comfort from them that feele the wrath of God and that this Error is euidently confuted by these words Being justified by faith wee haue peace with God Also therefore is righteousnesse of faith that it might be sure Therefore it aduiseth vs to lay hold on this sweet comfort that the Sonne of God is the keeper of his Church as he saith Iohn 10. No man shall take my sheepe out of my hands Hee doth protect vs and also by his holy Spirit doth confirme our mindes to true opinions as hee doth begin eternall life so doth hee kindle in our hearts good motions faith the loue of God true inuocation hope chastitie and other vertues Through the Sonne of God wee are deliuered from eternall death and translated into eternall life as hee saith I giue vnto them eternall life and hee that hath the Sonne hath life And let hope be firme and sure as Peter saith hope perfectly that is looke for eternall life not with doubtfull opinion The famous Augustane confession confirmed and ratified by all the Protestant Princes States and Churches of Germany Anno Dom. 1530. in the 3. Article concurreth with vs for saith the Article Christ doth sanctifie all those that beleeue on him by sending the holy Ghost into their hearts who doth gouerne comfort and quicken them and defend them against the diuell and the force of sinne If against the Diuell and the force of sinne then nothing can cast them downe from the state of grace If you object that the 12. Article of this famous Confession doth condemne the Anabaptists who deny that such who are once iustified can loose the holy Ghost and therefore by the voyce of this confession those who are once justified may fall from grace I answer that the Protestant Diuines in Germany who were at the making of this Article and those who haue liued since did neuer expound or intend it in this sense that a man once iustified might fall away from grace either totally or finally but they condemned this Tenet of the Anabaptists in that sense as they defended it For this was the opinion of the Anabaptists That when once a man was regenerated and had obtained the holy Ghost and was made a true beleeuer that sin could not hurt him and therefore they would tell men that if they did beleeue let them doe what they would or commit what sinne they would it could not hurt them for faith would blot out all those sinnes which was the Error of the Valentinians as Irenaeus hath recorded it Now in this sense only doth this confession condemne the Anabaptists and in no other and so did the Lutherans before them as you may reade in Articulis Smalcandicis Article 3. composed by Luther himselfe which you shall finde in Lutherana Concordia pag. 310. Now the reason yeelded by the Lutherans why they condemne this Error of the Anabaptists in their third Article will fully proue that the true regenerate Saints of God can neuer fall from grace Forsay they the Saints of God doe alwayes grieue and repent for their sinnes groaning vnder the burthen of them and they alwayes striue against them Theresore those that voluntary rush into sinne whether it be adultery murther or blasphemie must needes shake off faith and the holy Ghost and faith and the holy Ghost must needes depart from them For the holy Ghost doth nener suffer sinne to reigne to get strength or to obtaine the victory and to be perfected but hee doth represse and curbe it that so it might not doe the thing it would But if it doth what it would certainly the holy Ghost and faith are lost neither are they present For so saith Iohn hee that is borne of God doth not sinne neither can hee sinne So that both the Augustane Confession and the Article of Smalcard are both for me and not against me being rightly vnderstood The Augustane Confession composed by the Argentine Church and confirmed by their Senate Anno dom 1539. concurreth with vs For these are the words of their 7. Article This sole and only mediator hath taken away our sins and reconciled vs to his Father hee hath impetrated the holy Ghost for all those whom his Father hath giuen him and which heare his voyce This regeneration together with all Christs merits the holy Ghost doth inspire into the hearts of all the faithfull and preserue them in them to the end All these Confessions of the Protestants in Germanie and else-where are expresse for me let Mr. Mountague now shew mee any to the contrarie But you will tell mee now that Mr. Mountague records it That all the Protestants of Germanie haue concluded against mee and consented to the Church of Rome in the Diot of Ratisbon Vpon those grounds and reasons which he there mentions True it is that Mr. Mountague hath so recorded it but his records are so false in euery thing that he must haue a strong faith that will beleeue them without examination of the truth of them For my owne part I haue read the disputation of Ralisbon set out by Bucer himselfe Anno dom 1548. and I can finde no such thing as Mr. Mountague relates in it For first this question of a totall finall fall from grace was not so much as controuerted there neither are there any of those Scriptures grounds and Fathers which Mr. Mountague hath recorded in his Gagge or in his Appeale only that place of Phil. 2. 12. and of St. Augustine de Ciuit Dei lib. 11. cap. 12. excepted so much as mentioned in all that disputation and these two quotations are cited by Steuen Bishop of Winchester who did oppose the Protestants in that Disputation and not by Bucer and the other Protestants there present How then could the Protestants of Germanie yeeld to that position in this Diot which was not drawne into question there Indeed the question of the certainty of saluation was there controuerted and discussed and by the vnanimous consent of all the Protestants resolued and determined against Maluenda Billickius and the Bishop of Winchester who did oppose it and in the resolution and determination of this Controuersie if you will beleeue learned Zanchius in his Confession to the Senate of Argentine in this our point De perseuerantia sanctorum or the Disputation of Ratisbone it selfe our very assertion though it were not there particularly controuerted was yet de claro resolued for vs in this famous Diot in the name of all the Protestants in Germanie For in the Disputation of Ratisbon or Ralisbon pag. 41. Respons ad Replic 14. This is the expresse Resolution of all the Protestants in that Diot That true faith and a sinne that wastes the conscience are incompatible and that hee which liues by a true iustifying faith can neuer sticke in such a sinne So pag. 243. to 251. they proceed to proue this assertion and conclusion For say they those who haue this iustifying
established doctrine of our Church is yet the doctrine of the Church and I am ready to recant In which words as Mr. Mountague hath vsed a pretty sleight to keepe off men from writing or speaking against him lest they should come within the compasse of these two hatefull names Puritan and Papist so he hath discouered himselfe egregiously vnto the world and that in these particulars First hee hath discouered himselfe to be a meere Roman Catholicke in heart what euer he professe in words in hauing his beliefe and faith not grounded on the word of God but on the Church Hee beleeues only as the Church beleeues and not otherwise let come what will the Churches faith shall still bee his If our Church will owne this doctrine of his then hee will defend it then hee will teach it if our Church will not owne it then hee will disclaime it and recant it not because that this his doctrine is in it selfe true or false but meerely because it is the doctrine of the Church Now for any man thus to tie and pinne his faith vpon the Church and vpon that only what is it but to bee a professed Romane Catholicke Secondly by these his words hee hath discouered himselfe to be but a meere temporizer a meere Proteus and Chamelion a meere Neuter and a man of all religions as time and place shall serue and so a man of no religion or grace at all Let the Church of England not owne this doctrine of a totall and finall fall from grace Mr. Mountague will forthwith disclaime it though hee himselfe hath affirmed it to bee the doctrine of the Scriptures Fathers and of the learnedest in the Church of England So that his Tenets and religion shall bee alwayes altered and changed with the times and seasons And will you my Brethren receiue this for a sound and orthodox truth and as the receiued doctrine of the Church of England when as Mr. Mountague himselfe is as ready to disclaime it as to owne it will you suspend and pinne your faith your judgement and religion vpon Mr. Mountagues sleeue whose religion is but a meere Weather-cocke that is altered and turned about with euery blast and change in Church or State and who hath yet no other positiue or resolued religion in him but only this to be of no religion or of any religion as the times shall serue O hazard hazard not your soules vpon such vncertainties but rather sticke and cleaue to such who will sooner loose their liues and all they haue then bee remoued from this