not slumber behold hee that keepeth Israel shall neither slumber nor sleepe the Lord himselfe he is the keeper the Lord is his shade vpon the right hand so that the sunne shall not smite him by day nor the moone by night the Lord shall preserue him from all euill he shall preserue his soule the Lord shall preserue his going out his comming in from this time forth and for euermore Psa 121 2 to the end The Lord will create vpon euery place of mount Sion and vpon the assemblies thereof a cloud and a smoake by â—…day and the shining of a flame of fier by night for vpon all the glory shall be a defence and there shall be Tabernacle for a shadow in the day time from the heate and for a place of refuge and for a couert from storme and from raine Is 4 5 6. Marke here and see how vigilant and carefull the Lord is to defend and keepe his Saints from euill not vpon one place only but vpon euery place of mount Sion and vpon all the assemblies thereof and vpon all the glory shall be a defence not onely by day but by day and night to not onely against some sorts of temptations but against all God will be a couering and a refuge against the heate against the storme and against the raine against all temptations and afflictions whatsoeuer God will keepe euery regenerate man as the apple of his owne eye and couer him vnder his wings Deut 32 10 11 he will be with him to the end of the world Math 28 20 he will not faile him nor forsake him Heb 13 6 the Lord is his sheepheard the Lord preserueth his soule and leadeth him on in the paths of Righteousnesse the Lord is on his right hand to preserue and keepe him that hee should not fall that hee should not wholly wander and stray from him Psa 23 1. to 5. Psal 16 8. Psa 37 28 23 24. Psa 125 1 2. Iohn 10 28 29. Iude 24. Hebr 13 6 7 Esay 25 4. cap 26 3. cap 27 3. cap 43 2 therefore its impossible for him either finally or totally to fall from grace All that here can bee replyed is onely this that as long as men are regenerated and ingrafted into Christ that God doth thus defend and keepe them but when they fall away from God then he doth not preserue them To which I answere that I presse this argument onely to this purpose to proue that the Saints of God when they are once regenerated can neuer fall away from grace because God doth presence and gard them thus with his continuall care and presence and not to proue that God doth sence and guard his Saints the vigilent care and custody of God is that which makes the Saints of God to continue Saints so that they can neuer cease to bee Saints any more and therefore the answere is but a meere begging of the question and noe answere at all to the force and drift of this my argument it is onely a deny all of my conclusion not of my premises and so it is no answere but a shift and cauell If you obiect that all these places are meant of a temporall protection from worldly dangers I answere that the most of them if not all of them are principally if not soly intended and meant of a spirituall protection and not of a temporary of a perpetuall protection from spirituall not from temporall dangers as the places themselues doe fully proue how euer let them be intended of a protection from temporall dangers only which cannot be yet this doth necessarily follow that if God hath so great a care to free his Saints from temporary dangers he will certainly haue as great if not a greater care to protect them from spirituall dangers and so the argument standeth still in force The fourth thing in God which may giue vs full assurancâ—… of the truth of this assertion is his immutable and perpetuall loue to all such as are once truly regenerated and made the true members of Iesus Christ from which this fourth argument doth arise Those whom God himselfe doth loue with an immutable constant and perpetuall loue and those who can by no meanes possible bee euer seuered from this loue of God it s altogether impossible for them either finally or totally to fall from grace But all those who are once truly regenerated and ingrafted into Christ by a true and liuely faith are such as God himselfe doth loue with an immutable constant and perpetuall loue For whom God doth once loue he loues vnto the end Ioh 13 1 he loues all the true members of Iesus Christ in the same manner as he loueth Christ himselfe and with the same loue that he loueth him Iohn 17 23 24 26 now Gods loue to Iesus Christ is immutable constant and perpetuall therefore must his loue to all his members be so to God he loues them with an euerlasting loue Ier 31 3 he is their louing God and Father from euerlasting to euerlasting Psa 90 1 2 his louing kindnesse indureth for euer and euer vpon them Psa 103 17 his righteousnes shall be foreuer euer and his saluation from geâ—…eration to generation the mountaines may remoue and the hills may fall downe but his mercy shall not depart from them neither shall the couenant of his peace be remoued Esay 51 8 and cap 54 13 Gods loue to them is immutable constant and perpetuall Neither can they by any meanes whatsoeuer bee euer vtterly seuered from this loue of God to them in Christ. It is Pauls expresse challeng Rom 8 35 who shall seperate vs from the loue of Christ shall tribulation or distresse or persecution or famine or nakednesse or sword nay saith hee verse 37 31 39 iâ—… all these things we are more then conquerers through him that loued vs for I am perswaded that neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor hight nor depth nor any other creature shall be able to separate not me but vs who are once in Christ and made the Sonnes of God by adoption and grace verse 1 9 14 15 17 29 30 from the loue of God which is in Christ Iesus our Lord so that they may boldly say with Dauid Ps 26 1 the Lord is my light and my saluation whom then shall I feare the Lord is the strength of my life of whom then shall I be afraide God hee loues all such who are once truly regenerated and ingrafted into Christ by a true and liuely faith with an immutable constant perpetuall loue they themselues can neuer be vtterly seuered from this loue of God wherefore it is impossible for them either totally or finally to fall from grace Our subtle Sophisters haue nothing here to answer but their crambemillies coctum that God doth loue all such as are truly regenerated ingrafted into Christ with an immutable constant and perpetuall loue as long
