good and holy motions and affections as the Angell sometimes troubled the poole of Bethesda inflaming rauishing and warming of their hearts and soules and stirring of them vp to frequent prayer godly meditations and discourses and such like holy duties which motions and influences of Gods spirit if the Saints of God doe well obserue and take aduantage of them to kindle and to stirre them vp they may gaine abundance of grace of heauenly ioy and comfort to their soules which for want of ioyning with them and stirring of them vp may quite be lost Now the Apostles meaning here is onely this that we should not quench these motions and influences of Gods spirit when as wee feele them arising and growing vp in our hearts and soules but that wee should blow and stirre them vp by yeelding and assenting to them that so they might fully warme our hearts and soules and bring much ioy and comfort and much increase of grace vnto them and not that the spirit of God it selfe or the habituall and inherent graces of Gods spirit might be quenched and quite put out within vs. And though that good men may sometimes resist the spirit in not hearkening and yeclding to those motions of it and may oft-times grieue it by their sinnes yet they doe neuer so quench it or resist it as vtterly for to loose it and the habituall graces of it Yea but you will obiect that the spirit of the Lord departed from Saul and an euill spirit from the Lord troubled him and therefore the spirit it selfe and the habituall graces of it may be lost I answer that in this place the spirit of the Lord is not taken for the sanctifying gifts and graces of Gods holy Spirit which are proper onely to the Elect and Saints of God but onely for the common and ordinarie gifts of Gods Spirit as Fortitude Valour Wisdome strength and an Heroicall Valiant and Kingly spirit as appeares by comparing these seuerall places one with another Iudges 9. 19. cap. 15. 14. cap. 16. 19. 20. cap. 6. 14. 1 Sam. 10. 10. cap. 6. 7. cap. 16. 13. 14. So that the spirit of the Lord departed from him signifieth onely this that his heroicall valiant and Kingly spirit and those other common gifts of the spirit departed from him which are not here in question and not the holy and sanctifying Spirit of God and the sauing graces of the Spirit for this abideth as a firme and stable truth that where once the sanctifying spirit of God doth come there it dedicates and sanctifies the heart and soule vnto it selfe there it takes vp its rest its habitation and abode for euer as those places of Scripture formerly cited doe expresly testifie And therefore it is altogether impossible that those that are once regenerated and truly sanctified should euer totally or finally fall from grace The second thing in respect of the spirit of God which doth assure vs of the truth of this position is the seale of Gods Spirit which is stamped on the hearts of all those which are once truly regenerated and ingrafted into Christ Those that are sealed and marked to be Gods by the inward and powerfull operation of Gods Spirit working vpon their hearts and soules and that not for a time onely but to the day of Redemption and the day of Iesus Christ it is altogether impossible that they should euer finally or totally fall from grace because the seale and stampe of Gods spirit doth alwayes abide rest vpon their soules can neuer be razed and blotted out again But all those that are once truly regenerated are sealed and marked by the Spirit of God to be Gods own peculiar people that not for a time but to the day of Redemption and the day of Iesus Christ 2 Cor. 1. 21 22. Now hee which establâ—…sheth vs with you in Christ and hath annoynted vs is God who hath also sealed vs and giuen the earnest of the Spirit in our hearts Eph 1. 13 14. In whom also after that yee beleeued yee were sealed with that holy Spirit of promise Which is the earnest of our inheritance vntill the redemption of the purchased possession vnto the praise of his glory cap. 4. 30. And grieue not the holy Spirit of God whereby yee are sealed vnto the day of Redemption Therefore it is impossible that they should euer finally or totally fall from grace This argument though it may seeme a mystery a riddle to carnall men who were neuer acquainted with the workeing of Gods Spirit yet it doth so fully conuince the hearts and consciences of all the true saints of God and so settle this conclusion in them that nothing can be able to perswade them to the contrary The third thing in the Spirit of God which man may assure our soules of the truth of this position is the seede and annoynting of Gods Spirit from which I frame this third argument Those that haue the seede and the annoynting of Gods Spirit in their hearts it is altogether impossible for them either finally or totally to fall from grace But all those who are once truly regenerated and ingrafted into Christ they haue the seede and annoynting of Gods Spirits in their hearts therefore it is impossible for them either finally or totally to fall from grace The Maior proposition is warrented by these two reasons First because the seed and annoynting of Gods Spirit they are of a deuine incorruptable perpetuall and immortall nature whence they are styled an incorruptible seede and a diuine nature 1 Pet. 1. 23. and 2 Pet. 1. 4. Secondly because where euer the seede and anoynting of the Spirit are there they alwayes continue and remaine for euer as appeares by the 1 Iohn 2. 20. 27. But yee haue an vnction from the holy one and the annoynting which yee haue receiued of him abideth in you and by 1 Iohn 3. 9. Whosoeuer is borne of God doth not commit sinne for his seede remaineth in him and he cannot sinne because he is borne of God And that all those who are once truly regenerated and borne of God haue this seede and annoynting of the Spirit it appeares by Rom. 8. 9. 14. where it is saide that if any man haue not the Spirit of Christ hee is none of his and that as many as are led by the Spirit of God they are the sonnes of God and no others and by 1 Iohn 3. 9. where the expresse words are whosoeuer is borne of God doth not commit sin for his seede remaineth in him The premisses then being true the conclusion doth ineuitably follow that they can neither finally nor totally fall from grace Yea but say our acute Antagonists if not absurd in this it is true that as long as the seede and annoynting abideth in those that are regenerated they cannot sin or fall away but when the seede and onnoynting is gon then they may I haue giuen a full defeate in generall to this
and as one who neuer had as yet any truth of sauing grace within him but likewise as a friend vnto Arminians and the Church of Rome and as an open and professed enemie to the grace of God and to the Doctrine of our Church if any of you will be so bold as to take vp this challenge this present Treatise or if not this another shall make it good against him so as the peace of this our Church bee not disturbed by it But if that your assertion be the positiue Doctrine of our Church as perchance you doe pretend it for to be how then doth it appeare to be so Sure I am our Articles our reuerend and learned writers our Religious professors and our Diuinity Schooles our reuerend Ministers throughout the Kingdome haue alwaies cryed it downe till now as blasphemous Papisticall and heriticall and there is not one approued writer of our English Church that did euer dare as yet to publish it vnto the world as sound and orthodox or as the Doctrine of our Church And if it be the Doctrine of our Church why do you not ioyne issue on it and put it to the tryall why do you not answer and refute but only labour to suppresse the workes of those who doe oppose it and challenge it as vnsound Indeede the truth is this you know your cause is bad you know that this your Doctrine is but false and counterfeite and quite repugnant to the Doctrine of our Church and therefore you dare not put it to the tryall for feare it should be proued to be false you dare not go about to proue our position to be vnsound or to giue an answer vnto such as haue defended it all your labour is to quell it and to suppresse not to answer the workes of such as haue defended it And why is this let Lactantius relate the cause Timeut ne à nobis reiucti manus dare aliquandò clamante ipsâ veritate cogantur Obstrepunt igitur et intercedunt ne audiane et oculos suos opprimunt ne lumen videant quod offerimus quum neque cognoscere neque congredi audent quià sciunt se facilè superari Et idcircò disceptatione sublata pellitur è medio sapientia vi geritur res You know you are not able for to answer and therefore you labour to suppresse our workes thinking to carry away the cause by force and pollicy and to suppresse the truth before it shall be able to come vnto a just legall tryall But remember that Intercipere scripta et publicatam velle submergere lectionem non est Deos defendere sed veritatis testificationem timere this is not to confute but to suppresse the truth this it not to confirme and proue but to condemne and marre your cause That gold which dreads the touchstone is but counterfeite that felon who refuseth his tryall doth but confesse himselfe guilty and that doctrine which hates the light and will not come vnto it which would establish it selfe by force and policy and not by truth and honest dealing it doth but discouer it selfe to be euill false and counterseite Whiles therefore you labour to suport your haerisie by force and pollicy and by suppressing of the truth you doe but daube with vntempered morter and marre it whiles you make it Wherefore giue ouer now for very shame your sinester and disloyall practises of which the world takes notice though you thinke not of it peruert not any longer the godly and religious intent of our gratious Soueraigne to a wicked and irreligious end and make not that an instrument to suffocate curbe the truth of God and Doctrine of our Church which hee intended should support inlarge and â—…uccor them How euer take this instruction from an ancient Father Nulla lex vetat discuti quod prohibet admitti Or if the saying of a Pope will please you better let Leo tell you thus much for your learning Quae patefacta sunt quaerere quae perfecta sunt retractare et quae sunt definita coâ—…ellore quid aliud est quam 〈◊〉 adeptis gratiam non referre et ad interdictae arboris cibum 〈◊〉 probos appetitus mortiferae cupiditatis extendere I know not whether you will I am sure you may apply it You see now how scandalous how sleight how false and forged all these your accusations are you see they are but shifts for to euade and colours to oppose the truth and such as doe professe it and defend it they are but meere impostures and pretences whereby the diuill and your owne deceitfull hearts doe labour for to blinde your eyes and to keepe you still in darkenesse to stupifie your hâ—…arts and consciences and so to set you in opposition against all gâ—…ace and goodnesse that so they may depriue you of your soules at last Consider therefore these wiles and pollicies of Satan and looke vnto the end of all your actions Consider who and what it is that sets you now on worke to slaunder and traduce the Saints of God and to oppose his truth and know that it is not the God of peace and vnion the God of grace and truth but the very Diuill himselfe the very spirit of Antechrist and the enemy of all grace and goodnesse who out of some carnall wicked sinister and by respects hath put you on this seruice aske but your owne brests and the secret whisperings of your owne consciences and they will tell you so And therefore though I haue spoken somewhat sharply to you before to make you know your selues the want of which knowledge if Lactantius may bee credited is the cause of all your Errors so now I doe euen beseech you by the mercies of God and by the death of Iesus Christ your Sauiour who died for you that you should no longer liue vnto your selues but vnto him that now you would lay downe your armes of rebellion and vomit vp your bitter hatred malice and dispite against all grace and goodnesse and such as doe excell in piety and holinesse that so you may with all meeknesse of spirit and humility of heart and minde submit vnto this comfortable and holy truth which here I offer and expose vnto you which will be the onely joy the onely comfort and safety of your soules If you will but seririously consider it and ponder it in your hearts and desire God to sanctifie and blesse it to you if you will but reade it with meeke and quiet spirits with indifferent and impartiall mindes and with an earnest desire to finde out the truth it may bee it may rectifie your judgements and reforme your liues it may bee it may doe you good and saue your soules But if you will shut your eyes and will not see if you will stoppe your eares and will not heare or if you will harden your hearts not consider If you will proceed for to oppose and persecute the Doctrine and the
are once committed to his charge Ioh. 17. 14. Ezech. 34. 16. Isai. 40. 11. Luk. 15. 45. 2 Pet. 3. 9. and Luk. 21. 18. Therefore the conclusion followes of necessitie and cannot be denied The sixt thing in Iesus Christ that may establish vs in this present truth is Christs continually residence and dwelling in our hearts from whence I frame this argument Those in whose hearts and soules Christ Iesus doth for euer remaine and dwell it is altogether impossible that they should fall from grace but Iesus Christ doth for euer remaine and dwell in the hearts and soules of all them that are once truly regenerated and ingrafted into him Io. 14 20 23. Cap. 17. 2â—… 23 26. 2 Cor. 13. 4 5. Gal. 2. 20. Ephes. 3. 17. 1 Iohn 3. 24. cap. 4. 4. Ephes. 2. 22. 1 Io. 4 12 13. 15 16. cap. 5. 10. 20. Col. 1. 27. Psal. 68. 16. 18. Reâ—… 2. 20. Therefore it is altogether impossible that they should euer totally or finally fall from grace What can bee truly answered or replyed to this argument I cannot learne or know The last thing in Iesus Christ that may assure vs of this present truth is his Sacraments for to what other end doe the Sacraments serue specially that of the Lords Supper but to assure our soules of Gods vnchangeable loue vnto vs in Iesus Christ and of our euerlasting obedience vnto him The Sacraments they are the very seales of Gods couenant wherein God and Christ doe seale vnto vs euen in the blood of Iesus Christ the one that hee will become a gratious and louing Father the other that he will become a gratious and louing Sauiour to vs for euer and wee seale againe to God and Christ that wee will become dutifull faithfull and obedient Children and seruants vnto them for euer The holy Sacraments therefore wherein God doth chuse vs for his children and wee doe chuse him for our God and Father must needes assure our soules that wee shall neuer finally and totally fall from grace or be depriued of Gods loue and fauour If wee could either totally or finally fall from grace what comfort and benefit what profit and assurance could wee haue from those most comfortable and blessed Sacraments if that couenant which is sealed ratified and confirmed in the blood of Iesus Christ should euer once bee broken what good or profit could it bring vnto our soules Wherefore the very Sacraments which seale Gods loue vnto our soules and all those other things which are in Christ which haue been formerly mentioned may giue our soules this comfortable and sweet assurance that wee shall neuer totally or finally fall from grace euen in respect of Iesus Christ when once we are but truly regenerated and ingrafted into him Thirdly it is altogether impossible in respect of the holy Ghost that those that are once truly regenerated should either totally or finally fall from grace Now in the holy Ghost there are these things which may serue for to assure vs of this truth First there is his personall residencie and habitation in our hearts and soules from whence this argument may bee deduced Those in whose hearts and soules the holy Ghost shall abide and dwell for euer it is altogether impossible for them either finally or totally to fall from grace because as long as they haue the holy Ghost within them there is alwayes grace within them But the holy Ghost shall abide and dwell for euer in the hearts and soules of all those which are once truly regenerated and ingrafted into Christ as appeares by Io. 14 16 17. I saith Christ will pray the Father and hee shall giue you another Comforter that hee may abide with you for euer euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth him but yee know him for hee dwelleth in you and shall be in you by Rom. 8. 