs in this truth let vs haue strong consolation and let vs runne that race of holinesse which is set before vs with ioy with comfort and assurance And though we may and ought to feare the falling into any sin whereby wee may offend the Lord and cause him for to scourge vs with the rods of men and with the stripes of the children of men yet let vs neuer feare or dreame of any finall or totall fall from grace when once we are but truly regenerated and ingrafted into Christ by faith because we haue God himselfe for our assurance that we shall neuer fall from him Secondly as it is altogether impossible in respect of God himselfe that those which are once truly regenerated and ingrafted into Christ by a true and liuely faith should either totally or finally fall from grace so is likewise altogether impossible in respect of Iesus Christ. Now in Iesus Christ himselfe there are these seuerall things which may assure vs of this potision First there is the efficacy metits and power of his death and passion whereby the power and strength of sinne the forts and holds of Satan are weakned and subdued in them whereby their soules are thoroughly purified and washed from all pollution of flesh and spirit and their sins and wickednesse for euer so vtterly abolished that they shall neuer appeare any more from which I frame this first argument Those out of whom the workes of Satan are vtterly destroyed by the death of Christ those whose soules are purified and washed from all sinne by the blood of Christ. Those in whom the power of Satan and the whole
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
ponente vt eant et â—…erant fructuÌ„ et fructus eoruÌ„ maneat quis audeat dicere forsitan non manebit sine poenitentia enim sunt dona et vocatio Dei sed vocatio eorum qui secunduÌ„ proposituÌ„ vocati sunt Pro his ergointerpellante Christo ne deficiat fides eorum sine dubio non deficiet vsque in finem ac per hoc perseuerabit vsque in finem nec eam nisi manentem vitae huius inuerâ—…t finis And a little after SubuentuÌ„ est ergo infirmitati voluntatis humanae vt diuinà gratià indeclinabiliâ—…èr et inseperabilitèr ageretur eâ—…ideo quamuis infirma non tamen deficeret neque aduersitate vlla vincereâ—…r Adamo forâ—…ssimo dimisit atque permisit facere quod vellet infirmis seruauit in ipso donante invictissimè quod boâ—…um est vellent nec hoc deserere invictissimè nollâ—…nt What is there that can bee more full and punctuall to our purpose then this The second authoritie is that which you shaâ—…l 〈◊〉 in his Enarration vpon Psal. 36. aâ—…as 37. ver 31. The law of God is in his heart none of his steps shall slide Vpâ—… on which words he comments thus Liberat a laqueo verbum Dei in corde liberat à via prava verbum Dei in corde liberat à lapsu verbum Dei in corde Tecum est cujus verbum à te non recedit Corde autem quid mali patitur quem custodit Deus Viuat ergo securus inter malos viuat securus inter impios viuat securus And in his Enarration vpon the 65. alias 66. Psa. verse 9 which holdeth our soule in life and suffereth not our feete to be moued he comments thus Ecce posuit animam nostram in vitam quia credimus in eum qui in vitam posuit animam nostram Sed quid deinde opus est nisi vt perseueraremus vsque in finem Et hoc quis dabit nisi de quo consequenter dictum est Et non dedit in motum pedes meos Ipse posuit animam meam in vitam ipse regit pedes ne nutent ne moveantur dentur in motum ipse nos faciet viuere ipse perseuerare vsque in finem vt in aeternum viuamus These three places doe sufficiently declare St. Augustines opinion in this point If any man desire further satisfaction from him let him reade his whole booke de Bono perseuerantiae and de Corrept Gratia his bookes de Praedestinatione sanctorum and to be briefe let him reade but Abbot Bishop of Salisburie in his Animaduersion vpon Thomsons Diatriba cap. 8. where he shall see St. Augustines opinion thorowout his seuerall workes in this particular point collected and epitomized to his hand Cyrill Cyrill Bishop of Alexandria who flourished about the yeare of our Lord 420. in his 7. Booke vpon Iohn cap. 10. doth suffragate to our conclusion in these words Suis omnibus Dominus vitam aeternam se dare affirmat paseua scilicet vberrima bonorum omnium copia affluentia vbi lux clarissima pax secura quâ—…es dulâ—…issima gloria perpetua Et non peribunt in aeternum qâ—…ia pastor eorum ac saluator talis est apud quâ—…m nihil omuinò perire possit Eos enim quos semel praedestinaendo Christus assumpserit nulla vis diabolicae tentationis non immanit as humanae persecutionis de sorte latere eius potest auferre Sed nonne Iudas dicit quispiam in aeternum perijt surreptus est à Satana de manu Dei nonne mulii viam Domini ambulâ—…nt à qua tandâ—…m dâ—…cidunt Verum ad finem vsq in boâ—…o perseverantes duntaxat Domini oues sunt dicuntur Qui igitur post perceptam gratiam de numero Christi ouium perdunt Hi certè in dei oculis oâ—…es non sunt quarè nec Iudâ—… nec alij retrò abeuntes ad ouile Christi pertinere dicendi sunt What more plainer euidence