The Doctrine of King James, Doctrine 8
THE DOCTRINE OF THE Church of England, for Certaintie of Saluation.
THe Church of England teacheth the certaintie of Saluation, and she hath done it so constantly and and generally, that it will be very hard to produce any one of her Sonnes, that durst (before very late dayes) to affirme and defend to the contrary, by any publike worke and writing. Shee hath taught this Certaintie by her owne Articles: Shee hath re-enforced it by an exposition of Her Articles, it hath beene explained and enlarged, by Articles of Lambeth, it hath beene taught by Her most eminent Sonnes, the Reverend Fathers the Bishops of this Church, and the Professors of Divinitie, who are trusted by her, to deliver her true thoughts, and Tenents in Divinitie to her children. And wee see that it hath also beene sealed vp and settled in Articles of the Church of Ireland, betweene which Church, and the Church of England, to make a contraritie and opposition is a thing of extreame danger and absurditie.
And first for her owne Articles. In the Article of Praedestination, our Church teacheth the Certaintie of Saluation diuers wayes. One way, by making Saluation to depend on such a constant and sure Election, that it bringeth the Elect constantly to Salvation. A constant Decree of Election, brings the Saints constantly & assuredly through the way of Saluation, vntounto the wayes end, even Salvation it selfe. This constant bringing of the Elect to Saluation, wee may finde in these words.
God hath constantly Decreed by his Counsell secret to Article. 17.vsus, to deliuer from Curse and damnation, those whom hee hath chosen in Christ out of Man-kinde, and to bring them by Christ to euerlasting Saluation.
From hence is it plaine and easie to argue.
Those whom God hath constantly Decreed to bring to Salvation, they are constantly and certainly brought to Saluation.
But here God hath constantly Decreed to bring his Elect to Saluation.
Therefore the Elect of God are constantly and certainely brought to Saluation.
And that this bringing to Salvation, is not in the wayes end only, but in the way it selfe, the particulars by which the Elect are brought to Salvation plainly shew, which are to follow in the next consideration. But here by the way, let vsus note, that this bringing to Salvation, by a constant and certaine Decree, carries with it a certaine, and assured Salvation, even by the confession of the Enemies of it. For in this very respect, because it induceth a certaine and constant Salvation, they reiect it; as that which crosseth their inconstancie and mutabilitie of Salvation. This Doctrine of certaintie crosseth their doctrine of Incertaintie, and therefore their doctrine of incertaintie, crosseth and reiecteth this doctrine of Certainty. For well they know that it must be a certaine Saluation, which is wrought and brought to passe by a constant and absolute Decree of Election. Therefore to plant this Apostacie, and that men though Elected, may hauehave leaue to fall from Saluation if they will, they make an Election, which follow…th a man, vponupon the condition of his sore-seene perseverance. So that as in the doctrine of our Church, a constant Decree of Election, constantly bringing to Salvation must needs withall giuegive a finall perseverance in the state of grace, their Doctrine not enduring this constant perseuerance and saluation, issuing from a constant Decree of Election, hauehave deuised an Election that waites vponupon man, to see whether hee will giuegive to himselfe finall perseuerance, by his owne Free-will. An Election by which no man is actually Elected vntill hee be no man, that is, vntill hee be parted the soule from the body. But (as I said before) our Doctrine may be knowne to be a Doctrine of Certaintie, that doth oppose and reiect this falling away, because the fallers away doe oppose and reiect it, there being indeed an incompatibility betweene, a constant Decree, that brings men constantly to Saluation; and a dependant and contingent Decree, that waites on mans vncertaine Will, to see whether his will will finally perseuer, and so bring his owner to Election.
A second way, by which our Church teacheth the certaintie of Saluation in this Article is this; Because shee sayeth the same grounds that St. Paul doth, when hee planteth and buildeth a certaintie of Saluation. Yea, shee almost vseth the same words. Saint Paul, first in a generall sheweth that there is a constant and vninterrupted progresse of good and happinesse to the Saints that louelove God, and are called of his purpose. This generall hee makes good by particulars; for hee bringeth them in as proofes of the generall. Therefore hee begins with the word, For: For whom her did fore-know, hee also did praedestinate to bee made like to the Image of his Sonne, whom hee did praedestinate them he also glorified. Behold, the Apostle hath made good his generall by these particulars. His generall of the constant good and happinesse of the Saints, is proued by these particulars, because God from his first fore-knowing or taking notice of them, neuer leaues doing them good from one degree of good to another, vntill hee hath brought them to eternall glory and blessednesse. So that this place is no other but a proofe of the constant and vndefeasable happinesse of the Saints. Now let vsus see how our Church doth paralell this Doctrine of Saint Paul with the Doctrine of her Article. Our Church first in the generall teacherh, that God by his constant Decree bringeth his Elect to Saluation; And then shee also descends to particulars in the like manner. Wherefore they which be indued with so excellent a benefit of God, be …alled according to Gods purpose, by his Spirit working in due season; they through grace obey the calling; they hee iustified freely; they be made sonnes of God by Adoption, they be made like the Image of his only begotten Sonne Iesus Christ; they walke religiously in good workes, and at length by Gods mercy they attaine to euerlasting felicitie. Behold here also the particulers, by which that generall bringing to Saluation is perfited, so that to ioyne both together; The businesse of Saint Paul and our Church is both one, or rather the purpose and businesse of Saint Paul is the purpose of our Church, euen to shew that the Saints and Elect are constantly and infallibly brought to Saluation and happinesse by Gods louelove and Election. And indeed there is such a continued, and indissoluble chaine beginning in Gods purpose and Decree, and not ceasing vntill it bring the Saints to Gods to be glorified, that there is no roome, nor gappe for this full and finall Apostasie to breake in, and interpose it selfe.
And that wee may be yet more sure, that this place of Saint Paul, did intend this very thing to proue the infallible, stedfast, and perpetuall blessednesse of the Saints; as before it hath appeared, both by his generall position at his entrance, & after by the particulars in his progresse, so it may also most fully appeare, and strongly (for a three-fold cord cannot be broken) by the vse that he makes in his egresse. It were too much to stand vponupon each particular of his inference and application: I will take notice of a few. First, he triumphs like a conqueror, beholding the safetie and assured victory of the Saints: What shall wee then say to these things? If God be for vsus, who can bee against vsus? God is for the Saints all the way from the first foreknowledge, vntounto the finall glory, what Arminius or Bertius can make any Apostacy to be against vsus, when God is throughly for vsus. God being stedfast with vsus from Election to glorification, no interloper can come in with intercision to cut off and put a sunder this continued chaine of happinesse, which God hath ioynd together and guardeth all the way. And that yet more plainly you may see that this was St. Pauls very meaning and purpose, behold it in his owne words, Who shall seperate vsus from the louelove of Christ? See here a challenge sent to the whole world, for hee defieth any thing that would seeme to seperate Gods beloued from the louelove of God. Wherefore let the Arminians take heed how they come within Saint Pauls defiance. For the truth is, they doe vndertake to accept Saint Pauls challenge, and giuegive an answer to his question; for when Saint Paul saith, Who shall seperate vsus from the louelove of Christ? They answer, that there are many things that may seperate Saints from …he louelove of Christ. But let them take heed how they make St. Paul their aduersary. For it concernes them neerely to agree with this aduersarie while they are in the way lest their aduersary deliuer them to the iudge, &c.
Neither is Saint Paul contented to defie their Apostacy & separation only by way of a question in generall termes, but he passeth on to particulars and most weightie ones, which (if any) might cause an Apostacy and separation of Saints from the louelove of God. But both these particulars he denyeth to bee able to separate, yea, generally all or any creature hee denyeth to bee able to separate vsus from the louelove of God in Christ Iesus. Here also I will spare to insist on eueryevery particular; but I desire the Reader to consider of … few of them which I thinke include all other, if the rule be true, that the greater includes the lesse. First▪ Life and Death cannot separate vsus. Now the Author of Apostacy himselfe could say, Skin for …kin, and all Iob. 24.that a man hath will he give for his life. Touch therefore his bone and his flesh, and hee will curse thee to thy face. But both the example of Iob and the Doctrine of Saint Paul shew that death, nor paine doe not separate the Saints from the louelove of God. For Iob will trust in God though hee kill him; and Paul saith, That in all thos… things wee are more then conquerors. Now if this maximum terribilium cannot separate the Saints from the louelove of God, what can lesser terrors doe? surely they can separate lesse.