present truth which none of our Antagonists will dare to doe in defence of these their Errors And now seeing I haue made it manifest vnto your soules and consciences by vndeniable proofes and testimonies against the forgeries of Mr. Mountague and his Abbettors that this assertion of the totall and finall perseuerance of the Saints is not only the positiue established and resolued doctrine of the Scriptures but likewise of the ancient Fathers of all the Protestant Churches beyond the Seas and of this our Mother Church of England ô then if you tender the glory honour and authority both of the God and word of truth which shall judge you at the laâ—…t if you reuerence and respect the authority of the ancient Fathers and of all the Churches of God or if you tender the peace the good and welsare of this your Mother Church be willing to submit and yeeld vnto the truth What if Mr. Monntague what if men of greater worth and place then hee oppugne and contradict this truth what if carnall men of great abilities and parts who are no more able to judge of this our present assertion then blinde men are of colours because it is a sensible and experimentall a spirituall and heauenly truth which is principally testified and reuealed to the soules of men by the inward operation of Gods Spirit and is not subject vnto carnall reason doe publish this as a sound and orthodox truth That the true regenerate Saints of God may Apostatize and fall both totally and finally from grace are not the Scriptures and the word of God are not the Fathâ—…rs and the Churches of God and thoâ—…e many godly learned and famous writers which I haue cited who haue farre transcended them euen in parts learning of better credit and repute with you then they If not then farwell all religion let Poperie and Arminianisme let herisie and Atheisme rule and sway the world But if the Scriptures if the Fathers if all the Churches of God and all those worthies which they haue produced haue any estimate or credit with you then striue contend and stirre no more in this our present controuersie nor yet in any other that depends vpon it but willingly subscribe to this most orthodox sound and comfortable assertion of ours which is the only proppe and pillar of a Christian soule and the only thing which makes men liue and die with joy and comfort which they haue all ratified and resolued with one vnanimous and joynt consent 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 AN ANSWER TO THE Arguments which may be objected HAuing thus as I suppose sufficiently and fully proued the truth of this position 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 By vnanswerable proofes and Arguments there is nothing now remaining but that I should giue a satisfactory answer to all such Arguments and texts of Scripture as either are or may be objected to the contrarie and then I doubt not but that this truth will bee so cleere and euident in the hearts and consciences of men that they shall neuer dare for to resist it or oppose it more Now that I may the better answer and cleere those Arguments which shal be obiected I would first of all intreate you to take speciall notice of two things which I shall propound vnto you which will take off all future objections that are made against me and giue a finall determination to the point in question The first thing I would wish you to obserue is this That there is no place or text of Scripture which doth either expressely positiuely or totidem verbis say or else by way of necessarie and vndeniable consequence proue That a true regenerate man and one that is truly ingrafted into Christ can either finally or totally fall from the state of grace but that all the Arguments which are objected from the Scriptures are nothing else but bare inferences and wrested Collections contrary to the true scope and meaning of the places There is not any of our Antagonists that can shew me any expresse absolute and positiue text of Scripture which doth either in expresse words or by way of necessary sound and ineuitable consequence confute this Doctrine of the
Rom. 14. 13. verse 20. is no more in substance and sense but this That stronger Christians must so much respect the weaker as that they must not giue them any just occasion of scandall or offence to wound and vexe their consciences to breed any sâ—…rupels or doubts in them to weaken their loue to God to discourage them in the practise of religion or to prouoke them vnto any sinne and not that scandals can make weake Christians in whom there is any truth of grace begun to Apostatize or to renounce the faith or to fall finally or totally from grace for this these scandals cannot do they cannot cause any of the true sheepe of Christ any that truly feare the Lord or belong vnto the â—…old of Christ to fall from grace or to depart from God and perish Iohn 10. 28. Ier. 32. 40. and 1 Iohn 2. 19. To answer this obiection in a word I answer that there is a double perishing the one in respect of such as giue the scandall and offence the other in respect of such as doe receiue it A weake brother may vtterly perish in respect of those that giue the scandall and offence that is they may doe as much as in them lies to cause him for to perish and to renounce the faith and therefore God will take it as ill at their hands as if hee had actually perished for it is onely Gods mercie which supports him and not their scandall that offends him that keepes him from Apostacie therefore God is as much offended with them as if they had perished in good earnest But yet such a brother doth neuer actually perish in respect of himselfe he doth neuer actually Apostatize and fall from grace This place proues on ely that hee may perish in respect of him that giues the offence but yet not actually in respect of himselfe and therefore it makes not against me The fifteenth obiection is that of the 1 Tim. 5. 11 12. The yonger widowes refuse for when they haue begun to waxe wanton they will marry hauing damnation because they haue cast off their first faith From whence this argument may be framed Regenerate men may cast off their first faith and so bee damned for it therfore they may fall away from the state of grace To this I answer first that the Antecedent is false and is not warranted by this text For Paul speakes not here of true regenerate men and of such as were really ingrafted into Christ but of young petulant and wanton widowes whose light and vnchast behauiour doth euidently proue that they had no grace or faith at all within them So that your argument hence can be no more but this Young petulant and wanton widowes may fall from grace therefore such as are once truly regenerated may doe so to which is no good consequent Secondly I answer that faith in this place doth not signifie the grace of true justifying and sauing faith but that vow of chastitie and perpetuall widdowhood which widdowes vsed for to make in former times when as they had their vse and place in thâ—… Church of God as appeares by the very sense and scope of the place Againe damnation in his place signifies only blame or reproofe or an Ecclesiasticall censure or punishment as excommunication or the like which was vsed to be inflicted vpon delinquents in this kinde and not eternall condemnation of soule and body in hell or the state of damnation So that the true and proper sense of the place is no more but this Widdowes that breake the vow of chastity either by marrying againe or by incontinency are to bee blamed and censured by the Church for breach of this their vow because they are an occasion of scandall and reproach vnto the Church What maket this to a totall or finall fall from grace Surely nothing at all and therefore I passe it ouer without any further answer The sixteenth objection is this A man man receiue the grace of God in vaine and beleeue in vaine as appeares by the 2 Cor. 6. 1. and 1 Cor. 15. 2. Therefore hee may fall from the state of grace I answer first that if you take the grace of God for the habituall graces of Gods Spirit and beleife for true and sauing faith then the Antecedent is false and is not warranted by these places of Scripture which are quoted but if you take grace for the word of grace and the offer of Christ to men in the Gospell and beliefe for an historicall and common faith as they are taken here by the Apostle then the argument is false and followes not Now that this place of Paul is meant onely of the word of grace and of the offer of grace to men in the Gospell and not of the habituall graces of Gods Spirit it appeares by the coherence and dependancie of the 2 Cor. 6. 1. vpon the 2 Cor. 5. 19 20. God hath committed vnto vs the word of reconciliation Now then wee are ambassadors for Christ as though God did bee seech you by vs wee pray you in Christs steed bee yee reconciled to God wee then as workers together with him befeech you also that yee receiue not the grace of God in vaine which proues that this is onely meant of the offer of grace and Christ to men and not of the habit and seed of grace it selfe So that your argument from hence can bee no more but this Men may heare the word of God in vaine therefore the true regenerate Saints of God may fall from the state of grace a strange in consequent For that of the 1 Cor. 15. 