can be produced for vs then this I could adde more out of this Father but this is sufficient Prosper Prosper Aquitanus who flourished about the yeare of our Lord 430. to 440. in his Commentary on Psa. 114. alias 116. verse 8. concurreth with vs for these are his words Exempta est a morte anima etiam mortali adhuc carne circundata quae ex infideli fidelis effecta est preter illam perfectam aeternam à cunctis laboribus requiem quam adipiscitur pretiosa in conspectu Domini mors sanctorum habet etiam in hac vita requiem suam anima quae de morte infidelitatis exempta est quae non ab operibus iustitiae sed ab iniquitatis abstinet actione Talis anima quae iam viâ—…it Domino mortua est mundo quae spirituali industriae vigilantèr intenta in humilitatis mansuetudinis non pigra sed quieta tranquillitate requiescit pro adeptis iam habet quicquid non dubia spe patienter expectat So in his Exposiâ—…ion vpon psa 138. alias 139. vers 15. fol. 297. Est quaedam in sanctis hominibus dei insupâ—…rabilis fortitudo inuicta patientia quam in ijs occulte affinxit Deus absconditum fecit habentem osseam firmitatem quae nec corrumpatur secundis nec frangatur aduersis So Respons ad Object 12. Vincentiani Praedestinatio deâ—… eâ—…si apud nos dum in praesentis vitae periculis versamur incerta est apud illum tamen qui fecit quae futura sunt incommutabilis permanet nec quae illuminauit obcaecat nec quae aedificauit destrun nec quae plantauit euellit Sine poenitentia enim sunt dona vocatio Dei firmum fumdamentum dei stat habens signaculum hoc Cognouit Dominus qui sunt ejus Nullo igitur modo praedestinatio dei facit vt aliqui ex filijs Dei filij sint aiaboli aut ex templo Sancti spiritus templa sint daemonum aut ex membris Christi fiant membra meritricis sed potius praedâ—…stinatio facit vt ex filijs diaboli fiant fillij Dei ex templo daemâ—…um templum sit Spiritus sancti ex membris meritricis membra sint Christi Quia ipse alligat fortem vasa ejus rapit eruens ea de potestate tâ—…nebrarum transferens de contumelia in gloriam Hi autem de quibus dicitur Ex nobis exierunt sed non fuerunt ex nobis si enim fuissent ex nobis mansissent vtique nobiscum voluntate exierunt voluntate ceciderunt Et quia praesenti sunt casuri non sunt praedestinati Essent autem praedestinati si â—…ssent reuersuri in sanctitate ac vnitate mansuri Aâ—… per hoc praedestinatio Dei multis est causa standi nemini est causa labendi See Respons ad cap. 2. 3. to 8. Gallorum Respons ad Excepta Genuen sium Dubium 8. 9. Where Prosper affirmes that none of the Elect
infirmitie to his Saints and that for Christ their Mediators sake For so it is written That there is no condemnation to those which are in Christ Iesus Besides we beleeue teach and confesse that faith and saluation are preserued in vs and retained not by our owne workes but only by the Spirit of God Againe they beleeue and confesse that Predestination or the eternall election of God belongs only to the good and the beloued sons of God and this is the cause of their saluation For it procures their saluation and orders those things which belong vnto it vpon this predestination of God our saluation is so founded that the gates of Hell cannot subuert it And againe by this doctrine of predestination wee are assured that wee are elected to eternall life out of meere grace in Iesus Christ without any merit of our owne that no man shall take vs out of the hands of Christ and that we shall constantly perseuere vnto the end And a little after God in his eternall purpose hath decreed that he will defend all those whom he hath elected called iustified euen amids their many and sundrie infirmities against the diuell the world the flesh and lead them on guide them in his waies and if they chance to slide at any time that he will put vnder his hand that so they may receiue solid consolations in all their crosses and temptations be preserued vnto eternall life he hath decreed that he will finish that good worke which hee hath begun within them that he will confirme and finish it vnto the end Which doctrine of Predestination doth afford vs excellent consolation For how great a benefit of God is this that he hath beene so carefull of the conuersion righteousnesse and safetie of euery Christian and so faithfull to procure it that he hath deliberated and ordained before the foundations of the world were laid how he would call and bring vs to saluation preserue vs in it that hee should fence our saluation with such strong garrisons that hee should place our saluation in his eternall purpose which can neuer be deceiued nor altered as in a most defensed Castle and place it to bee kept in the Almighty hand of our Lord Iesus Christ out of which no man can pull vs. If the custody and safegard of our owne saluation were committed to our selues good God how easily should wee loose it for the infirmity wickednesse and corruption of our flesh how easily would it bee wrested and taken from vs by the trecherie and power of Satan and by the policie of the world Therefore Paul builds the