but a meere transient act and not an habituall grace or at least it would make habituall repentance to bee of no esteeme in the sight of God neither of which can bee admitted For if a new and fresh repentance bee necessarily required after euery particular knowne sinne as your argument surmiseth then either the sinne which is committed must destroy that habituall repentance which is in men or else the act of repentance after those knowne sinnes committed must be a fruit of that habituall repentance which was in them before or else it must be but a meere transient act or else it must follow that such as haue the habituall grace of true repentance in thē may be damned or put into the state of damnation for want of an outward act of this their habituall repentance at that particular time If the sinne committed doth destroy that habituall repentance which was in them then you will make one act of sinne to destroy an habit of grace which cannot bee If this actuall repentance after the sinne committed which you say doth cut men off from Christ and cast them downe from the state of grace bee but a fruite and effect of the former habit of r◅pentance that was in them then they were not totally cut off from Christ and cast downe from the state of grace for they had still the grace and habit of repentance in them If this actuall repentance afterwards proceed not from an habit of repentance which is wrought within them then you make repentance to bee but a meere transient act and not an habituall grace which is contrary to the Scriptures which doe make repentance to bee an habituall grace If you grant repentance to bee an habituall grace and yet maintaine that the Saints of God are in the state of damnation after any grosse sinne committed before their actuall repentance notwithstanding they haue the habituall grace of repentance in them then you make the habit of true repentance to wit the inward disposition and frame of the heart and soule the inward hatred and antipathie against sinne the inward tendernesse and the habituall sorrow and griefe of heart and soule the constant purpose of heart to forsake all sinne and to cleaue inseperablie to Christ to bee nothing wor◅h in the sight of God and to bee nothing auailable to the Sa◅nts when as it is onely the inward and habituall disposition and inclination of the heart and soule that God requires and regards as an acceptable and pleasing sacrifice vnto him neuer respecting the outward act of repentance vnlesse it proceed from that babit of repentance which is within vs as you may see at large 2◅ Chro. 34. 27 28. Ps. 51. 17. Isa. 57. 15. c. 61 1 2 3. Eze. 36. 26. Mal. 3. 14. Wherfore seeing that this argument would make repentance to be a meere transient act not an habituall grace and seeing it would make the habituall grace of true repentance to bee of no effect and not sufficient to free men from damnation it followes not Fifthly this argument followes not because it would breed a great fraction and interruption in a Christian mans estate a regenerate man might then bee one day in the state of grace another day in the state of damnation a third day saued a fourth day damned a fifth day written in the booke of life a sixth day rased out of it againe the state of grace should then beefull of fractions and interruptions full of inconstancie and ficklenesse whereas the Scripture doth informe vs that a regenerate mans estate is a constant stable setled permanent and immutable estate and so well grounded fixed rooted and established that it cannot be shaken moued or totally interrupted as you may read at large Psal. 125. 1. Psal. 37. 24. Psal. 89. 36 37. Ier. 31. 36 37. Math. 7. 24 25. Luke 6. 48. Iob. 36. 7. Heb. 12 28. Ephes. 3. 17. Col. 1. 23. cap. 2. 5 7. 2 Cor. 1 21. Rom. 5. 2. 1 Cor. 16. 23. 1 Cor. 1. 8. 2 Tim. 2. 19 and 1 Pet. 5. 10. wherefore your argument followes not Sixthly the argument followes not because it would seuere the meanes from the end or the end from the meanes it would seuere Gods absolute positiue and immutable decree and election from the meanes that should execute it and so it would make it to bee of no effect For if repentance bee the meanes which God hath appointed his children to obtaine saluation by as wee all know it is then that God who hath decreed that his elect chosen and true regenerated Saints should bee saued hath likewise decreed that they should still repent because else this decree of his could not be executed As God hath giuen Christ vnto his Saints and children so hee doth also together with him freely giue them all things that may tend to their saluation Romans 8. 32. as God hath giuen them life and godlinesse so hee hath giuen them all things that belong vnto them 2 Pet. 1. 4. all things that may preserue and keep them in them So that all whom God hath praedestinated to eternall life he hath likewise praedestinated them to all things that are needfull and requisite for to obtaine it else this praedestination and decree of his would be in vaine for want of meanes to execute it Wherefore God hauing praedestinated all such as are regenerated vnto etern all life hee hath likewise praedestinated them for to repent of all their sins and therefore this argument of yours which would seuer repentance from praedestination and suppose that a regenerate man elected to eternall life might die without repentance and so perish for euer must needes be false Seuenthly this argument followes not neither can it bee admitted because it would seuer and diuide those graces of Gods spirit which cannot bee disioyned It would seuer repentance from faith and loue from justification and adoption which cannot bee disioyned or seuered from the other For a man may commit a grosse sinne and yet haue true and sauing faith and loue within him still a man may bee stained with some foule and scandalous sinne and yet not loose his adoption and that seede of grace which is within him 1 Iohn 3. 