2. vnlesse yee haue beleeued in vaine it is not meant of a true liuing sauing and justifying faith but of an historicoll fruitlesse dead and in-effectuall faith or beliefe which did neuer truly regenerate transforme the heart and soule of those who did injoy it This doth fully appeareby the opposition Antithesis in the samâ—… verse By which yee are saued vnlesse yee haue beleeued in vaine so that sauing faith is here put in opposition to this vaine beliefe which proues that this vaine beliefe was no true and ustifying faith So that your argument from hence must be this Men may loose a vaine and ineffectuall faith therefore the true regenerate Saints of God may fall from the seeds and habit of true justifying faith Secondly I answer that these two places proue nothing for your conclusion admitting that they were meant of true habituall grace and faith for the one of them is but a meere exhortation the other a bare exception and condition neither of them is absolute and positiue So that your argument from them can bee but this The Saints of God are exhorted not to receiue the grace of God in vaine and they shall bee saued vnlesse they beleeue in vaine therefore they may fall away from grace which is but an idle consequence and rather deserues to be derided then answered So that this objection doth
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
faile finally so neither did it faile totally as you surmise Secondly I answer that this prayer and speach of Christ as will plainly appeare by the context had reference principally to this very act of Peters deniall Christ had prayed for him that euen now when as Sathan did seeke to sift him as wheate in tempting of him to denie his Master that euen in this particular temptation his â—…aith might not faile in his heart though it did in his mouth So that this speach and prayer of Christ hauing reference to this very act of Peters deniall of him that his faith might not so much as faile in it you cannot without great wrong to Peter but greater iniury to Christ affirme that his faith did totally faile at this particular time and so this your replie is vaine and friuolous Secondly it is manifest that Peter did not fall totally from grace in denying Christ because he did it onely out of feare and infirmitie and not out of malice or infidelitie hee did it being forced to it by carnall feare and not with a full consent hee denied him onely in the flesh and in the tongue and not in the heart and soule Now all will grant that sinnes of infirmitie and not of malice That sinnes committed by the flesh against the consent and approbation of the spirit and the inward man doe neuer cast a man wholly downe from the state of grace or else none could stand in the state of grace so much as for one houre such a sinne was Peters as all the Fathers and others doe agree therefore this sinne of his though it were great and grieuous yet it could not wholly depriue him of the state of grace Thirdly it is euident that Peter fell not totally from the state of grace because one act of infidelity cannot destroy an whole habit of grace especially being in such a nature as Peters was For Peter here did not denie that Iesus was the Christ and Sauiour of the world hee did not denie that he was God equall with the Father hee did not denie any thing touching his Deity or humanity or which did crosse any Aâ—…ticle of faith he onely denies that he was personally acquainted with Christ or that he was one of his companions or followers and will you say that such a deniall of the personall knowledge of Christ as this did vtterly destroy that habit and seed of grace and faith which was in Peters heart when as he did beleeue in his heart that Iesus was the Christ the Sonne of the liuing God when as this was no sinne of infidelitie but of feare and did onely argue not want of faith but want of courage in Peter will you make this one acte of cowardice in Peter to abolish and destroy the very seed and habit of his faith especially since he had no sooner denied Christ with his mouth but he presently bleeds for it at the heart Certainly if you doe it it is a signe you want the grace of charity who judge so harshly of other mens sinnes and yet thinke so lightly of your owne Fourthly it is euident that Peter fell not totally from the state of grace by this his sinne both by his cariage in and after this his sinne For as Peter shewed his faith and loue to Christ in following him to the high Priests pallace when as all the other Disciples fled away so his vnwillingnesse to forsake Christ euen then when as he was suspected to bee one of his friends and followers which might haue brought him into danger did shew that hee did still affect and loue him in his heart euen then when as he denyed that he knew him with his mouth I would demand but this question of our Antagonists who doe so much presse this Example whether Peter euen at that very time when as hee denyed with an oath that he knew not Christ did not beleeue on him and relie on him as on his onely Lord and Sauiour in his heart If he did so as it is more then probable that he did by Iohn 6. 67 68. Math. 16. 16 17. and Luke 32. 32 33. and by this his action here in that he did not leaue him or forsake him then it is certaine that his faith did not vtterly saile him that the habit and seed of grace and faith were still within him and so he fell not from the state of grace If he did not thus if he did not relie vpon him for saluation but disclame him for his Sauiour let our Antagonists then proue the contrary by the Scriptures that I am sure they cannot doe and therefore I am not bound to beleeue their bare assertion for it Againe Peters cariage after this his sinne comâ—…itted proues that he did not totally fall from grace for no for had the Cocke crowen but hee presently remembers the words which Iesus spake vnto him and hee went forth and wept bitterly Iâ—… Peter had fallen totally from the state of grace by this his sinne if he had had no habit no seed and no remainders of grace left in him when as he had denyed Christ it had beene impossible for him to haue beene so apprehensiue and sensible of his sinne as now he was No sooner had he committed this sinne of his but presently the Cocke crowes no sooner had the Cocke crowen but forthwith he remembers the words of Christ and was deeply affected with this sinne of his Hee gâ—…eth out and weepes bitterly his repentance followes so soone â—…on his sinne that if his faith and ancient graces had not continued in him no new infused grace could haue come betweene his sinne and his repentance and therefore Peters carriage both in and after his sinne committed doth proue that he did not fall totally from grace by this his sinne Fistly I would demand this question of our Antagonists whether the other Disciples did not fall from graâ—…s well as Peter for they denyed him in deeds in flying from him hee denyed him but in words in saying that he knew him not If the other Disciples fell from grace in flying from him where then was the Church of God in what persons was it then existing if they fell not from grace in flying from him then neither Peter in denying of him Sixtly the Scriptures make no mention at all that Peter in denying Christ did fall from grace strange then that our Antagonists should so confidently affirme it vnlesse they haue it by some spetiall reuelation Is not this a strange kinde of presumption in men to determine and judge of other mens estates in such a resolute and peremptorie manner without a ground in Scripture for it is not this a kinde of folly and arrogancie in them to censure and judge of other mens estates which they neuer were acquainted with and in the meane time to neglect to sâ—…arch and trie their owne Sure I am the Scripture makes no mention that Peter fell from grace by this his sinne therefore