9 11. But yee are not in the flesh but in the spirit if so bee that the Spirit of God dwell in you Now if any man haue not the spirit of Christ he is none of is but if the spirit of him that raised vp Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your mortall bodies by â—…is spirit that dwelleth in you by 1 Cor. 6. 19. Know yee not that your body is tho Temple of the holy Ghost which is in you which yee haue of God and yee are not your owne by 2 Tim. 1. 14. That good thing which was committed vnto thee keepe by the holy Ghost which dwelleth in vs and by Ezech. 36. 26 27. A new heart also will I giue you and a new spirit will I put within you and I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my iâ—…dgements and doe them Therefore it is altogether impossible that they should euer fall either finally or totally from grace If it be obiected that the holy Ghost may bee taken away from vâ—… that it may be grieued quenched and resisted as it is euident by Psal. 51. 11. 1 Thess. 5. 19. Ephes. 4 30. and Act. 7. 51. I answer that it is true that the sense and feeling of the sweet and comfortable motions of Gods holy Spirit may oft-time be taken from vs and suspended for a time but yet the habituall graces and fruits of Gods holy Spirit the Seale and inward annoynting of Gods Spirit and that fruite and seed of grace which Gods holy Spirit hath plaâ—…ted in our hearts shall neuer bee taken away or lost they shall abide and remaine in the hearts of those that are regenerated for euer they cannot be rooted or weeded out of them Io. 14. 16 17. 1 Io. 2 20. 27. and cap. 3. 9. And though Dauid prayeth to God not to take away his holy Spirit from him Psal. 51. yet that is onely meant of the ioy and comforts of the spirit and not of the spirit it selfe or the graces of the spirit as appeareth by the 8. and 12. verses of the same Psalme wherein hee prayes to God not to restore to him the holy Ghost or the graces of the spirit but to restore vnto him the ioy of the spirit As for that exhortation of Paul 1 Thes. 5. 19. Quench not the spirit some interpret it to bee no more but this that men should not hinder any one whose heart and soule was filled with the graces and gifts of Gods spirit from preaching of the word of God and interpreting of it vpon all occasions coupling it with the next verse where the Apostle saith thus Despise not prophecyings but the genuine and proper meaning of the place is this that men should not quench and smother those good motions and holy affections which the spirit of God doth kindle in their hearts but stirre and blow them vp vpon all occasions The spirit of God oft-times doth trouble the hearts of his Saints with
comfortable delectable and glorious This is the ordinarie and constant method and manner of the working of Gods spirit in the hearts and soules of all such as are once truly regenerated the very Spirit of God assures their soules and consciences that God will alwayes loue them and preserue them vnâ—…o the end that hee will never suffer them wholly to depart or stray from him that hee will giue them perseuerance and cause them to hold out constantly vnto the end The spirit of God himselfe doth secretly powerfully and fully resolue and satisfie their soules and consciences that they shall neuer returne vnto their sinâ—… againe or fall finally or totally from him Therefore those who are sound growne and experienced Christians can neuer be perswaded to beleeue that they shall ever appostatize and fall quite away from God or grace because the spirit of God doth so powerfully perswade them and resolue them to the contrary Wherefore I dare bee bold for to avouch this for truth that those who hold thee fiuall and totall Apostacie of the Saints did neuer so much as feele the powerfull sweete and comfortable working of Gods spirit in their hearts which would haue fully resolved them to the contrary Carnall men who haue never felt the sweet and comfortable working of Gods spirit in their hearts and soules may chance to call this holy truth into question because the spirit of God did neuer seale it to their soules or fixe and stampe it on their hearts But regenerate and â—…oly men can neuer doe that because the Spirit of God doth witnesse to their spirits that they are the sons of God and that they shall continue such vnto the end so that all the divells in hell cannot perswade them to the contrary From hence therefore I doe collect this experimentall sensible and vnanswerable argument which though it be a meere Mysterie and Riddle vnto naturall and carnall men who cannot perceiue these holy operations of Gods spirit because they are spiritually discâ—…rned and are knowne and discovered to be true onely by an inward experience sensâ—… and feeling and not by any outward knowledge learning Science or Discourse whatsoever Yet the hearts and consciences of all experienced and grounded Christians must willingly subscribe and yeeld vnto it That which the inward working and secret operation of Gods holy Spirit doth powerfully evidently and vndeniablie seale and ratifie vnto the hearts soules and consciences of all experienced growne and syncere Christians that must needs bee a sure firme and infallible truth But the spirit of God by the inward and secret operation of it doth powerfully evidently and vndeniably seale and ratifie vnto the hearts soules and consciences of all experienced growne and syncere Christians that they shall neither finally nor totally fall from grace And therefore it must needs be true For proofe of the minor proposition I onely appeale vnto the soules and consciences of growne strong and aged Christians who haue had long and sweet experience of the sweet working of Gods spirit in their hearts And for the Maior no man can deny it vnlesse hee will make the working of Gods spirit in the hearts of his Saints to bee but a meere imposture and delusion which is blasphemous for to thinke Wherefore I doubt not but that these foâ—…r last arguments here produced will bee so prevalent and irresistable in the hearts of all experienced and growne Christians who are onely able to discerne and iudge of them that they cannot but subscribe to this assertion and imbrace it as the truth The sixt thing in the spirit of God which may establish vs in this present truth is the perpetâ—…all guidance and direction of Gods spirit from which I frame this sixt argument Those that are alwayes led guided and directed by the spirit of God those that walke not after the flesh but after the spirit and are so ouer-ruled and mastered by the spirit that they cannot fulfill the lusts of the flesh and doe the euill that they would it is impossible for them either â—…inally or totally to fall from grace But all those who are once truly regenerated and ingrafted into Christ are alwayes led guided and directed by the Spirit of God Exek 36. 27. I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my iudgements and doe them Rom. 8. 14. As many as are led by the spirit of God they are the sonnes of God Psal. 48. 14. For this is our God for euer and euer hee will be our guide euen vnto death Io. 16. 13. When the Spirit of truth is come it guides you into aâ—… truth They walke not after the flesh but after the spirit Rom. 8. 1. And they are so ouer-ruled and mastered by the Spirit that they cannot doe the euill that they would Gal. 5. 16. 17. This I say then walke in the spirit and yee shall not fulfill the lusts of the flesh for the flesh lusteth against the spirit and the â—…pirit against the flesh and these are contrary the one to the other so that yee cannot doe the things yee would the Spirit of God doth cause them to walke in his 〈◊〉 and to keepe his iudgements and doe them they cannot chuse but doe them Ezek. 36. 27. and Act. 4. 20. Therefore it is impossible for them either finally or totally to fall from grace Lastly the intercession and assistance of Gods spirit may ground and settle vs in this present truth For the spirit of God when wee are vnable of our selues to pray in that manner as wee ought doth alwayes helpe our informities and makes intercession vnto God for vs with gronings which cannot bee vttered and hee who searcheth the hearts knoweth what is the mindâ—… of the spirit because hee maketh intercession for the Saints according to the will of God Rom. 8. 26 27. When wee are weake dull and dead and quite indisposed vnto holy duties then doth the holy Ghost helpe and quicken vs and enable vs to performe them in a gratious comfortable and holy manner whence I conclude with this argument Those whom the spirit of God doâ—…h alwayes make intercession for and those â—…hom the holy Ghost doth alwayes assist in the performance of euery holy dutie it is impossible for them to fall from grace But the spirit of God doth alwayes make intercession to God for those that are truly regenerated and ingrafted into Christ and doth alwayes assist them in the pâ—…rformance of euery holy dutie Therefore it is altogether impossible for them to fall from grace And thus you see how true this Doctrine and position must needs bee true in respect of the holy Ghost himselfe Fourthly it is altogether impossible for the Saints of God that are once truly regenerated and ingrafted into Christ either totally or finally to fall from grace in respect of the Angels who doe alwayes gard them and attend them from which I forme this argument Those about
in it selfe but not in vs. I answer that if grace in its proper nature bee perpetuall immortall and alwayes perseuering then it must of necessitie bee so in respect of vs. First because that which is perpetuall permanent immortall and alwayes perseuering in its owne nature must needâ—… bee so in all respects for nothing can bee truly considered as abstracted from its owne essence and nature for then it ceaseth for to bee the thing it is especially is it bee considered in a Notion which is quite contrary to its nature A thing that is immortall and perpetuall in its owne nature and essence cannot bee considered as a thing that is mortall and momentarie because this consideration destroyes the essence and nature of the thing considered If therefore grace be immortall incorruptible and perpetuall in its owne nature it cannot bee mortall corruptible and transitorie in respect of those that doe inioy it Secondly Grace hath neuer any essence being or subsistence but in man it is no substance but an habit and quality and therefore it hath no being essence or existence in it selfe but as it is conioyned with its subject man Let grace be seuered from man or man from grace then grace must needs perish and cease to be it cannot subsist of it selfe it cannot bee transferred to another subject and therefore it must needs vanish and come to nought If grace therefore hath no being essence subsistence or existence of its owne but only as it is inherent in its proper subject man if it bee immortall perpetuall and alwayes perseuering in its owne nature it must needs bee so likewise as it is in man because it hath no being no essence no nature or existence but as it is in man Wherefore this your answer which would giue grace a being and subsistence of its owne abstracted from its subject man must needs bee false and idle and so the â—…quell of the Major proposition can neuer bee denied If you denie the Minor proposition that true and sanctifying grace is not of a Diuine permanent perpetuall immortall growing and increasing nature I answer that the premises doe sufficiently and vndeniable proue it But you will object First that Grace may decay in part it may decay in the fruites and in the degrees of it therefore it may decay in the whole and so it is not of a Diuine perpetuall and immortall nature To which I answer first That in grace there are these two parts First there are the seedes and habits of grace which are here in question secondly there are the degrees and the fruites of grace which are not controuerted here True it is that the fruites the effects and the degrees the strength and vigor of grace may decay in part and be suspended for a time but the habit and the seed of grace they neuer perish they neuer doe decay they neuer suffer any diminution or abatement the decay the fading and suspention of the fruites and effects of true and sauing grace doth not argue or imply a decay or diminution in the seed and habit of grace No man is so simple as to argue thus the Sunne is oft-times hindered from shining on vs by reason of the interposition of the Earth therefore the Sunne is not alwayes of a shining nature Or the Sun doth not alwayes shine so bright at one time as it doth at others therefore there is some defect decay and imperfection in the Sunne it selfe No man will argue thus the effects the fruites and faculties of the soule doe oft-times decay by reason of sicknesse old age or distemperatures of the minde therefore the soule it selfe doth decay and so is not eternall so neither is this a good argument the fruites the effects and the operation of true and sauing grace doe some-times decay in men and are oft-times suspended therefore the very seeds and habits of grace doe decay and so they are not of a perpetuall and immortall nature Wee all see by common experience that the leaues and fruites of trees of grasse and hearbes doe annually decay and yet the trees themselues and the rootes of grasse and hearbes are alwayes liuing and doe not decay with them So it is with Grace the sense and feeling of it the strength and vigor of it the fruites and effects of it may bee weakned lessened and suspended for a time but yet the seed and habit of grace remaine without any diminution or decay at all Secondly I answer that the remission diminution and suspention of the degrees the operations and the fruites of grace proceed not from any defect or decay in the seed the habite or roote of grace but from some externall cause and impediment which doth hinder and suppresse the operations and thâ—… fruites of grace For either it proceeds from God himselfe who doth sometimes withdraw and suspend the influence of his holy Spirit into our hearts for a season which should quicken and inliuen these fruites and operations of grace to humble vs and to make vs see our weaknesse without his afsistance or to cause vs for to prise the influence and assistance of his Spirit more then wee did before or to stirre vs vp to seeke him with greater diligence and importunity or to punish vs for some neglect or sinne Or else it proceeds from some defect or impediment in our selues For either wee neglect the meanes of grace in part or in the whole we doe not vse them all or else wee vse them but negligently carelessely and superficially or else wee doe not cherish and stirre vp these sweet and comfortable motions which Gods Spirit doth infuse into our soules or else wee grieue the good Spirit of God and hinder his sweete influence into our hearts by some sinne or other which wee doe commit or else there is some indisposition either of body or minde which doth suppresse and hinder the operations fruites and effects of grace for a season So that these defects ecclipses and suspentions in the operations fruits and effects of grace proceed not from any defect or decay in the habite and seed of Grace it selfe but from some extrinsecall causes and impediments which though they doe suspend and cloude the operations and fruites of Grace for a season yet they neuer extinguish nor yet annihilate and extirpate the seed and habite of Grace which is in men And no sooner are these outward impediments remoued but the habite and seed of Grace become more operatiue more strong and vigorous then euer they were before Wherefore this first obiection makes nothing at â—…ll against this perpetuall immortall and perseuering nature of true and â—…auing Grace But now you will obiect in the second place That true and sauing Grace perpetually requires some spirituall nourishment and sood to feed it and preserue it or else it would decay and perish therefore it is not of a perpetuall permanent and immortall nature To this I answer First that the antecedent is false For