9. If therefore such a man as is adopted and regenerated such a one as hath the seede of grace and the habit of faith and loue within him might fall from grace and perish as you pretend hee may then a man that is justified a man that hath true and sauing grace within him may bee damned and the graces of Gods spirit which are concatinated and lincked together by an inseperable vnion might bee seuered which were an absurd and an impossible thing Eightly this argument followes not because it derogates much from the merits and satisfaction of Iesus Christ it puts all vpon one act of repentance it makes our former repentance and justification by faith in Christ to bee nothing at all it takes away all from Christs satisfaction and
speciall reuelation that Grace is but a morall perswasion and that men may receiue it or reiect it at their pleasure that such as are not elected to saluation are true members of the holy Catholike Church that such as are not predestinated may bee saued Yea the Sacrifice of the Masse Purgatory Popish pennance and Indulgencies will all to wrecke and fall vnto the ground So many other Errors are there which depend on this Sixtly I made choyce of this aboue the rest because it is an Error of greatest consequence For it derogates very much from all Gods great and holy attributes from his glorie mercy honour goodnesse truth wisdome iustice power and the rest it derogates from Christs intercession and the merits of his death and passion it detracts very much from the Deity might power essicacte truth and working of the holy Ghost it quite ouerthrowes and disanulls the Scriptures and the very kingdome nature 〈◊〉 and power of true and sauing grace it robs the Saints of God of all their happinesse ioy and comfort it stripps and spoyles them of all their spirituall priuiledges of all the treasures of their soules and leaues them 〈◊〉 poore and miserable where else they were the onely happy and blessed of the Lord In a word it strikes at the very roote of all true religion it pulls God out of heauen and it either makes men Atheists to haue no God at all or at least to haue no God besides themselues These and many other are the ineuitable consequencies of this Error which as they are many so are they very great and dangerous Laftly I made choyce of this aboue the rest because it is not as some surmize a notionall and speculatiue Error fit onely for Schooles and Schollers to know and to determine but it is a practicall Error and a point which trencheth farre into the practice of Christianitie it is a point and Error that concernes not only the learnedest but the very lowest and meanest Christians it extends it selfe alike to all and therefore the more needfull is it to refell it Questions which concerne the nature and the truth of Grace the Perpetuitie and properties of Grace extend indifferently to all those to whom grace it selfe extends to one as much as to another because they are alike vsefull and necessary vnto all be they learned or vnlearned Now this being a question concerning the very nature essence and propertie of true and sauing grace extends alike to all men and it is of great vse and moment euen in their very practice of 〈◊〉 Yea I will affirme it that there is no one thing 〈◊〉 which will more 〈◊〉 men in the practice of religion then this one pernicious Error that they may fall totally finally from grace For if Ministers should preach and publish this for orthodox and current truth that true grace is of a corruptible and fading nature that it is such a thing as may be lost when once it is obtained who is there that would seeke it or respect it who is there that either would or could preferre his profit and his pleasures his riches and his honours farre before it who is there that would part with these to purchase it when as they were not sure to inioy it when as they might be dispossessed of it at the last If grace might vtterly be lost if it were a transitorie and fading good men would not nay men could not loue it or affect it they would not part with any other thing to win and purchase it euery man would then loue and serue his owne lusts and pleasures you should haue none at all to loue or serue the Lord. Besides if this were true that men might fall from grace what comforts or incouragements could Christians giue vnto themselues or others If a man should come to any one that was perplexed in his conscience or to a dying Christian if this were true that true regenerate men might fall from grace what comfort could he giue them Should hee magnifie Gods grace and mercy to them in Christ Should he repeate those comfortable and pretious promises of grace and mercie which are euery where recorded in the Scriptures should hee tell them that they haue liued a godly and religious life That they are in a happy condition and state of grace that they are the beloued of the Lord that Christ hath prepared an euerlasting kingdome and a crowne of glory for them in heauen and therefore they need not for to doubt or dispaire of Gods mercy Alas all these might be wiped off with this one answer we are fallen quite away from the state of grace by these and these our sinnes if not we are sure to commit 〈◊〉 sinne or other ere we die which will vtterly seuer and cut vs off from Christ for euer and therefore all these promises and comforts which you bring they belong to others not to vs our soules can take no comfort in them Doubtlesse there is not a Christian in the world which could administer any â—…oy or comfort at all vnto his owne or other mens soules if true regenerate men might fall from grace