But here by the way, let me giuegive a note of instruction, or at least remembrance, to the Doctors of Apostacy, that in this case of Iob and other Saints, of whom S. Paul speaketh, it is God that loued vsus who makes vsus to conquer, and not our owne Free-will: for certainly, if God did not hold vsus by his louelove, but wee held him only, there were quickly an end of the businesse; death and many things else would separate vsus from the louelove of God. Especially if among those many things, wee take notice of those that follow: Angels, Principalities and Powers. These are the mightiest creatures of all, and yet these cannot separate vsus from the louelove of God. Now if these that excell in power cannot separate vsus, how can any lesser, and inferior powers separate vsus? But here also wee must carefully and humbly acknowledge, that we hauehave no defence, safetie and securitie against these mighty powers, but the preuailing power of God, which assisteth those whom he loueth, and makes them conquerors, For these are the sonnes of Anah, of whom it is said, who can stand against the Sonnes of Anah. This is the strong man whom none can binde but one that is stronger then hee. And indeed this is the very cause of our ouer comming if we beleeue S. Iohn, Because 1 Ioh. 4. ….hee that is in vsus, is greater then hee that is in the world. Therefore Gods constant louelove is still to bee lookt vntounto, as the only cause of our safetie, which keepes our wills by grace against these ouer-mightie enemies; and wretched were wee, if our wills were put to keepe themselues by grace. For then if we were but as Adam, these principalities and powers would prevaile with vsus as with Adam, especially having a body of sinne about vsus which hee had not. But the only cause of our standing against these principalities, vnderunder whom Adam fell, is the constant louelove and purpose of God; By that as S. Paul saith, We are more then 2 Cor. 1. 21.conquerours, and thence it is, that Principalities and Powers cannot separate vsus from the louelove of God. And as by this constant louelove of God we are constantly and safely preserued from separation and Apostasie, so let our constant saftie ever acknowledge this constant louelove and purpose of God to bee the cause of it. But both this safetie and the cause of this safetie the teachers of Apostasie doe denie, so robbing God of the glory of mans stabilitie, and robbing man of the safetie and stabilitie which hee hath from God. Finally, that yet wee may know our selues to be fully and finally safe, the blessed Apostle is not contented to speake of safetie from separation and Apostacie onelyonly in the present time, but he denies Apostacie, beth by future things, and in the future time. Nor things present, nor things to come, &c. shall bee able to separate vsus from the louelove of God. Behold a finall and full perseuerance in safetie, for things present cannot separate vsus, and things to come shall not be able to separate vsus, yea, no other creature, that is, nothing can separate vsus, and therefore not the Arminians.
A third way by which our Church in this Article doth teach Certaintie of Saluation is this: shee saith that the consideration of Election doth establish in the Saints a Faith of their saluation to bee enioyed through Christ. For the Saint finding in himselfe the mortification and vivification of the Spirit, hence ascendeth vp to the knowledge, view, and consideration of his Election, and from this constant Election hath a stable and sure Faith that hee shall enioy eternall saluation in Christ. Now from hence plainly issueth this argument.
That saluation is certaine, whereof there is an established Faith.
But there is an established Faith of the Saluation of of the Saints.
Therefore the Saluation of the Saints is certaine.
The first proposition cleareth it selfe by its owne light. For there is not an established Faith of vncertaine and fallible things; but of certaine Yea, if there were no other word but the word of Faith, this Faith presumeth and p…esupposeth a certaine and infallible truth, for the obiect of it: and consequently in this place a certaine and infallible saluation of the Saints.
The second proposition is raysed plainly out of the words of the Article. For the consideration of Election is there said, vponupon the view of Sanctification to establish a Faith of Saluation to be enjoyed.
Wherefore I may conclude in the words of the ninth Article.
There is no condemnation to them that beleeue and are baptized.
Which the Article of Ireland thus resembleth;
Howsoeuer for Christs sake, there be no condemnation Num. 34.to such as are regenerate and doe beleeue.
The first of which is a position of our Sauiour: They that beleeue and be baptized shall be saued: TheyMark. 16. 16. are not onelyonly now in the state of Saluation, but they shall hereafter be saued, for hee that beleeueth shall not Ioh. 5. 24.see condemnation. And the other resteth on the saying of Saint Paul, who saith that to the Saints there is no condemnation; For the Law of the Spirit of life which Rom. 3.is in Christ Iesus, freeth a Saint from the law of sinne and death. Now if a Saint bee free from death, who can make him a bondslaue of death? This were flatly to affirme that which the Apostle denyes both here and else-where. Wee hauehave not receiued the spirit of bondage to Rom. 8. 15.feare againe, but the spirit of Adoption; by which wee cry Abba Father: And if a sonne, then no more a seruant: Behold Saint Paul saith, wee hauehave not receiued the spirit Psal. 46. 7.to feare againe, who then dares to put vponupon the Saints a spirit of bondage to feare againe? and Saint Paul saith by the Spirit of God, If a sonne, then no more a seruant: And how dares flesh and blood to say, if a sonne, yet againe a seruant? But let vsus stand fast in the libertie wherewith Christ hath made vsus free, neither let vsus againe be intangled with the yoke of bondage. Let vsus say with Saint Paul, once a sonne, and no more a seruant; once a sonne, and a sonne for euer. And indeed Christ himselfe saith, That a sonne abides in the house Ioh. 9. 35.for euer, onelyonly let vsus remember, that therefore we are deliuered from this feare and house of bondage; That Luk. 1. 74.being deliuered from our enemies wee might serue God without feare; In holinesse and righteousnesse before him all the dayes of our liues. Our safety is giuen vsus mainly1 Ioh. 3. 3. for an incouragement to holinesse: For hee that hath this hope purgeth himselfe as God is pure.
And now that it may appeare, that I hauehave not wrested a priuate sense out of these publike Articles, let vsus see whether the same truth hath not beene publikly taught by others.
There is a worke (formerly alledged) which hath this Title, The Faith, Doctrine and Religion, professed and protested in the Realme of England, and Dominions of the same, expressed in thirtie nine Articles, the said Articles analysed into propositions, &c. This worke was made by a Chaplaine of Doctor Bancroft, late Archbishop of Canterbury, and to his Grace Dedicated. But it is well knowne Arch-bishop Bancroft did not fauour any Puritanicall or Schismaticall Doctrine, neither is it to be thought that his Chaplaine, would or durst offer any such vntounto him. Neither is it to be beleeued, that he would be so shamelesse as to say to the same Arch-bishop, in his Dedicatorie Epistle, That these Propositions shee (that is the Church of England) publikely maintaineth, if there had beene any Puritanicall Doctrine maintained in them.
Now this Writer, hauing raysed a Proposition vponupon these words of the seuenteenth Article (constantly decreed) he inferreth.
Wander then doe they from the truth, which thinke, That the Regenerate may fall from the Grace of God, may destroy the Temple of God▪ and be broken off from the … Christ Iesus.
The same Doctrine is proued by other Articles, more plainely and punctually vnfolding what was in the former Articles, truly and really contained, though not so manifoldly, no… seuerally expressed▪ Neither were these Articles (commonly called the Articles of Lambeth) approued by obscure, priuate, or Schismaticall persons, but by chiefe Fathers of this Church in Eminence and Authoritie. Iohn Arch-bishop of Canterbury, Richard Bishop of London, Richard elect Bishop of Bangor, Doctor Whitaker, and other most learned Diuines.
In these Articles we finde the points of Free Election, Finall perseuerance, and certainty of Saluation embraced by the Fathers of our Church; and particularly in these which follow.