the end that tribulation or distresse or persecution or famine or nakednesse or perill or sword can neuer seperta◅ the Saints from the loue of God nay he assures both himselfe vs that neither death nor life of which the feare of the one the loue of the other would seperate the Saints from the loue of God if any thing would doe it seing that the one is most terrible the other most sweet and louely nor Angels nor principalities nor powers which would surely seperate the Saints from the loue of God if might force and pollicy could doe it nor things present nor things to come nor highth nor depth nor any other creature shall bee able to seperate the Saints of God from the loue of God which is in Christ Iesus their Lord if things present if things to come if Diuels or men if no creature whatsoeuer can seperate them from the loue of God then its certaine that they themselues can neuer doe it for they themselues are creatures and therefore if no creat◅r whatsoeuer can seperate them from Christ neither can they themselues nor ye◅ their flesh which is a distinct creature from their inward man which is themselues be euer able for to doe it Lastly if the Saints themselues could feuer themselues frō God then it must be meerely out of the freedome liberty of their owne wi◅ for Paul hath certified vs in the forenamed place that nothing else can doe it But this can neuer be first because if it be in the meere power of their wills to fall or stand they cannot will a fall from grace because its dangerous and hurtfull to them it will pull eternall misery vpon them therefore they can not will it if they would the will can not desire any thing but that which is good in truth or at least in shew it can not desire any thing that is ill as ill now a totall or a finall fall from grace can not be good either in truth or in shew it can not bee considered but as ill and hurtfull therefore regenerate men out of the freedome of their owne wills can not desire it or seeke it they can not but desire to stand and perseuere in grace which is euery way best for them Secondly they cannot fall from grace out of the freedome and liberty of their owne wills because their wills are subordinate especially in this of perseuerance which is principally for their owne eternall good vnto the will of God the same spirit and minde is in them that is in God and Christ. 1 Cor 6 17. and Phil. 2 5. Now it is the will of God and Christ that the Saints should alwaies perseuere and neuer fall from grace and therefore it must needes be their will too because their wills are subordinate and conformable to the will of God Thirdly the loue of God is shed abroade in their hearts which doth so vnite and knit their soules to God and Christ that they can not will a fall or a departure from them they cannot will any thing with a full and perfect will that is displeasing to them and which might seuer and diuide them from them the very euill that they doe is the euill that they would not doe Rom. 7. 15. to the end and Gal. 5. 16 17. therefore out of the meere libertie of their owne wills they cannot fall from God Fourthly they can not will a totall or a finall departure from God because they know him to be the onely true God and they know not any else to whom they may resort for succour and reliefe this is euident by Peters answere vnto Christ Iohn 6. 67 68. When Christ demands of the twelue will yee also goe away Lord saith Peter to whom shall w◅ goe thou hast the words of eternall life and we beleeue and are sure that thou art that Christ the Sonne of the liuing God the Saints of God know God to be the onely true God and they know not whether to goe if they should depart from him and therefore they can neuer will a departure from him Lastly God hath put his feare into the hearts of all his Saints hee hath put his spirit into them to the end that they should ◅ot depart from him Ier. 32. 40. Ezech. 36. 27. and therefore out of the liberty of their owne wills they can not fall from grace nor yet depriue themselues wholly o◅ the immutable constant and perpetuall loue of God Lastly out of the liberty of their owne wills they cannot depar◅ away from God because it is the absolnte and positiue will of God that they should not depart from him Ier. 32. 40 Psa. 85. 8. Iohn 6. 39. Rom. 3 11. put this then to be the case God doth absolutely will that a regenerate man shall not fall from grace and he hath determined it that he shall not fall well this regenerate man which I onely admit by way of supposition resolues that he will fall away from grace notwithstanding that God hath absolutely willed and refolued the contrary I pray which of these shall haue their wills either God or he if man then where is the power where is the omnipotency nay where is the soueraigntie and deity of God if man can crosse and thwar◅ the absolute and positiue will of God then either God is not God or else man can ouer-rule him either ofwhich is atheisticall and blasphemous to affirme or thinke But if God in this case hath his will and notman which none but an atheist can gainsay then it followes that a regenerate man can not fall quit◅ from grace out of the freedome and power of his owne will Lastly for to end this cauell I answere that a regenerate man and a true member of Iesus Christ can neuer finally nor totally cease to loue the Lord and therefore by your owne reason the Lord can neuer finally nor totally cease to loue him That a regenerate man can neuer vtterly cease to loue the Lord I proue it by these reasons First because a regenerate mans loue to God is grounded vpon Gods immutable and perpetuall loue to him he lo◅es God because that God did loue him first 1 Iohn 4. 