THE PERPETVITIE OF A REGENE­RATE MANS ESTATE.

Wherein it is manifestly proued by sundry arguments, reasons and authorities. That such as are once truly regenerated and ingrafted into Christ by a liuely faith, can neither finally nor totally fall from grace.

It is also proued, that this hath beene the receiued and resolued Doctrine, of all the ancient Fathers, of all the Prote­stant Churches and writers beyond the seas, and of the Church of England. All the principall arguments that are, or may be obiected against it, either from Scripture, or from reason, are here likewise cleared and answered.

By WILLIAM PRYNNE Gent: Lincolniensis.

PSAL. 125. Verse 1.

They that trust in the Lord shall be as Mount Sion, which cannot be remoued but standeth fast for euer

Fulgentius de Praedestinatione ad Monimum.

Gratia praeuenis impium, vt fiat iustus: subsequitur iustum ne fiat impius: Praueniselisum[?] vt surgat: subsequitur eleuatum necadat.

LONDON,

Printed by WILLIAM IONES dwelling in Redcrosse­streete. 1626.

TO THE MOST REVEREND FATHER IN GOD GEORGE BY THE Diuine Prouidence Arch-Bishop of Canterbury, Primate of England, and one of his Maiesties most Honou­rable Priuy Councell

MOST Reuerend Father in God, it hath pleased the dispenser and giuer of all honour and prefer­ment, out of his especiall proui­dence, to aduance your Grace (next to our gratious and Dread Soue­raigne) to the highest place of rule and dignitie in this our Church, whereby you are farre ingaged to patronize the truth of God, and the established and resolued Doctrines of our English Church. Which when I had well considered, it moued me to consecrate these first fruites of my studies to your Grace; which are nothing else, but a iust, (though weake and meane,) defence of a principell and ground of that religion, which hath beene long established and setled in our Church, till some factious and nouellizing spirits (if not worse) were so bold and impudent of late for to disturbe it. The men and meanes by which this truth hath beene [Page] disturbed and drawne into question, are not vnknowne (I suppose) vnto your Grace: and therefore I neede not to informe against them. All that I shall say of them is only this; that they are now so potent and so poli­tique, that if they are not speedily and carefully pre­uented by your Grace, they are like to quell, at least to cloud, that glorious truth and Gospell (which hath shined so bright, so plentifully and comfortablie a­mong vs for so long a season,) with the dismall, the dangerous and pernitious mists of Poperie and Armini­anisme. Their bookes, you know, which are fraught with dangerous and hurtfull errors (and so much the more dangerous, because they are sweetned, cloathed and guilded ouer, with the name and countenance of the Doctrine of the Church of England) are printed and reprinted, sold openly and dispersed publikely with­out controll: and the pious, wholsome and Christian labours of all such as would confute them (by reason of those meanes which they haue made) can either finde no license for the presse: or if they chance to come vn­to the presse by stealth or otherwise, they are either quelled and smothered in it before they come vnto their birth, or else they are called in and quelled, before they can bee published and dispersed, for to cleare and vindicate the truth: so that by the suppor­tation and propagating of the one, and the discoun­tenancing and suppressing of the other, that truth of God which wee haue hitherto professed, is like to be betrayed. Shall these factious, scismaticall and here­ticall spirits, bee so industrous to establish and to vent their Errors, and to quell the truth: and shall not wee be as diligent and couragious to defend it? shall they [Page] with all their might and maine plant Poperie and Armi­nianisme, nay Pelagianisme & Atheismie in our Church, and shall wee sit still with foulded hands, with silent tongues, and stupified hearts, and not labour to with­stand them. Alas where is our loue, where is our zeale to God and to his cause? where is our ancient courage for the truth, that wee are now so cold and frozen, that we are now so much ashamed of that glorious Gospell of Iesus Christ which hath flourished so long among vs, and hath made vs a mirror and a spectacle of Gods mer­cies vnto all the world; that now wee dare not, or at least wee will not, defend and take its part; that we dare not to ( Iude 3.) contend and struggle for it? but that we suf­fer it so willingly to bee surprised and betrayed, as if wee were more willing to be rid of it, then any longer to inioy it. Certainly this want of courage for, and loue vnto the truth, as it is a sure syntome, ( Math. 24. 12.) that iniquitie doth abound among vs, so it may iustly cause the Lord to bring a famine and scarcitie among vs, ( Amos 8. 11.) not of bread only (which now is very likely to befall vs) but euen of the word of God, which is farre worse: yea, it may prouoke him, and that deseruedly, ( 2 Thes. 2. 10, 11, 12.) to giue vs vp to strong delusions to beleeue lies, that we all may be damned, because wee would not receiue the loue of the truth, that so wee might be saued. O therefore let mee now beseech your Grace, that as in former times you haue, so now, you would take heart and courage for the truth. You haue many incouragements, many inforcements and ingagements for to doe it. For your incouragement, you haue the Lord of hosts, and the almightie King of heauen for to take your part; you haue the votes and prayers of all true hearted Christians, you haue all the [Page] aide and assistance that heauen and earth can yeeld vn­to you: O feare not then the ( Isay 2. 22.) face or frowne of man whose breath is in his nostrells; feare not the power or the malice of any that oppose the truth, for wherin are they to be accounted of? the ( Psal. 46. 7. 11.) Lord of hosts is with you, the God of Iacob is your refuge, man therefore cannot stand before you. For inforcements and incourage­ments to be zealous and couragious for the truth, you haue very many. You are called to defend and to sup­port the truth: the very nature and qualitie of your function, and the very dignitie of that place and per­son which now you doe sustaine, doe euen ingage and binde your Grace to be couragious and zealous for it. God hath committed his truth & Gospell to your trust, and hath giuen it you in charge to propagate and defend it: God and our Gratious Soueraigne, haue committed the care and custodie of this our Church to your charge, and they haue giuen you more ability and power, (and so more cause) for to defend the truth and doctrine that is established and setled in it, then to other men: and therefore they will require and expect from your Grace, ( to whom so much is committed) much more then they can, or will from any other. O therefore as you tender the glory and honour of the God of hea­uen, the defence of Christ, and of his cause and Gospell: the peace and safetie of this our Church, which is com­mitted to your charge: as you tender your owne honor and reputation with God & man, or that great account which you must shortly make to God, of that great stewardship of his which is committed to you: if you [...]ender the good and comfort of your owne soule both here and hereafter: if you would haue Iesus Christ to [Page] owne you, and not to ( Ma [...]ke 8. 38.) bee ashamed of you at the last, when hee shall come in the glory of his Father with all his holy Angells: if you would not bee cast with those o­ther ( Reu. 21. 8.) fearefull ones, into that lake which burneth with fire and brimstone for euer: take heart and courage for the Lord of hoasts, and for his truth and cause, which now are likely to miscarie. Suffer not his word and truth to bee betrayed and suppressed, by scismaticall, factious, and Antechristian spirits, for want of suppor­tation and defence: but since the eyes of God and man are cast vpon you, execute, stirre vp and act that place and power, which God and man haue giuen to you, to the quelling of heresy and scisme, to the extir­pation of Poperie and Arminianisme: (which are now flowing in so fast vpon vs, that they doe euen threaten a sodaine inundation and deluge to vs) to the subuer­sion of the kingdome of Satan and Antechris [...], to the maintaining and inlarging of the kingdome of Iesus Christ, and to the establishing of that glorious truth and Gospell, which hath flourished and shined so long a­mong vs, to the admiration and mirror of our friends, and to the griefe and enuy of our aduersaries. Let not feare and cowardice, let not flesh and blood, or any other impediment whatsoeuer, daunt your courage, or coole your loue and zeale to Christ, or to his cause; but be willing to denie your selfe, to part with all for him, who hath euen denied himselfe, and parted with his life and all for you. And here I would intreate your Grace to pardon this my boldnesse and my rudenesse with you; (which though modesty and manners might ca [...]e mee to forbeare, yet piety and zeale to God and to his truth, and loue to this my Mother Church, to­gether [Page] with the necessity and extremitie of the times, hath made me guilty of it (I hope not faulty in it) and withall I humblie consecrate these Firstlings of my stu­dies (being nothing else but a iust defence of a comfor­table and Orthodox point of faith, which hath long beene setled and established in this our Church, and in all reformed Churches beyond the seas) which if your Grace will but vouchsafe to Patronize and shelter, they shall not feele, they will not feare, a totall or a finall [...],