The cause which moued God to praedestinate some to life, was not the foresight of their Faith, or of their Perseuerance, or of their Good workes, or of any thing else which is to be found in men praedestinate, but Gods meere good will and pleasure.
A true, liuely, and iustifying Faith, and the Spirit of God which sanctifieth, is neither finally, nor totally extinct in the Elect, it failes them not, it forsakes them not.
A man truly faithfull, that is, A man indued with a Faith that iustifieth, may bee assured by Faith of the Remission of his sinnes, and of his eternall Saluation through Christ.
And now if I should vndertake to bring forth the sayings of those Doctors and Fathers of this Church that hauehave taught the Perseverance of the Saints and Regenerate, and the Certainty of Saluation ensuing this certaine Perseuerance, multitude would ouercome me, and exceed the bounds, both of this worke, and the Readers patience. And yet it is also almost an equall difficultie to shew any number that hauehave publikely (without the cry of the Countrie) maintained the contrary Doctrine; That is, the Apostacy of Saints, and the Mortalitie of the (Immortall) seed of God. And though some would faine seeke shelter vnderunder the shadow of Dr. Ouerall, yet hee doth not only leaue them open to stormes, but his owne drops doe fall downe and batter them. For in the Great, Famous, and Royall Conference at Hampton Court, hee is recorded thus to say for Totall and finall Perseuerance.
Those which were called and iustified according to the purpose of Gods Election, howsoeuer they might and did sometimes fall into grieuous sinnes, &c. Yet did neuer fall, either▪ TOTALLY from all the graces of God to bee Vtterly destitute of all the parts and SEEDE thereof, not FINALLY from iustification.
But to set some bounds vntounto boundlesse abundance, and to auoide both tedious multiplicitie, and meere penurie, I will bring forth some few of our Doctors, as a patterne of the rest; Men that cannot be accused for want of skill to know the Doctrine of our Church, no… I thinke of dishonestie, that they should want will to shew it; and most of them were dead before late questions, and dead men are commonly very vnpartiall Iudges.
The Councell of Trent▪ even that sinfull Counsell▪ in Doctor …abington Bishop of Worcester.one Canon saith thus, &c. And in a third Canon thus▪ If any man shall say with a firme Certainty, that he shall hauehave that great gift of Perseuerance to the end▪ vnlesse he hath learned it by some speciall … let him …ee accursed. VntoUnto which three wicked Canons, &c. Where this Reuerend Father sheweth it to be the Doctrine of Trent, and withall a wicked Canon, which teacherh this Doctrine, that a man cannot be certaine of finall perseuerance▪ Exp…s▪ on the Cr…ed.
Againe. By the spirit of Adoption, and effects of Gods grace agreeable, wee may hauehave certaine knowledge, that we shall inherite Gods kingdome, which none shall doe but they that continue to the end, and were appointed vntounto it, before the beginning of the world. Ibid.
When it pleaseth him to adde that, Hee abideth for euer (that is the Holy Ghost, Ioh. 14. 17.) this comforteth beyond the reach of either penne or Heart. For hereupon it followeth, that sa…sure is our saluation with him in that … ioyfull kingdome, that wee cannot fall from it finally. For this blessed Spirit is the pledge of our inheritance, whereby we are sealed vntounto the Day of Redemption: Hee therefore abiding with vsus foreuer▪ needs must wee be sure of that whereof he is a pledge and an earnest giuen, which is the very peace of God that passeth all vnderunder standing. O sweet office therefore of a blessed Spirit. And O thrice blinded men with darknesse of Rome, that will reach vsus to doubt of our Saluation. Wee hauehave this Spirit … a pawne▪ and the promise of his abode for euer with vsus, though the times may come through grieuous temptations, that wee may not thinke so for a while. Ibid.
Where Finally Hee (that is, the Holy Ghost) is lost▪ he neuer was by Sanctifying grace. Ibid. Whence issues a plaine conclusion, wheresoeuer the Spirit was by Sanctifying Grace, there he is not finally lost.
As for the Blisse and Glory of Heauen, though yet wee Doctor Abbot Bishop of Sa…isbury.know it not, yet wee know that God hath giuen to vsus, the interest and Title of it already, and by Faith doe stand assured through the Spirit, that hee will in due time giuegive vsus the full sight and fruition of it. And a little after out of S. Austin, De praedest. Sanct. cap. 17. Hee calleth and iustifieth none but whom hee hath praedestinated vntounto glory, and therefore it followeth, that hee giueth them perseuerance, for the attainement of the said Glory. Certaintie of Saluation against D. Bishop.
The same S. Austin saith to his hearers, If there be in you faith which worketh by louelove, even now yee belong to them that are praedestinated, called, iustified. Now sith the faithfull by S. Austens iudgement, doe belong to them that are praedestinated, called, iustified, it followeth by Saint Austins iudgement, that they are to be assured, that they belong to them that shall be glorified, and therefore shall certainely perseuere; because whom God hath praedestinated, called, iustified, them he hath glorified, as the Apostle saith, and therefore doth S. Austin will the In Psal. 148.faithfull man to beleeue that he shall liue for euer.
But I need not to insist much on particular sentences of this Right Reuerend and learned Father of our Church, seeing he hath whole Discourses, of The Certainty of Saluation, and of the Perseuerance of Saints. to which I would rather remit the Reader, that hee may quench his thirst in the Fountaine it selfe. Only I aduertise him, that in the Epistle Dedicatorie to His De pers…n▪ Sanctorum.Maiestie (then Prince of Wales) there is a complaint of some of our Divines, that following the by-paths of Arminius, Dogmate etiannum destruant Articulos Religion is, quos prius proprià manu confirmarunt. Wherin this Reverend Bishop sheweth vsus▪, that Arminianisme (wherof falling from saint-ship or the grace of regeneration is a part) is the way to destroy the Articles of Religion, And if a Minister write Arminianisme, he writes against those Articles, which he hath confirmed by his owne subscription & writing. So vponupon the matter the same hand writes forward & backward for and against the same things, yea, contrarily and against it selfe. Suffer me also to obserue another saying in the very entrance of that worke. Repertus est &c. There is found one Bartius, a false teacher of Leyden, who was not afraid to set forth a booke execrable in the very Title of it. OF THE APOST ACY of the SAINTS: a man as it seemes of the Schoole of Arminius, whom also the Vorstian liberty of Prophecying (that is, a licenciousnes that growes mad against wel established Religion) hath transported and perswaded him, that out of one inch of Noueltie, & most vaine desire of singularity, he should depart from the receiued sentence of our Churches. Wherin it may evidently appeare in what contrarietie to the Doctrine of our Church, standeth or rather falleth, this Apostacy, and falling away of the Saints.
Augustine saith not, That no man can be sure of perseuerancet Doctor Fulke.&c. But of perseuerance he affirmeth, ca. 12. De Correp. & gra. To the first man which in that good wherein hee was made right, had receiued that hee might not sinne, that hee might not dye, that hee might not forsake that good, an ayde of perseuerance was giuen, not whereby it should come to passe, that he should perseuere, but without which he could not perseuere by Freewill. But now vntounto the Saints praedestinated by the grace of God, vntounto the kingdome of God, not onelyonly such an ayde of perseuerance is giuen, but such that euen perseuerance it selfe is giuē to them; not only that that they cannot perseuere without this gift, but also by this gift they are not but perseuerant. For he not only said, without me yee can doe nothing; but also he said, Yee hauehave not chosē me, but I hauehave chosen you, and hauehave appoynted you; that you may goe & bring forth fruit and that your fruit may abide. By which words he shewed, that hee had giuen them not onelyonly Iustice, but perseuerance in it. For when Christ so appointeth them, that they go and bring forth fiuite, and that their fruit should abide who dare be bold to say, peraduenture it shall not abide?) All Christians therefore ought to be assured that they shall remaine in the Vine, keepe his Commandements, and such like conditions as be required of them. For as S. Augustine saith, He that maketh men good, maketh them also to perseuere in good▪ Answ. to the Rhemist. Testa. See more there vponupon Rom. 8.