10. 19. and Psa. 116. 1. Gods loue is the cause of his now this loue of God tohim is immutable constant and perpetuall therefore his loue to God must be so to as you may see expre◅y Psa 116. 2 2. Math. 5. 46. Ioh. 15. 9. Eph. 3. 18 19. 1. Iohn 4. 10 11 16 19. 20. as long a◅ God is kinde and louing to his Saints they can not but be louing and obedient vnto him else they should be worse then publicans and sinners yea then the beasts that perish Secondly regenerate men and the true members of Iesus Christ can neuer cease to loue the Lord because the holy Gh◅st doth dwell in th◅ir hearts and soules for euer Iohn 14. 16 17. now where the holy Gost doth alwaies dwell there the lou◅ of God must
the righteous neuer fall from grace yet God hath his end because his law and justice is declared by this place Lastly this commination is made generally to all as well to the elect of God as to any others now you your selues doe grant that those whom God himselfe hath elected to saluation ex praeuisa fide can neuer fall from grace and therefore this commination being made to them as well as to any others can neuer imply a fall from grace for then it should imply that the elect of God should fall from grace as well as others which is impossible by your owne confessions And thus much in answer to this first obiection Other answeres there are which are giuen to this place As first that this righteous man and righteousnesse here mentioned is only meant of hypocrites who haue onely an outward shew of righteousnes and seeme to be righteous in the sight of men and not of men that are truly righteous nor of true righteousnesse nor of such ai were habitually righteous but onely such as were actually righteous hauing onely the acts of righteousnesse but not the habit Others answer that those which are here meant are such as are truly righteous but yet the departing from righteousnesse here mentioned is onely intended of the acts but not of the habits of righteousnesse and grace and that by death in this place is onely meant a temporall death but not an eternall which temporall death being the punishment of sinne may bee common to the righteous and the wicked and is inflicted vpon righteous men oft times as a punishment for some sinne of theirs as we may see in the examples of Iosiah and Hezechiah 2 Chron 35 22. and Isay 38 1. but neuer the eternall death But these answers are lesse probable and come not so home as the others doe Wherefore I will passe them ouer and proceed to the second argument The second argument that may be made against me is taken from that of Paul 1 Cor 9 27. I keep vnder my body bring it into subiection least that by any meanes when I haue preached vnto others I my selfe should be a cast away From whence this argument is framed Paul who was a true regenerate man might become a reprobate or cast away Therefore such as are truly regenerated may fall from grace For answer to this argument I shall first of all denie the Anticedent For if you take a reprobate or cast-away in this place as opposite to one that is elected as you doe then the proposition is false and is not warranted by the text For hee that is elected to saluation can neuer become a reprobate in this sense because the foundation of the Lord abideth sure and his purpose according to election shall stand fast for euer 2 Tim 2 19. and Rom. 9. 11. Now that Paul did not feare to become a reprobate in this sense it is euident by these insuing reasons First because that Paul was alwaies sure and certaine of his saluation He was alwaies fully perswaded that neither tribulation distresse persecution famine nakednesse perill nor sword that neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature should be able to seperate him from the loue of God which is in Christ Iesus his Lord. Hee was alwaies sure that whether he should liue or dye hee should liue and dye vnto the Lord and that when euer his earthly house of this tabernakle were dissolued hee should haue a building of God an house not made with hands eternall in the highest heauens hee was confident of his saluation and this his confidence made him willing to bee dissolued that so hee might bee present with the Lord. Hee knew whom hee had beleiued and that hee would surely keepe that which hee had committed to him against that day Whence hee doth boldly auouch this of himselfe The Lord shall deliuer mee from euery euill worke and will preserue mee to his beauenly kingdome And therefore a little before his death he triumphs ouer hell and death in this comfortable confident and triumphant speech I haue fought a good fight I haue finished my course I haue kept the faith henceforth is laide vp for mee a crowne of righteousnesse which God the righous iudge shall giue mee at that day Paul therefore could neuer feare that euer hee should become such a reprobate and cast-away as you intend because hee was so sure and so absolutely confidenr of his saluation Secondly Paul was sure that he could neuer fall away from the state of grace and become a reprobate in your sense because he knew that hee was praedestinated and elected to eternall life and therefore could not but be justified sanctified glorified for euer with God in heauen Paul knew very well that none of the elect of God could perish and hee also knew that himselfe was elected to saluation as we may see by Acts 9 15. Rom 1 1. cap. 8 30 33 35. cap. 9. 