Now the God of all Grace, so beautifie and adorne your Grace with all the graces of his Spirit, so fill and replenish you with zeale, with fortitude and courage for the truth: and so firmely settle and establish you in the glorious and happy estate of true and sauing grace, that neither your Grace, (nor yet that truth and Gospell which [...] now inioy,) may euer feele a finall, totall, or a partiall fall.

Your Graces in all humble submission and respect WILLIAM PRYNNE.

TO THE CHRISTIAN READER.

CHristian Reader, when as I had well considered with my selfe the great danger and combustion that was like­ly to befall our Church and State, by reason of some dangerous points of Pelagianisme, Poperie, and Ar­minianisme, which some factious and nouillizing spi­rits, haue lately broched and set on foote among vs, as the receiued positiue and resolued doctrines, not only of the Scriptures, Fathers, and Protestant Churches in forraine parts, but likewise of the Church of England; I supposed, that I could not performe a bet­ter peece of seruice to God, or to our Church and State, then to cast in my Mite among the rest, and to indeauour according to my poore ability, to stoppe the streame and current of these late reuiued and new minted Errors; which by reason of the learning, fame and greatnesse of their Patrons, and the deprauation of mans na­ture (which is alwayes more propense and prone to Error, then to truth and holinesse) are like to threaten a generall and vniuersall deluge to our Church and State, if authority preuent them not in time, Vpon this I resolued to put my penne to Paper, and thereupon I selected and culled out from among the rest, this hereticall and pernicious Error, Of the totall and finall Apostacie of the Saints from grace, to combate and to grapple with. The reasons which moued me to single out this one aboue all, or any of the rest, were these. First, because this Error is most of all insisted and stood vpon, and is more peremptorily maintained and d [...]fended then any of the rest; and therefore requires the speediest and the stron­gest opposition. Secondly, because this Error by reason of a misre­ported conferēce, hath drawne more disciples and parties after it, than any of the rest, it hath found more Patrons of late among vs, [Page] than any other Error that I know; and therefore I thought that I should doe the greatest good, in opposing and suppressing the most infectious and spreading Error. Thirdly, I made choyce of this aboue the rest, because it was a part of Pelagianisme heretofore, and it is but a point of pure Popery, and Arminianisme now: and therefore I presumed that I might with greater boldnesse and audacitie, and with lesse offence to any, aduenture to refell it: especi­ally, since those who now defend it, produce no other reasons, argu­ments, answers, or authorities, than those which the Pelagians, Papists, and Arminians, haue framed and collected to their hands before, without any new addition of their owne. Fourthly, I made choyce of this, to vindicate the Church of England, the Fa­thers, Scriptures, and Protestants in forraine parts, from the false calumnies of those, who would make all these the Patrons of this Error, when as they haue all with one vnanimous consent, con­demned, censured and refuted it, yea, and resolued against it, as a­gainst a dangerous and hereticall position. Fifely, I made choyce of this, because the sound confutation of it, will ouerthrow the whole frame and fabricke of Arminianisme: it will likewise out off a great part of Poperie, and it will in effect suppresse and quite sub­uert, the most of all those Errors Which haue beene lately broched among vs. For if this totall and finall Apostacie of the Saints, bee once proued to be but an Error: then the doctrines of Vniuer­sall Grace; of Free-will; of Election from the fore-sight of saith; that such men as were neuer elected to saluation haue true saith: that the number of the elect is vncertaine: that the sinnes of the Saints doe cut them off from Christ, that all these who are baptized are regenerated: that the Sacra­ments conuey grace alike to all ex opere operato: that there are some sinnes which are not mortall in their owne nature: that men ought to doubt, and that they cannot be certainely assured of their owne saluation without some speciall reue­lation: that Grace is but a morall perswasion, and that men may receiue it or reiect it at their pleasure: that such as are not elected to saluation, are true members of the holy Ca­tholike Church: that such as are not predestinated may bee saued. Yea, the Sacrifice of the Masse, Purgatory, Popish [Page] pennance and Indulgencies, will all to wrecke, and fall vnto the ground: So many other Errors are there which depend on this. Sixtly, I made choyce of this aboue the rest, because it is an Error of greatest consequence. For it derogates very much from all Gods great and holy attributes; from his glorie, mercy, honour, goodnesse, truth, wisdome, iustice, power, and the rest: it dero­gates from Christs intercession, and the merits of his death and passion: it detracts very much from the Deity, might, power, essi­cacte, truth, and working of the holy Ghost: it quite ouerthrowes and disanulls the Scriptures, and the very kingdome, nature, [...] and power of true and sauing grace: it robs the Saints of God of all their happinesse, ioy and comfort: it stripps and spoyles them of all their spirituall priuiledges, of all the treasures of their soules, and leaues them [...], poore and miserable, where else they were the onely, happy, and blessed of the Lord: In a word, it strikes at the very roote of all true religion; it pulls God out of heauen: and it either makes men Atheists, to haue no God at all, or at least to haue no God besides themselues. These and many other, are the ineuitable consequencies of this Error, which as they are many, so are they very great and dangerous. Laftly, I made choyce of this aboue the rest, because it is not (as some surmize) a notionall and speculatiue Error, fit onely for Schooles and Schollers to know, and to determine; but it is a practicall Error, and a point which trencheth farre into the practice of Christianitie: it is a point and Error that concernes not only the learnedest, but the very lowest and meanest Christians; it extends it selfe alike to all, and therefore the more needfull is it to refell it. Questions which con­cerne the nature and the truth of Grace, the Perpetuitie and pro­perties of Grace, extend indifferently to all those to whom grace it selfe extends, to one as much as to another, because they are alike vsefull and necessary vnto all, be they learned or vnlearned. Now this being a question concerning the very nature essence, and pro­pertie of true and sauing grace, extends alike to all men, and it is of great vse and moment, euen in their very practice of [...]. Yea, I will affirme it, that there is no one thing [...] which will more [...] men in the practice of religion, then this one per­nicious Error, that they may fall totally & finally from grace. [Page] For if Ministers should preach and publish this for orthodox and current truth; that true grace is of a corruptible and fading na­ture; that it is such a thing as may be lost, when once it is obtai­ned; who is there that would seeke it or respect it; who is there that either would or could preferre his profit and his pleasures, his riches and his honours farre before it? who is there that would part with these to purchase it, when as they were not sure to inioy it? when as they might be dispossessed of it at the last? If grace might vtterly be lost, if it were a transitorie and fading good, men would not, nay, men could not loue it or affect it; they would not part with any other thing to win and purchase it: euery man would then loue and serue his owne lusts and pleasures, you should haue none at all to loue or serue the Lord. Besides if this were true, that men might fall from grace, what comforts or incouragements could Christians giue vnto themselues or others? If a man should come to any one that was perplexed in his conscience, or to a dying Christian, if this were true, that true regenerate men might fall from grace, what comfort could he giue them? Should hee magnifie Gods grace and mercy to them in Christ? Should he re­peate those