If a man had a deare intire friend who was like to perish vnlesse he did relieue and helpe him if now hee should absolutely promise him to sucour aud releiue him and then faile him at the last if now this man should perish the blame would now light vpon him that should haue helped him and not vpon him that perisheth God is able to keepe his Saints from falling from him Iude 24. and he hath promised for to doe it Psal. 37. 24. Psal. 155. 1. Psal. 121. 3 7 8. Psa. 145. 13 20. He that hath giuen vs grace hath promised to preserue and keep it for vs because we cannot doe it of our selues If then wee might loose this grace and fall quite from it the blame would light on God and on the whole Trinitie who are both able and onely able to preserue and keepe the saints from falling and haue likewise promised for to doe it and not on the saints themselues who are not able of themselues to keepe themselues in the loue of God and to preserue themselues from falling from him and therefore this your Doctrine can neuer bee admitted to be true Fourthly if the true regenerate saints of God might fall quite away from the state of grace it would derogate much from the omnipotencie and mightie power of the Trinitie and from the vertue and efficacie of the meanes of grace For if these might fall from grace where then were the omnipotencie and mightie power of God and Christ which should preserue and keepe them through faith vnto saluation where were the efficacie and power of the holy Ghost where were the strength the life mighty operation of the word of God and of the meanes of grace which should conquer and subdve the very Prince of darknesse and trample him vnder feete which should cast downe imaginations the strong holds and forts of sinne and Iust and euery thing that exalteth it selfe against the knowledge of God and bring into captiuity euery thought to the obedience of Christ where were the efficacie and power of the death and passion of Iesus Christ which should destroy out of the Saints the workes of the Diuill the power of Satan and the whole body of sinne where were the efficacie power of that feare which God will put into their harts that they may not depart from him Certainely this assertion would derogate very much from the omnipotencie and mightie power of the whole Trininie and from the efficacy and power of grace and of the meanes of grace and therefore it cannot be admitted to be true and orthodox Fifthly if the saints of God might Apostatize and fall from the state of grace it would derogate much from the infinite justice and wisdome of almightie God For when as God shall haue once accepted of the death and passion of his only Sonne in full satisfaction for the sins of all his true and faithfull members when God shall promise for the merits of this his Son to pardon all their sins and to remember their iniquities no more when Christ shall purchase grace and all things appertaining to life and godlinesse when he shall purchase perseuerance heauen and eternall happinesse for them and God shall in his justice promise to make all these things good vnto them if after all this they should fall from grace and bee depriued of all these things which Christ hath purchased for them where then will this infinite justice of God appeare Yea where will his infinite wisdome bee Can it stand together with Gods infinite wisdome to discourage and deiect the hearts and soules of any of his saints to weaken and abate their loue to him and to make them cold and negligent in his seruice to bring a scandall vpon himselfe and vpon the profession and professors of his name which are the ineuitable consequencies of this your doctrine what justice or what wisdome would there be in God if this were true Doubtlesse very little or none at all and therefore this doctrine of perseuerance must be true Sixthly if the saints of God might fall from the state of grace it would much eclipse the efficacie of Christs death and passion and the vertue andr powe of his intercession Where were the efficacy where were the merits where were the end the worth and benefit of Christs death and passion if it could not saue men to the vtmost and preserue them from falling from the state of grace to what end and purpose would his death and passion serue If this were true then Christs should be but an imperfect Sauiour a Sauiour and yet no Sauiour a Iesus at one time for to saue vs and yet afterwards a Iudge for to condemne vs. Then a man might be oft times saued and oft times damned one howre in the state of grace another in the state of damnation a man might be ost times saued in one month in one weeke and in one day And if so where were the efficacie of the death where were the vertue of the intercession of Christ Christ by his death and passion hath purchased eternall redemption for his true and faithfull members and hath perfected those that are sanctified for â—…uer and now he is in heauen he makes perpetuall intercession to his Father for them to keepe them in his owne name to preserue them from euill and from falling from him If then those members of Iesus Christ might notwithstanding fall from the state of grace which once they haue the very death and intercession of Iesus Christ would bee of very little or of no effect and the very dearest of Gods saints â—…nd children could reape no benefit or comfort from them Seuenthly if this were true that the Saints of God might fall away from the state of grace it would make the sweete and comfortable working of Gods Spirit in the hearts of all Gods children to bee but a meere delusion and imposture or at least but a meere lying fancie and a vaine conceite For this I am well assured of that euery sanctfied growen and experienced christian which hath felt the working of Gods Spirit in his heart can testifie that the Spirit of God hath so sealed this truth vnto his soule and so firmely settled and ingrauen it in his heart that he can neuer depart away from God or fall finally or totally from grace Wherefore this position which would falsifie this working of Gods Spirit in the hearts and soules of all his faithfull children must needes be false and odious and cannot be admitted Eightly if this should be admitted that the true regenerate saints of God might fall from grace it would rob the Lord of the hearts and soules of all his saints it would much abate if not quite extinguishing the zeale and seruency of their loue to him If men could not bee sure of their owne saluation if they could not bee sure of Gods constant and immutable loue to them if they
girdeth their loines with a girdle He leadeth Princes away spoiled and ouerthroweth the mighty Hee remoueth away the speech of the trusty and taketh away the vnderstanding of the aged He powreth contempt vpon Princes and weakneth the strength of the mighty He increaseth the nations and destroyeth them hee inlargeth the nations and straitneth them againe He taketh away the heart of the chiefe of the people of the earth and causeth them to wander in a wildernesse where there is no way Iob 12 13 to 25. If our wills were in our owne powers not in Gods alone why then doe we dayly pray to God thy kingdome come thy will be done on earth as it is in heauen and leade vs not into temptation but deliuer us from euill this prayer were but vaine idle if our wills were our owne if God had no kingdome and power ouer vs to sway and rule vs as he pleaseth If our wills are free if wee may cast away that grace which God hath giuen vs and hath likewise couenanted to preserue it in vs why then doe wee call the Lord our God our King our Master and our Gouernour and why doth the Scripture certifie vs that our soules our spirits and our selues are not our owne but Gods and that it is God onely that worketh in vs both the will and the deede of his good pleasure 1 Cor 6 29. and Phil 2 13 Certainely if God be God Lord and King ouer vs as hee is if our hearts our wills and all our wayes are in his hands to dispose of them at his pleasure as wee must needes confesse they are vnlesse wee will turne Atheists and deny his Diety then when as God himselfe doth absolutely promise and vndertake to preserue and keepe 〈◊〉 Saints from falling and to establish them so that they shall not nor cannot for euer be remoued this their slight and supposition if they continue faithfull or vnlesse they will themselues must needes be false and idle or else you must of necessity grant that those whom God himselfe hath promised to keepe from falling and to establish so that they can neuer possible be remoued may fall away from grace which doth not onely falsifie the Scriptures and the promises of God but likewise pull God out of heauen and either make him to be no God at all or else sets man aboue him which is blasphemous and atheisticall Lastly If this their answere to the absolute promises and texts of Scriptute which we alledge against them were once admitted to be true then marke what dangerous consequents would follow vpon it First it would be a meanes to shake the very foundations principals and pillars of religion For if a thing which is absolutey true be not absolutly true which is the very summe and substance of all their answeres if that which God hath promised to establish for euer to keepe from falling and departing from him may notwithstanding fall and come to ruine if it will it selfe and that it is safe onely if it continue or as long as it continues then marke what a ready way they make for Atheists and Infidels to delude all those fundamentall truths which are deliuered and set downe in Scripture For if I were an Atheist and an Infidel and they should come to conuert or confute me by the Scriptures or by reason If they should now produce any argument or text of Scripture to proue that there were a God to proue that there were a Christ or an holy Ghost or to proue that there were a Church or to proue any such fundamentall truthes I would shift them of with this sleeuelesse answere of their owne true it is that there is an eternall God there is a Christ and an holy Ghost there is a Church of God if they continue or as long as they continue and then I would inferre as they do vpon this answere but they doe not continue and therefore they are not What answer could they giuâ—… me if this their owne cuasion would hold water and goe for câ—…rrant certainely none at all Yea but they will obiect that the Scripture saith that the Father the Sonne and the holy Ghost are eternall and that the Church of God continueth and abideth for euer and therefore this answere if they continue or as long as they continue is very repugnant And doth not the Scripture say as positiuely that the righteous shall neuer be remoued that they shall stand fast for euer that their faith and graces shall neuer faile that the holy Ghost shall abide with them for euer that they shall neuer faile or perish Where then I pray you stands the difference If this answer of theirs bee repugnant and contradictorie in the one why should it not bee so in the other to Yea but God is eternall in his owne Nature and so in this there is a difference And is not grace an immortall and incorruptible seed a treasure which neither rust nor moth can corrupt nor theeues breake through and steale the Scripture I am sure stiles it so Yea Christians themselues that are once illuminated with the spirit of Grace they are immortall through grace the second death shall haue no power ouer them and they shall die no more Reu. 20 6. and Rom. 6. 10 11. Therefore if Christians are immortall and euerlasting by Grace and if that Grace which we haue now by Christ be of an incorruptible nature as well as God is eternall if it be absurd to suppose that God may not continue and abide for euer or to say that he is eternall vnlesse hee will himselfe it must likewise be absurd to suppose that Grace which is immortall and incorruptible that the Saints of God who shall stand fast for euer and cannot be remoued may notwithstanding cease to be and fall from grace and perish So that you see plainely that this euasion of theirs if it were admitted would vtterly subvert and ouerturne the very grounds principles and foundation of Religion Secondly if this their shifting answer should be admitted it would make the word of God but a meere nugation a meere tantologie a vaine absurd and idle thing a thing meerely repugnant and crosse vnto it selfe Absolute things must then be conditionall plaine things will become obscure expresse and absolute promises must bee suspended vpon vaine and idle suppositions mens graces then should alwaies increase and never faile and yet they should be lost and faile the Saints then should neuer fall perish or be remoued and yet they should fall quite away from grace they should perish and bee remoued they should not bee able to deparâ—… from God and yet they should depart the Scriptures in which there is no iarre at all should then bee full of contradictions or nugations Yea Scripture would become no Scripture truth no truth God no God if this their shift anfwer and euasion should be admitted to be true And therefore wee reiect this