11. cap. 11. 7. 2 Cor. 1 21. cap. 5. 1. to 10. Gal. 1. 1. Ephes. 1. 3 4 5. 2 Tim 1. 13 14 16. 2 Tim. 1. 2 12. and Tit. 1. 1. Therefore hee could neuer feare to become such a reprobate as should bee damned and cast for euer into hell or such a reprobate as you inted and so the Antecedent is vntrue in the sense that you propound it If then you will take a reprobate and a cast-away for such a one as is blame worthy such a one as deserues reproose which is the genuine and proper sense of the word in this place then it makes nothing for your purpose For I grant that a regenerate man may deserue reproofe and blame for some miscariages or sins which he doth commit but yet if followes not therevpon that therefore he may fall from grace Paul he did indeauour to liue according to his doctrine least his auditours should haue just cause for to reproue him if he had done any thing in his practise which might crosse this doctrine for which hee should deserue reproofe yet it followes not that therefore he might fall away from the state of grace Wherefore if you take a reprobate or cast-away in the strictersense for one that is bound ouer to eternall condemnation then your Anticedent is false if in a more milde and larger sense for one that deserues reproofe then the Anticedent is true but the argument is false and followes not Secondly admit that Paul in this place doth vse this word reprobate or cast-away in the stricter sence for one that is vtterly forsaken of God and bound ouer to eternall condemnation then the argument followes not For Pauls meaning then is no more but this As God hath ordained that his Saints should perseuere so hee hath ordained the meanes by which they should perseuere as fasting prayer mortification and the like Now I vse
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
leade you to imbrace this error If you will but examine your owne hearts well you shall finde that the thing which leades you to imbrace this error is either the learning or the fame of some particular men that do defend it or else some secret hatred malice either to all or to some particular men that doe oppose it or else some felfe conceite and some high opinion which you do attribute to your owne conceites without any due examination of them by the word of God or else it is some desire of singularity or fame or the hope of gaine honour preferment one of these I may be bold to say is the cause that moues you to patronize this error and not the loue of God or of his truth Remember therefore that you are bought with a price that you should not be the seruants of men that the word of God is the rule of life and doctrine and not the word of men remember that if you are the sheepe of Christ you must heare his voice and his only you must not hearken to the voice of strangers let their learning or their parts bee what they will No men more apt to erre then those of greatest parts and learning especially when as their parts and persons are not sanctified The greatest schollers haue alwaies broached and propagated the greatest and the most dangerous errors Wherefore neuer pinne your faith to the fickle opinions of fraile and mortall men especiallly of such men in whose liues the practise and power of religion shines not forth but examine all things by the word of God and though an Angel from heauen much lesse a Diuell from hell or a carnall man from earth should bring any other doctrine to you then what you finde to be warranted and recorded there receiue him not but let him bee accursed Sure I am that this doctrine of the finall or totall Apostacie of the Saints hath no ground or footing for it in the word of God if you will but take the paines to search the Scriptures you shall finde it to bee so and therefore let not the opinion or fame of any particular man that doth patronize this error ouersway your judgments against the Scriptures the word of God And as for all other priuate by respects which may ingage you to adore this error remember that Gods glory and the loue of truth if not the good and welfare of the Church should ouer ballance and surpasse them all Better is it for to loose the world with all the fame the riches honours and preferments in it then to loose the Lord of truth and his euerlasting fauour to loose both soule and body at the last in hope of gaining honouror prefernâ—…ent now Wherefore lay aside all sinister by respects and consider how many great dangerous and pernitious consequencies will ineuitable follow vpon this doctrine of the finall and totall Apostacy of the Saints and then you cannot but disclaime it and detest it from your soules and euen fromyour hearts imbrace this orthodox and sound position which here I do defend That such as are once truly regenerated and ingrafted into Christ by a true and liuely faith can neither finally nor totally fall from grace Hauing thus as I suppose so fully proued the truth of this position by arguments and reasons drawne from the Scriptures that no man can be able to gainsay it For further satisfaction in the point I will now produce some humane authorities for to proue it which authorities I shall reduce to these three generall heads First I will proue that this was the doctrine of the ancient Fathers of the Church 〈◊〉 that this was and is the doctrine of all Protestant Churâ—… beyond the Seas Thirdly that this was and is the doctrine of the Church