comfortable and pretious promises of grace and mercie which are euery where recorded in the Scriptures? should hee tell them that they haue liued a godly and religious life? That they are in a happy condition and state of grace? that they are the belo­ued of the Lord? that Christ hath prepared an euerlasting king­dome, and a crowne of glory for them in heauen, and therefore they need not for to doubt or dispaire of Gods mercy? Alas, all these might be wiped off with this one answer; we are fallen quite away from the state of grace by these and these our sinnes; if not, we are sure to commit [...] sinne or other ere we die, which will vtterly seuer and cut vs off from Christ for euer; and therefore all these promises and comforts which you bring, they belong to others not to vs, our soules can take no comfort in them. Doubtlesse there is not a Christian in the world, which could administer any [...]oy or comfort at all, vnto his owne or other mens soules, if true regenerate men might fall from grace at last, and lose the fruite and benefit of all their workes and graces. Againe, what comfort or incouragement could any Christian haue, to doe or suffer any thing for the Lord [Page] if this were true? Who is there that would spend his life and dayes in doing of Gods seruice? Who is there that would suffer per­secution and afflictions, that would vndergoe disgrace, contempt and scorne, or fire and fagot for the Lord, if he might after all this fall from grace, and lose the things which hee had wrought? Christi­ans could haue no comfort or incouragement at all, to doe or suffer any thing for Christ, if this were true. Againe, in what a misera­ble and forlorne estate should poore Christians be in dubious, trou­blesome, and dangerous times, if this position were grounded in their hearts, that they might fall from grace? then they were not sure of heauen, they were not sure of earth; they were vncer­taine of this present life, but more vncertaine of the life to come: they then should haue no certaintie at all of any thing; they should haue nothing left them on which to stay or rest their soules: they should haue horrors within, and feares without; troubles and doubts within, and crosses and afflictions without: that curse of God which is denounced against all disobedient and impenitent sinners should light vpon them. Among the nations they should finde no Deu [...]. 28. 65, 66, 67. ease, neither should the sole of their foote take any rest; but the Lord should giue them a trembling heart, and failing of eyes, aud sorrow of minde: and their liues should hang in doubt before them, and they should feare day and night, and haue none assurance of their liues; In the morning they should say, would it were euen, and at euen they should say, would God it were mor [...]ing; for the feare of their heart wherewith they should feare, and for the sight of their eyes which they should see; they should then finde no ease, no rest or comfort to th [...]ir soules at all, and so they must needs sinke and perish in dispaire: Where as if they had this pillar to rest and stay their soules vpon, that they can neuer fall [...]rom grace, nor be depriued of the loue of God: that let what will befall their bodies, their soules are sure to be safe: that though their out­ward 2 Cor. 4. 16. man perish, yet their inward man shall be renewed day by day: that though their earthly house of this tabernacle 2 Cor. 5. 1. were dissolued, yet they haue a building of God, an house not made with hands, eternall in the heauens; this would comfort and reioyce their soules beyond expression, this would beare [Page] them vp in all extremities, and keepe them from sinkeing in dispaire. So that you see, that the whole comfort and treasure of a Christian, that the whole seruice of God, and practice of religion are vtterly abolished and taken away by this pernicious Error; and therefore I made choyce of this aboue any of the rest, to combate and to grapple with, especially in these dubious and ambiguous times of ours, wherein we need an anchor on which to stay our soules. But now some men may thinke my labour vaine and needlesse, and perchance vnseasonable to, because so many Worthies of our Church, haue so lately handled and discussed this our present Controuersie. To wh [...]ch I answer first, That the slacknesse of the Printer (in whose hands this worke hath beene pending euer since L [...]nt last) hath turned these my First fruites into Gleanings, against my ex­pectation and intent: and therefore if you returne a Tardè to them, let the Printer beare the blame, not I. Secondly, I answer, that though many haue lately handled and discussed this very controver­sie in the by, conioyning it with other points; yet none of them haue handled it particularly, and indiuidually by it selse, as I haue done it. Yea, I may with modestie affirme it, without any pride, arro­gance, or selfe-conceite, that there was neuer any hitherto who hath written of this controu [...]rsie, that hath handled and discussed it so fully and perspicuously, as I haue done it here. I haue produced many more arguments and reasons, and cited more quotations from Scriptures, Fathers, Councells, Synods, Confessions, and moderne Diuines to confute this Error, and I haue giuen more cleere, full, and satisfactorie answers to most of those arguments that are brought for to defend it, than any yet haue done, that I could reade or heare of. And therefore notwithstanding, that so many haue lately written of this subiect; I hope that these my la­bours (which I haue vndertaken in the synceritie of my heart, for the glory of God, for the peace and quiet of this our Church for the vindicating of the truth, and for the comfort and consolation of all such faithfull Christians as shall be made partakers of them) shall finde such approbation and acceptance in the world, that they shall neither be condemned as vntimely, nor loathed as superfluous. And here (Courteous Reader) to free my selfe from causelesse cen­sure, I must intreate these few courtesies at thine hands. First, that [Page] where thou findest any mistakes or slips in words or letters in rea­ding of this Treatise, that thou wouldest take the paines for to amend them; imputing the fault vnto the Corrector and not vnto my selfe. Secondly, that when thou findest the same reasons, Scrip­tures, Arguments, or answers reiterated and repeated in seuerall places of this discourse, that thou would [...]st not forth-with con­demne me of Battologie and Surplusage, because they are al­waies vrged and recited in a different forme and manner, and to other ends and purposes then they were before: so that though they are almost the same in words and matter, yet they alwayes differ in circumstances, forme, and end, and in the manner of propounding them; so that in truth they are not the same, though prima facie they may seeme to be the same. Thirdly, I would request thee so to censure and iudge of these my labours, as thou wouldest haue me and others to censure and to iudge of thine, if thou thy selfe hadst written. Lastly, since the generall end and scope of these my la­bours, is nothing else but to vindicate and cleere, the honour and the truth of God: to establish peace and vnitie in this our Church and State, that this our present controuersie, and those others which de­pend vpon it, may no more molest and trouble them: and to com­fort and reioyce the hearts and soules of all the true and faithfull Saints of God, in these ambiguous, doubtfull, and perplexed times, (whose only ioy and comfort, whose onely stay and proppe, whose ve­ry heauen vpon earth and chiefest happinesse, lie all at stake, and are suspended on this present Controuersie:). I would request thee so to reade and meditate on these my rude and indegested labours, as if thou didst vnfainedly desire for to learne and profite by them, and to diue into the truths contained in them. Reade them with a sin­gle and impartiall eye, and with an vpright and an honest heart, voide of all criticall fore-stalled and preiudicated affections. Reade them with a meeke and humble spirit, not to carpe or quarrell with them, but willingly to yeeld and to submit vnto them as far as truth and conscience will permit: and if thou shalt receiue any benefit, comfort, or sa [...]isfaction from them, giue God the glory, p [...]ay for me.