at last and lose the fruite and benefit of all their workes and graces Againe what comfort or incouragement could any Christian haue to doe or suffer any thing for the Lord if this were true Who is there that would spend his life and dayes in doing of Gods seruice Who is there that would suffer persecution and afflictions that would vndergoe disgrace contempt and scorne or fire and fagot for the Lord if he might after all this fall from grace and lose the things which hee had wrought Christians could haue no comfort or incouragement at all to doe or suffer any thing for Christ if this were true Againe in what a miserable and forlorne estate should poore Christians be in dubious troublesome and dangerous times if this position were grounded in their hearts that they might fall from grace then they were not sure of heauen they were not sure of earth they were vncertaine of this present life but more vncertaine of the life to come they then should haue no certaintie at all of any thing they should haue nothing left them on which to stay or rest their soules they should haue horrors within and feares without troubles and doubts within and crosses and afflictions without that curse of God which is denounced against all disobedient and impenitent sinners should light vpon them Among the nations they should finde no ease neither should the sole of their foote take any rest but the Lord should giue them a trembling heart and failing of eyes aud sorrow of minde and their liues should hang in doubt before them and they should feare day and night and haue none assurance of their liues In the morning they should say would it were euen and at euen they should say would God it were morâ—…ing for the feare of their heart wherewith they should feare and
power of grace in such as doe defend them Si quod semel sine ratione fecistis ne videamini aliquandò nescisse defenditis meliusque putatis non vinci quam confessae cedere atque anuuere veritati if you thinke it a disparagement vnto you to recant your Errors and would rather obstinately continue in them then disclaime them Go on and perish your blood shall light vpon your owne heads not on mine All I haue to say vnto you then is this that there is a day of account a day of death and iudgment comming which now cannot be farre wherein the Lord Iesus Christ shall be reuealed from heauen with his Angells in flaming fire taking vengeance of you and punnishing you with euerlasting destruction from the presence of the Lord and from the glory of his power for hating slaundering reuiling persecuting deriding and traducing of his Saints and not submitting to his word and truth Consider therefore and againe I say consider and thinke well of this and of that great account which you must render vnto God ere long euen for your carriage and your actions in this particular Controuersie and the Lord giue you vnderstanding in all things that so you may repent you of all the euill of your doings and of all your damnable and pernitious Errors both in life and Doctrine that so you may be saued and not condemned in the day of Christ which now drawes neere The earnest and hearty desirer of your true conuersion both to the Doctrine and the life of Grace WILLIAM PRYNNE A briefe Epitome and Compendium Of the whole worke which may serue for a Table to it THis Whole Worke may bee deuided into foure generall parts â—…nto the state of the question controuerted Into the proofes of the conclusion which is maintained Into the answer and defeate of the Arguments obiected and into the vses which arise from the conclusion and assertion here defended 1. The state of the question you shall finde recorded pag. 2. to pag. 5. 2. The proofes and Arguments in defence of the conclusion here maintained are reduced vnto 8. generall heads First into Arguments drawne from God himselfe Which are 10. in number The first of them is taken from Gods eternall purpose and Election which you shall finde pag. 5. The second from his almightie power and strength pag. 8. The third from his perpetuall presence With and his continuall vigilancie ouer his Saints pag. 10. The fourth from his perpetuall and constant loue vnto them p. 13. The fift from his gracious mercie and goodnesse to them p 22. The sixt from his infinite Iustice p. 24. The seuenth from his honour p. 26. The eight from his infinite wisdome p. 29. The ninth from his readinesse to heare the prayers of his Saints p. 31. And the tenth from his gracious Couenants and promises to support and keepe his Saints from falling p. 33. Now in these Promises of God there are foure things considered First the great multitude number of them which are reduced vnto 10. heads from pag. 33. to 47. Secondly the absolutenesse and freenesse of them they being all absolute and positiue without any condition at all annexed to them in which all the cauells to the contrary are answered and cleered from pag. 48. to 72. Thirdly 〈◊〉 abilitie and power of God for to performe them pag. 72 Fourthly the truth of all these promises and Gods truth and faithfulnesse in performing them p. 72. Secondly into Arguments drawne from Iesus Câ—…ist which are in number 7. The first is drawne from the efficacie and merits of his death and passion pag. 74. The second from his perpetuall intercession for his Saints pag. 76. The third from his might and power pag. 78. The fourth from 〈◊〉 compassionate and tender nature p. 79. The fift from his 〈◊〉 vigilancie and care ouer his Saints and sheepe p. 79. The sixt from his perpetuall residencie and dwelling in their hearts p. 81. And the seuenth from his Sacraments p. 81. Thirdly into Arguments drawne from the holy Ghost being 7. in number The first is taken from his residencie and dwelling in the Saints p. 82. The second from that