certainty of our happinesse vpon the foundation of Gods purpose when he collects from this that wee are called according to Gods purpose that no man can separate vs from the loue of God which is in Christ Iesus our Lord. And a little after Seeing our election to eternall life doth not depend vpon our virtues or righteousnesse but vpon the only merits of Christ and the good pleasure of our heauenly Father who cannot deny himselfe since that in his will and essence hee is immutable for this cause when his children doe disobey him and fall into sinne hee calls them to repentance by his word and makes the holy Ghost eflectuall in them by his word that they may returne into the way and amend their liues These and many such like sayings are to be found in this Lutheran Concordancie which giue sufficient testimonie that all the 〈◊〉 and Protestants in Germany concurre in judgement with vs that the true regenerate Saints of God can neither finally nor totally fall from Grace See more of this p. 488. 568. 569. 600 650. 661. 671. 781. Since Luthers and Bucers time and since this Concordancy was composed and the Diot of Ralâ—…sbon concluded This hath been the constant doctrine of the Lutheran and Protestant Churches that the regenerate Saints of God can neither finally nor totally fall from grace as appeares by those seuerall Catechismes which are publikely taught and receiued in these Churches and by those many learned Writers of those Churches whose names and workes I haue cited before Zanchius in his Confession in this particular point to the Senate of Argentine records it that many Churches many Vniuersities and great men throughout Germanie haue defended and confirmed this assertion and that this our Theses was publikely defended and approued in the Vniuersitie of Maspurge and afterward published in print by the said Vniuersitie as sound and orthodox The Diuines of the Vniuersitie of Leydon and the Professors of it on the 9. of December 1595 in the businesse of Cornelius Wiggerus declared their resolution to the States that the opinion of Wiggerus that the elect Saints of God might out of the liberty of their owne wills fall quite away from the couenant and grace of God was so contrary to the Scriptures and to the Confessions and receiued Catechismes of the Belgicke Church that they could not be reconciled neither could this his assertion bee taught in the Church of God without great hurt and scandall which resolution was subscribed by Iunius Trelcatius Gomarus Bastingius Vtengobardus and others as you may reade in the Conference at the Hage recorded by Bertius and Brandius and by Amesius in his Coronis to this conference pag. 361. 362. The Belgicke confession analized by Festus Hommius Artic. 29. 34. 35. and the Belgicke Catechisme Respons 1. 28. 32. 51 52 53 54. 58. 64. 76. and 126. and Bastingius in his Catechisme Exegisis ad Quaest. 45. 53. 54. concurre in this our present assertion The German Protestants and Orthodoxe Diuines haue from time to time defended it against the Rhemists as appeared by their seuerall 〈◊〉 at the Hage King lames in his Declaration against Vorstius informeth vs That all the Protestant Churches in Germanie had with open mouth complained against Arminius for maintaining of this heresie of the Apostacie of the Saints and those other assertions concurring with it The Church of Geneua hath alwayes maintained this assertion as I haue proued by her Confession and as it is euident by those Theses maintained and defended in her Vniuersitie Recorded in Theses Geneuenses Theses 27. de Fide Thes. 6. where our present assertion is publikely maintained and defended Indeed Mr. Mountague whom I may well stile the Father of lies so many forgeries and vntruths hath hee broached in this our present point hath recorded it that Iohn Deodate Minister of Geneua should tell him when he was with him at Eaton that the Church of Geneua did dissent from this and other priuate opinions of Caluin and Beza But his owne Dioceson Bishop Carlton in the examination of his Appeale hath taken him tardie in this informing vs that Deodate himselfe hath informed a Bishop of this kingdome in a Letter purposely written to him to cleere himselfe of this imputation that he neuer spake these words to Mr. Mountague neither
the righteous neuer fall from grace yet God hath his end because his law and justice is declared by this place Lastly this commination is made generally to all as well to the elect of God as to any others now you your selues doe grant that those whom God himselfe hath elected to saluation ex praeuisa fide can neuer fall from grace and therefore this commination being made to them as well as to any others can neuer imply a fall from grace for then it should imply that the elect of God should fall from grace as well as others which is impossible by your owne confessions And thus much in answer to this first obiection Other answeres there are which are giuen to this place As first that this righteous man and righteousnesse here mentioned is only meant of