The vnfained well wisher of thine eternall good and comfort, WILLIAM PRYNNE.

TO ALL THOSE OF THE Church of England who falsly and malitiously traduce, calumniate, and slaunder, the Patrons, of the totall and finall perseuerance of the Saints in grace, and thereupon labour to suppresse their workes, because they know not how to an­swer, or resell them.

IT is recorded of ( Acts 6. 9. to 13.) certaine of the Synagogue of the Libertines and [...], who disputed with that holy Martir, Saint Steuen, that when as they Were not able to resist the wisdome, and Spirit by which hee spake: they suborned false witnesses a­gainst him, which said; wee haue heard him speake blasphemous words against this holy place, against Moses, and against God: and vpon these false accusations, they stirred vp the people, the Elders and the Scribes against him, and caught him, and brought him before the Councell: thinking to carry away the cause, and to confute that which they were not able to gainsay, by ca­lumniating, traducing and condemning the innocent per­son who defended it. Thus did the Iewes confute and an­swer, Saint Paul: when as they had nothing to reply vnto his doctrine, they presently fly vpon his person: accusing him, ( Acts 17. 3. to 15 cap 21. 27. 28 and cap. 24. 5. 6.) for a pestilent and seditious fellow: for a ringleader of sects: for a mouer of sedition through out the World, and one that did contrary to [...] decrees of Caesar. And thus did the Gentiles in former ages confute the Christians, if ( Apolog. 1. pro [...].) Iustin Martyr, ( Apolog aduers­Gentes.) Tertullian, ( Aduers. [...] lib. 1. 3.) Arnobius or ( De [...]. lib. cap. 1. 9.) Lactantius may be credited. You (my Breahtren) who oppose and bend your selues a­gainst the Doctrine, of the totall and [...] perseuerauce of the Saints in grace, which hath beene so long setled and establi­shed [Page] in our Church; reflect and cast your eyes on these ex­amples, which are such liuely Emblems, and representations of your selues. These Libertines, Iewes and Gentiles, when as they could finde nothing to reply against that truth, the which they did oppose, they leaue the matter, and the points in question, and fly vpon the persons of such as did defend them. So you since you haue nothing to reply vnto the ar­ [...] of those who do defend the totall & final perseuerance of the Saints in grace, doe waiue the Controuersie, and fall foule vpon their persons; thinking to carry away the cause by ca­lumnies, and scandalous accusations, because you cannot do it by force and truth of argument. For first you accuse and taxe all such who patronize this orthodox and ancient truth, for Puritans. Secondly, for pestilent, seditious and factious per­sons. And thirdly, for such as doe contrary to the decrees of Cae­sar: such as violate and transgresse his Maiesties most pious Proclamation: and vpon these false and scandalous grounds you labour to suppresse the workes, and prosecute the per­sons, of all such as doe defend this truth. A worthy and a learned confutation; which sauoreth of nothing but of pure malice, and venomous rancor against all grace & good­nesse, and such as doe defend them. Now that all the world may know how false your accusations are, and so, how ill your cause; I will a little [...] them and discusse them.