other sacred attributes vnto him without any deminution or ecclipse at all the only way to doe it is for to maintaine the finall and totall perseuerance of the Saints For if it bee impossible for those who are once truly regenerated and sanctified to fall from grace as wee affirme it for to be then your surmise of clearing Gods iustice when they fall away is out of doores and comes not into question and so Gods iustice mercy goodnesse honour wisdome truth and power are not only not so much as once tainted and ecclipsed but likewise highly magnified in the continuall perseuerance and preservation of the Saints And thus I hope I haue so fully cleared the absolutenesse of all Gods promises and so fully vindicates them from those false glosses and sophismes of the opposites which did obscure and delude them that now they may giue full and perfect assurance to euery Christian soule that is become a true member of Iesus Christ that he shall neuer finally nor totally fall from Grace The third thing in these promises of God which may assure vs of the truth of this assertion is Gods ability to performe them If wee had so many great and gratious promises as these from God if God were not able to performe them to the vttermost wee could then take but little ioy and comfort in them but now God is omnipotent he is able to make good his promises and to performe them to the vtmost title and circumstance and therefore this may comfort and reioyce our hearts Lastly all these promises of God they are exceeding faithfull and true and God is very just and faithfull in performing of them If a man had neuer so many great and goodly promi ses if they were not true but false and counterfeite there were then great cause and couler for to doubt of them and mens hearts and soules could take no true ioy and solid comfort in them because they could not rest and trust vpon them But now all these promises of God which I haue formerly mentioned to prouethe finall and totall perseuerance of the Saints they are exceeding faithfull and true proceeding from that God and spirit of truth which will not nor cannot lie vnto vs. All the promises of God they are yea and amen in Christ 2 Cor 1 20. his couenant will he not breake nor alter the thing that is gon out of his mouth Hee hath 〈◊〉 in his holinesse that he will not lie vnto vs Psal 89 34 35. As God hath thought so shall it come to passe as he hath promised so shall it surely stand no man shall disaâ—…ll or turne that backe which hee hath promised and decreed Isay 14 24 27. God hath ratified all his promises with an oath and sealed them vnto vs euen in the blood of Iesus Christ to shew vnto the heires of promise the immutability of his Councell and the truth of all his promises to the end that they might haue strong consolation and comfort in theÌ„ Heb 6 17 18. And as all these promises of God are true and faithfull in themselues so God will bee exceeding just and faithfull in performing them to the very least title and circumstance of them God will his truth to Iacob and his mercy to Israell which he hath sworne to our fathers in the dayes of old Micâ—… 7 20. The strength of Israel will not lie neither will he repent him of his word 1 Sam 15 29. Whatsoeuer he hath promised the will performe to the very vttermost title Heauen and earth may passe away but yet not so much as the least title of any of these promises which hee hath made vnto his Saints shall faile vntill it be fulfilled to the full Math 5 18 When God had promised to bring the children of Israell out of Egypt after foure hundred and thirty yeares it came to passe at the end of the foure hundred and thirty yeares euen the selfe same day that God had promised that all the host of Israel went out of Egypt Exod 12 41 51 God did not faile them in this promise so much as in one day God hath alwaies bin so faithfull in the performance of his promises vnto his people that he did neuer so much as faile them in any circumstance wherfore Salomon in the period and perclose of that excellent and famous prayer of his at the consecration of the Temple doth vse this gratulatory speech to God Blessed be the Lord which hath geuen rest vnto his people Israel according to all that hee hath promised their hath not failed one word of all his good promise which he promised by the hand of Moses his seruant Euery word and sillable that God hath spoken for the weale welfare of his children he will as certainly and faithfully performe as if he had actually performed it to them already Seeing then that wee haue so many absolute and sure so many true and faithfull promises which shall be performed to the vtmost sillable which may assure vs that such as are once truly regenerated and ingrafted into Christ by a true and liuely faith can neither finally nor totally fall from grace let vs wholy relie and depend vpon them let vs cast our selues and our soules vpon them And seeing there are so many things in God himselfe which may fully resolue settle vs in this truth let vs haue strong consolation and let vs runne that race of holinesse which is set before vs with ioy with comfort and assurance And though we may and ought to feare the falling into any sin whereby wee may offend the Lord and cause him for to scourge vs with the rods of men and with the stripes of the children of men yet let vs neuer feare or dreame of any finall or totall fall from grace when once we are but truly regenerated and ingrafted into Christ by faith because we haue God himselfe for our assurance that we shall neuer fall from him Secondly as it is altogether impossible in respect of God himselfe that those which are once truly regenerated and ingrafted into Christ by a true and liuely faith should either totally or finally fall from grace so is likewise altogether impossible in respect of Iesus Christ. Now in Iesus Christ himselfe there are these seuerall things which may assure vs of this potision First there is the efficacy metits and power of his death and passion whereby the power and strength of sinne the forts and holds of Satan are weakned and subdued in them whereby their soules are thoroughly purified and washed from all pollution of flesh and spirit and their sins and wickednesse for euer so vtterly abolished that they shall neuer appeare any more from which I frame this first argument Those out of whom the workes of Satan are vtterly destroyed by the death of Christ those whose soules are purified and washed from all sinne by the blood of Christ. Those in whom the power of Satan and the whole
puts a new nature and disposition into them so that they cannot alter or destroy it if they would But of this see more in the reply to the answere which is giuen to the fourth argument drawne from God If therefore no sinne which the saints of God can commit if the freedome and liberty of their owne will cannot destroy that seede of grace which is within them and there be no other cause or thing to doe it it is certaine that this seede and annoynting of the Spirit must still remaine within them and so your answere as long as the seede and annoynting remaines which supposeth that they doe not alwaies remaine and abide within them must needes be false friuilous and repugnant And so this argument and text of Scripture remaines vnanswerable Other answeres there are vpon the diuers readings and expositions of these places which because they are but vaine and idle and not worth the answering I will passe them ouer and so proceede The fourth thing in the spirit of God or in the holy Ghost that may stablish and settle vs in this present truth is the earnest of the Spirit that is giuen to all those that are once truly regenerated from whence this fourth argument doth arise Those that haue the earnest of Gods spirit in their hearts it is altogether impossible that they should euer finally or totally fall from Grace But all those that are once truly regenerated and ingrafted into Christ haue the earnest of Gods spirit in their hearts 2 Cor. 1. 22. Eph. 1. 13 14. 2 Cor. 5. 〈◊〉 Therefore it is altogether impossible that they should either finally or totally fall from grace The minor being the expresse text of God The maior only is for to be proued Now that those that haue the earnest of Gods spirit in their hearts can neuer fall either finally or totally from grace it appeares by these reasons First because the earnest of the Spirit of God is nothing but an assurance giuen vnto vs by God of that share and portion which he hath prepared for vs in heauen whence it is stiled the earnest of our inheritance vntill the purchased possession be really bestowed vpon vs Eph. 1. 14. 15. Secondly because it makes the Saints of God confident and sure of heauen and of eternall life as appeares by the 2 Cor. 5. 6 7 8. Where Paul saith thus Now hee that hath wrought vs for the selfe-same thing is God who also hath giuen vnto vs the earnest of the Spirit therefore 〈◊〉 are alwayes confident knowing that whiles wee are at home in the body wee are absent from the Lord wee are confident I say and willing rather to bee absent from the body and to be present with the Lord. This 〈◊〉 of the Spirit makes the Saints of God confident and sure of their saluation vpon good and solid grounds and not vpon bare conjectures and therefore it cannot choose but keepe them from falling away from grace Thirdly it must needes bee so that those who haue the earnest of the Spirit can neuer fall from grace in respect of the properties of an earnest For first an earnest it tyes and bindes the party that doth giue it to make good his bargaine and his promise Secondly it is a badge and signe of true and vpright dealing and it giues an assurance that the bargaine shall bee punctually performed to the vtmost by him that giues the earnest Thirdly an earnest is part of payment it is part of the whole which wee shall receiue Fourthly it is such a thing as can neuer be taken from vs. Let the Bargaine or the Contract hold or breake the earnest still remaines with him that doth receiue it hee that giues it is not to require it hee thâ—…t receiues it is not to restore it Fiftly an earnest drawes the whole to it it makes the whole of which it is an earnest to be our owne Now the Spirit of God and the graces of Gods Spirit which are once put into our hearts are stiled an earnest in all these respects because they binde the Lord for to performe his Covenant and to giue vs that inheritance which he hath promised to vs 〈◊〉 because they giue vs full assurance that God deales truly honestly and in good earnest with vs and that he will performe whatsoeuer he hath promised vnto vs to the very vtmost because that portion of Grace and of Gods Spirit which wee haue in possession here is a part and inchoation of that happinesse and glory which we shall haue hereafter because they are such things as shall neuer be taken from vs againe Luke 10. 42. Mary hath chosen that good part which shall not bee taken away from hâ—…r God will not require this earnest at our hands againe but wee shall still enioy it as our owne and because they drawe the whole vnto them they make the whole and all of that which God hath promised to vs to be our owne Wherefore this must needes bee an vndoubted truth that those who haue but once this earnest of Gods spirit in their hearts as all those that are once truly regenerated and ingrafted into Christ haue it Rom 8. 9 14. can neuer possibly fall either finally or totally from grace for then this earnest of Gods spirit should bee lost and serue to none or little purpose Of all arguments that can bee produced this is one of the strongest and least capable of any sound and solid answer The fift thing in respect of the holy Ghost which may convince vs of the truth of this position is the ordinary and constant working of Gods Spirit in the hearts of all those who are once truly regenerated sanctified and ingrafted into Christ. For the spirit of God when once it enters into mens hearts and soules after it hath once truly humbled them for their sinnes and in some good measure sanctified and purified their hearts and soules then it doth secretly pacifie their soules and consciences then it giues them that inward and secret assurance of the everlasting and vnchangeable loue of God to them in Christ which passeth vnderstanding and testifieth to their owne spirits and consciences that they are the adopted children and sonnes of God which causeth them to cry Abba Father Rom 5. 1. and cap. 8. 15 16. Then it stampes and settles this assurance of Gods loue this vndoubted certaintie of their owne salvation and of their continuall perseverance in grace vnto the end vpon their hearts and soules in such deepe and indelable Characters that no temptation no sinne or affliction whatsoeuer can vtterly raze and blot it out againe though it may so blot and blurre it for a time that thâ—…y themselues may not so evidently and cleerely see it as they should And when all this is done then the holy Ghost descends as a sweet and heauenly dew vpon them and doth fill and euen glâ—…tte and ravish their very hearts and soules with that ioy which is most vnspeakeable
could not bee sure of heauen and of some benefit or aduantage by the death of Christ who is there that could loue the Lord at least in that degree as if hee were assured of all these That which kindles holy affections in vs that which warmes our heartâ—… and soules and doth euen fire and inflame them with an ardent feruent zealous and burning loue to God and Christ is the infallible and full assurance of their vnchangable and constant loue to vs and the serious consideration of that sure and certaine state of grace and glory which they haue prouided and prepared for vs If men were not in some good measure perswaded of their totall and finall perseuerance in the state of grace and secretly assured of the perpetuall and constant loue of God and Christ to them that they will loue them and preserue them to the end and giue them that eternall crowne of glory which is prepared for the saints in heauen they would not nay they could not loue the Lord as else they might and would doe they could not prise him aboue all things else they could not sequester their hearts and soules from other things to set and fixe them wholly vpon him as vpon their chiefest ioy and onely treasure And therefore this Doctrine which would robbe the Lord of the hearts and soules of all his children and lessen abate extenuate if not wholly extinguish the heate and vigor of mens loue to him must needes be odious and abominable to such as loue and feare the Lord and cannot be admitted to be true Ninthly If this should be admitted that the true regenerate saints of God might Apostatize and fall away from the state of grace it would robbe the Lord of all the praise and glory that is due vnto his name If men might loose those graces which God bestowes vpon them if it were not Gods goodnesse might and power but their owne strength their owne care and diligence that did preserue them in the state of grace if men could not bee sure of the loue of God and Christ of heauen and eternall happinesse but might loose them all at last who is there that could praise the Lord and giue him the glory which is due vnto his name There are but two chiefe grounds and causes of praysing God in a spirituall and heauenly manner The first is the free loue and bountie of God in bestowing grace vpon vs and working of it in vs without any merit or desert of ours the second is the perpetuity of his loue in the preseruation and continuance of thâ—…se graces which hee bestowes vpon vs. The chiefest ground and cause of euery true Christians thankfulnesse vnto God is this that God hath beene exceeding gratious mercifull vnto his soule and that this mercy of God indures for euer the 136 Psalme is wholly spent in praysing God and that onely vpon this ground beâ—…ause his mercy indures for euer Now this position that the true regenerate saints of God may fall away from grace it takes away both these causes and grounds of praysing God it attributes both the begining and the end the continuance and the perseuerance of grace to mans freewill and power and not to God it makes man both the beginer and the preseruer of his owne grace and it makes the grace and mercy of God together with those spirituall and heauenly graces which hee bestowes on men to be but momentary and fading and not â—…o indure for euer and so it robbes the Lord of all the praise and glory which is due vnto his name Therefore it must needes bee a damnable and pernitious Doctrine and cannot be admitted Tenthly if this were once admitted that the true regenerate saints of God might fall from the state of grace it would rob God of his worship and make men negligent and carelesse in his seruice for what man is there that would euer labour or take paines for grace if he might loose it after that he had gotten it who is there that will labour after perishing and fading treasures which he is not sure for to keep who is here that would labour and take paines for grace or spend his life in doing of God seruice if hee might loose the things which hee hath wrought and not receiue a full reward would any wise or well aduised man consume and spend his time and daies in purchasing of such a treasure or possession which hee were not sure alwaies to inioy would any man take paines to sowe the seed of grace wher he were not sure for to reap the fruites It is Christs owne counsell and aduise to all his saints Labour not for the foode that perisheth but for that which indureth vnto eternall life Iohn 6. 