Hee held of the Angels, somany as he was pleased, and Doctor Field.suffered them not to decline, and goe a side with the rest, and raised vp and severed out of the masse of perdition, whom hee would among the sonnes of men. The Angels now confirmed in grace, and those men whom in the multitude of his mercyes, he deliuered out of the State of condemnation, and reconciled to himselfe, do make that happie societie of blessed ones, whom God hath loued with an euerlasting LoueLove. This Societie is more properly named the Church of God, then the former consisting of men and Angels, in the state of that integritie wherein they were created, in that they which pertaine to this happy company, are called to the partitipation of Eternall happinesse, with the calling of a more mightie, potent, and preualing grace then the other. For whereas they were partakers onelyonly of that grace, which gaue them power to attaine vntounto, and continue in the perfection of all happie good if they would, and then In tanta faelicitate, & non-peccandi facilitate, in so great faelicity, and facility of not offending left to themselues to doe what they would, and to make their choise at their owne perill, These are partakers of the grace which winneth Infallibly, holdeth Inseperably, and leadeth Indeclinably, in the wayes of eternall blessednesse.
Without which efficacy of Grace winning Infallibly, holding Inseparably, and leading Indeclinably, no man euer attained to saluation; of which who so is partaker shall vndoubetly be saued. Of the Church. Lib. 1. cap. 3. & cap. 17.Doct Ioh. White
This holy, reuerend and greatly▪learned man, in his Way to the Church, hath a Digression, with this Title. Digres: 41. Intreating of Praedestination, & Freewill as the Protestants hold them, and shewing that their Doctrine concerning thosepoints doth neither make God the author of sin, nor leade men to becareles of their liues, &c. And indeede he excellently proues what he vndertakes, in this Digression. In another, we reade thus.
Perseuerance in good, beginneth not in the will, but in Gods protecting Grace, that vpholds the will from desisting: whence it followes that to eueryevery new worke, the will needes a new Grace, as Organs giuegive sound no longer then while the bellowes are blowing. Against this our Aduersaries teach, that a iust man when himselfe will can practise any Righteousnesse, internall, or externall by doing good workes, and keeping Gods Law, neither needes he ordinarily a new Grace to excite him, but onelyonly to helpe him; And in case of falling into sin, when it is said, the will cannot cooperate to rise againe, the meaning is, that it cannot do… it so easily. And this he calls An impious blasphemy, and sauouring of Pelagianisme. Digress. 42.
The Title of another Digression (43) is this: Prouing that Gods children without miracles or extraordinary Reuelation, may be and are infallibly assured, that they hauehave grace, and are in the state of saluation.
There we reade in the Digression it selfe: The manner how we know wee hauehave grace, and shall be saued, is by the meanes of the holy Ghost, whose worke it is to assure vsus (I thinke then it is the euill spirits worke to take away this assurance) the which he doth, first, by producing in vsus the effects of sauing Grace, and Praedestination, which i… the constant reforming of our life within and without. Whereupon it followes that he which giues himselfe effectually and stedfastly to a godly life, may infallibly bee secured thereby of his Saluation, because God whose promises are infallible, hath promised saluation to all such. Where the Reader may note, That the constant Reformation of our life is an effect of Praedestination, and a worke of the Spirit. Now if this constant Reformation be wrought in vsus by the spirit, and is giuen to vsus as a fruite of Gods constant Decree of Praedestination, how can wee fall away? for a constant Reformation and falling away cannot stand together; But here we see Gods Spirit giues vsus a constant Reformation of life, and therefore falling away is excluded.
A little after. Stapleton confesseth, that S. Paul pronounceth the same certainty of other mens saluation, that 1 Cor. …. 40. Rom. 8. 38. … Tim. 4. 8.he doth of his owne. And therefore we may hauehave assurance of Grace and Perseuerance as well as he had. For in diuers places he shewes, that he was assured of Gods spirit, and Grace, and eternall life. You shall heare what the Auncient Fathers say touching this matter: Macarius saith, Although they are not as yet entered into the whole Inheritance prepared for them in the world to come, yet through the earnest which they now receiue, they are as certaine of it, as if they were already crowned and reigning, &c.
Bernard saith: who is iust but he that returneth louelove to God who hath loued him, which is done when the Spirit by Faith REVEALETH to a man the eternall PVRPOSE of GOD concerning his FVTVRE SALVATION.
Dr. Reynoldes was a man indifferently well esteemed by some for his learning in the place where he liued, and not accused by any that I knew for not being orthodoxe in any point of the Doctrine of our Church. Yet Salomons saying is true, That the Race is not to the swift &c, neither is fauour (stil) to men of skill▪ wherfore as when a Countrey-Gentleman would borrow money in this Citie, though his estate be neuer so great in the Countrey, yet commonly hee must hauea Citizen bound for him that is knowne to the Cittie, so since Doctor Reynoldes, though well knowne for his learning in the place where he liued, yet perchance may faile to hauehave trust among some men. I must take leaue to get a surety for him, euen one that is liuing, and whose wordes I thinke will be taken in the Citie.
The man whome I produce to giuegive his word for Dr. Reynoldes is Doctor Francis White Deane of Carlile, I hauehave already indeede produced him for a witnesse, but now I produce him for a surety; yea since he can here be a witnesse also, let him be both a witnesse and a surety.
First therefore, I take him as a witnesse of Perseuerance in that which I formerly cited out of him. That our Tenet concerning Praedestination is no other then what Saint Austen and his Schollers maintained against the Pelagians. Now it may plainly appeare by diuers of Saint Austens workes, that the Praedestination taught by Saint Austen, gaue to the praedestinaite an infallible perseuerance, a perseuerance by which a Saint could not but perseuere. And that I may not send away my Reader presently to reade or buy the workes of Saint Austen, let him but looke backe to the allegation of Doctor Fulke, and there he shall plainly see that which here I tell him: so that thence will arise a plaine Argument,
The Tenet of our Church concerning Praedesti nation, is the Doctrine of Saint Austen.
But the Doctrine of Saint Austen teacheth a Praedestination, that giues a sure and infallible Perseuerance
Therefore the Tenet of our Church teacheth a Praedestination that giues a sure and infallible Perseuerance.
Neither may aman dare to meddle with any thing but the Conclusion, for the former proposition is guarded by Doctor White, and the second by Saint Austin and Doctor Fulke.
But Doctor White comes somewhat nearer, andRePly to Fisher. Proues that A member of Christ, and the Catholicke Church in the Creede (which consists of the true members of Christ) can neuer fall away vntounto damnation, and therefore must needs be possessed of finall perseuerance.
That Church (or the Catholicke Church in the Creede) hath the remission of sinnes, and life eternall, and passeth not to Hell. Ioh. 10. 28. Aug. de Doctr: Christi: lib. 3. cap. 32.
Againe, The testimonies of St. Austen obiected by the same Aduersary, which are, that the Catholicke Church is the Body of Christ, whereof he is the Head, and that out of this Body, the holy Ghost quickneth no man, make altogether against himselfe. For none are vitall Members of Christs mysticall Body, but Iust and Holy persons. And it is the same Fathers Doctrine, Impii non suntreuera corpus Christi. wicked persons are not in Deed & Veritie the Body of Christ.
And in another place, In corpore Christi non sunt, quod est Ecclesia, quoniam non potest Christus habere membra damnata. They are not in Christs Body because Christ CANNOT hauehave DAMNABLE members.
Thus are Christs members sure of Salvation, because safe from damnation, they cannot be damned, therefore they must be saved, and I thinke that they will not deny that finall perseverance is an inseparable companion of Salvation.
And now wee come to another place in the same worke, which though it begin in Witnessing, yet it ends in Suretiship.