Your first accusation and objection, against our present 1 assertion is this. That there are none but Puritants who [...] it. Surely, if you so confidently affirme, that there are none but [...] that defend it. I may with greater confidence and truth [...] it, that there are none but Pelagians, Papists, and Arminians, nay [...] who oppose it: if any of you thinke I speake to harsh in this, I haue the warrant of our late and learned Soueraigne King Iames, to justifie mee, who hath sti­led them ( Declaration against Vortius.) Heretickes, and Atheisticall Sectaries vpon re­cord. But are there none but Puritans who defend it? Sure I am (and I hope I haue sufficiently proued it) that Christ himselfe, his Prophets and Apostles: that all the ancient Fa­thers, and some Councells: that-all Protestant Churches, and [Page] sound orthodox writers in forraine parts: that the Synod of [...]: (at which there were the choice Diuines of most Prote­stant & reformed Churches:) that the Church of England, and all her chiefest worthies: and that King lames of blessed memo­rie, haue from time to time deliuered, published, defended, propagated and resolued this our present assertion as sound and orthodox: and yet are there none but Puritans, or are they all Puritans who defend it? Was Christ, his Prophets & Apostels Puritans? were all the Fathers and the Primitiue Church, Puritans? are all the Protestant and reformed Chur­ches beyond the seas, and all their sound and orthodox wri­ters Puritans? was thè famous Synod of Dort, but a meere packe of Puritans? are the Church of England, and all her chiefest worthies, Puritans? or was King lames a Puritan, that none but Puritans should maintaine this truth? If you will condemne all these for Puritans, (as you must doe, if your accusation goe for currant truth,) and so make Puritans to be nothing else, (as they are in truth) but the true Church and Saints of God, who professe, propagate and maintaine the truth and puritie of the Gospell, and will not bee with­drawne or seduced from it: then we willingly acknowledge the accusation to be true, and account it, not a blemish, but a grace and honour to our cause: but if you will haue none of these to be the Puritans which you accuse: your accusa­tion then: That none but Puritans defend this assertion, must needes be false: vnlesse you know to make a difference be­tween those who [...] maintained it in former times, & such as doe defend it now. Now that I may giue a further answer vnto this false, scandalous, and malitious accusation, I will a little inquire what kinde of creature this Puritan should be, which makes such a stirre and businesse in the world, and is so much accused, condemned, hated, persecuted, inueigh­ed at and spoken against; that so the odiousnesse and [...] of the very name, may not impeach the worth the credit, the qualitie, or condition of the person on whom it is [...]. Certainely, the onely Puritan that is now aymed at, and so commonly accused and spoken against, is nothing else in [Page] veritie and truth, (if you will but lay aside the name that so you may behold him as he is). But a godly and syncere Chri­stian, who stickes close vnto the word of God both in his iudgement and his practise, being more abstemious from all kinde of sinue, more diligent and frequent in all holy duties, and more industrious to serue and please the Lord in all things, then those who doe condemne, reproach and censure him. Hee that now sticks fast and close vnto the word of truth, and will not be withdrawne from it: hee that shewes forth the power and efficacy of grace in the constant holinesse of his life: hee that is diligent and fre­quent in Gods seruice, and squares his life and actions ac­cording to his word: hee that makes a conscience of all his waies and workes, and will not be so vitious and licentious, so riotous and deboist: so prophane dissolute and desperate­ly wicked as other men: hee, and hee onely, is the Puritan which is now so much condemned: hee onely is the Puri­tan who now is made the very But and obiect of all mens ha­tred, malice, enuy, scorne and disdaine: hee onely is the Puritan whom you doe here accuse. Take but away the vgly, horrid and mishapen name and visard of a Puritan, (which doth now wholly ouercloud, the persons on whom it is imposed, and present them in a strange and different forme from what they are in truth) and consider but the persons, the liues, the graces, and the inside of those men who are reputed sor the greatest Puritans, disrobed and vn­cased of the name it selfe; and then the greatest and fierce­est Ante-puritan of you all, (if his conscience be not strangly cauterized) must bee forced to confesse, that as it was with the Christians among the Gentiles, so now it is with Puritans, among such as seeme to be Christians: ( Tertul. Apol. aduers. Gentes. cap. 4.) Non scelus aliquod in causa est, sed nomen: et solius nominis crimen est: that Puri­tans are hated, contemned, reproached, accused, and con­demned, not for any offence, for any euill or wickednesse that is in them, but onely for their name; which is imposed on them onely for this end, that men might the more freely persecute, oppose, dispise, condemne and hate them for their holy liues. And if that this seeme strange vnto you, that [Page] men should be condemned, hated, reproached, persecuted, and accused for their graces and their holy liues: consider then, that euen from the beginning, and from that time that God ( [...]. 3. 15.) put enmitie betweene the seede of the woman and the seede of the serpent, it hath beene so. Take but the two first borne of the world Caine and Abell for an example. Caine hee doth not only hate, but slay his brother Abell: and wherefore slew he him? not for any iniury that hee did vnto him: ( 1 Iohn 3. 12.) but because his owne workes were euill, and his brothers righteous. Doth not holy Iob complaine, that he was ( Iob. 30. 9. 10.) hated, and made the very song and byword of the people? Doth not holy Dauid complaine almost in euery Psalme, that the ( Psal. 22. 6.) drunkards Ps. 35. 15 to 10. made songs vpon him: that hee was derided, persecuted, hated, Ps. 69. 11. Psal. 71. 7. 10. slaundered, reuiled and laughed to scorne, and all because hee follo­wed the things that were good and pleasing vnto God? Doe not all the Prophets complaine, that they themselues, ( Isay. 30. 10.) were ha­ted, persecuted, reuiled, accused, slaundered and condemned, euen cap. 50. 6. c. 54. 17. Ier. 6. 20. 28 c. 15. 10. c. 17. 15, 18. c 18. 18. to 23. c. 20. c. 26. c. 27. & 38. for their grace and holinesse of life, and for their prophecying of the truth? Doe not they all complaine, that in their times, the righteous, and the vpright Saints of God, were poin­ted and hissed at, and made a ( Wisdo. 5. 3.) very prouerbe of disdaine and scorne? that they were ( Isay 8. 18.) as signes and wonders in Israell? and that ( Isay 59. 15.) such as did depart from euill did but make themselues a Amos 5. 10 c. 7. 10. Zech 3. 8. Isay 54. 17. prey? was not Iesus Christ himselfe the very spring and foun­taine of all grace and holinesse, though he were guilty of no crime at all, though he went about doing good to all, and hurt to none, though he came to seeke and saue the lost and peri­shing soules of men, hated, persecuted, slaundered and de­rided for his grace, his goodnesse, and his holinesse? was he not reported to be ( Luke 7. 34.) a glutton and a wine bibber, a ( Iohn 9. 16.) deceiuer and impostor, a ( Math. 27. 63.) sinner and not of God; a ( Iohn 7. 20.) man possessed with a deuill, and one ( Math. 9. 34.) casting out diuills through Belzebub the Prince of the diuills? were not all his glorious and holy Apo­stles, condemned, hated, persecuted, and ( Act. 28. 22.) euery where spo­ken against? were they not accused, for turbulent, ( Acts. 17. 3. to 15. c. 21. 27 28 c. 24. 5. 6.) facti­ous and seditious persons, for ringleaders of sects and heresies: for incendiaries and disturbers of the whole world; for ( 2 Cor. 6. 8. hypo­crites [Page] and deceiues: for ( Acts 6 [...]. 13.) blasphemous persons and ( [...] [...]. 7.) [...] to Caesar? were they ( [...] [...] 4. 9. to 14. 2 Cor. 4. 8. to 12 c. 6. 3. to 11 c 11. 23. to 28.) not made a spectacle vnto the world, vnto Angells and men? were they not dispised, buffeted, defamed and reuiled? were they not made as the very filth of the world, and as the dreggs and of scouring of all things? Was not this the case of all the Christians in the primitine Church? were not they ( [...] Alex. Or. [...] ad Gen­res. Tertul Apol. alu. Gentes. Ar­nob. lib. 1. [...]. [...] Lactant. de [...]. [...] c. 1. 9. Iustin Mart. Apol. 1. & 2 pro Christianis Euse. [...]. Histo lib. 4 c. 15. 16. lib. 5. c. 1. & Heb. 11. 33. to 40.) all accused, hated, persecuted, slaundered and condemned, as fac­tious and seditious persons? as a false, idle, treacherous and hurt­full kinde of people? as enemies to the Gods and to the States and Countries where they liued? as vncleane, vnchast and adulterous persons, as murtherers of infants, and the causes of all the mischiefes which did befall the world, and that for no other cause at all but this, because that they were Christians? Was not that holy Fa­ther ( [...]. Sehol. Ec. Hist. lib. 6. cap 4. 5. 16.) Saint Chrysostome, hated persecuted and reuiled by the Cleargie of Constantinople, and were not his followers scoffed at by the name of Iohannites, and all for their austerity & holinesse of life? Doth not Saint Cyprian complaine thus of his times? ( Epist. lib 2 E­pist. 2. Donato.) Es­se iam inter nocentes innoxium crimen est: malos quisquis non imitatur offendit: that it was accounted a greeuous crime not to be vitious: and that men grew angry with such as would not bee as wicked as themselues? Doth not Saluian say of his times? Si honoratior quispiam religioni se applicuerit, illi­cò g De Gubernat. [...]. lib. 4. honoratus esse desistit: vbi enim quis mutauerit vestem, muta­uit protinus dignitatem. Si fuerit sublimis, sit despicabilis, Sifu­erit splendidissimus, fit [...]. Si fuerit totus honoris, sit totus iniuriae. Peruersa enimsunt, et in diuer sum cuncta mutata. Si be nus est qui quam, quasi malus [...]