of England For the first of these that this was the doctrine of the ancient Fathers of the Church I shall manyfâ—… it by their owne authorities which I will vouch in â—…atine as I finde them printed lest I should giue the opposites any occasion for to carpe at mee or wrong the authors or the reader in the translation especially since I cite these Fathers to satisfie the learned not the ignorant I will first begin with the auncient of the Fathers and so discend to these of latter times Dionysius Areopagita Dionysius Areopagita who liued in the Apoftles times and as himselfe records it in his 11. Epistle to Apollophanus the Philosopher was 25. yeares of age at the death of Christ though others doubt of it hath deliuered and recorded this very doctrine in his booke de diuinis nominibus cap. 7. His words are these Diuina fides est stabilis credentium sedes qua hos in veritate locat in ipsisque veritatem impersuasibili identitate certam simplicem veritatis notionem habentibus ijs qui crediderunt Nam profectò si scientia cognoscentium cognitorum coniunctrix est ignorantia verò mutationis semper ex se ignoranti suae diuisionis est author eum qui in veritate credit iuxta Scripturae fidem nihil remouebit à verae fidei autore in quo constantiam immobilis atque immutabilis identitatis habebit In the 8. chapter of the same booke about the end of the chapter he hath these words Verum enim profectò hanc salutem non praeter intentionem Scripturae sanctae vt bonitate cuncta saluantem qua sunt omnia ab suorum prolapsione bonorum redimentem praedicare meritò possumus quantum cuiusque saluâ—…ndorum admittet naturae Idciâ—…cò etiam redemptionem iam theologi nominant ex quo sinit quae verê sunt ad id caedere vt non sint Ex eo item quod et fi quid deliquerint ab ordine suo aberrauerint imminutionem aliquam perfectionis bonorum suorum passa fuerint Hac etiam parte à passione imbecillitate ac priuatione reddimit impleus quod deest paterno affectu infirmitatem supplens at que à 〈◊〉 â—…rigons imò in pulchro fistens quod effluxerat bonuÌ„ reparans ae disponens ordinis quod deest in illo atque positionis exornans integrumque perficiens ab omnibus absoluens 〈◊〉 atibus And a little before he hath these words Itaque vt verum dixerim hoc magis est diuinae iustitiae proprium nequaquam emollire atque enermare optimorum quorumcun que masculum sensum largitione carnalium neque si quis id conetur agere eas sine adiutorio linquere sed eos in praeclâ—…o inflexibilique statu solidare eisque cum sint huiusmodi secundum merita reddere So that by this most ancient Diuines opinion these that are truly faithfull can neuer fall quite away from grace Iustin Martyr Iustin Martyr who flourished in the yeare of Lord 163. and somewhat after concurreth in opinion with vs in his Explic. quaest à Gent. Christ. positarum quaest 23. For there
the powers of the world to come that is they may heare the word of God and receiue it with great ioy as the second and third ground did Math. 13. 20. Marke 6. 20. and as Iohn Baptists auditors did Iohn 5. 35. Yea they may relish the word of God and taste a sweetnesse and pleasantnesse in it they may bee much affected with it for a time but yet in a carnall manner out of self-selfe-loue and by-respects or out of feare in times of sicknesse or outward judgements they may be much affected with the promises of grace and mercy though the Doctrine of mortification and selfe-deniall may seeme harsh and bitter to them They may taste of the powers of the world to come that is they may vnderstand the Doctrine of the Resurrection and of eternall life they may bee much affected with the joyes of heauen and with the happinesse of the Saints when they shall heare them amplified and expressed to the full Wee know by common experience that many Hypocrites and wicked men when they doe but heare the joyes and excellencies of heauen discoursed of haue oft-times by sodaine fits and flashes a kinde of inward taste sense and feeling of them and their very hearts and soules are euen rauished and delighted with them not from any inward principle of grace or any sure euidence of heauen which they haue within them but out of a secret admiration of the things themselues or out of a false and groundlesse opinion and conceite that these ioyes and excellencies belong to them when as it is nothing so Wherefore there being nothing in these places but that which is common to hypocrites and carnall men we ought with the most and best expositors vpon these places to appropriate these texts and places only to hypocrites and carnall men which may fall away from their outward shewes of grace and not vnto the true regenaerate Saints of God who cannot fall from grace nor yet depart from God or sinne vnto death Ier. 32. 40. and 1 Iohn 3. 9. cap. 5. 16 17 18. But you will object that those of whom Saint Peter writes were bought with the blood of Christ for they denied the Lord that bought them 2 Pet. 2. 1. and those of whom the Apostle writes Hebr. 10. 29. were such as were sanctified with the blood of the Couenant therefore they were men truly regenerated and not only in outward shew I answer that they were such as were purchased with Christs blood sufficiently or in common reputation but not effectually and truly they were neuer washed and cleansed with his bloud for Peter applieth this to Heretickes and false teachers which priuily should bring in damnable beresies euen to the denying of the Lord that bought them Now such Heretickes and false teachers they were neuer truly purchased or sanctified with the blood of Christ for if euer they had beene of the true sold and sheepe of Christ if euer they had beene truly ingrafted into him they would no doubt haue continued with them but therefore they went out from him that it might appeare that they were neuer truly regenerated and ingrafted into him 1 Iohn 2. 