seale and stampe which he sets vpon them p. 85. The third from that seed and annointing which he puts into them p. 86. The fourth from that earnest which he giues them p. 90. The fift from the witnesse of the Spirit to them and from the ordinarie and constant working of the Spirit in their hearts p. 92. The sixt from his continuall guidance and direction of them p. 94. The seuenth from his intercession for them and his assistance of them pag. 95. Fourthly into an Argument drawne from the perpetuall presence of the Angells with the Saints and their continuall watchfulnesse and protection ouer them pag. 96. Fiftly into arguments drawne from the present estate and condition of the Saints of God and from those many priuiledges which they doe inioy pag. 96. which are 15. in number First they are partakers of the diuine nature and of the immortall seed p. 96 97. Secondly they are borne of God and they are the sons of God p. 97. Thirdly they are built vpon a rocke and vpon Christ the sure corner stone p. 98. Fourthly they haue a new heart and a new spirit and the law of God ingrauen in them p. 98. Fiftly they haue ouer come the world they are men of another world they are translated from death to life and shall not come into condemnation pa 99. Sixtly they are partakers of the first resurrection and the second death shall haue no power ouer them pa. 99. Seuenthly they are alwayes greene and flourishing like trees planted by the riuers side pa. 100. Eigthly they are truly happy they are truly and fully saued and they haue eternall life begun within them p. 101. Ninthly they are called iustified and sanctified and they are made Kings and Priests for ouer vnto God the Father pag. 102. Tenthly their names are written in heauen and in the Booke of Life pag. 103. Eleuenthly they cannot depart from God and it is impossible for any to seduce them pag 107. Twelfthly they cannot choose but serue and please the Lord and they can neuer sinne vnto death pag. 109. Thirteenthly they are married vnto God for euer and they cannot be separated from his loue pag. 111. Foureteenthly they are the inheritance of the Lord they are as pillars in the house of God and they are so established settled and grounded in grace that they cannot be cast downe pag. 111. Lastly they haue all the inward and outward helpes and meanes that may bee to preserue them in grace pag. 112. Sixthly into an Argument drawne from Grace it selfe which is of a perpetuall immortall incorruptible and euer-growing nature pag. 113. to 122. where all the obiections against the perpetuitie and immortality of grace are answered Seuenthly iâ—…o Arguments drawne from the dangerous consequencies which would arise from the contrary position which
immutable and if they were not so it were not in the power of regenerate men to make them so but it hath onely reference to regenerate men themselues or to election and vocation as they haue reference to regenerate men and not to God so that the Apostles meaning is no more but this that the Saints of God ought by their holy liues and godly conuersation and by the inward graces of his holy Spirit which are the vndoubted fruits and markes of their true election vocation to assure their hearts and consciences that they were truly called and elected to saluation so that the Maior proposition remaines as true The Minor onely rests for to be proued That all those who are once truly regenerated and ingrafted into Christ by a true and liuely faith are praedestinated and ordained vnto eternall life And this appeares by these insuing reasons First because that none are called and truly regenerated but those that are praedestinated and elected vnto eternall life which appeares by diuers euident texts of Scripture as Rom 8 30. Whom he did praedestinate them also he called a and no oothers and whom he calles them he also iustified and no others whom he iustified them he also glorified and no others God doth regenerate call sanctifie none but such as are elected to eternall life and the rest are hardned Rom 11 7. God doth saue or call none with an holy calling but according to his purpose of grace in Iesus Christ before the world began 2 Tim 1. 9. None but such as are Christs sheepe beleeue and heare his voyce Iohn 10 26. as many as are ordained to eternall life beleeue and none but they Acts 13 48. None be rich in faith but such as God hath chosen to eternall life Iames 2 5 and therefore Titus 1 1 faith is stiled the faith of Gods elect to signifie thus much vnto vs that none haue true and sauing faith but such as are elected to saluation therefore it is euident that all those who are once truly regenerated ingraâ—…ted into Christ by a true and liuely faith are praedestinated and ordinated to eternall life Secondly it must needes be so because all those that are once truly regenerated and sanctified are regenerated and sanctified by vertue of their praedestination this is euident by Ephes 1 4 5. Blessed bee God who hath chosen vs in Christ before the foundation of the world that we should be holy and without blame before him in loue hauing praedestinated vs vnto the adoption of children by Iesus Christ to himselfe Those that are sanctified called and adopted they are all praedestinated to this their adoption sanctification and calling and withall they are praedestinated to eternall life as you may reade at large Rom 8 29 30. Ephes 2 10. 1 Thes 5 9. 2 Thes 2 13 14. 1 Tim 6 12. 2 Tim 1 9 cap 2 19 21 and 1 Pet 1 2. therefore it is altogether impossible that they should euer finally fall from grace All that can be answered to this obiection and argument is onely this that there is no such absolute and irreuocable decree and praedestination to eternall life which how false it is let these Scriptures testifie Psal 139 16. Isay 49 1 5. Ier 1 5 cap 31 3. Mal 1 2 3. Math 24 22 24. cap 25 34 41. Iohn 12 40. Acts 13 48. Rom 8 29 30 33. cap 9 11 23. cap 11 5 7 28. Gal 1 15. Ephes 1 3 4 5. cap 2 10. 