It (that is still The Catholicke Church in the Creede) is the Church builded upon the Rocke, against which the gates of Hell shall not preuaile either by Herisie, Tentation, or Mortall sinne, Matt. 16. 18. Matt. 7. 24 And if it bee a meere fancie to hold this, then Gregory the great with many ancient Father, were fantasticks for teaching in this manner. Which to make good there are many citations adioyned. Aug: de Ci…it: Dei. lib 20. cap 8. Nunquam ab illo ecclesia sed vcetur praedestinata & electa ante constitutionem mundi. Origin: Trac: 1 Mat: Vnumquod que peccatorum &c. portae sunt Inferorum. Vna Inferorum porta vocatur scortatio. C…mmultae sunt, ne que recenceri numero possint Inferorum portae, nulla porta Inferorum valet aduersus petram aut Ecclesiam quam Christus super illam aedificat. Gregor: Morall. lib. 28. cap. 6 Sanctam Ecclesiā de Sanctis in aternum perman suris constructam, nullis huius vitae persecutionibus superandam, Ipse super quem …dificata est euidenter ostendit, cum ait, Port… Inferi non praeualebunt aduersus eam. Ambr: in Luc, lib. 2. cap. 3. Bern: in Cant: serm: 7… Dr. Raynold, de Script: & Eccles. Thess. 4 confirme the same at large.
Thus are we referred to Doct. Reynolds by this learned man, and therefore we may safely passe on to see what hee sayes. Neither is this Reference meerely generall and learge, but punctuall to this very poynt of the finall Perseuerance of the Saints. A more generall commendation hee hath besides of this same worke; when he sayes. The aduersaries hauehave made no Reply to Doctor Reynoldes Theses.
Neither are any endued with sanctification, but those whome God hath Elected that they should bee Saints: And to true Sanctification Iustification concurreth. But God Iustifieth onelyonly the Elect, and Iustifiing Faith, by which the Hearts are purified, is the Faith of the Elect of God, The wicked are not beeleeuers in the Apostolicall vse of that word. For whosoeuer beeleeueth shall bee saued, and the end of Faith is the saluation of the soule. And howsoeuer they may bee called beeleeuers for a profession of faith, or for a temporary Faith, yet they are not redeemed, as those which are grounded on Christ, For those that are Redeemed are made Kings and … God, which is the Pr… per prerogatiue of Saints▪ And they that … did vp on Christ, hauehave built houses grounded vponupon the Ro…, which shall neuer fall. Thes. 4. which is the very same wherevnto D▪ White referred the Reader. The … Doctrine of Finall perseuerance▪ … againe confirmed, in the Apologie of these Thes…Master Hooker.
As Christ being raised from the dead, dyeth no more death hath no more power ouer him▪ so the iustified man be ing allyed to God in Iesus Christ our Lord, doth as necessarily from that time alwayes liue, as Christ by whom he hath Ioh. 14. 19.life liueth alwayes. I might if I had not other where largely done it already, shew by many and sundry manifest and cleare proofes, how the … and opera…ns of life, are sometimes so indiscer…ble, and so secret, that they seeme stone dead, who notwithstanding are still aliue vntounto God in Christ. For as long as that abideth in us, which anima teth, quickneth, and giueth life, so long wee liue, and wee know that the cause of our Faith abideth in vsus for euer. If Christ the Fountaine of life, may flit, and leaue his habitation, where he once d…elleth, what shall become of his promise, I am with you to the worlds end; If the Seed of God which contayneth Christ, may be first conceiued,1. Pet. 1. and then cast out, how doth S. Peter terme it immortall?1. Ioh. 39. How doth S. Iohn affirme it abideth? If the Spirit which is guen to cherish, & preserue the seed of life, may be giuen and taken away, how is it the EARNEST of our INHERITANCE vntill Redemption?
If the Iustified …rre a… he may, and neuer come to vnderstand his error, God doth sa…e him through generall repentance, but if he fall into H…risy, he calleth him at one time or other by actuall Repentance; but from …, which is an inward direct deny all of the foundation, … preser…eth him by speciall providence foreuer. Discourse of Iustification.
Thus hauehave the Fathers, and Doctors of our Church, plainly shewed the Doctrine of our Church. And this last witnesse, (a man beyond all exception of Schisme or Partialitie, the enimies of this Doctrine being Iudges) hath strongly confirmed and established it. Yea, he hath cut off that Goli… Head, which commonly marcheth against the hoast of God, to terrifie them out of their assurance of Finall perseverance, and certaine Saluation. For he sheweth that the truely iustified, after their errors▪ are saued either by generall or actuall repentance, but from Infidelitie & Fundamentall Errors, they are preserued for euer. And Dr. Overall, seemes to ioyne in one harmonie with this doctrine of M Hooker, saying the like for Errors of life, that this other did for errors in beleife. In the Conference at Hampton Court, these are his words, Those which were called and iustified according to Gods purpose and Election, howsoeuer they might and did sometimes fall into greiuous sinnes &c. were in time renewed by Gods Spirit vntounto a liuely Faith and Repentance, and … iustified from those sinnes, and the wrath and Curse, and Guilt annexed thereunto. So that the obiection now adayes vrged, was long since prevented with an answer, and should hauehave kept silent the mouth of it being stopped. For to what purpose is it to aske and obiect; What if a iustified man commit a great sinne, and dye without Repentance? When it hath ben answered long since, that Iustification hath such a Repentance annexed to it, as shall suffice to wash away the guilt and wrath of those Error… & sinnes into which the iustified shall fall. If true Iustification and … Repentance, goe still together and … not …, what a strange question is that, which rayseth an obiection from Iustificatiō separated from Repentance▪ I… it lawfull for them to make a Iustification of their owne severed from Repentance, and to raise an obiection thence, against our Iustification, conioyned with repentance? This is a meere deceit to argue from things ill divided, against things well conioyned. Yea, cursed are they that put a sunder what God hath knit tog…thhr. King Iames said in the Conference at Hampton Court, It was hypocrisie, and not true iustifiing faith, that was seuered from Repentance. If then true Iustifiing Faith and Repentance, be not seuered, their argument against perseuerance taken from iustifiing Faith, seuered from Repentance, is a meere imaginarie, and fantasticall argument. For they imagine a severing of things not indeed severed, and then they raise an argument from the seperation which is onelyonly in their owne braines, and not in the thing. So that the ambition and vtmost hope of such an argument is onelyonly this▪ If such a thing were that indeed is not, then that would not be, that indeed is. If iustifiyng Faith were wholly severed from Repentance as it is not, then perseverance would not be Persverarance. Wee hauehave seene out of S. Austen, Our Church & Doctors, that the same Election which Decreeth to the Saints glory & Salvation, Decreeth also perseverance.
Now Perseverance, must needes hauehave that sufficient Repentance without which it cannot be perseverance. And therefore the same Decree that decreeth Perseverance, must needes also Decree that Repentance, without which Perseverance cannot be. And in deede one and the same Seede of God (Decreed to all the Elect) is an immortall seede, both of repentance and perseverance. Briefely then, though a man were to be excluded from Salvation, for not performing a condition, yet if he be sure to performe the cōdition, he is still sure of Salvation. As on the other side, if he be sure of Salvation, then he is sure to performe the condition: without which he cannot be sure of Salvation. Now those whom our Article saith, God hath cōstantly Decreed to bring to Salvation, they are sure of Salvation. And therefore are they sure of that Repentance, and all other conditions or qualifications, without which they cannot be sure of Salvation. Perchance the same matter in Mr. Hookers words will beDiscourse of Iustification. of more authority. Our Saviour when he spake of the sheepe effectually called, and truely gathered into his fold, I giuegive vntounto them Eternall life▪ and they shall never perish, neither shall any pluck them out of my hands, In promising to saue them, he promised no duobt to preserue them, in that without which there can be no Salvation, as also from that by which it is recoverably lost. But in a second place▪ let the questioners giuegive mee leaue to aske them a question? Whether in this their damning of men regenerate, that doe not particularly repent for eueryevery great sinne, they doe not bring in a Doctrine of despaire? For if one of these great sinnes euer happen to be forgotten, it is the very case of sinne against the Holy Ghost: There remaineth no more sacrifice for Heb. 10.sinnes, but a certaine fearefull looking for of Iudgement and fiery indignation. A sinne forgotten, cannot be for given.