THE PERPETVITIE OF A REGENERATE MANS ESTATE Wherein it is manifestly proued by sundry arguments reasons and authorities That such as are once truly regenerated and ingrafted into Christ by a liuely faith can neither finally nor totally fall from grace It is also proued that this hath beene the receiued and resolued Doctrine of all the ancient Fathers of all the Protestant Churches and writers beyond the seas and of the Church of England All the principall arguments that are or may be obiected against it either from Scripture or from reason are here likewise cleared and answered By WILLIAM PRYNNE Gent Lincolniensis PSAL. 125. Verse 1. They that trust in the Lord shall be as Mount Sion which cannot be remoued but standeth fast for euer Fulgentius de Praedestinatione ad Monimum Gratia praeuenis impium vt fiat iustus subsequitur iustum ne fiat impius Praueniselisum vt surgat subsequitur eleuatum necadat LONDON Printed by WILLIAM IONES dwelling in Redcrossestreete 1626. TO THE MOST REVEREND FATHER IN GOD GEORGE BY THE Diuine Prouidence Arch-Bishop of Canterbury Primate of England and one of his Maiesties most Honourable Priuy Councell MOST Reuerend Father in God it hath pleased the dispenser and giuer of all honour and preferment out of his especiall prouidence to aduance your Grace next to our gratious and Dread Soueraigne to the highest place of rule and dignitie in this our Church whereby you are farre ingaged to patronize the truth of God and the established and resolued Doctrines of our English Church Which when I had well considered it moued me to consecrate these first fruites of my studies to your Grace which are nothing else but a iust though weake and meane defence of a principell and ground of that religion which hath beene long established and setled in our Church till some factious and nouellizing spirits if not worse were so bold and impudent of late for to disturbe it The men and meanes by which this truth hath beene disturbed and drawne into question are not vnknowne I suppose vnto your Grace and therefore I neede not to informe against them All that I shall say of them is only this that they are now so potent and so politique that if they are not speedily and carefully preuented by your Grace they are like to quell at least to cloud that glorious truth and Gospell which hath shined so bright so plentifully and comfortablie among vs for so long a season with the dismall the dangerous and pernitious mists of Poperie and Arminianisme Their bookes you know which are fraught with dangerous and hurtfull errors and so much the more dangerous because they are sweetned cloathed and guilded ouer with the name and countenance of the Doctrine of the Church of England are printed and reprinted sold openly and dispersed publikely without controll and the pious wholsome and Christian labours of all such as would confute them by reason of those meanes which they haue made can either finde no license for the presse or if they chance to come vnto the presse by stealth or otherwise they are either quelled and smothered in it before they come vnto their birth or else they are called in and quelled before they can bee published and dispersed for to cleare and vindicate the truth so that by the supportation and propagating of the one and the discountenancing and suppressing of the other that truth of God which wee haue hitherto professed is like to be betrayed Shall these factious scismaticall and hereticall spirits bee so industrous to establish and to vent their Errors and to quell the truth and shall not wee be as diligent and couragious to defend it shall they with all their might and maine plant Poperie and Arminianisme nay Pelagianisme Atheismie in our Church and shall wee sit still with foulded hands with silent tongues and stupified hearts and not labour to withstand them Alas where is our loue where is our zeale to God and to his cause where is our ancient courage for the truth that wee are now so cold and frozen that we are now so much ashamed of that glorious Gospell of Iesus Christ which hath flourished so long among vs and hath made vs a mirror and a spectacle of Gods mercies vnto all the world that now wee dare not or at least wee will not defend and take its part that we dare not to contend and struggle for it but that we suffer it so willingly to bee surprised and betrayed as if wee were more willing to be rid of it then any longer to inioy it Certainly this want of courage for and loue vnto the truth as it is a sure syntome that iniquitie doth abound among vs so it may iustly cause the Lord to bring a famine and scarcitie among vs not of bread only which now is very likely to befall vs but euen of the word of God which is farre worse yea it may prouoke him and that deseruedly to giue vs vp to strong delusions to beleeue lies that we all may be damned because wee would not receiue the loue of the truth that so wee might be saued O therefore let mee now beseech your Grace that as in former times you haue so now you would take heart and courage for the truth You haue many incouragements many inforcements and ingagements for to doe it For your incouragement you haue the Lord of hosts and the almightie King of heauen for to take your part you haue the votes and prayers of all true hearted Christians you haue all the aide and assistance that heauen and earth can yeeld vnto you O feare not then the face or frowne of man whose breath is in his nostrells feare not the power or the malice of any that oppose the truth for wherin are they to be accounted of the Lord of hosts is with you the God of Iacob is your refuge man therefore cannot stand before you For inforcements and incouragements to be zealous and couragious for the truth you haue very many You are called to defend and to support the truth the very nature and qualitie of your function and the very dignitie of that place and person which now you doe sustaine doe euen ingage and binde your Grace to be couragious and zealous for it God hath committed his truth Gospell to your trust and hath giuen it you in charge to propagate and defend it God and our Gratious Soueraigne haue committed the care and custodie of this our Church to your charge and they haue giuen you more ability and power and so more cause for to defend the truth and doctrine that is established and setled in it then to other men and therefore they will require and expect from your Grace to whom so much is committed much more then they can or will from any other O therefore as you tender the glory and honour of the God of heauen the defence of Christ and of his cause and Gospell the
can haue any benefit or aduantage by them but when once the condition on our parts is in truth performed by God who workes it for vs then the promises and the things promised are our owne for euer without any further condition This we may see in these three seuerall promises of God Hee that repenteth hee that beleeueth hee that receiueth Iesus Christ shall be saued and shall not come into condemnation Marke 16 16. Iohn 1 12. cap. 3 17 18. cap. 5 24. Acts 2 37 38 39. cap. 3 19. and cap. 16. 30 31. Here it is true that these promises being conditionall and requiring something on our parts before wee shall inioy them wee by the assistance and helpe of God must first truly repent beleiue and receiue Iesus Christ before we shall be saued and freed from condemnation but when we haue once truly repented belieued and receiued Iesus Christ then we are saued and freed from condemnation for euer Now in these three generall promises I would haue you to obserue these two things which make much for my present purpose First that these three promises are the originall charters and assurances that giue vs interest right and title vnto heauen and eternall life and that all these other promises which belong vnto vs after we haue truly belieued repented and receiued Iesus Christ giue vs no new interest right and title to heauen and eternall life but onely serue for to confirme and strengthen that interest right and title to which wee had in them before by these three generall promises that so wee may inioy them with greater comfort and assurance I cannot better expresse it then by this similitude A man hath lands demised to him by a fine or by a deed indented and inrolled or some such originall conuaiance these very originall deedes without any other assurance doe giue him a full perfect and absolute right and interest in those lands Suppose now that after this deuise the party that sold those lands should make a generall release or confirmation of those lands vnto the party to whom they were deuised this release or confirmation giues him no new right or interest in these lands but onely serues to strengthen and confirme the old which was sure and safe enough before So it is heare these three originall promises when once wee doe truly beleiue repent and receiue Christ Iesus they are the originall charters that giue vs a full sure and perfect interest right and title to heauen and eternall life and all these other promises which God makes vnto vs either for himselfe or vs when once we are within the couenant and state of grace serue onely to strengthen and confirme our ancient interest right and title vnto heauen which was sure and safe before they giue vs no new interest right and title to it So that if a man doe but once truly beleiue repent and receiue Christ Iesus this makes him sure of heauen and eternall life though hee had no other promises to assure him but these Secondly obserue that saluation heauen and eternall life in these three radicall and originall promises are suspended onely and depend meerely vpon the performance of the conditions themselues and not vpon the perpetuall and continuall performance of them God doth not say if ye beleiue and beleiue for euer if yee repent and repent for euer if yee receiue Iesus Christ and receiue him for euer yee shall bee saued and haue euerlasting life no there is no such matter in the promises but if wee truly beleiue if we doe truly repent and receiue Christ Jesus in the sinceritie of our hearts though it be but once wee shall be saued and haue euerlasting life because that hee that doth truly beleiue truly repent and receiue Christ Iesus but once doth belieue repent and receiue Christ Iesus for euer he is passed from death to life for euer and shall not come into condemnation Iohn 5 24. Rom 8 1 2. and Marke 16. 