. St malus est, quasi bonus honoratur Statim vt quis melior esse tentauerit, deterioris ab­iectione calcatur: ac per hoc omnes quodammodo mali esse coguntur, ne viles habeantur? A true Embleme, and patterne of our times. Haue not all the other Fathers and Saints of God, complained of this very thing from time to time, that they haue beene hated, slandered, reproached, accu­sed, persecuted and contemned (though vnder other pretences) yet onely for this very thing, that they made a conscience of their waies, and would not rush so boldly into sin as others did? and is it any wonder that it is so now? [Page] Doth not St. Paul informe vs, that ( 2 Tim. 3. [...].) all as will liue godly in Christ Iesus shall suffer persecution? & doth not Christ himselfe foretell all such as are his true and faithfull members, ( Mat. 10. 16. to 36. c. 24. 9.) that they shall be hated of all men and nations for his sake? that ( Math. 5. 11. 12) men Iohn 16. 2. 33 shall [...] and persecute them? that they shall separate them from their company, cast out their name as [...], and say all manner of Luke 6. 22. euill against them falsly? and what is the cause? what any sin, or wickednesse that is in them, or any injury or wrong, that they doe to God or man? No such matter: but because they honour ( Mat. 5. 11.) and professe his name: because ( Iohn 15. 19.) they are chosen out of the world, and made men of another world: because ( Wisdō: 2. 15.) their Luke 6. 22. Math. 10. 22. liues are not like other mens, and their wayes are of another fashi­en: cap. 14. 9. because ( Wisd: 2. 12. 14. 15.) their holy and religious liues doe reproue and se­cretly condemne, the finfull and vngodly courses, of carnall, wicked, cap. 17. 14. and vngodly men, and proue them to bee euill: and ( 1 Pet. 4. 3, 4.) because they will [...] runne into the same excesse of sinne and riot that others [...] and shall we thinke it strange that men are hated, per­secuted, Iohn 3. 20. slandered, and condemned for the selfe-same causes Lactant. de Iusti­tia. lib cap. 9. now? Doe not the Apostles prophecie, that in the latter times and ages of the world, there shall be ( 2 Pet. 2. 3.) scoffers, walking after their owne lusts? That there shall ( 2 Tim. 3. 2. to 7. 2.) be false accusers, fierce, despi­ser's of those that are good, speaking euill of the things they know and vnderstand not, and corrupting themselues in those things Pet. 2. 12. which naturally they know; hauing an outward forme of godlinesse, Iude 10. but [...] the power thereof? And may it not then sinke into your thoughts, that you are such as hate, [...], accuse, condemne and censure the Saints of God, who doe defend this truth (because they finde the very sense and feeling of it in their soules) vnder the name of Puritans, (which you are pleased to impose vpon them) because that you haue nothing else which you can truly object against them? Consider a little with your selues, that the diuell is a cun­ning and ambiguous sophister, that playes on both hands: that he cloathes sinne with glorious, rich, and goodly robes to make it louely, but grace with base and vgly rags, with odious and loathsome names to make it odious and con­temptible. Consider likewise, that no man is or can bee so [Page] impudently and desperately wicked, as openly and directly to condemne, abhorre, contemne, oppose, and persecute grace in any of the Saints, and therefore to auoide the in­famy and shame of men, and to restraine and blinde his owne conscience, which else would flie into his face, hee vseth some pretence or other, that so he may with lesse su­spicion, and with greater boldnesse disgorge his malice and his spight against it. Againe, consider that there is nothing so crosse and contrary, so odious and hatefull to vnregene­rate and carnall men, as the very power and truth of grace and holinesse: nothing is there in the world that carnall men abhorre and loathe so much, nothing is there that they hate with such a bitter, exorbitant, vnlimited, and implacable detestation, as that power of grace, and that image of holi­nesse which shines so glorious and resplendent in the liues and actions of the Saints: this makes them fret and fume, and mads them to the heart. And lastly, consider seriously and in good earnest with your selues (because it is a matter which concernes your soules) that there alwaies haue been, are, all shall be, a genera [...]ion of men vpon the earth, which shall be hated, scorned, persecuted, reproched, reuiled, accu­sed, slandered, and condemned euen of all sorts of men for no crime, no cause, or sinne at all, bur only for their new, their gratious, godly, and their holy liues, and for their ha­tred and detestation of all kinde of sinne. Now lay all these together, and s [...]e what men there are in all the world, who are generally hated, reproched, condemned, scorned, perse­cuted, disdained, [...]euiled, falsly accused; see what manner of men they are, whose names are cast out as euill, and who haue all manner of euill spoken against them falsely, by all sorts and kindes of men; and tha [...] only for the syncere profession of the name of Christ, for the vprightnesse and synceritie of their hearts, for the puritie and holinesse of their liues, and for the auoyding of all kinde of sinne; and then you shall finde that these, and these onely, whom you accuse, censure, and condemne for Puritans are the men: for they onely are hated of all sorts, and kindes of men: Papists, Protestants, Arminians, [Page] ciuill and morrall men, prophane and loose persons, young and old, rich and poore, Clergie and Laitie, they all doe band and set against them, they all reuile, reproch, accuse, condemne, deride, persecute, slander, and abhorre them: they all auoide and shun them more or lesse, and separate them from their companie: they all distaste them in their hearts, they all cast out their names as euill, and prosecute them euen with virulent and bitter hatred, as farre as oportunitie, law, or power will giue them leaue; yea, many men are so rauing mad against them, that they could wish as ( Suetoni [...]. Calig: sect. 30.) Caligula did of the Romans, that they had all but one neck, that so they might cut them of at a blow: and all this is for no other cause at all, but because they are too pure and precise, to holy and reli­gious; because they are too frequent in hearing and reading of Gods word; in prayer and such like holy duties: because they will reproue men for their euill courses, and will not beare them company in their sinnes: because they will not sweare, whore, drinke, dice, game inordinately, mispend their time, haunt Playes and Tauernes, and play the good fellowes as others doe; because they speake against Plurali­ties, Nonresidents, and lazie, or good-fellow Pastors, who ei­ther starue and quite neglect, or else mislead their flockes. If all men would be prophane and wicked, and make no bones of sinne, there would not be a [...]uritan in the world: If therefore Puritans are such men as these; if they are the best the dearest and holiest Saints of God (as there is no doubt or question but they are, if you will but giue your owne consciences libertie [...]or to determine it) your accusation then, that none but Puritans doe defend [...]his Doctrine, will be so farre from disparaging of it, that it doth highly grace and honour it: and proue you who doe oppose and contradict it, to be but prophaue, licentious, carnall and gracelesse per­sons, and vtter enemies to all grace and goodnesse. And now since I haue made it manifest vnto your vnderstan­dings (at least vnto your consciences) that Puritans are not the men you take them, (or rather such men as you would haue them) for to be: forbeare from hence-forth to hate, [Page] to scorne, to disdaine, reproach, accuse, deride, condemne, oppose and slander them without a cause, as formerly you haue done; for feare lest whiles you bend your tongues, your hearts, your malice and your force against them, for standing close vnto the truth, and for manifesting the very power and truth of grace and holinesse in their liues: you take vp armes against the Lord of Hoasts, and King of heauen, and wrecke your soules vpon that rocke, and sinne against the holy Ghost, which shall neuer be forgiuen. But admit now that none but Puritans maintaine our present assertion, that is, (as you in part intend it) that none but Caluinists, o [...] men infected with Geneuanisme doe defend it: must it there­fore be a Puritan doctrine, must it therefore be a false positi­on? doth the qualitie or condition of the Patrons, make truth to be no truth? consider I pray a little of it, and then reflect vpon your selues, perchance it may be some dispa­ragement to your cause. But say that the qualitie of the Pa­trons doth change and alter the very nature of the truth, are Caluin and his followers, so vndeseruing of the Church of God; or is the Church of Geneua, or the Belgicke Churches so subiect vnto Errors in their doctrine, that this should not be truth, because that these defend it? Surely, though I will [...]ot wholly pinne my faith on Caluins sleeue, nor canonize him for a Saint, stiling him St. Caluin, (as some of you haue done it in disdaine and scorne) though I make no doubt, but he is now a Saint with God in heauen; yet this I will say vnto the best, the proudest, and the learnedest of you; that the name of Caluin shall be remembred and renowned in the Church of God, when as your names shall rotte and be forgotten. And as for the Church of Geneua, and the Belgick Churches, though they differ from vs in their discipline, yet none but Papists or Arminians can cauell at their Doctrine: if you are such (as you must be such, if you continue to op­pose our present assertion) goe on and cauell at them whiles you will: your cauells will but honour them, not disgrace them: and this our cause shall neuer fare the worse, because it hath these Patrons to defend it. Since therefore the quality [Page] of the Patrons of this truth, can neuer change the nature of it, and make it not to be a truth: since Puritans appearing in their proper colours, are men of greater grace and holi­nesse than the best of those who slander them and stile them so; and are not such in truth, as they are commonly taken and reported for to be: since Christ, his Prophets and Apostles, and the whole Church of God from time to time haue propagated, embraced, resolued, and defended this our present assertion as sound, and there were neuer none as yet, but Pelagians, Papists, and Arminians, nay, Atheists that op­posed it: then this your accusation, that none but Puritans doe defend it, must needs be false and forged: at least it must bee idle and impertinent; because it is but a meere euasion and waiuing of the Controuersie, a meere Calumnie and re­proach, and a falling foule vpon the persons of syncere and vpright Christians who defend it, for want of truth or lear­ning to answer to their workes.