1 Thes 5 9 2 Thes 2 13 14. 1 Tim 6 12. 2 Tim 1 9. cap 2 19. 21. Tâ—…t 1 1. 1 Pet 1 2. cap 2 9. and 2 Pet 1 10. which are all expresse to the contrary or else that all those that are once truly regenerated sanctified and ingrafted into Christ by a liuely faith are not praedestinated to eternall life which I haue proued to be false Wherefore this argument proues this to be an vndeniable truth that those that are once truly regenerated and ingrafted into Iesus Christ by a true and liuely faith can neuer finally fall from grace for then Gods election should be frustrated which cannot be The second thing in God is his almightie power and strength which giues vs full assurance that those who are once truly regenerated can neither finally nor totally fall from grace from which I frame this second argument Those who are kept by the very might and power of God vnto saluation it is altogether impossible for them either finally or totally to fall from grace But all such as are once truly regenerated and ingrafted into Christ by a true liuely faith they are kept by the very might and power of God vnto saluation so is the expresse text in the 1 Pet 1 5. Who are kept by the power of God through faith vnto saluation so is Esay 26 3 c 27 3. I the Lord do keepe my vynyard I will water it euery moment least any hurt it I will keepe it night and day thou wilt keepe him in perfect peace whose minde is staied on thee so is Iohn 10 27 28 29. My sheepe heare my voyce and I giue vnto them eternall life and they shall neuer perish neither shall any man plucke them out of my hands my Father that gaue them me is greater then all and no man is able to plucke them out of my Fathers hand God doth keep all those that are once truly regenerated through his owne name vnto euerlasting life he preserues and keepes them by his power Iohn 17 11. 2 Cor 12 9. cap 13 4. Ephes 1. 18. and 2 Tim 1 12 wherefore they can neither finally nor totally fall from grace All that is replyed to this argument is onely this That it is true that God doth keepe all such as are regenerated by his power to saluation he preserues them so that nothing can plucke them out of his hands vnlesse they will themselues God doth preserue and keepe them so that no outward thing shâ—…l plucke them from him but yet he doth not preserue them from themselues though nothing can plucke them out of his hands yet they by the liberty of their owne wills may plucke themselues out of his hands and so fall totally or finally from grace To which I answer that it is as impossible for the Saints themselues by vertue of their owne free will to pull themselues out of the hands of God as it is for any outward thing to doe it First because Christ himselfe tells vs that no man can pluck them out of his Father hands if no man can do it then they themselues can neuer doe it for they are but men and so are included in this word no man as well as others no man nor any man can doe it therefore they themselues can neuer doe it Secondly they themselues can neuer doe it because the Scripture saith expresly that they are kept by the power of God through faith vnto saluation that they are kept night and
body of sinne are wholly destroyed by the passion of Christ to no other end and purpose but that their consciences might beo purged from dead workes to serue the liuing God that they being dead vnto sinne might liue vnto righteousnesse and bring fotth fruites vnto God that they might liue together with Christ and vnto Christ alone and not vnto themselues that they might bee a peculiar people vnto God zealous of good workes that they might serue him in holinesse and true righteousnesse all the dayes of their liues that Christ might present them vnto himselfe a glorious and holy Church without spot blemish or wrinckle it is altogether impossible that they should euer finally or totally fall from grace because else Christ should dye in vaine and not obtaine the end the fruite and substance of his death and passion But out of all those that are once truly regenerated the workes of Satan are vtterly destroyed 1 Iohn 3 8 the power of 〈◊〉 and the body of sinne are quite destroyed by the death and passion of Christ. Hebr 2 14 15. Rom 6 6 and their soules are purified and washed from their sinnes by the blood of Christ. Reuel 1 5. Tit 3 5. to the onely end and purpose that their consciences might be purged from dead workes to serue the liuing God Hebr 9 14 that they being dead vnto sinne might liue vnto righteousnesse and bring forth fruite vnto God Rom 7 4. 1 〈◊〉 2 24 that they might liue together with Christ and vnto Christ alone and not vnto themselues or sinne Rom 6 6. 2 Cor 5 15. 1 Ephes 5 10 that they might be a peculiar people vnto God zealous of good workes Tit 2 14. That they might serue him in holinesse righteousnesse without feare all the dayes of their liues Luke 1 74 75 that they might liue and dye vnto the Lord and that both liuing and dying they might bee his Rom 148 that Christ might present them vnto himselfe an holy Church without spot or blemish or wrinckle Ephes. 5. 