19. And whereas it is said that they were sanctified with the blood of the Couenant The meaning is no more but this that they were Sacramentally sanctified they were outwardly washed in their Baptisme from the filth of their sinnes but yet their hearts and natures were not inwardly purified washed and regenerated by the bloud of Iesus Christ and the inward operation of Gods Spirit This is euident by the 2 Pet. 2. 22. where they are stiled washen swine who had their outside only washed but their swinish and filthy nature still remained in them and therefore they returne againe to their wallowing in the mire and puddle of their sinnes Wherefore all these places must be vnderstood only of Hypocrites and carnall morall men whose hearts and natures were neuer changed and renewed and not of the true regenerate Saints of God who are new men and new creatures Secondly all these places must needs bee vnderstood of Hypocrites and such as neuer had any truth of grace because the most and best expositers doe appropriate and applie them only to such as commit the sinne against the holy Ghost which shall neuer be forgiuen Now this is certaine that all such as are truly regenerated and ingrafted into Christ can neuer commit the sinne against the holy Ghost For St. Iohn tells vs 1 Iohn 3. 9. cap. 5. 16 17 18. That hee that is borne of God sinneth not vnto death because his seed remaineth in him neither can hee sinne thus because hee is borne of God hee cannot commit the sinne vnto death which most interpret to bee the sinne against the holy Ghost wherefore these places cannot bee meant of such as are truly regenerated and borne of God who cannot commit the sinne against the holy Ghost Againe Christ himselfe assures vs that none of his sheepe shall euer perish Iohn 10. 28. and Dauid certifieth vs that though the righteous man fall yet hee shall neuer bee vtterly cast downe for the Lord vpholdeth him with his hand Psal. 37. 24. therefore these places cannot be vnderstood of any of the Sheepe of Christ or of any that are truly righteous but only of Hypocrites and such as had no truth of Grace Thirdly it is euident that these places must needs bee intended only of hypocrites and carnall men and not of true regenerate men by reason of the antithesis opposition and difference that the Apostle makes betweene those regenerate Saints of God to whom he writes and those which were â—…lightned and were made partakers of the holy Ghost and had tasted of the good word of God and of the powers of the world to come For when the Apostle had spoken of those Heb. 6. 4. to the 9. verse in the 9. and with verses he subjoynes these words But wee are perswaded better things of you and things that accompanie saluation though wee thus speake For God is not vnrighteous to forget your worke and labour of loue which yee haue shewed towards his name and Heb. 10. hee doth the like 〈◊〉 So that this difference which the Apostle himselfe makes betweene the Saints to whom he writes and those of whom these places which you object make mention proues that those places which you alledge are only meant of hypocrites and such as were neuer truly regenerated and so they come not to the purpose Lastly the very words of these places and Scriptures proue as much For first those who are here mentioned are only such as did but taste of the good word of God and of the heauenly gift and of the powers of the world to come Which phrase of tasting implying but a meere fit flash and transitorie act and passion which is proper only to hypocrites and carnall men cannot be fitly and properly applied to the Saints of God and such as are truly regenerated
can neuer sinne so farre as to put them selues into the state of death and damnation or to cast themselues wholly from the state of grace because the eternall guilt and punishment of their sinnes is not imputed to them but it is alwayes done away and vtterly abolished in Iesus Christ who is their Aduocate their Mediator their satisfaction and attonement Those to whom the eternall guilt of sinne is not imputed it is certaine that no sins of theirs which they doe commit can wholly cast them downe from the state of grace and life into the state of death and damnation because that no man can bee in the state of death and damnation but where the eternall guilt and punishment of his sinnes may be imputed to him But to all such who are once truly regenerated and ingrafted into Christ the eternall guilt of sinne is not imputed no not then when as they lie in any actuall and knowne sin without particular repentance for it because they are still in Christ their Mediator their Aduocate their surety and the full and perfect satisfaction propitiation and attonement for all their sinnes which reason is fully warranted and proued by Psal. 32. 1 2. Rom. 5. 8 9 10. cap. 8. 1. 2. 33. 34. 1 Cor. 1. 30. 2 Cor. 13. 5. Col. 2. 13 14. 1 Iohn 2. 12. and cap. 3. 6 9. Therefore it is certaine that no sinneâ—… of theirs which they doe commit can euer cast â—…hem downe wholly from the state of grace and life into the state of death and damnation no not for that time when as they lie in any grosse and knowne sinne without any actuall and particular repentance for it The Saints of God when as they are once justified by faith in Christ and purged from their sinnes by his most 〈◊〉 blood they haue no more 〈◊〉 of sinnes Hebr. 10. 2. that is their sinnes are not imputed to them they are then justified and sanctified not for one day one yeare or two but for euer Christ by once offering of himselfe vpon the Crosse hath perfected for euer those that are sanctified Hebr. 10. 