16. Suppose a man should promise another an hundred pounds vpon condition that hee should marry his daughter or publikely recant those iniuries which he had done vnto him if there he doth marry his daughter but once or recant those iniuries in publike but once though hee doe not reitterate them hee shail haue the hundred pound because hee hath performed the condition So when as God doth promise vs saluation heauen and eternall life if we belieue râ—…pent and receiue Christ Iesus in sinceritie and in truth if once wee doe but truly beleiue repent and receiue Christ Iesus wee shall certainly be saued and haue heauen and euerlasting life because the condition on which these are suspended is performed I would aske but this question of any of our Antagonists whether any man may not safely make this argument with himselfe Euery one that doth truly belieue repent and receiue Christ Iesus shall be saued and haue euerlasting life But I my selfe do truly belieue repent and receiue Christ Iesus therefore I shall bee saued and haue euerlasting life If this be not a good argument then what benefit comfort or assurance can any Christian take from these or any other promises of the Gospell what claime interest or title can he lay to saluation heauen or eternall life or to what end doe these promises serue If it be a good argument as I thinke none can deny it then certainly heauen saluation and eternall life depend onely vpon the faith and repentance of men and their receiuing of Iesus Christ without any necessary relation to any inclusiue condition if they perseuere withall for he that doth but once truly beleiue repent and receiue Christ Iesus doth beleiue repent and receiue Christ for euer Certainly as Christ himselfe by dying vnto sinne but once is become the authour of eternall saluation to all truly penitent and beleiuing sinners and being raised from the dead dieth no more death hath no more dominion ouer him Rom 6 9 10. Hebr 5 9. cap. 7 27. and cap 9 25 28. So he that is but once truly regenerated and aliue to God through Iesus Christ our Lord dieth no more death hath no more dominion ouer him but he shall liue for euer vnto God and shall not come into condemnation Rom 6 7 to 12 Iohn 5 24. Rom 8 2. 1 Iohn 3 9 14. and Hebr 10 2. how then can he euer finally or â—…otally fall from grace Let all the deuils in hell or men in earth lay their heades together they shall neuer with all their wit and sophistrie delude or ouerthrow this plaine and pregnant truth Againe there are a second sort of promises which are proper peculiar only to those which are in truth regenerated and within the couenant and state of grace of which sort the greater part of all the promises which I haue formerly cited are which promises I haue proued giue them no new interest right or title vnto heauen and eternall life but onely serue to ratifie and confirme that
seuerall Conferences at Hage recorded by Brandius and Bertius haue concurred in the contrary assertion I confesse that Iacobus Arminius in Apolog aduers Artic quosdam Theologicos Respons ad Artic secundum in Examinatione Praedestinationis Perkinsis that Conradus Vorstius in amica collatione cum Piscatore sect 108 that Nicholaus Greuinchouius and Bertius in his Hyminaeo desertore sine de Sanctorum Apostasia and others of the Arminian crew to whom Master Mountague is much beholding haue beene of this opinion That faith once had may be lost againe But that any sound and orthodox Protestant Diuines were of this opinion in any of their decisions writings or resolutions that I neuer heard or read of as yet But will you know now who are Master Mountagues Protestant Diuines who haue so much opposed our present assertion and consented to the Church of Rome in the totall and finall losse of faith once had Surely they must and can be no other but those whose reasons arguments and quotations both out of Scriptures and Fathers Master Mountague hath ttanscribed in his Gagge for he intimates as much himselfe Now what Diuines are these Surely I must needes informe you who they are because they are worth the knowledge his two chiefe Diuines they are Bellarmine and Bertius the one a Cardinall and cheise pillar of the Church of Rome the other the strongest pillar and stoutest Champion of the Arminian faction It may be hee hath praid in some ayde from the Rhemists but I can assure you that all his quotations that are there cited are transcribed either out of Bellarmine in his 3. booke de Iustif cap. 14. or out of Bertius in his Hymeneo disertore siue de Apostasia sanctorū and most of them especially the quotations out of the Fathers are not to be found in any other Writer but in Bertius only Are these your Protestant Diuines Mr. Mountague were there no other Protestant Diuines from whence to fetch resolutions decisious but from these or can you bee so strangely impudent as to grace these two notorious and famous men the one knowne for the greatest Papist the other for the chiefest Arminian that euer was with the stile of most Protestaut Diviues no meruaile then is these men bee your Protestants that you stile all others that dissent from them not Protestants but Caluinists Puritans and Nouellers and that you stile this doctrine of the totall finall perseuerance of the Saints a Puritan Doctrine Wherefore good Reader take this short Nota with thee in the by that all M. Mountagues Protestants are none but Papists and Arminians and all his Puritans Nouellers and Caluinists whom hee so much lasheth none but sound and Orthodox Protestants who assent not to Arminius and the Church of Rome and what must Mr. Mountague be then in the meane time Surely a Papist or Arminian if not both or worse then both But I passe this ouer and come to the second thing which is to proue the totall and finall perseuerance of the Saints in the state of Grace to bee the receiued and approued doctrine of all Protestant and reformed Churches beyond the Seas by their seuerall Articles and Confessions and by their Synods which haue so resolued it That this is the receiued and approued doctrine of their Articles and Confessions it is euident and plaine First by the latter Confession of Helvetia Artic. 9. Because that the strength of the flesh and reliques of the old man are not of such great force in the regenerate that they can wholly quench the worke of the Spirit therefore the faithfull are called free yet so that they do acknowledge their infirmity and glory no whit at all of their Free-will So that by the expresse words of this Confession the regenerate Saints of God can neuer fall totally from grace because the strength of the flesh and reliques of the old man are not of such great force in the regenerate that they can wholly quench the worke of the spirit So Artic. 10. of the same confession The Saints are chosen in Christ by God vnto a sure end and Artic. 15. Wee who are once justified are not only cleansed from sinne and purged and holy but also indued with the righteousnesse of Christ yea and acquitted from sinne death and condemnation finally we are righteous and heires of eternall life And Article 16. True faith is the meere gift of God because God of his power doth giue it to his elect according to measure and therefore it is called the faith of Gods elect This faith doth pacifie the conscience and doth open vnto vs a free accesse to God it doth keepe vs in our dutie which wee owe to God and to our neighbour and doth fortifie our patience in aduersitie and it doth bring forth good fruites of all sorts c. By this it is euident that our assertion is the positiue doctrine of the Helu◅◅◅◅tian Church So is it also of the Bohemian as it is manifest by the 6. Article of their Confession which saith That true faith doth alwayes lift vp him that hath it and assures him that in and for Christ he assuredly hath and shall haue for euer eternall life according to his true promise which hee confirmed with an oath saying Verily I say vnto you hee that beleeueth on me hath eternall life For whomsoeuer God doth iustifie to them he doth giue the holy Ghost and by him hee doth regenerate them as hee promised by the Prophet saying I will giue them a new heart and I will put my Spirit in the middest of them that as before sinne had reigned in them to death so also grace might reigne by righteousnesse vnto eternall life through Iesus Christ. Now they that attaine to this iustification by Christ our Lord are taught to take vnto themselues true and assured comfort out of this grace and bounty of God to inioy a good and quiet conscience before God to be certaine of their owne saluation ond to haue it confirmed to them by this meanes that seeing they are the sonnes of God they shall also after death in the resurrection bee made heires The French Church doth likewise concurre with vs in our assertion in the 21. and 22. Articles of their confession which say That true faith is giuen only to the Elect not that they might once only be brought into the right way but rather that they might bee forward therein vnto the end because that as the beginning is of God so is also the accomplishment Therefore it is so farre that faith should extinguish the desire to liue well and holily that it doth rather increase and kindle it in vs whereupon good workes doe necessarily follow with which the confession of Belgia artic 23. 24. doth fully agree The Confession of Saxonie Artic. 3. 7. 9. concurreth with vs For it testifieth vnto vs. That the Error of doubting is altogether heathenish that it doth abolish the Gospell and take away all true