There is no salvation without particular Repentance, no… no particular Repentance without patticular Remembrance; Againe wee know that some liue in an innumerable variety of grea horrible sinns, such as S. Paul reckons▪ 1. Cor. 6. 9. Now if these men after come to repent, it is impossible for them to remember their numberlesse particular sinns which they hauehave committed, and to apply to them a particular repentance. Then by the same reason it seemes to mee it were impossible they should be saued. But if God accept a generall repentance of them, it were good to bring some place of Scripture which saith that others cannot bee saned in case of forgetfulnesse, by generall repentance. It is the saying of Doctor Francis White. The promise Reply to Fisher.of Remission of sinns is conditionall. Esay. 1. 16. 17. &c. and the same becmmeth not absolute vntill the condition be fulfilled, either actuall, or in desire, and preparation of the mind. Now if that desire and preparation of the mind to Repentance will serue, surely I thinke there is no child of God, that hath not had a full desire and purpose to repent of all his particular sinnes, and especially the great ones. Yea we find in them by experience a preparation and readines of mind to actuall Repentance. Dauid hauing his sinne plainly discouered to him, presently falls to Repentance, and is presenly released of his sinne. And Hezechiah being convinced2. Sam. 12. 13. 2. King. 20. 19. of his sin in pride… presently accepteth the chastisment of his sinne, and his humbling immediatly followeth in the Text. And Peter when he had denyedLuke. 22. 61. Christ, as soone as Christ looked vponupon him, he went out and wept bitterly. Whence it appeareth, that the seede of Repentance in these great falls of the Saints is not dead but sleepeth; it lyes in the earth during this winter of grace, being ready to bud, as soone as the frost of Tentation is dissolved, and the Sunne of Righteousnesse warmeth it with a new accesse, and increase of beames and heate. And here I thinke it is worth the obseruing, that there are certaine sins that are certainly knowne to be sins, yet while the strength of tentation is vponupon the Saints, they partake very much of the concealement of secret sins. For the same lust and corruption that preuaileth vponupon the Will of a Saint to do so great a sinne against which his Will was determinately bent and resolued, casteth also very commonly a mist on the vnderstanding of the same Saints, that the thing formerly appearing out of measure sinfull, now doth not looke like a sinne; for the flesh hauing darkened the vnderstanding for a season, that appeares not in the shape and odiousnesse of sinne to the flesh, which most plainly and euidently appeares sinfull, being seene by the spirit. And therefore a Saint after a great sinne, when he comes truely to discerne it, is like a man awaked; awaked I say out of a slumber of the flesh, wherein his eyes were closed. and hee saw not sinne to bee sinne, and awaked into the light and sight of the Spirit by which alone a man spiritually discerneth. So Dauid had neede of a plaine similitude, to conuince him of a sinne that was in it selfe plaine enough, but no doubt by lust so couered and hid from appearing in the true shape of sinne, that before this discouery which awaked the Spirit in him, he had not the full and true sight of the odious and vgly face of his sins. Briefly, Vzzah who dyed in his sinne, was saved or damned. I thinke no man will be so cruell as to say he was damned; wee see he had a good affection to the Arke of God, and no doubt a good louelove to God, for whose sake he loued the Arke, but his good louelove was ill managed, & the wrath of God came vponupon him, because hee serued that God in an ill manner, whom no doubt he loued, with a good zeale and affection. Now if Vzzah was saued, by this Doctrine he must actually repent of this sinne, which was so mortall to him. But first wee reade of no such actuall Repentance, and next the suddennesse of the stroake may seeme to preuent it. But on the other side, if he did actually repent, then may any Saint else be thought actually to repent, and so this question is againe needelesse, as before was proued to be absurd. And surely he which gaue Iezabel that sedu…d the seruants of God, a space to repent, may be thought to be at least as gracious to the spouse of Christ, (his Saints and members) euen to giuegive them this space to repent, to whom wee know he hath giuen the grace to repent.
If they doe now reply, are Saints immortall having sinned? I answer by asking againe, Was Iezabell immortall, when God gaue her lpace to repent? Besids, no death can prevent Gods mercy; God knowes the time of his Saints, and if Sparrowes fall not to the ground without Gods prouidence, much lesse doe Saints. God hath the time of Saints in his hand, and the same God hath also Grace in his hand; and therefore nothing can hinder him, but that he may prevent the time which he hath in one hand, with the grace which he hath in an other. Yea as he is the Lord both of life and grace, so is he of tentations. Therefore as hee can command time to stay and grace to hasten, so also can he command tentations to take what time he pleaseth, and can make them to keepe what distance he will, to the last time of the Saints. Yet I may adde further, and I thinke that Arminians can hardly disproue it; If a Saint hauehave in him the grace of Repentance, which would bring forth the Act of Repentance if it had time, it were somwhat strange that a Saint should be damned, not for want of grace (but) only for want of time. Now the remaining grace of Repentance, after the fall of Saints, apeares before in Dauid Hezekiah and Peter, who readily repented vponupon their summons. And even Bertius himselfe confesseth, that neither Dauid nor Peter in their falls, did wholly loose the Holy Ghost.
Thirdly, this question is grounded on the Popish distinction of sins mortall and veniall: A distinction which Doctor Francis White in his Orthodoxe, hath with sound reasons and allegations mightily battred There it is said by him, That concupisence is as verily sinne as Adultery; And that there is a plaine Commandement against it; now the breach of any Commandement (especially the body of it) must needes be mortall, So when a man couets his neighbours wife, yeahis neighbours Oxe, hee hath mortally sinned. Herevpon appeares a diuers fault and mischiefe of this question or obiection. First a man is in perpetuall feare & torment, because such lusts do so often arise in him. Secondly, this obiection hath but onelyonly vanity or nothinges in it. For it is an argument raised out of nothing, and nothing in the hands of the creature will make nothing. The distinction of sins into veniall and mortall is nothing, for eueryevery sinne is mortall. Death runs along with the whole breach of the Commandements▪ Cursed is hee that continueth not in all things which Deut. 27. 26.are written in the booke of the Law to do them. Now if the curse and wrath of God bee annexed to the breach of any part of the Law, surely the breach of any part of the Law makes a man subiect to wrath & consequentlyRom. 8. 23. to death. For the wages of sinne (euen of all sinne without exception) is death. Now if all sinne be mortall, and the mortalnesse of sin be the reason of the incompatibility of grace and saluation, then eueryevery sinne and breach of the Law is incompatible with grace, and so a Saint may fall from the state of Grace many times in a day; and many times in a day he had neede to be againe regenerated. But on the other side, if they will allow Grace to stand with mortall sinne in the breach of one Commandement (as the tenth) they must bee forced to allow it likewise in the breach of another; at least if they will allow Grace to be compatible with the mortall breach of one halfe of a Commandement, they may be inforced to allow it in the breach of the other halfe. For mortalnesse of sinne being the cause of incompatiblenesse with Grace, this mortall sinne running all along through the whole breach of the Commandement, the effect of incompatibility must needes runne along with it throughout the whole breach of the Commandement. Or else as Grace may stand with the breach of one halfe of the Commandement, so may it stand with the breach of the other halfe, except men will stint the Grace of God, and say it cannot reach home to ouercome the whole breach of a Commandement, especially one of the second Table as that of Adultery, which is vsually reckoned one of their mortall sins. Yea, it were fit that these …inters of Gods Grace, should giuegive vsus a Table of all the breaches of eueryevery Commandement, and then put downe their finger iust on the place, where the breaches leaue to be veniall▪ & begin to be mortall; This seemes very necesary for the full discerning of a matter of so great consequence and concernment, as falling from the state of grace; for without this knowledg a man may fall from the state of Grace by some sin which he knowes not to be mortall, and then forgeting it or neglecting it, there is an end of him, he must be damned for euer. But to make such a Table by Scripture is altogether impossible, and without Scripture it is vaine and friuolous. How much better were it to say with the Scripture, That in the Iustice of God sin & life are incompatible, euen any sin with life eternall. But by the Grace of God, sin and life are not incompatible; for God in his Saints leaues euen now a remnant of the body of sin,Rom. 7. & 8. that often leades them captiue to the Law of sin; and yet at the same time there is the Spirit of life which is in Christ Iesus, freeing them from an absolute reigne of sin & death. There is a remainder of the old Adam, & a seede of the new Adam, and the motions, yea single acts of the old remainder, doe not kill the whole immortall seede of the new Adam. As one action doth2. Pet. 1. Pet. not make a habit, so one action doth not destroy a habit, especially these infused habits, which are grounded in a godly nature, and an incorruptible seede.