hypocrites who haue onely an outward shew of righteousnes and seeme to be righteous in the sight of men and not of men that are truly righteous nor of true righteousnesse nor of such ai were habitually righteous but onely such as were actually righteous hauing onely the acts of righteousnesse but not the habit Others answer that those which are here meant are such as are truly righteous but yet the departing from righteousnesse here mentioned is onely intended of the acts but not of the habits of righteousnesse and grace and that by death in this place is onely meant a temporall death but not an eternall which temporall death being the punishment of sinne may bee common to the righteous and the wicked and is inflicted vpon righteous men oft times as a punishment for some sinne of theirs as we may see in the examples of Iosiah and Hezechiah 2 Chron 35 22. and Isay 38 1. but neuer the eternall death But these answers are lesse probable and come not so home as the others doe Wherefore I will passe them ouer and proceed to the second argument The second argument that may be made against me is taken from that of Paul 1 Cor 9 27. I keep vnder my body bring it into subiection least that by any meanes when I haue preached vnto others I my selfe should be a cast away From whence this argument is framed Paul who was a true regenerate man might become a reprobate or cast away Therefore such as are truly regenerated may fall from grace For answer to this argument I shall first of all denie the Anticedent For if you take a reprobate or cast-away in this place as opposite to one that is elected as you doe then the proposition is false and is not warranted by the text For hee that is elected to saluation can neuer become a reprobate in this sense because the foundation of the Lord abideth sure and his purpose according to election shall stand fast for euer 2 Tim 2 19. and Rom. 9. 11. Now that Paul did not feare to become a reprobate in this sense it is euident by these insuing reasons First because that Paul was alwaies sure and certaine of his saluation He was alwaies fully perswaded that neither tribulation distresse persecution famine nakednesse perill nor sword that neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature should be able to seperate him from the loue of God which is in Christ Iesus his Lord. Hee was alwaies sure that whether he should liue or dye hee should liue and dye vnto the Lord and that when euer his earthly house of this tabernakle were dissolued hee should haue a building of God an house not made with hands eternall in the highest heauens hee was confident of his saluation and this his confidence made him willing to bee dissolued that so hee might bee present with the Lord. Hee knew whom hee had beleiued and that hee would surely keepe that which hee had committed to him against that day Whence hee doth boldly auouch this of himselfe The Lord shall deliuer mee from euery euill worke and will preserue mee to his beauenly kingdome And therefore a little before his death he triumphs ouer hell and death in this comfortable confident and triumphant speech I haue fought a good fight I haue finished my course I haue kept the faith henceforth is laide vp for mee a crowne of righteousnesse which God the righous iudge shall giue mee at that day Paul therefore could neuer feare that euer hee should become such a reprobate and cast-away as you intend because hee was so sure and so absolutely confidenr of his saluation Secondly Paul was sure that he could neuer fall away from the state of grace and become a reprobate in your sense because he knew that hee was praedestinated and elected to eternall life and therefore could not but be justified sanctified glorified for euer with God in heauen Paul knew very well that none of the elect of God could perish and hee also knew that himselfe was elected to saluation as we may see by Acts 9 15. Rom 1 1. cap. 8 30 33 35. cap. 9. 11. cap. 11. 7. 2 Cor. 1 21. cap. 5. 1. to 10. Gal. 1. 1. Ephes. 1. 3 4 5. 2 Tim 1. 13 14 16. 2 Tim. 1. 2 12. and Tit. 1. 1. Therefore hee could neuer feare to become such a reprobate as should bee damned and cast for euer into hell or such a reprobate as you inted and so the Antecedent is vntrue in the sense that you propound it If then you will take a reprobate and a cast-away for such a one as is blame worthy such a one as deserues reproose which is the genuine and proper sense of the word in this place then it makes nothing for your purpose For I grant that a regenerate man may deserue reproofe and blame for some miscariages or sins which he doth commit but yet if followes not therevpon that therefore he may fall from grace Paul he did indeauour to liue according to his doctrine least his auditours should haue just cause for to reproue him if he had done any thing in his practise which might crosse this doctrine for which hee should deserue reproofe yet it followes not that therefore he might fall away from the state of grace Wherefore if you take a reprobate or cast-away in the strictersense for one that is bound ouer to eternall condemnation then your Anticedent is false if in a more milde and larger sense for one that deserues reproofe then the Anticedent is true but the argument is false and followes not Secondly admit that Paul in this place doth vse this word reprobate or cast-away in the stricter sence for one that is vtterly forsaken of God and bound ouer to eternall condemnation then the argument followes not For Pauls meaning then is no more but this As God hath ordained that his Saints should perseuere so hee hath ordained the meanes by which they should perseuere as fasting prayer mortification and the like Now I vse