workes in as much as there are many godly practicall wholesome and necessary doctrines helping men to honour and worship almighty God which are not the receiued established and confirmed doctrines of our Church Fifthly in these words Mr. Mountague if you marke the end wherefore he speakes them to wit because they are to sharpe and to precise against Images affirmes that the Church of England doth gratifie the Church of Rome in points of Poperie indeauouring tò reconcile herselfe and to submit to her in things in which she hath formerly oppugned her These fiue things are necessarily implied and I feare me principally intended in these words and passage of Mr. Mountague touching our Homilies and their authoritie amongst vs what censure hee is worthy of for such words and passages as these I leaue to others I judge him not From the authoritie of our Homilies and Mr. Mountagues abusing of them I come to examine the words which hee obiected out of them against my present assertion His first obiection is from the title of the Homilie There is an Homilie saith he allowed and established in our Church intituled Of falling he addes away from God Therefore it is the receiued and established doctrine of the Church of England that true regenerate men may both totally and finally fall from grace Was there euer such a ridiculous and simple argument propounded by any learned man that had his wits and sences about him as if the doctrine of the Church of England were meerely titular depending on the very titles of bookes which as they are not alwaies sutable to the doctrine contained in them so are they neuer doctrinall positiue resolutions in themselues therefore Mr. Mountague if you had not a brazen forhead or a crazie braine you could not chuse but blush at this your agument From the title of the homilies I descend vnto the words the which you cite The words out of the first Homilie are these For where as God hath sâ—…ewed to all them that truly beleiue his Gospell his face of mercy in Christ Iesus which doth so inlighten their hearts that they if they behold it as they ought to doe which parenthesis you haue omitted be transformed to his image be partakers of the heauenly light and of his holy Spirit and be fashioned to him in all goodnesse requisite to the children of God so if they after doe neglect the same if they be vnthankefull vnto him if they order not their liues according to his example and Doctrine and to the setting forth of his glory he will take away from them his kingdome his holy word wherby he should reigne in them because they bring not forth the fruite thereof that he toâ—…kes for The words you cite out of the second Homilie are these The place of Esay 〈◊〉 before sheweth that God at length will so forsake his vnfruitfull 〈◊〉 that he will not only suffer it to bring forth wilde bryers thâ—…rnes but also further to punish the vnfruitefullnesse of it Hee saith hee will not cut it he will not delue it and he will command the cloudes that they shall not raine vpon it meaning that hee will take away the teaching of his holy word from them which words Master Mountague hath passed ouer so that they shall be no longer of his kingdome they shall bee no longer gouerned by his holy Spirit they shall be put from the grace and benefits which they had and ouer might haue iniâ—…yed through Christ they shall be depriued of the heauenly life and light which they had in Christ whiles they abode in him And to be shart they shall bee giuen into the power of the 〈◊〉 which 〈◊〉 rule in all them that he cast away from God as he did in Saul and Iudâ—…s and generally in all such as worke after their owne wills the children of mistrust and vnbeleife You say Master Mountagne that these two Homilies but principally the words here cited doe thoroughly and wholly insist vpon the affirmation that faith once had may againe be lost and that no other construction of these words may be made then that a man my fall and hapâ—…e from grace both totally and finally But I pray what faith and what grace doe you intend Mr. Mountague a true liuing and justifying faith and sanctifying sauing and habituall grace or onely an historicall and common faith or ordinary common and hypocriticall grace If you intend these latter for you leaue them indefinite and ambigious that so you may euade the better when you are questioned for abusing our Church and Homilies then I say that your inference and collection is nothing to the purpose and reacheth not vnto thâ—…t faith and grace which is now in question If you intend and meane the former I answere then that these words of the Homilie doe not warrant yours For first they are your owne words That words are not direct which are not expresse Now here there is not so much as one word that faith once had may be lost that a true regenerate man may fall finally and totally from the state of grace your eyes Mr. Mountagne are better then all other mens if you can finde these words or any like vnto them in these Homilies they are but your priuate fancie conceite and therefore this is not the direct positiue and declatorie doctrine of these Homilies but your false and forged collection from them Secondly that I may instruct you a little in the Homilies in which I feare me you are truly or wilfully ignorant you may please to obserue Mr. Mountague that in the second and third part of the Homilie of faith It is said expresly That hee that beleeueth in Christ hath euerlasting life and therefore it must needs consequently follow that he that hath this faith must also haue good workes and be studious to obserue Gods Commandements obediently so that neither the world the diuill 〈◊〉 all the power of them shall preuaile against him That they that haue a liuely faith doe make their calling and election certaine sure and stable by good workes Therefore it is the expresse doctrine of the Homilies that true faith once had cannot be vtterly lost againe these words then which you alledge cannot imply the contrary vnlesse you will haue them to repeale and contradict the former Thirdly Mr. Mountague these two Homilies and the words you cite out of them doe not thoroughly and wholly insist vpon this that faith once had may be lost againe but if it please you to reade them ouer once againe you shall see that their principall and onely end is to exhort men to obey the Gospell and the word of God and to bring forth fruits worthy of them for feare least God depriue them of them What then will you inferre from hence All men are exhorted to obey Gods word for feare of being depriued of it Therefore the true beleiuers and Saints of God may fall totally and finally from grace
beware least you being led away with the error of the wicked fall from your owne stedfastnesse Which words being nothing else but a bare admonition and exhortation to beware of seducing Heretickes doe not necessarily implie a fall from grace First because admonitions caueates and exhortations to beware of being seduced are maine preseruatiues and helpes against Apostacie they are the meanes which God himself hath prouided to keepe vs from Apostacie Secondly because these admonitions and exhortations they only stirre vs vp to vse the meanes to perseuere Circumspection and vigilancie are these chiefest meanes to preserue and keepe vs from falling and this place of the Apostle doth but quicken and incourage vs for to vse these meanes and therefore it doth not necessarily implie that a man may fall from grace Thirdly because God doth oft-times admonish his Saints to beware of being seduced when as it is impossible for them to be seduced Christ tells vs expresly that it is impossible for the elect to bee seduced Math. 24. 24. Marke 13. 