I come now vnto the second accusation, that the Patrons of 2 this assertion are nothing else, but a packe and company of pestilent, t Acts 17. 3. to 15. cap 24. 5. 6. factious, and seditious persons. Indeed St. Paul had this very accusation laid against him by the Iewes, because hee was so zealous to maintaine, propagate, and defend the Gospell and the word of God: and I am verily perswaded, if St. Paul were now vpon the earth, as one vnknowne to you, that you would presently flie vpon him, accusing and condem­ning him for an Arch-Puritan, for a Pestilent, factious, and se­ditious fellow; since you accuse his followers of the selfe-same crime, for defending this our Doctrine and assertion, which he himselfe hath commended and recorded to them, when as they are nothing like so hote and zealous for this truth as he. But are there none but pestilent, factious, and seditious persons, who maintaine our present assertion: then Christ himselfe, his Prophets and Apostles, then all the Fathers, and all the Churches of God from age to age were but a faction: and a packe of pestilent and seditious persons: then the Church of England, and the Reformed Churches in forraine parts, are but a faction: then the Synode of Dort, and our late [Page] Soueraigne King IAMES, who was the cause of assembling and calling of it, together with all the other Germaine States and Princes who were parties to it, were but a faction: for all these haue maintained, defended, and resolued this very as­sertion of ours as sound and orthodox. If these were not a faction, (as none but Heathens, Atheists, or Diuells dare to stile them) then surely those are not a faction who defend it now: and so this false and scandalous accusation, which you labour to fasten vpon others that are guiltlesse, must truly light and rest vpon your selues, who striue with all your might and maine, and lay your heads and force toge­ther, to question, vnsettle, and suppresse, this ancient and approued truth, which hath beene so long established, set­tled, and resolued in the Church of God, and in this our Mo­ther Church. If one man should set an house on fire, and another shauld indeauour for to quench it: If one man should raise and stirre vp strif [...], and another should take paines for to appease it: If one man should breake anothers head, and a third man should apply a salue to heale it. If one man should oppose, and labour to suppresse the truth, and another should set himselfe against him to defend it. I pray which of the two should be the pestilent, turbulent, factious, and seditious person? which of them is it who de­serues the blame? he that puts out the fire, or hee that kin­dles it? hee that seekes for to appease the strife, or hee that stirres it vp? he that heales the wound, or hee that giues it? he that defends the truth, or he that doth oppose it? Now those whom you accuse for pestilent, factious, and seditious persons, they doe but labour to extinguish and put out the flame: it is you that kindle, nourish, and increase it: they doe but appease the strife: it is you only that stirre it vp: they doe but seeke to heale and to repaire, the wounds and brea­ches of our Church, it is you that giue and make them: they doe but shelter and defend the truth, it is you only that op­pose it, and seeke to quell and roote it out: therefore you onely are the Incendiaries and fire-brands, you only are the turbulent, factious, and seditious spirits, you only (and not [Page] these good Eliahs) are the ( 1 King. 18, 17, 18.) Ahabs who trouble this our Is­raell, you only are the dangerous and preuayling Faction (who like so many vnnaturall vipers will eate out the very bowells of this your Mother Church, and of all true & sauing grace, if you are not preuented and withstood in time) and not the men whom you accuse, of purpose for to free and cleare your selues: wherefore you must needes take this second accusation and slaunder to your selues alone, to whom it doth truly and of right belong, till you can finde some bet­ter cause to place it vpon those whom you doe here acuse.