beene lately pressed and propounded in another manner I will propound it in the same manner as it was then vrged and so will answere it A true regenerate man and a member of Iesus Christ may lie long in a grosse and knowne finne without any actuall repentance as Dauid and Salomon did therefore hee may fall totally if not finally from the state of grace The argument they proue to bee true by this reason The true regenerate Saints of God committing any grosse and knowne sins and lying in them without repentance from the time of these sinnes committed to the time of their actuall repentance of them are not in the state of grace but in the state of damnation which they proue by these two reasons First because these sinnes are mortall in themselues and exclude men quite from heauen as appeares by Ezech. 18. 20. the soule that sinneth it shall dye and by the 1 Cor. 6. 9 10. those that commit â—…nch things and sinnes as these shall not inherit the kingdome of God Secondly because these sinnes of theirs are not forgiuen before their actuall repentance of them so that if they should die before their actuall repentance of them they should be damned for them so that in that Interim and space of time betweene the sinne committed and their actuall repentance they are in the state of damnation and not in the state of grace because their sinnes are not forgiuen and therefore the Argument followes For answer to this maine Objection which is the very summe and substance of all that can be objected and the very basis and foundation of our Antagonists Error I shall denie the ground and reasons which support this argument First I shall denie that the Saints of God committing any grosse and knowne sinne and lying in it for a time without any actuall repentance are during the space and time of this their impenitencie in the state of damnation And secondly I shall denie that a particular repentance is absolutely necessarie to saluation after euery particular grosse and knowne acte of sinne which the Saints of God commit and that those sinnes of theirs cannot bee pardoned before their actuall and particular repentance For the first of these it will be plaine and manifest if wee consider how farre those men must goe that will sinne vnto death or sinne so farre as to put themselues into the state of damnation He that will sinne vnto death or sinne so farre as to put himselfe into the state of damnation must sinne so farre as vtterly to separate and cut off himselfe from Christ vtterly to extirpate all the seeds and habits of true and sauing grace which are within him and wholly to emancipate and inthrall himselfe to the seruice of sinne and Sathan For as long as any man abides in Christ and is not seuered or cut off from him as long as any man hath any habits and seeds of true and sauing grace within him and is not wholly inthralled and imbondaged vnto sinne and Sathan so that the whole intire wrath of God cannot light and fall vpon him he is not in the state of damnation but in the state of grace Now none of the true regenerate saints of God can sin so far as vtterly to seuer cut off themselues from Christ or vtterly to roote out the very habit and seed of those true and sauing graces that are within them and to inthrall themselues wholly to the seruice of sinne and Sathan so that the whole intire wrath of God cannot arise against them therefore they can neuer sinne so faire as to put themselues into the state of death and damnation This is euident by diuers pregnant places of Scripture and by diuers reasons First it is euident that a true regenerate Saint of God can neuer sinne so farre as to put himselfe into the state of death and damnation no not for a time because he can neuer sinne so farre as to bee vtterly cast downe from the state of grace to be vtterly cut off from Christ and to be vtterly depriued of the life of grace Dauid he informes vs that a good man though hee fall yet he shall not be vtterly cast downe for the Lord vpholdeth him with his hand and Paul he assures vs that hee shall be holden vp for God is able to make him stand The Saints of God they may be troubled on euery side by reason of sinne but yet not distressed they may be cast downe by sinne but not destroyed they may be as dying men and yet behold they liue as chastened yet not killed as sorrowfull yet alwayes reioycing as poore yet making