22. and yet in these very places hee admonisheth them to beware of false Christs and false Prophets lest they should be seduced and deceiued by them which is the same case with this of Peter For Peter hee writes this Epistle to the elect Saints of God and then admonisheth them to beware of being seduced when as Christ himselfe assured vs that it is not possible for them to bee seduced therefore this place being but a bare exhortation yeelds you but this absurd and disioynted Argument The Saints of God are exhorted to vse the meanes to perseuere they are admonished to beware of seducers when as it is impossible for them to bee seduced therefore they may fall from grace Or Admonitions and cautions are the meanes to preserue the Saints from falling from grace Therefore the Saints to whom these admonitions and cautions are giuen may fall from grace which how well it followes I referre it to the reader for to judge Secondly the Antecedent is not warranted by this place admitting that this exhortation did necessarily implie that the true regenerate Saints of God might be seduced with the Error of the wicked For the Apostle bids them not to beware of falling from the seeds and habits but from the stedfastnesse of Grace Beware lest you fall from your owne stedfastnesse Now grace or the habite and seed of grace is one thing stedfastnesse of grace another the one is the tree the other but the fruite the one is the essence the other but the degree of grace Wee grant that a man may fall from the stedfastnesse and the degree of grace but yet it followes not that therefore hee may fall totally or finally from the habit and seed of grace because they are distinct and different things of a distinct and different nature Therefore though I grant you all that this place can yeeld you yet it makes not for your purpose it proues no more but this that a man may fall from the degrees of grace which I doe not denie but it comes not to the habit and seed of grace which are the things in question and so it is impertinent The eigth objection which may bee made against mee is that of the 1 Cor. 10. 12. Let him that thinketh hee standeth take heed lest hee fall that of Heb. 3. 12. Take heed brethren lest there bee in any of you an euill heart of vnbeliefe in departing from the liuing God and that of Heb. 4. 1. 11. Let vs therefore feare lest a promise being left vs of entring into his rest any of you should seeme to come short of it Let vs labour therefore to enter into that rest lest any man fall after the same example of vnbeliefe From which places this Argument may bee framed The Saints of God are admonished to take heed lest they fall and depart from God through vnbeliefe and so come short of heauen therefore they may fall from grace I answer that the argument followes not because these admonitions and cautions serue only to further the Saints of God in this their perseuerance they are helpes and meanes to preserue and keepe them from falling and therefore doe not necessarily imply that they may sall from grace of which see more in the answer to the precedent argument Now for the places themselues I shall answer them particularly For that of 1 Cor. 10. 12. I answer that it makes not against me First because it is spoken only to hypocrites and presumptuous men and not to the Saints of God to such as thinke they stand and not to such as doe truly stand by faith Secondly because it is spoken only to awaken men out of their carnall securitie and to make them warie of committing sinne for feare of Gods temporall judgements Thirdly because it is spoken only to preserue and keepe men from falling and not to proue that they may fall from grace So that your Argument from this place will bee no more but this Hypocrites presumptuous and secure men must beware lest they fall therefore the Saints of God may fall from grace which followes not at all For that of Hebr. 3. 12. I answer that it was spoken to all the Hebrewes and not only to such of them as were the true regenerate Saints of God and it is no more in effect but this Brethren let euery one of you search and trie his owne heart for feare lèst hee should haue an vnbeleeuing heart and so should depart from God at last which the true regenerate Saints of God and such as are true beleeâ—…ers can neuer doe Ier. 32. 40. Iohn 6. 68. and 1 Iob. 2. 19. And as for that of Hebr. 4. 1. 11. it is no more in substance but this Brethren you haue a gratious and pretious promise made vnto you of entring into the heauenly Canaan see therefore that you labour and striue to enter into it lest you come short of it and so lose the benefit and comfort of this promise What are these two places to this falling away from grace surely nothing at all All men must examine their hearts to see whether they are sincere and vpright all must striue to enter into Gods rest else they shall neuer doe it Therefore a regenerate Saint os God may fall from grace is but a ridiculous and strange Nonsequitur To these admonitions I will adde that of Rom. 11. 8. place much infisted vpon Be not high minded but feare To which I answer first That this is spoken to all beleeuing Geâ—…tiles who had taken vpon them the outward profession of 〈◊〉 and not to the particular Saints of God and those 〈◊〉 regenerate men that were among them for they need not feare a breaking off for Christ himselfe commands them noâ—… to feare Luke 12. 32. Feare not little flocke for it is your Fathers will to giue you a kingdome Christ hath assured them that they 〈◊〉 neuer perish and that none shall euâ—…r plucke them
Saint of God commit any grosse and knowne sinne let him haue but an vpright and syncere heart which is fully and resolutely set and bent against all sinne and stedfastly set and fixed vpon God with a desire to cleaue fast and close to him and to doe his will in all things let him haue but an humble a broken and a contrite heart within him which trembles at Gods word and is thorowly affected with the grosse and generall apprehension of his owne vilenesse though he neuer pitch particularly vpon this sinne of his nor humble his soule before the Lord for this his sinne yet I dare be bold to say that this generall repentance of his and this inward frame bent and disposition of his heart and soule shall sufficiently cleanse and purifie his soule from this his sinne and saue him so that he shall neuer die or perish for it for it is the inward and habituall repentance the inward frame bent and disposition of the soule that God respects more then the outward act as wee may see by that of Dauid Psal. 32. 5. I said I will confesse my transgressions vnto the Lord and so thou for gaâ—…est the iniquity of my sinne the inward purpose and disposition of 〈◊〉 heart for to repent was sufficient to moue God to forgiue his sinne before his outward actuall and particular repentance was expressed Which proues that though a particular confession and actuall humiliation bee very fit and requisite and necessary after euery grosse and knowne sinne which the Saints commit yet it is not absolutely necessary to saluation for an inward disposition purpose of the heart for to repent or a generall repentance and humiliation without this particular will serue the turne But of this see more in the fourth answer to this argument as it was first propounded Fourthly a particular outward and actuall repentance for these sinnes of theirs is not absolutely required of them as necessary to saluation because God in his mercy will passe by these actuall sinnes or acts of sinnes and take no notice of them if they doe chance to forget to repent and humble their soules particularly for them for God is a God that passeth by the transgressions of his people as well as their lesser sinnes hee out of his charity and loue vnto his Saints doth couer euen a multitude of their sinnes and take no notice of them when as they forget for to repent particularly of them So true is that of Bernard that the sin of the Saints of God vel punitur 〈◊〉 poenitentia vel in charitate absconditur it is either punished with condigne repentance or hid in mercy I could adde more reasons for to proue that there is no absolute necessity of a particular repentance for euery grosse and knowne sinne but I will passe them ouer and referre you to the answers which are giuen to this argument as it is first propounded and objected For the last clause of this objection that a regenerate man may dye in the very act of sin as hee may murther himselfe or God may smite him sudainly in the act of any other sinne before his actuall repentance or any other repentance else and therefore he may dye and perish in his sinnes and so fall finally from grace I answer that the argument followes not For let any one that is a true regenerate Saint of God be taken away in the very act of any knowne sinne before it is possible for him to repent I make no doubt or scruple of it but that he shall as surely be saued as if he had liued to haue repented of it and that for these reasons First because this saint of God was truly praedestinated to eternall life and therefore he cannot but be saued or else it would follow that a man who is absolutely praedestinated to eternall life might yet bee damned which can neuer be proued or admitted Secondly because Christ hath promised that none of his sheepe shall perish that none of his Saints and children shall be confounded but that they shall be sure of heauen and eternall life Iohn 10. 28. Isay. 45. 17. Iohn 5. 24. and cap. 6. 39. 