But that I may shew them the cause of their mistaking, (which is the way to remidy it) I giuegive them to vnderstand, that their error come from hence, because they do not weigh these things in the Balances of the Sanctuary. They do not weigh spirituall things, with the weights of the Spirit. For it in these vpright Balances, they did weigh sinne and grace together, they should finde, that in the old man there being buds and leaues and fruits of sinne, sinfull thoughts, words, and actions, and the like in the new man the buds and leaues and fruits of sinne, cannot ouer weigh more, then the buds and leaues, and fruites of grace, but it is a reigne and whole body of sinne, that must counter. poyse, and equall a reigne and body of grace. More plainly thus, one particular sinne, may preuent and cut off for the time some act of grace which should hauehave preuented it, but one act of sinne, doth not cut of and expell, the whole new man and body of grace. The whole seede and roote of Grace is not digged vp, but by a whole body and reigne of sinne, and indeede this whole reigne of sinne, is absolutely a sinne which the Regenerate cannot commit. There are diuers places that confirme this in the Scripture, yea, diuers places in St. Iohns first Epistle. I take notice of one: Whosoeuer is borne of God doth not comit sinne, for his seede remaineth 1. Ioh. 3. 9. 1, Ioh. 5. 4. & 1…in him, and he cannot sinne, because his seede remaineth in him. A regenerate man wee know can sinne actually, but he cannot sinne in the full seruice of sinne: and euen our Sauiour himselfe interpreteth the committing of sinne, for the seruice of sinne, Whosoeuer committeth Ioh. 8. 34.sinne is the seruant of sinne. But this seruice of sin and the seede of God are incompatible, and therefore the seede of God still remaining in the Regenerate, (which the Apostle affirmeth) this raigne of sinne cannot stand in them with it. So are the Regenerate still safe, while single actuall sinnnes do not destroy the whole seede of Grace, but onelyonly a whole seruice of sin, from which the Regenerate are preserued, by the seed of God that remainet… in them. Briefly a remaining seede is neuer lost, neither by actuall sinnes which are committed, which do not ouer weigh and preuaile against it, not by a body of sinne, which the seed of God remaining for ever excludeth.
And hereupon in the second place these men may also plainly perceiue their error, in saying that a Saint by some actuall sinne is in the whole state of damnation. For the seede of God remaining in the Regenerate, hee cannot be wholly in the state of wrath and damnation, for there is something in him with which God will not be angry, euen the remaining seede of God. But you will aske me perchance, Is not God angry with sinne? Yes, and very angry with a very great sinne; but yet his whole wrath doth not arise when there is a seede of Grace that abaites the wholenesse of his wrath. Therefore let vsus againe set vp the balances of the Sanctuary, and as before wee laid the whole seed of Grace in one balance: against one single sinne in the other balance: so now let vsus lay the seede of Grace together with some single sinne in one balance, and the whole or full wrath of God in the other. And let vsus withall know that our mercifull Father looketh vponupon these balances through his beloued Sonne Christ Iesus. and then wee shall soone find that single sinnes ioyned with a seede of Grace, will not draw moue, and counter▪ weigh a whole and intire wrath. God beholding a Sonne of God (though with some sinne through that first Sonne in whome he is well pleased doth not suffer his whole displeasure to arise vponupon him. There are drop… of wrath (as Hierome Hier. in Ezech. li…. 1. cap. ….note) and there is a not wrath, Psal: 6. And there is a who…e displeasure, Ps 78. 38. Now these drops of wrath may be vponupon lesser sinnes; yea a hot wrath, may be vponupon a Saint, …or greater … ▪ but a whole displeasure is not vponupon him, except he had a who…e reigne of sinne; and from that (as I shewed before) a Saint is preserued. For there is still a seede of Grace remaining, and with that seede God cannot be angry, yea he still loueth it, and where this louelove remaines, there the wholenesse of wrath is abated, so much as is the measure of this remaining louelove. Neither is this without the word of God. For God himselfe, when he hath▪ said, of a Saint, I will be his Father, and he shall 2. Sam. 7. 14.be my sonne; he saith also, If he commit iniquity I will chasten him with the rods of men, but my mercy shall not depart away from him as I tooke it from Saul. God when he was angry with Iehosaphat, Hee told him by the Prophet: Shouldst thou helpe the vngodly &c. Therefore is wrath vponupon thee from the Lord. Yet withall God forgat2. Chron. 19. …. not the seede of Grace in his heart. Neuerthelesse there are good things found in thee, thou hast prepared thy heart to seeke the Lord. So though there be a measure of wrath, and God in measure contend with these branches Esay. 27. 8.of sinne, yet the roote of grace remaining, Grace also remaineth. As long as the seede of God remaineth, so long vnion with God remaineth, and as long as vnion with God remaineth so long a man is in the state of grace, and cannot be wholly in the state of displeasure. But as millions of sinnes lying vponupon the Sonne of God, brought with them such a heauy displeasure of God, that in regard of the anguish and plague of it, to which he was deliuered vp, he cryed out, My God, my God, why hast thou forsaken mee, and yet as concerning vnion, God had not forsaken him▪ so also in the sonnes of God vnited to this Sonne, though for some single sinnes a great wrath may arise, and God in regard of outward feeling may seeme to forsake them, yet that vnion still remaineth, and whom God hath thus knit together, no man can put asunder. In Christ that became sinne for vsus, all the sinnes of the Saints and vnion with God were not incompatible, wherefore sinnes and vnion with God are not incompatible. And though this vnion was Hypostaticall, and our a lower vnion, yet from that Hypostaticall vnion, our vnion is deriued, and that vnion safegards and preserueth the vnion deriued from it. His vnion is the Rocke on which our vnion being built, that Rocke preserueth the Church vnited vntounto it. The strength of Christs vnion, is (not the weaknesseMath. 16. 18. Math. 7. 25. Ioh. 14. 19. Ioh. 17. …0. &c. …. Pet. 2. 5. 6. 7. but) the strength of our vnion, and in his safe vnion our vnion is safe against the gates of Hell. And this is the very point that accuseth and conuinceth their horrible blasphemy, that say wee are no safer by vnion with Christ, who was God and man, then by generation from Adam who was but a man that had not vnion with God.
But perchance some will obiect, this is a dangerous doctrine to be taught, That Saints cannot fall from the State of Grace. And why? Because men will presume. But let the obiectors remember, that the question is whether it be true or vntrue, not whether there may be ill vses made of it. For if it be true, then this is iust Gardiners argument against whole relying on the merits of Christ, because the people would breake out at this gappe, and leaue buying of heaven with their owne merits. So might wee argue, that the Grace of God may not be taught, because some turne it into wantonnes, no… men send their sonnes to the Vniversity, because knowledge puffeth vp. But let not Gods truth be muzled vp with carnall policy: especially let not truth bee denyed to bee truth, because flesh and blood makes ill vses of a spirituall truth.