26 27. and so it is altogether impossible that they should euer totally or finally fall from grace Secondly as the death and passion of Christ so likewise his perpetuall intercession vnto his Father for all his true and faithfull members may assure us of the truth of this positition from which I frame this second argument Those for whom Christ himselfe doth make perpetuall intercession to his Father that they may continueally perseuere it is altogether impossible for them either finally or totally to fall from grace But Christ himselfe doth make perpetuall intercession to his Father for all those that are once truly regenerated and ingrafted into him that they may alwaies perseuere therefore it is altogether impossible for them either finally or totally to fall from grace For the Maior proposition no man can deny it vnlesse he will maintaine as the Rhemists did in their conference at Hahge that God doth not alwaies heare the intercession of Christ and grant him his requests which is blasphemous in it selfe and contrary to the Scripture For Iohn 11. 41 42. Christ doth giue thankes vnto his Father for that he hath heard him and I know saith he Father that thou hearest me alwaies â—…oubtlesse if God will grant vs whatsoeuer we our selues shall desire and pray for in the name of Christ as he hath promised to doe Iohn 14. 13 14. Cap. 16. 23. 24. much more then will he grant that thing which Christ himselfe shall petition to him for And if God should not alwaies grant whatsoeuer Christ should now desire and request of him Christs intercession would be fruitlesse and to little purpose and we our selues should haue but little benefit or comfort from it Now for the Minor proposition that Christ doth alwaies make intercession to his Father for all those who are once truly regenerated and ingrafted into him it is plaine and euident by Iohn 16. 26. Rom. 8. 24. Hebr. 2. 17. cap. 4. 14. 15 16. cap. 7. 25. and cap. 9. 24. And that this his intercession is for their constant continuall perseuerance it is euident Luke 22. 32 33. where Christ tells Peter that he had prayd for him that his faith might not faile which prayer of Christ extends to all his faithfull member aswell as vnto Peter by that of Iohn 14. 15. 16. where Christ himselfe doth certifie vs that he will pray vnto his Father for all his Saints and that he shall giue them another comforter which shall abide and dwell and be in them and with them for euer and also by that prayer of his Iohn 17. 11 15 21 23 24. where hee prayes thus for his Apostle and afterwards for all true beleiuers Holy Father keepe them thorough thy owne name those whom thou hast giuen vnto mee that they may be one as we are one I pray not that thou shouldest take them out of the world but that thou shouldest keepe them from euill and that they may all bee one as thou Father art in me and I in thee that they also may be one in vs. I in them and thou in me that they may be made perfect in vs and that the world may know that thou 〈◊〉 sent mee and hast loued them as thou hast loued me Father I will that those also whom thou hast giuen mee be with me where I am that they may behold my glory which thou hast giuen me This is also intimated by the Apostle Hebr. 7 25. where speaking of Christ he saith thus of himselfe wherfore hee is able also to saue them to the vttermost that come vnto God by him seeing hee euer liueth to make intercession for them Those for whom Christ himselfe doth pray and interceede they shall be saued to the vttermost no man shall condemne them or seperate them from the loue of God which is in Christ Iesus their Lord because that Christ himselfe is euen at the right hand of God alwaies making intercession for them Rom. 8. 33. to the end of the chapter Christ hath prayed heretofore and doth now continually make intercession to his Father for all such as are once his true and faithfull members that they may alwaies perseuere continue constant in the state of grace and therefore it is altogether impossible for them either finally or totally to fall from grace If it be obiected that this prayer of Christ doth onely tend to keepe them from a finall but yet not from a totall fall from grace I answere that it is not so but that this prayer of Christ extends to preserue them from a totall aswell as from a finall fall First because Christ doth pray that their faith might not faile now if they might fall totally from grace then their faith should faile yea that numericall faith which once they had should vtterly be lost for that faith which they haue by their new inscision into Christ is not the same numericall faith which they had before for that
was totally lost and vtterly abolished so that by this exposition their saith should not onely faile which is the lesse but likewise vtterly to be lost which is farre greater and so Christs prayer should not be granted for that which may be lost and is lost doth without all question faile Secondly I answere that Christ prayes that the holy Ghost may abide with them for euer and dwell in them and bee in them if therefore the holy Ghost do abide and dwell in them and with them for euer they cannot fall totally from grace for where the holy Ghost is alwaies dwelling and residing there grace must of necessity alwaies be Thirdly Christ doth pray vnto his Father that he would keepe all those that are his true and faithfull members from euill that they might bee in him and he in them continually and that they might bee made perfect in him if therefore this prayer of Christ bee granted it cannot bee that they should euer totally fall from grace Fourthly this prayer and intercession of Christ doth sâ—…ue men to the vttermost it keepes them so that nothing shall bee able so much as once to seperate them from the loue of God which is in Christ and therefore it must needes bee that this prayer and intercession of Christ doth not onely keepe his true and faithfull members from a finall but likewise from a totall fall from grace so that this argument remaines still vnanswered neither is it possible for any man to giue a full and satisfactory answere to it The third thing in Christ which may assure vs of and settle vs in this present truth is the power and might of Christ from which I frame this third argument Those who are kept by the power and might of Christ so that nothing can plucke them out of his hands to that end and purpose that they might neuer perish but haue euerlasting life it cannot be that they should euer finally or totally fall from grace But all those who are once truly regenerated and ingrafted into Christ are kept by the power and might of Christ to that end and purpose that they may neuer perish but haue euerlasting life Iud. 1. 