40. Now all those that are once truly regenerated and ingrafted into Christ though they are taken away in the very act of sinne before any â—…epentance at all are the true Saints and sheepe of Christ and therefore they doe not therefore they cannot perish in this their sin Thirdly it must needs be so because God will neuer require impossibilities at his childrens hands nor take the strictest course and greatest aduantage against them for their sinnes Now it it Gods owne act to take away the Saints in their sinnes and it was impossible for them to repent at all of this their sinne in respect of their sodaine surprisall if they had had space time to haue repented no doubt but that they would haue repented them of this their sinne and therefore God seising on them before they could repent wee should exceedingly eclispe the riches of Gods mercy and of his gratious dealing with his Saints in affirming that they should be damned when as they had not space to repent Fourthly it must needs be so because this one act of sinne as I haue proued to the full before it doth not seuere and cut them off from Christ or destroy out of them those habits and seeds of grace which are planted and setled in their hearts it doth not put them into a state of death and damnation or cause their gracious and louing Father who is alwaies ready to pardon and to pitty them to disinherite them and cast them off especially seeing they neuer sinne against him out of precogitated malice or out of the setled purpose and resolution of their hearts and therefore though death doth cut them downe in this very act of sinne they cannot perish in this act but their soules are vndoubtedly saued and receiued into mercy Fifthly it must needs bee so because this one act of sin it doth not take away their justification or make them not to be justified but only in respect of this particular act it reuiues not all their former sins againe and therefore it puts them notinto the state of death and damnation a man may be an holy religious man he may offend in many things yet hee may be holy and vpright in Gods sight and estimation in respect of the constant holinesse and integrity of his life though not in respect of those particular sinnes of his Now God he alwaies lookes vnto the inward frame and disposition the inward integritie and synceritie of the heart to the constant tenor and carriage of his Saints and not vnto their particular fayles and slips if their hearts and the constant tenor and carriage of their liues be syncere holy blamelesse and vnspotted God estimates and rates them according vnto this and takes no notice of their priuate slips hee values them according to their
because they did not beleeue that Christ had the words of eternall life neither were they sure that hee was that Christ the sonne of the liuing God For the Disciples which did beleeue this did continue with him euen for this very cause because they did beleiue it so that this example is impertinent because they were no true beleeuers The fourth example is from Dauid Dauid was a true regenerate man and Saint of God But hee fell from grace by committing adultery and murther For first hee prayes to God to create a new heart and to renew a right spirit within him Psal. 51. 10. Secondly hee was a murtherer and therefore had no eternall life abiding in him 1 Iohn 3. 14 15. Thirdly hee was guilty of adultery which disinherits men of heauen 1 Cor. 6. 10 Gal. 5. 21. and Ephes. 5. 5. Fourthly he lay long in these sinnes without repentance therefore a true regenerate man and Saint of God may fall from grace as Dauid did To this I answer that the Minor is false and that Dauid did not fall totally nor finally from grace in committing of these sinnes which I proue by these reasons First because it is not recorded in the whole booke of God that Dauid fell from the state of grace true it is it is recorded how he fell into these sinnes and I beleeue it to bee true because the Scripture tells me so but that Dauid fell totally from grace in committing of these sinnes the holy Ghost hath not recorded it it is but a bare collection of our Antagonists and therefore it is not to be beleeued Doubtlesse if Dauid had fallen totally or finally from the state of grace in committing these his sinnes the holy Ghost who hath recorded his sinne and life would haue recorded this his fall vnto vs since then the holy Ghost hath not recorded this his fall it is a point of arrogancie and strange presumption for our Antagonists so confidently to determine that Dauid fell away from the state of grace when as the Scriptures doe not warrant it Secondly it is euident that Dauid fell not away from the state of grace when as hee lay in these his sinnes because in the midest of these his sins which he fell into out of infirmitie and not out of any precogitated malice his heart was vpright towards God and the whole bent and frame of his heart was turned towards him for God himselfe testifieth of him that hee was a man after his heart Acts 13. 22. that hee went fully after the Lord. 1 Kings 11 6. and that his heart was perfect with the Lord. verse 4. and therefore since that God himselfe hath giuen such Elogies and testimonies of him it cannot stand together with them that Dauid should fall quite away from grace though hee fell into these sinnes Thirdly it is euident and plaine by Psal. 51. 11. for there hee prayes to God in his penitentiall Psalme which was penned when as the Prophet Nathan came vnto him and informed him of his sinnes of murther and adultery Cast me not away from thy presence and take not thy holy spirit from me If Dauid then immediately vpon the sight of these his sinnes did pray to God not to take away his holy spirit from him it is certaine then that hee had the spirit of God abiding in him notwithstanding these his sinnes else hee would haue prayed thus to God restore and giue me thy holy spirit ô Lord and not Lord take not thy holy spirit from me if then the spirit of God were still within him then certainely hee was not fallen totally from the state of grace Yea but saith Hunnius and some other of our Antagonists the spirit of God which hee lost by these his sins was now restored to him and therefore he prayes to God not to take it away from him not because hee lost it not before but because it was now restored vnto him againe I answer that this is but a meere cauill and an idle conceite not grounded on the Scripture For if Dauid had lost the Spirit by this sinne or if God had restored it to him againe no doubt but the Scripture would haue mentioned it and Dauid himselfe would haue expressed or at least haue intimated it in this Psalme of his which wee see hee doth not doe Againe if Dauid had lost the Spirit of God by these his sinnes I would demand of our Antagonists when this holy Spirit of God returnes vnto him againe whether before or after his repentance or in the very act of his repentance If before his repentance then Dauid was in the state of grace and not in the state of damnation before hee did repent which you your selues deny If after his repentance that cannot bee for repentance is the worke of the holy Ghost and vnlesse Dauid had had this holy Spirit of God he could not haue repented thus yea then Dauids prayer had beene in vaine for how could hee haue prayed vnto God not to take away his holy Spirit from him if he had it not as yet restored to him for when he penned this Psalme he did but begin he had not fully finished his repentance for these sinne therefore the holy Spirit of God was not restored to him after his repentance If it were restored vnto him in the very beginning and act of his repentance from whence doth that appeare sure I am there is no ground in Scripture for to warrant it and if it were so then it follows that the Spirit of God may bee restored vnto men before their actuall repentance which you denie because the very beginning of repentance or a thought to repent is no perfect actuall repentance no such repentance as you require to regaine the Spirit and the state of Grace And therefore seeing that the Scripture informes vs that the holy Ghost abides and dwells in mens hearts and soules for euer Iohn 14. 15. 16 and 1 Iohn 1. 20. 27. we may safely say that the holy Spirit of God was neuer taken away from Dauid but continued in him still Againe to what end should this prayer of Dauid serue if God had now restored his Spirit to him He had as yet committed no such sinne since the restitution of the Spirit to him as might cause God to depriue him of it and therefore this prayer of his was not so fitting to the purpose in this sense therefore we must take it in the apâ—…st sense and as Dauid did intend it Dauid he was affraid left God should depriue him of his holy Spirit for those sinnes which he had committed against him before and this was the cause and ground of this his prayer now therefore this his prayer and the whole Psalme hauing reference only to his former and not to his future sinnes it must needs follow that this prayer of Dauid extendeth meerely to the Spirit which hee had before his sinnes committed and not to the Spirit newly restored to him
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