27. and lay not vp for your selues treasures on earth where moth and rust doe corrupt and where theeues breake thorough and steale But lay vp for your selues treasures in heauen where neither moth nor rust doth corrupt and where theeues doe not breake thorough nor steale Math. 6. 19. 20. If therefore grace were such a treasure that might bee lost and perish the Saints of God euen by Christs owne rule were not to seeke it nay they would not neither could they seeke it they could not serue the Lord with that diligent auxious and industrous care as now they doe they would grow very slacke negligent and carelesse in his seruice For though it be alwaies true that the true Saints and children of God ought not nor doe not serue the Lord onely or principally for the wages of heauen and eternall life or out of selfeloue or selfe respects but for himselfe yet that which doth most incourage them and make them more forwards actiue zealous and liuely in Gods seruice is the consideration of that large and great reward which God out of his mercy and goodnesse hath promised them for their seruice of purpose to incourage them and to make them actiue in it This is euident by the example of Moses Heb. 11. 24 25 26. who refused to be called the soune of Pharohs daughter châ—…sing rather to suffer affliction with the people of God then to inioy the pleasures of sinne for a season and why did he doe all this for he had respect vnto the recompence of reward So the Hebrewes themselues they tooke ioâ—…fully the spoyling of their goods onely for this reason because they knew that they had in heauen a better and more induring substance Heb. 10. 34. Yea who euer he be that comes to God he must not onely beleeue that God is but also that he is a rewarder of all such as doe diligently seâ—…ke him for if he should consider the seruice of God abstracted from the reward it would make him negligent and weary of Gods seruice Wherefore if this assertion were once true that the true regenerate saints of God who haue spent their whole life and strength in doing of Gods seruice might after all their care and paines fall
established doctrine of our Church is yet the doctrine of the Church and I am ready to recant In which words as Mr. Mountague hath vsed a pretty sleight to keepe off men from writing or speaking against him lest they should come within the compasse of these two hatefull names Puritan and Papist so he hath discouered himselfe egregiously vnto the world and that in these particulars First hee hath discouered himselfe to be a meere Roman Catholicke in heart what euer he professe in words in hauing his beliefe and faith not grounded on the word of God but on the Church Hee beleeues only as the Church beleeues and not otherwise let come what will the Churches faith shall still bee his If our Church will owne this doctrine of his then hee will defend it then hee will teach it if our Church will not owne it then hee will disclaime it and recant it not because that this his doctrine is in it selfe true or false but meerely because it is the doctrine of the Church Now for any man thus to tie and pinne his faith vpon the Church and vpon that only what is it but to bee a professed Romane Catholicke Secondly by these his words hee hath discouered himselfe to be but a meere temporizer a meere Proteus and Chamelion a meere Neuter and a man of all religions as time and place shall serue and so a man of no religion or grace at all Let the Church of England not owne this doctrine of a totall and finall fall from grace Mr. Mountague will forthwith disclaime it though hee himselfe hath affirmed it to bee the doctrine of the Scriptures Fathers and of the learnedest in the Church of England So that his Tenets and religion shall bee alwayes altered and changed with the times and seasons And will you my Brethren receiue this for a sound and orthodox truth and as the receiued doctrine of the Church of England when as Mr. Mountague himselfe is as ready to disclaime it as to owne it will you suspend and pinne your faith your judgement and religion vpon Mr. Mountagues sleeue whose religion is but a meere Weather-cocke that is altered and turned about with euery blast and change in Church or State and who hath yet no other positiue or resolued religion in him but only this to be of no religion or of any religion as the times shall serue O hazard hazard not your soules vpon such vncertainties but rather sticke and cleaue to such who will sooner loose their liues and all they haue then bee remoued from this present truth which none of our Antagonists will dare to doe in defence of these their Errors And now seeing I haue made it manifest vnto your soules and consciences by vndeniable proofes and testimonies against the forgeries of Mr. Mountague and his Abbettors that this assertion of the totall and finall perseuerance of the Saints is not only the positiue established and resolued doctrine of the Scriptures but likewise of the ancient Fathers of all the Protestant Churches beyond the Seas and of this our Mother Church of England ô then if you tender the glory honour and authority both of the God and word of truth which shall judge you at the laâ—…t if you reuerence and respect the authority of the ancient Fathers and of all the Churches of God or if you tender the peace the good and welsare of this your Mother Church be willing to submit and yeeld vnto the truth What if Mr. Monntague what if men of greater worth and place then hee oppugne and contradict this truth what if carnall men of great abilities and parts who are no more able to judge of this our present assertion then blinde men are of colours because it is a sensible and experimentall a spirituall and heauenly truth which is principally testified and reuealed to the soules of men by the inward operation of Gods Spirit and is not subject vnto carnall reason doe publish this as a sound and orthodox truth That the true regenerate Saints of God may Apostatize and fall both totally and finally from grace are not the Scriptures and the word of God are not the Fathâ—…rs and the Churches of God and thoâ—…e many godly learned and famous writers which I haue cited who haue farre transcended them euen in parts learning of better credit and repute with you then they If not then farwell all religion let Poperie and Arminianisme let herisie and Atheisme rule and sway the world But if the Scriptures if the Fathers if all the Churches of God and all those worthies which they haue produced haue any estimate or credit with you then striue contend and stirre no more in this our present controuersie nor yet in any other that depends vpon it but willingly subscribe to this most orthodox sound and comfortable assertion of ours which is the only proppe and pillar of a Christian soule and the only thing which makes men liue and die with joy and comfort which they haue all ratified and resolued with one vnanimous and joynt consent That those who are once truly regenerated and ingrafted into Christ by a true and liuely faith can neither finally nor totally fall from grace AN ANSWER TO THE Arguments which may be objected HAuing thus as I suppose sufficiently and fully proued the truth of this position That those who are once truly regenerated and ingrafted into Christ by a true and liuely faith can neither finally nor totally fall from grace By vnanswerable proofes and Arguments there is nothing now remaining but that I should giue a satisfactory answer to all such Arguments and texts of Scripture as either are or may be objected to the contrarie and then I doubt not but that this truth will bee so cleere and euident in the hearts and consciences of men that they shall neuer dare for to resist it or oppose it more Now that I may the better answer and cleere those Arguments which shal be obiected I would first of all intreate you to take speciall notice of two things which I shall propound vnto you which will take off all future objections that are made against me and giue a finall determination to the point in question The first thing I would wish you to obserue is this That there is no place or text of Scripture which doth either expressely positiuely or totidem verbis say or else by way of necessarie and vndeniable consequence proue That a true regenerate man and one that is truly ingrafted into Christ can either finally or totally fall from the state of grace but that all the Arguments which are objected from the Scriptures are nothing else but bare inferences and wrested Collections contrary to the true scope and meaning of the places There is not any of our Antagonists that can shew me any expresse absolute and positiue text of Scripture which doth either in expresse words or by way of necessary sound and ineuitable consequence confute this Doctrine of the
who doe not only taste of the good word of God and of the heauenly gift but doe likewise really and fully injoy them and possesse them not only in their tongues and pallates but in their inward parts and bowells in their hearts and soules and in their whole man Christ Iesus the holy Ghost with all the sanctifying and sauing graces of the Spirit together with the word of God doe dwell richly and plentifully in them their soules are euen filled and glutted with them Psal. 63. 5. Acts 6. 8. cap. 7. 55. Iohn 14. 16 17 20. cap. 15. 11. Rom. 15. 13. Ephes. 3. 17. 19. and Col. 3. 16. and therefore these places cannot be meant of them Secondly that Prouerbe which Peter doth vse of these 2 Pet. 2. 22. It is happened to them according to the true prouerbe The dogge is turned to his owne vomit againe and the sow that was washed to her wallowing in the mire proues that those of whom these Scriptures speake what euer outward shew they made for a time were neuer truly regenerated their natures were neuer changed by grace they were dogges and swine still their natures and their hearts were filthie and corrupt though their out-sides were washed for a time So that all these places here objected against mee must needs be intended of carnall and wicked men and not of the true regenerate Saints of God and so your Argument from these places followes not Secondly admit that all these places were meant of true regenerate men yet I answer that your Antecedent is false For all these places are conditionall They say not that the Saints of God doe fall away or that they may fall away but only if they fall away it is impossible for them to be renewed by repentance or to be reconciled vnto him againe So that all the Argument which you can collect from them is this If the true regenerate Saints of God fall from grace then they shall for euer perish and not be able to repent therefore they may fall finally from grace which is a false absurd and incongruous consequent Lastly if this place makes for a finall fall from grace yet it makes altogether against a totall without a finall fall from grace so that it makes one way for me though not another it makes for one of my conclusions if not for both of them And thus much in answer to this third Argument The fourth Argument that may be objected against mee is that parable which Christ vseth Math. 12. 43 44 45. and Luke 11. 24 25. When the vncleane spirit is gone out of a man hee walketh thorow â—…rie places seeking rest and findeth none Then hee saith I will returne into my house from whence I came out And when hee is come he findeth it emptie swept and garnished then goeth hee and taketh with himselfe seuen other spirits more wicked then himselfe and they enter in and dwell there and the last estate of that man is worse then the first From whence this argument may be framed The diuell may returne againe with seuen other spirits more wicked then himselfe and dwell in the hearts of those out of whom hee was formerly expelled and so make their latter end to be worse then their beginning was Therefore such as are once truly regenerated and ingrafted into Christ may afterwards fall from grace I answer that the argument followes not because this parable of Christ and so by consequence your Antecedent is meant only of hypocrites and not of true regenerated and sanctified men So that your Argument in substance is but this Hypocrites may fall from grace and therfore true regenerate men may doe so to which argument is not only false but likewise very ridiculous and absurd Now that this parable of Christ is meant only of hypocrites it is euident by these reasons First because that this parable hath reference to that miracle which Christ did in casting out of the diuell out of the blinde and dumme man which was possessed with him which gaue the occasion of this parable Now Christ no doubt did cast out diuells out of many that were possessed with them whom hee did neuer sanctifie withall as he cured many mens bodies whose soules hee did not heale and it is likely that Christ did not heale the soule of him out of whom hee did cast this diuell for all that the text relateth of him is this that Christ healed him insomuch that hee both spake and saw there is no mention of any cure wrought vpon his soule and therefore you cannot apply this parable to those whose soules are cured to such out of whose hearts the workes of the diuell are destroyed but only to such whose bodies are dispossessed of the actuall residencie and habitation of the diuell So that all which you can properly collect from hence is this that the diuell may returne againe and actually possesse such men out of whom hee had beene actually not spiritually cast out before Secondly the very end of this Parable proues as much For Christ applies this parable meerely to the Iewes Math. 12. 45. Euen so shall it bee to this wicked generation Christ therefore applying this to a wicked generation only you cannot apply it to the faithfull and holy generation of the Saints of God Thirdly it cannot bee intended of any other but hypocrites and wicked men because the very words themselues imply as much For first the words are not when the diuell is cast out but when the vncleane spirit is gone out of a man which word gone out implies a voluntary action in the diuell Now the diuell neuer goeth out of any but out of such as are wicked men and taken captiue by him at his will 2 Tim. 2. 26. Hee is alwayes cast out by force out of the Saints because when once he is excluded by them he can hardly get any passage into their hearts againe Hence it is said of Christ that he was manifested to destroy out of his Saints the workes of the diuell 1 Iohn 3. 8. to destroy out of vs the body of sinne Rom. 6. 6. The diuell is alwayes cast out by force out of the Saints Rom. 12. 7. 8. 9. 2 Cor. 10. 4 5. and that with much adoe with much struggling and contention Ephes. 6. 11 12. after long prayer and fasting Math. 17. 20. 22. therefore these out of whom the diuell goeth out and is not cast out must needs bee such as are wicked men and taken captiue of him at his will Secondly the diuell when he returneth againe findeth these men empty swept and garnished fit to entertaine so vncleane a guest Iesus Christ and the holy Ghost were not dwelling and residing there for then the house had not beene empty and there had beene no roome so much as for one vncleane spirit to inhabit much lesse for seuen more Now Iesus Christ and the holy Ghost they alwayes dwell in the hearts and soules of all regenerate men Ephes. 3. 17.