many rich as hauing nothing and yet possessing all things they may be like the man that went downe from Ierusalem to Ierico and fell among theeues euen wounded and halfe dead with sinne their graces like those of the Church of Sardis may be ready to die the Saints of God and their graces they may suffer a winter of temptation they may bee sicke and languishing by reason of sinne they may bee semianimes as Cyprian stiles them halfe dead and halfe withered but yet they are neuer wholly dead in sinnes and trespasses when they are at the worst and lowest ebbe they are but bruised reedes and smoaking flaxe they are neuer vtterly broken neuer vtterly quenched and put out there are still some breathings of grace and spirituall life within their soules there are graces alwayes mixed with their sinnes there are still some good things in them of which God takes speciall notice there is still a little strength within them wherby they are inabled to recouer themselues againe to keepe the word of God and not to denie his name and therefore by the voyce and testimonie of all these Scriptures the true regenerate Saints of God doe neuer sinne so farre as to put themselues into the state of death and damnation because they neuer sinne so farre as to be vtterly cast downe from the state of grace to be vtterly cut off from Christ or to be wholly depriued of the life of grace Secondly the Saints of God when as they fall into any sinnes they neuer goe so farre as to put themselues into the state of death and damnation by these their sinnes because the seed of grace doth still abide within them this is St. Iohns reason in the 1 Iohn 3. 9. and cap. 5. 16 17 18. Hee that is borne of God doth not commit sinne for his seed remaineth in him neither can hee sinne that is hee cannot sinne vnto death because he is borne of God The seed of grace it is an immortall seed 1 Pet. 2. 23. it is a diuine nature 2 Pet. 1. 4. it will quench all the fiery darts of the wicked Ephes. 6. 16. and it cannot bee quenched or drowned Cant. 8. 7. it is an annointing that abideth in men 1 Iohn 2. 27. it is such a seed as can die no
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
Lord so now I will maintaine it against our Autagonists that the onely meanes to make men diligent and carefull in Gods seruice is the assurance of their totall and finall perseuerance in the state of grace This is cuident by that speach of Dauid Psal 27. 13. I had fainted vnlesse I had belâ—…eued to see the goodnesse of the Lord in the land of the liuing If Dauid had not beene sure of saluation and of his totall and finall perseuerance in the state of grace he had then fainted and vtterly giuen ouer the worke and seruice of the Lord but the assurance of his finall and constant perseuerance and of Gods mercie to him was the onely thing to strengthen quicken and rouse him vp againe That which made Paul to suffer so much for the Gospell and not to be ashamed of it was this that hee knew whom hee had beleeued and that bee was perswaded that he was able to keepe that which bee had committed to him against that day 2 Tim. 1. 12. Yea the same Paul informes vs that the onely thing which makes the Saints to labour that whether present or absent they may bee accepted of the Lord is this that they are confident of Gods loue and fauour to them and that they know that if their earthly house of this tabernacle were dissolued yet they haue a building of God not made with hands eternall in the heauens and therefore Paul in the 1 Cor. 15. 58. exhorts the Corinthians to bee stedfast vnmoueable alwayes abounding in the worke of the Lord euen from this very ground for as much as they knew that their labour was not in vaine in the Lord intimating thus much vnto vs that the onely meanes to make men abound in the worke of the Lord is to be assured that they shall perseuere in grace and that their workes shall be rewarded at the last Hence also is the ground of his other exhortation in the 2 Cor. 7. 1. Hauing therefore these promises Dearely beloued let vs cleanse our selues from all pollution of flesh and spirit perfecting holinesse in the feare of God The more assured men are of their continuance in the state of grace the more industrious are they for to perfect and increase their graces Hence is it that St. Iohn informes vs in the 1 Iohn 3. 2. 