1. Iohn 10. 28. 2 Cor. 12. 9. 10. and 1 Pet. 1. 5. Therefore it cannot be that they should euer finally or totally fall from grace Of which argument you may see more in the second argument drawne from God himselfe The fourth thing in Christ that proues this position to the full is his compassionate and tender nature He will not breake the bruised reed nor quench the smoking flaxe Isai. 42. 13. Mat. 12. 20. Hee will seeke that which is lost and bring againe that which was driuen away hee will binde vp that which is broken and strengthen that which is sicke hee will seed his flocke like a shepheard and hee will gather the Lambes with his arme and carry them in his bosome and will gently leade those that are with young Exech 34. 16. 10. and Isai. 40. 11. He giueth power to the faint and to those that haue no might he increaseth strength Isai. 40. 29. And therefore seeing that Iesus Christ is so compassionate to all those that are his members and once ingrafted into him seeing that he is alwayes touched with the sense and feeling of their infirmities Heb. 4. 15. It cannot bee that euer they should either finally or totally fall from grace When a man is once but truly regenerate and ingrafted into Christ if hee be weake and faint hee will strengthen and refresh him if hee be sicke and dead he will quicken and reuiue him if hee be sicke and wounded hee will heale and cure him if hee be in any distresse or temptation he will helpe him and assist him if hee be deiected in minde and conscience he will comfort and reioyce him such is the mercifull gratious and compassionate nature of Iesus Christ that he will supply all the wants and necessities of all his Saints in all kindes whatsoeuer they shall neuer want any thing that may helpe to keepe them in the state of grace or bring them home to heauen Psal. 23. 1. Phil. 4. 19. and Psal. 34. 10. therefore they need not feare a totall or finall fall from grace it cannot happen to them The fift thing that may stablish our hearts in the present truth is the vigilancy and care of Christ ouer vs and his perpetuall presence with vs Christ is that great that good and that carefull shepheard of his sheepe Who is alwayes watching ouer his flâ—…cke lest any of them should miscarry He doth alwayes night and day keepe and gard his sheepe and neuer fleeth from them when the theefe doth come to steale them but hee carrieth them in his owne bosome and keepes them in his armes bee giues life in great abundance vnto all his sheepe yea he layeth downe his owne life for his sheepe hee giues vnto them eternall life and they shall neuer perish neither shall any man plucke them out of his hands as wee may reade Iohn 10. 10 11 12 28. Psal. 23. 1 2. Ezech. 34. 16. Isai. 40. 11. Psal. 121. 3 8. Christ is alwayes present with his faithfull sheepe his presence doth goe with them alwayes for to giue them rest Exod 33. 14. and as it was with the Children of Israel when they marched toward the temporall Canaan so is it with all those that are once truly regenerated in their marching toward the heauenly Iesus Christ will goe before them in a piller of a cloude to lead them in their way and in a pillar of fire by night to defend them from their enemies and to giue them light to goe by day and night hee will not take away the pillar of the Cloude by day nor the pillar of fire by night from before his people Exod. 13. 21 22. Cap. 14. 19 Therefore they shall be safe and neuer fall either totally or finally from grace From all which I collect this fift argument Those who haue Iesus Christ for their Pastor and shepheard those whom hee doth alwayes gard and keepe with speciall care and vigilancy and protect and shelter with his presence it s altogether impossible for them to fall from grace But all those that are once truly regenerated and ingrafted into Christ haue Iesus Christ for their Pastor and shepheard who will lose none that are committed to his charge Iohn 17. 14. Hee doth alwayes gard and keepe them with speciall care and vigilancie and protect and shelter them with his continuall presence and therefore it is altogether impossible for them to fall from grace The minor proposition cannot be denyed the maior like wise must be true else you must make Christ Iesus that great good and carefull shepheard of the sheepe to be exceeding negligent and carelesse in his office A good shepheard will neuer so much as lose a sheepe or let it goe astray much lesse then will Iesus Christ loose any of those sheepe that