Iohn 14. 16 17. Math. 28. 20. they leaue no roome for inmates especially for Sathan and vncleane spirits therefore these men here were not regenerated and truly sanctified Thirdly the vncleane spirit and his companions they enter in and dwell in these men here but this they neuer doe in the regenerate Saints of God For God hath hedged them about so that the diuell cannot come neere to touch them much lesse to dwell within them without Gods speciall permission Iob 1. 10. Math. 8. 31 32. They are armed with the whole armour of God so that the diuell cannot 〈◊〉 though hee assalt them Ephes. 6. 10 they keepe themselues and that wicked one toucheth them not 1 Iohn 5. 18. Therefore this place cannot bee vnderstood of true regenerate men Lastly the end of all regenerate men is farre better then their beginning their latter fruites are more and better then their first Psal. 92. 13 14 Numbers 23. 10. Rom. 6. 22. 1 Pet. 1. 9. Reu. 2. 19. Psal. 37. 37. But the end of those whom Christ speakes of here is like to theirs in the 2 Pet. 2. 21â—… it is 〈◊〉 their beginning therefore this Scripture cannot bee intended of godly and regenerate Christians but of hypocrites and wicked men and so it makes not any thing for your purpose If you object that they were swept and garnished therefore they were sanctified I answer that the text saith that they were empris swept and garnished Wherefore this place cannot be intended that they were garnished adorned and purified with the graces of Gods Spirit for then they had not beene empty then they had not beene fit to entertaine such vncleane and filthy spirits which cannot dwell but in polluted hearts and soules So that the meaning of these words is this that they were empty and voide of Christ and of the gifts and graces of his spirit that they were swept and garnished not with graces but with sinnes and vices the best ornaments of the Diuils tabernacle and those in which hee most of all delights Thus you see that this place on which our opposites doe much relie makes nothing at all against mee and comes not home vnto the point in question The fifth argument which may bee produced against me is collected from Iohn 5. 2. to the 11. and it is this If the regenerate Saints of God who are once ingrafted into Christ may not abide in Christ if they may beare no fruite and so be cast out into the fire to be burned then they may finally and totally fall from grace But the true regenerate Saints of God may not abide in Christ they may beare no fruite and so they may bee cast out into the fire to be burned for the words of Saint Iohn are Euery branch in mee that beareth not fruite hee taketh away Abide in me and I in you as the branch cannot beare fruite of it selfe 〈◊〉 â—…ide in the vine no more can yee except yee abide in mee If a man abide not in mee hee is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned If you abide in mee and my words abide in you you shall aske what you will and it shall bee done vnto you Which words do proue the Minor proopsition Therfore the true regenerate Saints of God may fall finally and totally from grace To this I answer that the Minor proposition is false and is not warranted by this place of Iohn For first you may perceiue two sorts of branches of which this Scrip-ture maketh mention First there are dead and withered branches branches which beare no fruite at all brances which haue a name they liue and yet are dead as the Church of Sardis was Reu. 3. 1. These branches though they made a shew of life vnto the world yet they had neuer any true and spirituall life and sap within them they neuer brought forth fruite and therefore they were neuer truly ingrafted into Christ. If a grift bee put into a stocke if it draw no sap no life and nourishment from the stocke if it grow not or if it beare no fruit but withereth away no man will euer say that this grift was well truly ingrafted into the stock so it is with those that are ingrafted into Christ if they grow and spring not or if they beare no fruite they were alwaies but dead branches they had no spirituall life within them they were neuer truly ingrafted into him Now of these branches Saint Iohn affirmes that they shall be cast out and withered that they shall be taken away and cast into the fire to be burned Secondly there are fruitfull and liuely branches which the Apostle opposeth to these other branches verse 2. and of these hee there affirmeth that his Father purgeth them that they may bring forth more fruite these branches they flourish like the palme tree and grow like a cedar in lebanon they flourish in the Courts of God they still bring forth fruite in old age they shall bee fat and flourishing Psal. 92 12 13 14. They neuer wither like these other branches neither doe they cease from yeelding fruit but they bring forth their fruite in their season and their leafe doth not wither nor fall away Psal. 1. 3. and Ier. 17. 8. So that this place of the Apostle is no more in substance but this hypocrites which were neuer the true liuing and fruitfull branches of Iesus Christ they shall wither and bee cut downe and cast into the fire for their vnfruitfulnesse like those trees that Iohn Baptist speakes of Math. 3. 10. and like the fruitlesse figge tree Math 21. 19. Luke 13. 6. to 10. But those that are the true and liuing branches of Iesus Christ they shall alwaies grow and flourish and bring forth more fruite continually their last workes shall be more then their first Psal 92. 12 13. Reu. 2. 19. Therefore this place makes wholly against you and not for you it warrants not your Minor proposition to bee true but proues it to bee false Secondly I answer that this Scripture here is not meant onely of the regenerate Saints of God but of the whole militant Church of God comprehending both the good and bad as appeares by the first verse of the chapter I am the true vine saith Christ and my Eather is the husband-man c. Now you know that the Church of God which is militant on the earth is compared to a vineyard and to a vine in diuers places of Scripture as Psal. 80. 〈◊〉 to 16. Isai. 5. 1. to 8. cap. 27. 2. 3. Math. 21. 33. to 42. and other places as it is in other places compared to a net which hath good and bad fish in it to a field which had tares as well as corne to a floore which hath chaffe as well as wheate and pure corne and to an house which hath vessells of honor and dishonor in it So
receiue the end and fruite of it euen the saluation of our soules This opposition therfore betweene those that hold out and those that draw backe this distinguishing and seuering of them doth euidently proue that such which draw backe from God are onely hypocrites and not true beleeuers so that your Antecedent is false and no waies warranted by this text of Scripture which comes not home vnto our purpose and doth no waies make against me Secondly admit that these words are spoken of such as haue true faith in them yet they are but conditionall If they draw backe not absolute and positiue or they do draw backe and therefore they proue not any thing against me The twelfth obiection that may bee made against mee is that of Dan. 11. 35. Some of those of vnderstanding that is some of the true and chosen Saints of God shall fall to try them to purge them and to make them white From which words this argument may be framed The true Saints of God may fall therefore they may fall from the state of grace I answer that the argument is false and followes not because this fall which the Prophet meanes in this place is not a fall from the state of grace but a fall into afflictions and temptations which appeares euidently by these vnanswerable reasons First because it is said that they shall fall to purge them to try them and to make them white now this a totall and a finall fall from grace or a fall into the mire and puddle of sin can neuer do for these falls doe wholly contaminate and defile men they neuer purge or purifie them that fall which purgeth trieth and makes men white is a fall into the fire of afflictions and temptations and no fall else 1 Pet. 1. 7 1 Cor. 3. 15. Iames 1. 12. Ezech. 22. 18. to 23. and cap. 24. 13. therefore this fall here must needes bee a fall into affliction and temptation and no other fall Secondly it must needes be so by reason of the connexion with the two former verfes where it is saide that those of vnderstanding among the people shall fall by the sword by the famine by captiuity and by the spoile for many daies which is onely a fall into afflictions and is the same fall which is meant in the 35. verse Lastly this must needes bee intended of a fall into affliction and not of a fall from grace because verse 32. it is saide that those onely that doe wickedly against the couenant shall bee corrupted with flatteries but the people which doe know their God shall doe exploites they shall not fall from God they shall not be corrupted from the Lord. This place then being onely intended of a fall into affliction and not of a fall from grace your argument followes not for it is no more in subâ—…tance but this The true regenerate Saints of God may fall into afflictions and temptations therefore they may fall from grace So this text and argument doth not hurt vs The thirteenth obiection that may bee brought against mee is that of Prou 24. 16. A iust man falleth seuen times therfore a regenerate man may fall from the state of grace For answer I shall deny the argument For this fall here spoken of is onely a fall into affliction and not a fall from grace This is euident both by the precedent and subsequent verses Lay not waight ô wicked man against the dwelling of the righteous spoile not his resting place for the righteous falleth seuen times and riseth vp againe but the wicked fall into mischiefe Reioyce not when thine enemie falleth and let not thine heart bee glad when heâ—… stumbleth least the Lord see it c which words doe fully euidence this to be nothing else but a fall into outward crosses and afflictions Secondly if this bee not meant of a â—…all into afflictions which I grant not yet make the most you can of it it can bee but intended of a fall into the acts of sinne and not of a totall and finall fall from grace Lastly when the righteous man falleth hee neither falls totally nor finally For the text tells vs that hee neuer falls into mischiefe as the wicked man doth and that hee neuer falls but presently hee riseth vp againe Wherefore take this place which way soeuer you will yet it proues nothing at all either for a finall or a totall fall from the state of grace The fourteenth obiection which may bee pressed against mee is that of Paul in the 1 Cor. 8. 11. Through thy knowledge shall a weake brother perish for whom Christ dyed A weake brother for whom Christ died may perish by reason of scandall therefore a regenerate man may fall from grace For answer to this argument I shall distinguish of this word brother and of this word perish There is a double fraternity and brotherhood among Christians the one internall and reall when as two or more are really and truly ingrafted into Christ and vnited and knit together in him the other externall when as two or more are incorporated into one visible Church but yet not really incorporated and ingrafted into Christ himâ—…lfe Againe there is a double kinde of perishing the one spirituall when as the soule and inward man the other corporall when as the body and the outward man doe perish and decay either of these may be sub-deuided into these two heads into a partiall perishing when as soule and body perish and decay in part to a totall perishing when as they perish wholly in euery part and not in some particular part alone and that either for a time or for euer If you take a brother in this case for one that is a brother onely in the Church but not in Christ I grant that such a brother as this may perish both in the inward and outward man in part or in the whole either for a time of for euer But if you take a brother in this place for one that is a brother in Christ as well as in the Church I grant then that such a brother as this may by reason of some scandalls perish in part euen in the inward man that is his conscience may be greiued and offended hee may bee prouoked thereby to commit sin to violate the law of charity to haue vn charitable thoughts of religious men and to distast them for a time it may somewhat abate his zeale and feruencie in the practise of religion and coole his affection and loue to God and so may be destroyed in part But yet hee cannot be totally destroyed that seede and habit of grace which is planted in his soule cannot bee vtterly abolished and rooted out by reason of any scandalls whatsoeuer though the acts and fruites of it may bee suppressed by them for a time So that the meaning of this place of Paul if we compare it with the precedent and subsequent words and with that place of Math. 18. 6. 7. and