3. That euery man which bath this hope that when Christ Iesus shall appeare hee shall bee like to him and see him as he is is so farre from being idle in Gods seruice that hee purifieth himselfe euen as hee is pure Was it euer knowne that the certaintie and assurance of the end should make men slacke and sloathfull in vsing of the meanes Was there euer any Souldier that was sloathfull and vnwilling for to fight becanse he was sure for to winne the field Was there euer any Husband-man that was slacke in tilling of his ground because he was sure for to reape the croppe Was there euer any Merchant who was vnwilling for to traffique because he was sure of a safe returne Or was there euer any true regenerate Saint of God on earth that grew idle lazie and secure because he was sure not to fall srom grace Who more certaine and sure of perseuerance in the state of Grace then Paul and yet none so painefull none so laborious and industrious in the worke of God as hee Neuer was it heard as yet of any childe of God that grew secure negligent and sloathfull in Gods seruice beâ—… cause he could not fall from grace the assurance of consâ—…ant and finall perseuerance hath alwayes made the Saints industrious neuer idle and secure and therefore this second pretence and inconuenience which our Opposites obiect is vaine falfe and idle and sauours only of fleshly and carnall reason not of heauenly and spirituall The third and last pretended inconuenience of this our assertion is that it would make men proud and arrogant I answer that you are much mistaken True it is that this our assertion doth comfort and reioyce the hearts and soules of the Saints it breeds in them an holy magnanimitie which causeth them to scorne and contemne the world and all things in it as base and worthlesse and not worth the seeking it makes their mindes more high heauenly and generous in respect of worldly things then euer they were before but yet it cannot make them proud and arrogant for diuers reasons First because the more a Christian is assured of Gods loue and fauour in Iesus Christ and of his totall and finall perseuerance in the state of grace the nearer doth hee alwaies draw to God and therefore the more is hee humbled and abased in his soule The nearer any Christian drawes to God and the more and greater fauours hee receiued from him the more he seeth his owne vilenesse and emptinesse the lesse is hee alwaies in his owne opinion and the more is hoâ—… confounded and abased in himselfe this is euident by the example of Dauid 2 Sam. 7. 18. to 23. of Iob Iob. 42. 5 6. and of the Prophet Isaiah Isaiah 6. 1. to 6. who were neuer so much humbled abased and confounded in themselues as when they saw the Lord in his glory and considered the greatnesse of his mercy to them Therefore this our assertion can neuer make men proud and arrogant as you surmise because you neuer felt the working of grace and of Gods mercies on your hearts Secondly it cannot make men proud and arrogant because grace is alwaies of an emptying nature it alwaies emptieth vs of our selues and makes vs alwaies to ascribe the praise and glory of our perseuerance vnto God who workes it in vs and for vs and that out of his meere grace and mercy to vs without any deâ—…ert of ours Lastly the Saints of God though they are sure that they shall neuer fall from grace yet they dare not to exalt themselues they dare not swell and puffe themselues with pride for feare the Lord should send a messenger of Satan for to buffet them as he did to Paul 2 Cor. 12. 7. they know and are assured that God doth alwaies resist the proud and giues grace to the humble 1 Pet. 5. 5. and therefore though they cannot fall from grace yet they dare not swell themselues with pride least God should humble them and cast them downe You see now that all these pretended inconueniences are but friuilous false and idle that this our present assertion doth neither make the Saints of God presumptuous to commit sinne nor idle and slouthfull in Gods seruice nor yet proud and arrogant in themselues What then though wicked men which haue no grace within them abuse this sweete and comfortable assertion as the Valentinians Anabaptists did is it not therefore true becausâ—… that they and not the Saints abuse it Will you say the Scripture is not true but false because some wrest it to their owne confusion or will you say that Gods mercy
who now injoy it and haue it in possession learne more and more to prise and value it and to be more and more affected joyed and delighted with it It is the onely and chiefest treasure of your soules it is the only thing that makes you truly blessed and that for euer let God then and all men see how much you value it by counting all things losse yea drosse and dunge and worse then nothing in respect of it Secondly if those who are once truly regenerated and ingrafted into Christ by a true and liuely faith can neither finally nor totally fall from grace then this may serue to comfort and reioyce the hearts and soules of all such men as are thus truly regenerated and ingrafted into Christ. You that can but truly say that you are regenerated and made new creatures that you are ingrafted into Iesus Christ in synceritie and truth yea you who haue but the least sparke and attome of true and sauing grace began within you and planted in your hearts what cause haue you sor to reioyce and sing for ioy You haue such an heauenly treasure such a firme setled and sure estate of grace within your soules as nothing shall be able to depriue you of it let all the diuels in hell or men on earth combine and plot together to depriue and spoyle you of it they are not able to effect it The least sparke 〈◊〉 that seed of true and sauing grace which is