14. The justification and sanctification of the Saints extend not onely vnto some but to all the parts particles of their whole liues they are neuer reiterated and repeated For as there is but one naturall birth one faith one baptisme one death and passion of Iesus Christ which cannot be multiplied or reiterated so there is but one spirituall regeneration one inward baptisme of the spirit one death to sinne one justification and sanctification in the Saints when they are once justified sanctified regenerated and reconciled vnto God in Christ they are justified sanctisied regenerated and reconciled vnto God for euer God as he is but one and single in his owne essence so he is but one and single in his workes he desires not to reiterate and to doe things twice hee made the world but once he redeemed the world but once he will destroy the world but once hee giues life and being to all his creatures but once all creatures they are borne but once and they die but once God neuer delights in superfluities or changes hee will doe nothing in vaine and hee neuer repents him of his actions and therefore he doth things but once he makes his works perfect at the first Deut. 3 2. 4 Whatsoeuer he doth it shall be for euer nothing can be put to it nor any thing taken from it Eccles. 3. 14. And therefore those who are but once justified sanctified and reconciled vnto God in Christ those who are but once truly and thorowly ingrafted into Christ who of God is made vnto them righteousnesse wisedome iustification sanctification and redemption they are justified sanctified and reconciled vnto God in Christ for euer all their iniquities are quite forgiuen all their sinnes are couered and so vtterly abolished in the death of Christ that they shall be no more remembred nor yet imputed to them Psal. â—…2 2 2. Ier. 31. 34. and Hebr. 8. 12. therefore no sinnes that euer they doe commit can separate them from the loue of God which is in Christ Iesus their Lord or cast them downe from the state of grace and justification into the state of death and damnation And here you must obserue a difference betweene Legall justification and Euangelicall justification Legall justification or justification by workes and merits it may be vtterly lost and abolished by some actuall sinne as is euident by Ezech. 18. 24. For hee that keepes the whole law and yet offends in one point is guiltie of all and cursed is hee that confirmeth not all the words of the law to doe them Iam. 2. 10. and Deut. 27. 26. It is not so with Euangelicall justification or justification only by faith in Christ for this justification where once it is in truth is neuer abrogated disanulled or broken off by any sinnes which those who doe injoy it doe commit This free gift it is of many offences vnto iustification Rom. 5. 18. and the blood of Christ it cleanseth them not from some sorts of sinne only but from all sinne 1 Iohn 1. 7. Christ by once offering vp of himselfe hath fully satisfied for all the sinnes of all his Saints therefore all the sinnes that euer they commit are vtterly abolished and done away in him they are not imputed to them they are not put vpon their score The justification of the Saints by Christ it is of meere grace and fauour through the righteousnesse of Christ imputed to them and not of any workes merit or disert of theirs Christ therefore hauing fully satisfied for all their sins both past present and to come and God hauing accepted this his satisfaction for them in full recompence for all their sinnes when as these Saints of God doe sinne against him at any time the eternall guilt and punishment of these their sins is vtterly abolished and done away in Christ their Aduocate and Surety and not imputed to them for if it were imputed to them and not to Christ it were vtt erly impossible for them to expiate it or to satisfie Gods justice for it by all the prayers and teares which they could make or shed or by any other act of theirs and therefore these sinnes of theirs especially since they are sinnes of infirmitie and incogitancie and not of wilfulnesse obstinacie malice or presumption can neuer depriue and spoile them of the state of grace and iustification nor yet put them into the state of death and damnation no not for that Interim and interuenient time which comes betweene their sinnes and their repentance for them Seuenthly the true regenerate Saints of God they are the true and liuing members of Iesus Christ they are bone of his bone flesh of his flesh and spirit of his Spirit 1 Cor. 6. 15. 17. and Ephes. 5. 28. to 37. they are the house the temple and the habitation of God and of his Spirit Ephes. 2. 22. 1
7. 18 19. and Ier. 31. 33 34. If hee doth take notice of those sinnes of theirs as to scourge them for them yet he neuer drawes them into question for their soules hee neuer brings them into the judgement of eternall condemnation as we may reade expresly Isay 45. 17 Iohn 3. 19. cap. 5. 24. and Rom. 8. 1 2. wherefore though the Saints commit treason against the Lord for which they deserue to be perpetually condemned yet this their treason neuer puts them into the state of death and damnation So when the Saints of God commit adultery against him and such sinnes as might cause him to deuorce them from him yet they are not presently deuorced because they doe not presently repent for God is a louing and kinde husband to them hee is not easily prouoked to put them away and to giue them a bill of deuorce vpon euery act of adultery which they doe commit as is euident by Ier. 3. 