Cor. 3. 16 17. cap. 6. 19. Heb. 3. 6. 1 Pet. 2. 5. and cap. 4. 17. the whole Trinitie the Father Sonne and holy Ghost abide and dwell in them for euer Ps. 68. 16. 2 Chron. 7. 16. Reu. 21. 3. Ephes. 2. 22. Iohn 14. 16 17. Math 28. 20. 1 Iohn 3. 24. Ephes. 3 17. and Col. 1. 27. and therefore when as they sinne against the Lord and lie in any knowne and scandalous sinne without repentance they are not in the state of death and condemnation but in the state of life and grace True it is that the members of Iesus Christ they may be feeble sicke and languishing for a time by reason of sin but yet they neuer die of sinne they are not seuered from their head and they neuer cease for to be members Christ Iesus himselfe he is their life their liues are inuolued and treasured vp in his Col. 3. 3 4. Iohn 11. 25 26. and 1 Iohn 5. 11 12 13. Christ Iesus hee is their life and liueth in them and the life which they now liue in the flesh they liue by the faith of the Sonne of God Gal. 2. 20. and therefore Christ himselfe must cease to liue which cannot be because hee being raised from the dead dieth no more death hath no more dominion ouer him ere the Saints of God who are his mèmbers and haue him for their life and soule can die and perish in their sinnes This I can with boldnesse testifie and affirme to the infinite and vnspeakable joy and comfort of euery true and faithfull member of Iesus Christ that it is as impossible for any one that is a true and liuing member of Iesus Christ to die and perish and to be broken off from him againe as it is for Christ himselfe to die or perish or to cease to bee For there is the same reason of the immortality and perpetuitie of euery faithfull Christian and member of Iesus Christ as there is of Christ himselfe The reason why the humane nature of Iesus Christ is immortall and perpetuall and can die no more is because it is vnited and knit vnto the Deitie because it is animated quickned and inliuened by the eternall Spirit of God Now euery true regenerate Saint of God is vnited and knit vnto the Deity it selfe as well as Christs humane nature through the humanitie of Christ though not in the same degree as wee may see expresly Ephes. 2. 20 21 22. cap. 4. 13. 16. Col. 2. 19. and 2 Pet. 1. 4. The selfe-same Almightie power of God that raised vp Christ from the dead and the very selfe-same Spirit of God which did animate quicken and inliuen Christ himselfe doth raise vp animate quicken and inliuen euery true and faithfull member of Iesus Christ euen as the same soule doth animate and informe euery part and member of the same body and as the selse-same sappe doth nourish the grift and the branches which doth nourish the stocke and the roote as wee may reade in expresse tearmes Ephes. 1. 19 20. cap. 2. 18 cap. 4. 4. 1 Pet. 3. 18 19. 1 Cor. 6. 17. Rom. 8. 2. 9. 11. 1 Iohn 4. 17. Gal. 2. 20. 1 Cor. 1 2. 4 5 6. 2 Cor. 3. 18. Iohn 1. 4. 16. cap. 17. 21. 22. 23. and infinite other places and therefore seeing that all such as are the true and faithfull members of Iesus Christ haue the same vnion with the Deitie the same life soule and spirit to animate and quicken them as the humanity of Christ hath seeing that Iesus Christ himselfe is their life and that they liue and moue in him and by him seeing they are the house and remple the habitation and dwelling of the whole Trinitie it is certaine that no sinnes which euer they doe commit can euer raze them or destroy them can euer seuer or cut them off from Christ can euer wholly extinguish the life of grace within them or cast them downe from the state of grace into the state of death and damnation no not for one minute noâ—… for that scantling of time which comes betweene their sinne and their actuall and particular repentance for it Let all the diuells in hell combine and plot together they cannot solue or answere this reason here alledged But now here comes in a threefold and 〈◊〉 objection First that those sinnes which the Saints of God commit they are mortall and deadly in themselues Secondly that they are not forgiuen to the Saints before that they haue actually and particularly repented of them Thirdly that the Saints of God may dye and perish in them before any actuall and particular repentance for them and therefore the Saints of God so long as they lye in their sins without any actuall and particular repentance for them are in the state of death and damnation and not in the state of life and grace To the first of these I answer that it is true that the sins of the Saints of God are mortall and deadly in themselues and that they are so to all carnall and vnregenerate men who doe commit them but yet they are neuer mortall and deadly to the Saints If you consider the sinnes of the Saints as sins or as they are abstracted from the Saints then they are mortall and deadly and haue damnation attending on them but if you consider them as they are the sinnes of the Saints and as they haue their existence and being in the Saints they are not mortall and deadly effectiuè vnto them First because these sinnes of theirs as I haue formerly proued are not imputed to them but they are alwaies imputed to done away in Christ. Secondly because the sting and venom of these sinnes of theirs is taken away in Christ for as the sting of death is sinne so the strength of sinne is the law without which 〈◊〉 it selfe is dead Now Iesus Christ by his death and passion hath fulfilled and abrogated the law for all his Saints hee hath redeemed them from the curse of the Law being made a curse for them he hath blotted out the hand-writing of ordinances that was against them and taken it out of the way nayling it to his Crosse hee hath freed them from the law of sin and death and hath taken away the poyson the strength and sting of sinne and death as we may reade Gal. 4. 5. cap. 5. 1. Rom. 8. 2. cap. 10. 4. Col. 2. 14. 15. Heb. 2. 14. and 1 Cor. 15. 57. and therefore they can boldly and victoriously cry out O death where is thy sting ô sinne where is thy victory and thy poyson becanse that Christ hath pulled out the sting of sinne and allayed the poyson that was in it so that it cannot hurt or kill him Thirdly though the sins of the Saints are mortall in themselues yet God will take no aduantage against them for them hee will pardon and forgiue them hee will passe them by and remember them no more and hee will
because they did not beleeue that Christ had the words of eternall life neither were they sure that hee was that Christ the sonne of the liuing God For the Disciples which did beleeue this did continue with him euen for this very cause because they did beleiue it so that this example is impertinent because they were no true beleeuers The fourth example is from Dauid Dauid was a true regenerate man and Saint of God But hee fell from grace by committing adultery and murther For first hee prayes to God to create a new heart and to renew a right spirit within him Psal. 51. 10. Secondly hee was a murtherer and therefore had no eternall life abiding in him 1 Iohn 3. 14 15. Thirdly hee was guilty of adultery which disinherits men of heauen 1 Cor. 6. 10 Gal. 5. 21. and Ephes. 5. 5. Fourthly he lay long in these sinnes without repentance therefore a true regenerate man and Saint of God may fall from grace as Dauid did To this I answer that the Minor is false and that Dauid did not fall totally nor finally from grace in committing of these sinnes which I proue by these reasons First because it is not recorded in the whole booke of God that Dauid fell from the state of grace true it is it is recorded how he fell into these sinnes and I beleeue it to bee true because the Scripture tells me so but that Dauid fell totally from grace in committing of these sinnes the holy Ghost hath not recorded it it is but a bare collection of our Antagonists and therefore it is not to be beleeued Doubtlesse if Dauid had fallen totally or finally from the state of grace in committing these his sinnes the holy Ghost who hath recorded his sinne and life would haue recorded this his fall vnto vs since then the holy Ghost hath not recorded this his fall it is a point of arrogancie and strange presumption for our Antagonists so confidently to determine that Dauid fell away from the state of grace when as the Scriptures doe not warrant it Secondly it is euident that Dauid fell not away from the state of grace when as hee lay in these his sinnes because in the midest of these his sins which he fell into out of infirmitie and not out of any precogitated malice his heart was vpright towards God and the whole bent and frame of his heart was turned towards him for God himselfe testifieth of him that hee was a man after his heart Acts 13. 22. that hee went fully after the Lord. 1 Kings 11 6. and that his heart was perfect with the Lord. verse 4. and therefore since that God himselfe hath giuen such Elogies and testimonies of him it cannot stand together with them that Dauid should fall quite away from grace though hee fell into these sinnes Thirdly it is euident and plaine by Psal. 51. 11. for there hee prayes to God in his penitentiall Psalme which was penned when as the Prophet Nathan came vnto him and informed him of his sinnes of murther and adultery Cast me not away from thy presence and take not thy holy spirit from me If Dauid then immediately vpon the sight of these his sinnes did pray to God not to take away his holy spirit from him it is certaine then that hee had the spirit of God abiding in him notwithstanding these his sinnes else hee would haue prayed thus to God restore and giue me thy holy spirit ô Lord and not Lord take not thy holy spirit from me if then the spirit of God were still within him then certainely hee was not fallen totally from the state of grace Yea but saith Hunnius and some other of our Antagonists the spirit of God which hee lost by these his sins was now restored to him and therefore he prayes to God not to take it away from him not because hee lost it not before but because it was now restored vnto him againe I answer that this is but a meere cauill and an idle conceite not grounded on the Scripture For if Dauid had lost the Spirit by this sinne or if God had restored it to him againe no doubt but the Scripture would haue mentioned it and Dauid himselfe would haue expressed or at least haue intimated it in this Psalme of his which wee see hee doth not doe Againe if Dauid had lost the Spirit of God by these his sinnes I would demand of our Antagonists when this holy Spirit of God returnes vnto him againe whether before or after his repentance or in the very act of his repentance If before his repentance then Dauid was in the state of grace and not in the state of damnation before hee did repent which you your selues deny If after his repentance that cannot bee for repentance is the worke of the holy Ghost and vnlesse Dauid had had this holy Spirit of God he could not haue repented thus yea then Dauids prayer had beene in vaine for how could hee haue prayed vnto God not to take away his holy Spirit from him if he had it not as yet restored to him for when he penned this Psalme he did but begin he had not fully finished his repentance for these sinne therefore the holy Spirit of God was not restored to him after his repentance If it were restored vnto him in the very beginning and act of his repentance from whence doth that appeare sure I am there is no ground in Scripture for to warrant it and if it were so then it follows that the Spirit of God may bee restored vnto men before their actuall repentance which you denie because the very beginning of repentance or a thought to repent is no perfect actuall repentance no such repentance as you require to regaine the Spirit and the state of Grace And therefore seeing that the Scripture informes vs that the holy Ghost abides and dwells in mens hearts and soules for euer Iohn 14. 15. 16 and 1 Iohn 1. 20. 27. we may safely say that the holy Spirit of God was neuer taken away from Dauid but continued in him still Againe to what end should this prayer of Dauid serue if God had now restored his Spirit to him He had as yet committed no such sinne since the restitution of the Spirit to him as might cause God to depriue him of it and therefore this prayer of his was not so fitting to the purpose in this sense therefore we must take it in the apâ—…st sense and as Dauid did intend it Dauid he was affraid left God should depriue him of his holy Spirit for those sinnes which he had committed against him before and this was the cause and ground of this his prayer now therefore this his prayer and the whole Psalme hauing reference only to his former and not to his future sinnes it must needs follow that this prayer of Dauid extendeth meerely to the Spirit which hee had before his sinnes committed and not to the Spirit newly restored to him
for that was not in danger to be lost for any former sinnes The holy spirit of God therefore continuing still in Dauid it is certaine that he did not fall totally from the state of Grace by these sinnes of his Fourthly if Dauid had fallen quite away from the state of grace he could not haue repented so soone as now he did For no sooner had Nathan told him thou art the man but presently Dauid he doth confesse his sinne to God I haue sinned saith he against the Lord and presently vpon this confession of his God returnes him this answer by Nathan the Lord also hath put away thy sinne thou shalt not die whence he records it of himselfe Psal. 32. 5. I acknowledge my sinne vnto the Lord and my iniquitie haue I not hid I said I will confesse my transgression to the Lord and thou gorgauest the iniquitie of my sinne Certainly if Dauid had beene dead in sinnes and trespasses if he had had no life of grace within him he had not beene so soone awaked and reuiued as now he was he could not haue penned such a passionate and true poenitentiall Psalme as this I will not stand to argue that Dauid was borne of the immortall seed of grace and therefore he could not sinne vnto death because the seed of grace remained in him and because he was borne of God or that he could not fall from grace because the Lord sustained and vpheld him with his hand the former reasons are sufficient for to doe it Now that Dauid did not fall totally from grace nor yet lose the Spirit of God by this his fall we haue the testimonies of Irenaeus lib. 4 adu Haereses cap 45. Of Origen hom 4. in Psal. 36. of Basil Scholia in Psa. 50. alias 51. Of Chrisostome Hom. 44. in 1 Cor. 16. Of Augustine de Doctr Christ lib. 3. cap. 21. and Comment in Psal. 50. alias 51. Of Anselme Com in Hebr. 6. Of Bernard de Natura dignitate amoris diuini cap. 6. Of Luther in Psal. 51. vers 11. 12. Of Caluin in Psa. 51. vers 11. 12. Of Bucer in Psal. 1. and in Rom. 8. Of Marlorat Exposit in Psal. 51. 11 12 13. and in 1 Iohn 39. Of Musculus in Psal. 51 Oâ—… Tyndall in his Treatise of the manner of Election Of Abbot Benefield Scharpius Prideaux Zanchius Beza Bastingius and all other moderne Protestant and Orthodox writers Tertullian Cyprian and the other ancient Fathers they onely make mention of Dauids sinne and repentance but speake not that he fell from grace and therefore there is no great question but that Dauid continued still in his estate of grace notwithstanding that he fell into these sinnes As for that which is objected by our Antagonists that Dauid prayes to God to create in him a cleane heart therefore his heart was wholly polluted before and he was fallen quite from grace I answer that this word create though in its proper acception it signifies to make a thing out of nothing yet here it signifies no more then to renew as the most and best expositers on this Psalme agree which is euident by the words which are coupled and conjoyned with it for saith the Psalmist create in mee a cleane heart O Lord and renew a right spirit within mee now if Dauid had not intended meerely a renouation but a new creation of his heart and graces he would haue vsed onely these words create in me a new heart omitting these subsequent words and renew a right spirit within mee for else there were a contradiction in them For creation is to make a thing out of nothing renouation is to repaire and renew a thing that was in being before and therefore Dauid joyning them both together his meaning is no more but this Lord repaire the breaches of my heart and soule and renew those graces of thy Spirit in me which my sinnes haue blurred and dâ—…aced take then these words in their naturall and proper sense and then they make for me not against me Secondly I answer that Dauid was here deeply affected with his sinnes and hee beheld a great deale of filth of sinne of flesh and corruption in his heart and therefore out of a godly zeale and feruencie and a detestation of his sinne he prayes to God to giue him a new heart and to create in him such an heart as might be cleane and free from all corruption and this hee doth not because there was no synceritie and grace in his heart before for then it is certaine that hee could not haue prayed thus to God but because he did desire to haue his heart better then it was before So that these words of Dauid being but a prayer they doe not necessarily implie that Dauid had no grace in him before I would aske our Antagonists but this question Whether this prayer of Dauid be not the daily prayer of euery true regenerate man Doe not those who are in the state of grace pray earnestly to God To create in them a new heart and to renew a right spirit within them to make them new men and new creatures and will you then conclude that because these true regenerate Saints of God doe vse this prayer that therefore they are not in the state of grace If you should doe so you would but make your selues ridiculous and therefore if you cannot conclude that those Saints of God which vse this prayer as well as Dauid are not in the state of grace because they vse it neither can you conclude that Dauid was not in the state of grace because he vsed it You know it is the vsuall custome of the Saints of God to humble and debase themselues in the sense and feeling of their owne corruptions Iacob he confesseth that the dayes of his pilgrimage were but few and euill Holy Iob the most just and vpright man vpon the earth he confesseth himselfe to be vile and therefore he abhors himselfe and repents in dust and ashes the holy Prophet Isaiah he cries out Woe is me for I am vndone because I am a man of vncleane lips Peter he falls at Iesus feet saying depart from me for I am a sinfull man O Lord and holy Paul records it of himselfe Wee know that the law is spirituall but I am carnall sold vnder sinne for I know that in me that is in my flesh dwelleth no good thing and therefore he cries out O wretched man that I am who shall deliuer mee from the body of this death I thinke now that no man will bee so vncharitable or absurd as to say that Iaacob Iob Isaiah Peter and Paul had no grace at all within them that they were in the state of death and damnation because they vse these words of themselues And againe I suppose that no man will be so ridiculous as to affirme that euery one which doth vse the Lords prayer is not in the state of grace and