within you is of such a diuine permanent and immortall nature that all the flouds of prosperitie all the waters of aduersitie all the stormes of temptation all the malice of of men or diuells cannot vtterly extinguish or put it out againe What then should euer daunt your hearts or cause you for to feare What is there that should make you sad or heauy or interrupt your ioy If once you haue but the true seed of grace within you be it neuer so little neuer so small it is a sure pledge and earnest of heauen it giues you actuall possession and seison of eternall life it keepes you so that you can neuer perish If once you haue the smallest dram of true and sauing grace you need not feare afflictions or temptations you need not feare the very King of terrors hell and death you need not feare the most that men or diuells can doe to you they cannot seuer you from the loue of God which is in Christ Iesus your Lord nor yet disturbe you from the state of Grace Wherefore you my brethren who finde and feele this seed and habit of true and sauing grace within your soules reflect on what you haue and see that matchlesse happinesse the which you now inioy banish all anxious sad and dolorous feares and doubts that cause your hands your hearts and soules to droope and take your fill of ioy and comfort reioyce in the Lord alwayes and againe I say reioyce and let not any thing depriue and spoyle you of that ioy and comfort which is due vnto you This is the fault of most but specially of young and tender-hearted Christians that they dote too much vpon their sinnes and that they doe not so much prise their state of grace nor take that ioy and comfort in it as they should they are apt to bee discouraged and deiected apt to suspect and to grow jealous of their state of grace vpon all occasions as if that they might lose it and bee depriued of it and this makes them â—…o dull so heauie so dead and lumpish in Gods seruice Wherefore now at last endeuour for to know your happinesse and the worth and nature of your state of grace It is a state of joy and comfort it is such an estate as you can neuer lose or fall from hee that hath the life of grace but once began within him can die no more the second death shall haue no power oâ—…er him Establish then and settle this vndoubted truth and ingraue it in your hearts and soules That those who are once truly regenerated and ingrafted into Christ by a true and liuely faith can neither finally nor totally fall from grace and this will strengthen and support this will comfort and reioyce your soules in all temptations and afflictions whatsoeuer in all extremities and times of need Wee haue all great cause as the times are now to stablish ground and settle this truth within our soules wee see what feares and dangers what crosses and afflictions what iudgements and calamities are like to come vpon vs wee see what miserable and wofull times are likely to befall vs if then we haue this truth ingrauen in our soules that the grace we haue within vs is of an incorruptible and immortall nature that it cannot be lost or perish O how will this establish settle comfort and reioyce our soules and strengthen and inable vs to vndergoe asflictions with patience ioy and comfort This will make vs for to feare no euill Though the earth beo moued and the mountaines carried into the midest of the Sea though carnall and wicked men shall be so amazed and affrighted with the miseries and afflictions that shall befall them that they shall call to the rockes and mountaines for to fall vpon them and couer them and bee euen at their witts ends for very feare yet such as haue this state of grace within them shall not feare but they shall euen reioyce and sing in the middest of all their troubles and afflictions and lift vp their heads and hearts with ioy and comfort because the day of their redemption draweth neere Wherefore beloued brethren if you would fill your soules with ioy and comfort and arme your selues against the euill day be sure for to ground and roote this comfortable sweet and heauenly meditation in your hearts that come what will you can neuer finally nor totally fall from Grace nor yet be seuered and cut off from Christ and this will comfort strengthen and reioyce your soules in times of need and beare them vp in all extremities And thus adieu FINIS Errata PAge 3. line 36. for the reade these p. 4 l. 1. for degrees the degrees p. 5. l. 34. for haue raise p. 49. l. 31. for this his p. 51. l. 27. for title to title p. 59. l. 19. for one only only p. 61. l. 7. for anithesis antithâ—…sis p. 62. l. 15. for sons sound p. 70. l. 31. for those these p. 73. l. 23. for will his will performe his p. 77 l. 10. for keepe them keepe l. 20. for himselse him p. 83 l. 12. for that it that he p. 86. l. 7 for man may may p. 91. l. 34. for that it p. 96. l 3. for how true how p. 104. l. 19. for receiued recorded p. 105. l. 8. for these those p. 116. l. 2. for but yet yet p. 125. l. 15. for hath haue p. 127. l. 31. for those these p. 128. l 7. for so sealed so firmely