for to hinder it Wherefore since true and sauing Grace is of a permanent perpetuall immortall incorruptible perseuering growing and increasing nature it is impossible for those that haue this Grace as all those who are once truly regenerated and ingrafted into Christ must needs haue it or else they were neuer truly regenerated and ingrafted into Christ either finally or totally to fall from it againe euen in respect of the very nature of Grace it sâ—…lfe Lastly it is altogether impossible for such as are once truly regenerated and ingrafted into Christ either finally or totally to fall from grace in respect of the many dangerous consequents which else would ineuitablie follow vpon the contrary and that both in respect of the Trinity in respect of the true Saints of God in respect of grace and in respect of the Church of God in generall but specially of our Church of England First these dangerous consequents would follow euen in respect of the Trinitie and Dietie it selfe For first it would deâ—…ogate from the honour of the Trinitie What greater dishonour could there be vnto the whole Trinitie What greater dishonour to Father Sonne and holy Ghost then this that they should suffer any of those Saints whom they haue chosen for themselues and vndertaken to preserue and keepe to â—…all from grace â—…hat they should begin to build the fabricke of grace in men and yet be vnwilling or vnable for to make an end that they should make so many absolute couenants and promises to preserue and keepe the Saints from falling and not performe their words that they should giue true grace to men and yet repent them of these gifts and take them quite away that they should owne such for their followers their seruants and attendants their children and their friends as should disgrace them by their falls and bring a scandall vpon the profession of their names What would Atheists what would Heathens say if they should heare of this position that the true Saints of God may apostacie and fall away from grace would they not say that it were farre better to haue no God at all that it were farre better to haue an Idoll God then such a God as this as either will not or cannot keepe his Saints from falling from him Certainely this very Doctrine of the Apostacy of the Saints dishonours all the Trinitie in all their sacred and most glorious attributes yea it depriues God of his Dietie it puls him from his throane and sets vp man aboue him it makes God to be no God at all or at least to be no better then an Idoll or an idle God Wherefore in respect of this dishonor which elâ—…e would light vpon the whole Trinitie this Doctrine of the perseuerance of the Saints must needes be true Secondly if the true regenerate Saints of God might Apostatize and fall away from grace it would derogate much from the word and promise of God and Christ. For they haue promised to preserue all such as are once truly regenerated and to keepe them from falling they haue promised that their graces shall not faile that they will giue them perseuerance to the end that they will finish the worke of grace begun within them that they will preserue them blamelesse to the day of Christ and keepe them so that they shall neuer perish but haue euerlasting life as I haue pâ—…oued at large before If then the Saints of God might either finally or totally â—…ll from grace where then were the truth of God and Christ where were the performance of their word and promises wee might then say that all these promises of God were but false and counterfeite and so we should make God and Christ no better then the Diuell himselfe who is a lyar and the father of lyes Iohn 8. 44. Yea I may boldly say that this assertion of the Apostacie of the Saints would quite ouerthrow the whole frame and fabricke of the word of God For take the whole Scripture from the beginning to the very end of it the whole frame and fabricke of it serues to no other end and purpose but to take away all from man in matters of grace and to attribute all to God that so he only and not man might haue the praise and glory of all Now this assertion of the Apostacie of the Saints it takes all away from God and attributes all to man that so man might glory in himselfe onely and not in the Lord. It giues a man free will to reiect or receiue grace at the first and it giues him full power and ability to reiect or to retaine grace after hee hath receiued it it takes away Gods prouidence kingdome soueraigntie and power ouer man it exempts man wholly from his jurisdiction it makes man an absolute creature it makes him a God and Lord ouer himselfe whereas the Scripture dorh take man of from his owne legges and subiects him wholly vnto God in whose hands his life his thoughts his will his waies and all his actions are and so it dissolues and ouerturnes the whole frame and fabricke of the Scriptures and strikes at the very foundation and roote of all religion Wherefore this Doctrine of the Apostacy of the Saints can neuer be admitted to bee tâ—…ue euen in this respect and so my present assertion must be sound and orthodox Thirdly if the true regenerate Saints of God might fall quite away from the state of grace it would derogate much from the great goodnesse and the infinite mercy and loue of God vnto his children For if those Saints of God might fall quite away from grace where then were the exceeding riches of Gods mercy where were the gratiousnesse and infinite goodnesse of his nature where were the freenesse the constancy and vnchangablenesse of his loue If you obiect that the fault is not in the loue of God to them but in their want of loue to him I answere first that Gods loue to them is free and voluntary Hosea 14. 5. I will loue them freely therefore if God should quite withdraw his loue from them for their disobedience vnto him this freenesse of Gods loue would be much tainted and blemished and the breach would light on God Secondly Gods loue to them is the cause of their loue to him 〈◊〉 Iohn 4. 10. 19. and it is the loue mercy of God which should preserue and keepe the saints in obedience loyalty and subiection vnto him yea God himselfe hath promised to preserue their whole spirit soule and body blamelesse vnto the comming of our Lord Jesus Christ. 1 Thâ—…s 5. 23 24. If therefore God should suffer them to sin against him and so to incurre his displeasure whereas hee hath vndertaken to preserue them blamelesse vnto the comming of Iesus Christ the breach must bee first on Gods part in suffering them to sinne and not on theirs who hath no power of their owne without the power and ayde of God to keepe themselues from sinne