faile finally so neither did it faile totally as you surmise Secondly I answer that this prayer and speach of Christ as will plainly appeare by the context had reference principally to this very act of Peters deniall Christ had prayed for him that euen now when as Sathan did seeke to sift him as wheate in tempting of him to denie his Master that euen in this particular temptation his â—…aith might not faile in his heart though it did in his mouth So that this speach and prayer of Christ hauing reference to this very act of Peters deniall of him that his faith might not so much as faile in it you cannot without great wrong to Peter but greater iniury to Christ affirme that his faith did totally faile at this particular time and so this your replie is vaine and friuolous Secondly it is manifest that Peter did not fall totally from grace in denying Christ because he did it onely out of feare and infirmitie and not out of malice or infidelitie hee did it being forced to it by carnall feare and not with a full consent hee denied him onely in the flesh and in the tongue and not in the heart and soule Now all will grant that sinnes of infirmitie and not of malice That sinnes committed by the flesh against the consent and approbation of the spirit and the inward man doe neuer cast a man wholly downe from the state of grace or else none could stand in the state of grace so much as for one houre such a sinne was Peters as all the Fathers and others doe agree therefore this sinne of his though it were great and grieuous yet it could not wholly depriue him of the state of grace Thirdly it is euident that Peter fell not totally from the state of grace because one act of infidelity cannot destroy an whole habit of grace especially being in such a nature as Peters was For Peter here did not denie that Iesus was the Christ and Sauiour of the world hee did not denie that he was God equall with the Father hee did not denie any thing touching his Deity or humanity or which did crosse any Aâ—…ticle of faith he onely denies that he was personally acquainted with Christ or that he was one of his companions or followers and will you say that such a deniall of the personall knowledge of Christ as this did vtterly destroy that habit and seed of grace and faith which was in Peters heart when as he did beleeue in his heart that Iesus was the Christ the Sonne of the liuing God when as this was no sinne of infidelitie but of feare and did onely argue not want of faith but want of courage in Peter will you make this one acte of cowardice in Peter to abolish and destroy the very seed and habit of his faith especially since he had no sooner denied Christ with his mouth but he presently bleeds for it at the heart Certainly if you doe it it is a signe you want the grace of charity who judge so harshly of other mens sinnes and yet thinke so lightly of your owne Fourthly it is euident that Peter fell not totally from the state of grace by this his sinne both by his cariage in and after this his sinne For as Peter shewed his faith and loue to Christ in following him to the high Priests pallace when as all the other Disciples fled away so his vnwillingnesse to forsake Christ euen then when as he was suspected to bee one of his friends and followers which might haue brought him into danger did shew that hee did still affect and loue him in his heart euen then when as he denyed that he knew him with his mouth I would demand but this question of our Antagonists who doe so much presse this Example whether Peter euen at that very time when as hee denyed with an oath that he knew not Christ did not beleeue on him and relie on him as on his onely Lord and Sauiour in his heart If he did so as it is more then probable that he did by Iohn 6. 67 68. Math. 16. 16 17. and Luke 32. 32 33. and by this his action here in that he did not leaue him or forsake him then it is certaine that his faith did not vtterly saile him that the habit and seed of grace and faith were still within him and so he fell not from the state of grace If he did not thus if he did not relie vpon him for saluation but disclame him for his Sauiour let our Antagonists then proue the contrary by the Scriptures that I am sure they cannot doe and therefore I am not bound to beleeue their bare assertion for it Againe Peters cariage after this his sinne comâ—…itted proues that he did not totally fall from grace for no for had the Cocke crowen but hee presently remembers the words which Iesus spake vnto him and hee went forth and wept bitterly Iâ—… Peter had fallen totally from the state of grace by this his sinne if he had had no habit no seed and no remainders of grace left in him when as he had denyed Christ it had beene impossible for him to haue beene so apprehensiue and sensible of his sinne as now he was No sooner had he committed this sinne of his but presently the Cocke crowes no sooner had the Cocke crowen but forthwith he remembers the words of Christ and was deeply affected with this sinne of his Hee gâ—…eth out and weepes bitterly his repentance followes so soone â—…on his sinne that if his faith and ancient graces had not continued in him no new infused grace could haue come betweene his sinne and his repentance and therefore Peters carriage both in and after his sinne committed doth proue that he did not fall totally from grace by this his sinne Fistly I would demand this question of our Antagonists whether the other Disciples did not fall from graâ—…s well as Peter for they denyed him in deeds in flying from him hee denyed him but in words in saying that he knew him not If the other Disciples fell from grace in flying from him where then was the Church of God in what persons was it then existing if they fell not from grace in flying from him then neither Peter in denying of him Sixtly the Scriptures make no mention at all that Peter in denying Christ did fall from grace strange then that our Antagonists should so confidently affirme it vnlesse they haue it by some spetiall reuelation Is not this a strange kinde of presumption in men to determine and judge of other mens estates in such a resolute and peremptorie manner without a ground in Scripture for it is not this a kinde of folly and arrogancie in them to censure and judge of other mens estates which they neuer were acquainted with and in the meane time to neglect to sâ—…arch and trie their owne Sure I am the Scripture makes no mention that Peter fell from grace by this his sinne therefore
the 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
needs dwell too because it is a fruit of the spirit and it can not be seuered from the spirit Rom. 5. 5. Gal. 5. 22. Ephs. 3. 16 17. 1 Iohn 3. 16. therefore the true Saints of God can neuer cease to loue the Lord habitually because the holy Ghost the spring and fountaine of this loue doth alwaies dwell within them Thirdly this loue of the Saints to God is a grace which God bestowes vpon them out of his loue and which is preserued in him by his loue and therefore if they should cease to loue the Lord the breach would be on his side not on theirs for they can neuer cease to loue him but where God doth first giue ouer to support their loue to him God must first withdraw this grace from them or else they could not giue ouer for to loue him so that if there could bee any totall or finall breach betweene God and his Saints the defect should be in God who hath vndertaken to preserue them in his loue and not in the Saints which defect on Gods part can neuer be admitted If you obiect that they giue God the cause of breach and so the defect is not in God but in themselues I answere that God hath vndertaken to preserue them blamelesse and without offence hee hath vndertaken to preserue them from sinne 1 Thes. 5. 23 24. Ezech. 36. 27. ler. 32. 40. 2 Tim. 4. 18. Isay 46. 3 4. câ—…p 27. 3. therefore though the sinne be theirs when as they doe commit it yet if it make a totall breach betwixt God them the breach will be first in God in not preseruing of them from this sinne according to his promise and not in them in committing of it Lastly true loue is of a permanent and constant nature if it be set vpon a constant permanent and immutable obiect Let a man loue any thing truly for it selfe as long as the thing continues and the cause for which hee loues it his loue can neuer cease Let a man loue any man truely for his virtues or his graces as long as he continues vertuous and gratious he can not cease to louehim now God as hee is all and onely amiable so he is alwaies amiable there is neuer any change at all in him wherefore those that doe once truly loue him for himselfe cannot but loue him still and so the answere to this my argument is but false and idle I haue been the larger in refuting of this answere because I shall haue occasion oft times for to referre you to it hereafter I now proceed to other arguments The fifth thing in God which doth yeeld vs an argument for to proue our conclusion is the gratious mercy and goodnesse of God in which there are foure things to be considered First the freenesse of it it is voluntary and of free grace it is not wrested or merited by vs from God Exod. 33. 19. Hosea 14. 5. Iohn 3. 8. Rom. 9. 15. 19. and Ephes. 1. 5 6. Secondly it is permanent and constant it indures for euer and admits not of any totall change or interruption Psa. 103. 17. Psa. 100. 5. Psa. 118. 4. Psa. 136. Psa. 138. 8. Isay 51. 8. and cap. 54. 8. 10. Thirdly it is infinite there is an infinite store of it which is neuer drawne dry Exod. 34. 6 7. Psa. 103. 8. Psal. 130. 7. Micah 7. 18. 2 Cor. 1. 3. Ephes. 2. 4. cap. 3. 16. and 1 Tim. 1. 14. Fourthly God is ready and willing to impart it to his children vpon all occasions it is his chiefest delight and ioy for to dispence the riches and treasures of his mercy to his Saints Ezech. 18. 23. cap. 33. 11. Micah 7. 18. Math. 11. 28. cap. 23. 37. 2 Cor. 5. 20. 1 Tim. 2. 4. and 2 Pet. 3. 9. from this mercy of God thus considered I frame this fifth argument Those who are partakers of the free permanent constant sure euerlasting in finite and abundant metcies of God and haue these mercies of God readily freely and bountifully imparted vnto them vpon all occasions its impossible for them either finally or totally to fall from grace but all those who are once truely regenerated and in grafted into Christ are partakers ofthese mercies of God and they haue these mercies of God readily freely and bountifully imparted to them vpon all occasions and times of neede therefore its impossible for them either finally or totally to â—…all from grace The Maior proposition cannot be denyed the Minor only rests to be proved in these particulars first that the mercyes I meane the saving and spirituall mercyes of God are permanent constant and perpetuall Secondly that all those who are truely regenerated and are the true members of Iesus Christ are partakers of these mercies For the first of these it is euident by Isay 55. 3. where Gods spirituall mercies to his children are stiled the sure mercies of Dauid the seed of grace which is sowen in the hearts of all regenerate men is an immortall seed 1 Pet. 1. 23. a seed that remaineth and an vnction that abideth in them 1 Iohn 2. 20. 27. cap. 3. 9. the Saints of God they haue Iesus Christ and the holy Ghost who shall abide and dwell in their hearts and soules for euer Iohn 14. 16 17. Eph. 3. 17. 1 Iohn 3. 24. cap. 4. 4. Gal. 2. 20. they haue a Kingdome which cannot bee shaken Heb. 12. 28. a faith which cannot faile Luke 22. 32. a ioy which no man can spoyle them of Ioh. 16. 22. and charity which shall neuer cease 1 Cor. 13. 8. they haue mercies which indure for euer Psal. 103. 17. Gods mercies to them are permanent constant and perpetuall it cannot be denied Secondly that all those that are once truly regenerated ingrafted into Christ by a true liuely faith are partakers of these mercies it is most euident For all those that are borne of God all those that are within the câ—…uenant of grace all those that are the true sheepe and members of Iesus Christ they are partakers of these mercies which appeares expressly by Isai. 55 1. 3. cap. 4. 5 6. cap. 27. 3. Rom. 4. 16. Marke 16. 16. and Act. 2. 38 39. almost euery page in Scripture hath some thing in it that will proue it now all those who are truely regenerated and ingrafted into Christ they are borne of God they are the members and sheepe of Christ and within the couenant of grace and therefore it is certaine that they haue such permanent constant and euerlasting mercies as those and so can neuer finally nor totally fall from grace Can any one so much as thinke that God who hath proclaimed himselfe to be a God of grace and mercy a God delighting in mercy 〈◊〉 to anger and abundant in goodnesse and truth 〈◊〉 mercy for thousands fâ—…rgiuing iniquitie transgressions and sinnes that God who doth not desire the death of any sinner but rather that he should repeâ—…t and be saued