1. If a man put away his wife and shee goe from him and become another mans shall he returne vnto her againe but thou hast played the harlot with many louers yet returne againe to me saith the Lord. The adulteries of the Saints doe neuer breake that bond of matrimonie which is betweene God and them because God will not take aduantage of them hee hath married them vnto himselfe for euer in faithfulnesse in louing kindnesse in mercies therefore will he loue them and not cast them off therefore will hee not seuer or deuorce them from him Hee hath commanded vs not to seperate those whom hee hath ioyned together therefore hee himselfe will neuer seuer nor deuorce those from himselfe whom hee hath married and betrothed to himselfe for euer but hee will seperate their sinnes from them that so they may not seuere or diuorce them from himselfe and therefore when as they sinne against the Lord they are not presently in the state of death and damnation because they are still married to and not deuorced from the Lord. So when the sonnes of God offend their gratious and louing father by their sinnes they doe not therefore cease to bee his sonnes neither are they forthwith disinherited but they continue sonnes and heires still and he continues to bee a gratious father to them It may be they may incurre his anger and displeasure for a time it may bee hee doth chasten and correct them with the rods of men and with the stripes of the children of men out of his fatherly care and loue vnto them and out of a desire of their good that so they may not be condemned with the world But yet they neuer incur his hatred or his whole displeasure hee neuer disinherits them or casts them out of doores hee alwaies dealeth with them as a gratious mercifull and louing father who delights in mercy hee will not alwaies chide them neither keepeth hee his anger foreuer hee will not deale with them after their sinnes nor yet reward them according to their iniquities but will euen pitty spare and pardon them as a father pittieth spareth and pardoneth his onely son that serueth him And therefore though they sinne against their gratious Father and lie perhaps in this their sinne for a time without repentance yet they are not thereby disinherited nor put from the state of grace I will now contract all this into this Syllogisme Hee that is still aliue in Christ and is but only sicke and not dead of sinne hee that is onely in a meere possibilitie to be questioned arraigned diuorced disinherited for his sinne and is not actually questioned arraigned diuorced disinherited and condemned for it He that is more likely to liue to recouer more likely to escape vnsentenced and vncondemned more likely to continue a wife and an heire vnto God then to dye of sinne and to be perpetually condemned diuorced and disinherited of God for sinne Nay hee that is sure to recouer and neuer to die of sinne sure to scape scot-free and neuer to bee condemned diuorced or disinherited for sinne it is vndoubtedly true that such a one is not in the state of death and damnation but in the state of life and grace For no man can be in the state of death and damnation but such a one as is either dead in trespasses and sins such a one as is actually condemned diuorced and disinherited for his sins or such a one as is more likely to dy to be condemned diuorced and disinherited in and for his sins then to liue and to escape vncondemned vndiuorced and vndisinherited for his sins But all those who are once truly regenerated ingrafted into Christ by a true and liuely faith they are aliue in Christ and euen then when as they lie in any knowne sin without repentance they are but only sicke not dead of sin they are only in a mâ—…ere remote possibility to be questioned arraigned diuorced disinherited and condemned for their sinne they are not actually questioned arraigned diuorced disinherited and condemfor it They are more likely to liue and to recouer more likely to escape vnsentenced and vncondemned more likelyto continue wiues and heires vnto God then to dye of sin and to be perpetually condemned diuorced and disinherited of God for sin Nay they are sure to recouer and neuer for to dye of sin they are sure to escape scot-free and neuer to be condemned diuorced or disinherited for sinne as is euident by the former premises Therefore it is vndoubtedly true that such as are once truly regenerated and ingrafted into Christ by a true and liuely faith euen then when as they lye in any knowne sinne without repentance are not in the state of death and damnation but in the state of life and grace and so the argument which is produced followes not Secondly I answer that the Antecedent is false For these sinnes of the Saints they are and may be pardoned and actually forgiuen without any particular repentance for them First because when men are once truly justified the eternall guilt of these their sinnes is neuer imputed to them as I haue formerly proued therefore a particular actuall repentance for them is not necessarily and absolutely required for to saue them and â—…ree them from damnation Christ had made them free from the law of sinne and 〈◊〉 before being made a curse for them that they might bee made the righteousnesse of God in him therefore they might bee saued without this this actuall and particular repentance Secondly These their sins as I haue formerly proued did not put the Saints into the state of damnation and therefore a particular repentance for these sinnes of theirs is not absolutely necessary to saluation Thirdly a particular and actuall repentance for these sinnes is not required as absolutely necessary to saluation because a generall repentance and an inward disposition of the soule without this particular outward and actuall repentance will serue the turne If a
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