But secondly, I deny▪ that this doctrne is dangerous to breede carelesnesse in obedience, yea, it is a spurre and encouragement vntounto obedience. For if wee consider how it is deliuered, and to whome it is deliuered, and with what cautions and conditions it is to be delivered, it will be found to be a doctrine most comfortable, and most advantagable, vntounto holinesse. The vsuall manner of delivering it, is by the way of incouragement vntounto obedience. Euen the whole Law is inforced vponupon this ground: I am the Lord that hath delivered thee from the house of bondage, thou shalt hauehave no other Gods but me &c. which agrees iust with the song of Zacharie, That wee being deliuered from our enemyes might serue God without feare, in holinesse and righteousnesse &c. In the next place we may consider, that this Doctrine only appertaineth to the Regenerate. To them only it can be so deliuered, that it may bee received, Now the Regenerate hauehave in them a godly nature, a spirit of louelove, and the louelove of God being shewed and sealed to them, the spirit of louelove in them is enflamed to a more seruent louelove of God. And the more a man loues God, the more will hee keepe his Commandements. So that it is most true which S. Iohn speakes. Hee that hath this hope purgeth himselfe, as God is pure. But the cleane contrary is said by these men, He that hath this hope, defileth himselfe … the 1. Ioh. 3. 3.Deuill is filthy.
In the last place, let vsus take notice what cautions & conditions are annexed vntounto this Doctrine. God knoweth our frame, and he seeth that by nature wee are nothing but flesh, Ioh, 3. 6. And even after Regeneration there is a great remainder of the flesh even in the Regenerate. Now this flesh is apt to be puffed vp, not vponupon this onelyonly, but vponupon any excellencie of the Spirit, knowledge, Revelation, yea, vponupon the grace of God, yea vponupon humilitie it selfe. Therefore God hath certaine scourges for his childrē, to beate downe this flesh from presuming and exalting it selfe aboue measure▪ Whom the Lord loueth, he chasteneth, and hee Heb. 13. ….scourgeth every sonne whom hee receiueth. Hee hath scourges of diverse sortes, he scourges them in their estates, he scourges them in their bodies, he scourgeth them in their mind yea in their soules themselues. He scourgeth them by men, hee scourgeth them by Devils, he scourges them by good Angels, he scourgeth them by his owne hand, even by hiding his face, by withdrawing his comforts, by sending terrours into their soules: so that no scourge almost is wanting but only Hell; yea, their is not wanting a kind of temporall Hell, but only a Hell eternall. Dauid is scourged with the death of the sonne of his sinne, with the rebellion of another sonne, with the rayling of Shim…i, with an exclusion from the Royall Citie, So that hee wept as he went vp, and had his head couered, and he went …refoote, he was called, A bloody man, and a sonne of Beliall. And now I doubt not, but he was fully instructed by those scourges, to buy those sinnes, no more at this price; his flesh was so taken downe that he humbled himselfe vnderunder Gods chastisment, and accepted it: Let him curse, for the Lord hath bidden him. 1. King. 11.Salomon also sinning was scourged with the scourges of men; Hadad the Edomite, Rezon the sonne of Eliadah and Ieroboam the sonne of Nebat▪ and Hezechiah for the pride of his heart, had a fearfull scourge vponupon his estate and posterity; all that is in thine house shall be carried into Babylon; And thy sonnes which thou spalt beget shall they take away, and they shall be Eunuches in the palace 2. King. 20. 13.of the King of Babylon. Briefly some are deliuered vntounto Satan for the destruction of the flesh, Paul himselfe is buffe…ed by the messengers of Sathan, lest hee should be exalted aboue measure, and the Corinthians not iudging 2. Cor. 12. 7.themselues, are iudged of the Lord, so that some of them are sicke, and some of them asleepe. The terrors of God which I call a temporall Hell, shake the soules of the Saints hauing sinned, and grinde them into contrition: So they cry out, There is no soundnesse in my flesh, because of thine anger, neither is there any rest in my bones, because of my sinne. I am feeble, I am sore broken, I hauehave Psal. 38.roared by reason of the disquietnesse of my heart. Thus wee see to the Doctrine of assurance are annexed remi dies agaist Security and Presumption, so that it needes not an vntruth to deny it, but onelyonly discretion wisely to deliuer it. When the Doctrine of Assurance is taught, let these chastisments of God vponupon the pride and security of Saints be deliuered with it; and then a spirituall Doctrine being deliuered with these correctiues and corrosiues of the flesh, will bee comfortably profitable to the spirit, and not hurtfull to the puffing vp of the flesh. The Grace of God in a Saint seeing the goodnesse of the Lord sealed to him on the one side, and the terrors of the Lord on the other side, hath sufficient grounds of a full and awfull resolution, to serue God with reuerence and feare. It is the saying of an holy man neare 200 yeares since, Doctus dono Gratiae, et eruditus verbare substractionis, &c. A Saint being taught by the gift of grace and by the Rod of Gods frownes and temporall desertions, takes heede of pride, takes heede of security. And Gregory the great, hath an excellent passage wherein he saith, that God doth keepe the soule of a Saints in so even a ballance, counterpoysing vertues with Tentations, (Miro modo agitur, vt nec de virtute, quispiam extolli debeat, nec de tentatione desperet) That hee neede not to be lifted vp with his virtues, nor dispaire for his tentations. Greg. in Iob. lib. 9. cap 5. So it will be vnnecessary as it is vntrue to say that a sonne of God may be damned, for euen therefore are they scourged here, that they may not be damned hereafter but that they may be receiued. They are scourged with the scourges of men, Heb. 12. 1 Cor. 11. 32.but the mercy of God is not taken away from them; they are iudged of God, that they may not be condemned with the world.
But the same men that are so hard against the Saints, yet they are very kinde to the Reprobates, and they that will not allow a particular grace to giuegive vntounto the Saints a sure salvation, will allow a generall grace to giuegive vntounto all, (Reprobates and all) an vncertaine salvation; Yea, to speake the truth vnderunder the shew of a generall saluation, they giuegive no saluation at all. For man fallen will not stand, by that grace wherein man perfect did fall: so that if effectuall grace be taken away, saluation is taken away. But what say they? Christ dyed for all. True, but what of that? Therefore all men hauehave grace to be saued by Christs death. A miserable inconsequence. There can nothing follow but this, Therefore Christ gaue himselfe a sufficient ransome for all▪ The ransome is sufficient for all, it is offered to all, but all men doe not receiue it. Man by his fall hath depriued himselfe of grace, by which hee may accept the promises of grace, so that his owne incapacity, hinders him from accepting this generall remedy. A King at his Coronation giues a generall pardon; yet this doth not proue that all men are able particularly to apply this generall pardon. There are some that thinke themselues rectos in Curia, and that they neede it not, some are negligent and carelesse of their estates; and a third sort are ignorant of it, and a fourth is poore and cannot sue it out. So in the generall pardon offered in Christ Iesus, there are some Iustificiaries, as the Scribes and Pharises that thinke they they neede it not, there are some that with Esau despise it for carnall prophanenesse, there are some thatRom. 10▪ are hardned and blinded being ignorant of Gods Righteousnesse in Christ Iesus, though they hauehave it Preached, yea though they hauehave a zeale of God and such are the Iewes; and there are some that neuer heard of Christ Iesus, and they cannot sue out a pardon by beleeuing in him of whom they hauehave not heard. But this is the summe of the truth: Man being wholly fallen by Free-will though assisted with a generall and sufficient grace, lost his Free-will, grace and life eternall. God in his mercy giues a SauiourIoh. 17. 2. Heb. 9. 15. with a sufficient ransome for all the sinners of the world, that of all the world he may take whom hee pleaseth, anb by effectuall grace ioyne them to Christ in an eternall vnion of blessed felicity. If Christ had not dyed for all, God could not of all hauehave saued whom he pleased. If hee had giuen effectuall grace to all, all would be saued; and then God had bin all Mercy▪ and no Iustice; If hee had giuen effectuall grace to none, none would be saued, and then God would hauehave bene all Iustice, and no Mercy. But God purposing to shew, both Mercy and Iustice, leaues some in the state of the fall, to which man voluntarily cast himselfe, and by effectuall grace ioynes others to Christ vntounto eternall saluation. His Iustice cannot be accused, but his Mercy ought to be magnified: And wee are infinitely more bound to God for his sure Mercyes in that Effectuall Grace, by which hee certainly saueth millions, then to Arminians for their generall grace, by which they goe about certainly to damne all.