To your third forgerie and last accusation, That the Pa­trons of the totall and finall perseuerance of the Saints, are such as do contrary to the decrees of Caesar, and such as violate his Maiesties late and pious Proclamation. I answer, that you are much mist­aken. For as most of their workes were published and prin­ted, before the Proclamation was published or thought on (and so are not within the danger and compasse of it) so the only end of this his Maiesties pious Proclamation was to establish and settle the ancient, setled, receiued and appro­ued Doctrine of the Church of England in peace and quiet, and to keepe backe you, and all other factions, scismaticall, nouellizing, Arminianizing, and Romanizing spirits from op­posing or distrubing of it: it was only to defend, propagate and establish the truth of God & the doctrine of our Church, and not to qu [...]ll them and suppresse them. Who then are those who violate and transgresse this godly Proclamation? those who vnder pretence and coulor of it, doe labour to suppresse and quell the truth, and Doctrine o [...] our Church, contrary to his Maiesties good intent? or those who out of good and honest hearts indeauour to defend them, and to put them out of further doubt and question? Doubtlesse (if I, and many others are not much mistaken) not the de­fenders and establishers, but the treacherous and pernicious quellers of the truth, and of the Doctrine of our Church, are those who must incurre the blame and censure: and then this crime and accusation must fall off from others, and light heauiest on your selues, to whom it doth in truth belong. [Page] If any of you object, that the totall and finall Apostacie of the Saints, is the vndoubted truth, and the established and resol­ued Doctrine of the Church of England. I answer, that this is but an impudent and audatious forgerie; and I dare to justi­fie it against the greatest Gamaliells of you all, who dare to contradict me in it. Yea, more then this; if any of you will bona fide affirme, the totall and finall Apostacie of the Saints, to be the positiue and absolute truh, and the receiued doctrine of our Church; I dare aduenture for to challenge him, not only for a gracelesse and atheisticall person, 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, [Page] and to suppresse, not to answer, the workes of such as haue defended it. And why is this? let ( D [...] Iustic [...] cap. 1) 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 ( Arnob. contr. Gentes. lib. 3 [...]4. 104.) 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 ( Iohn 3 20. 21.) 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 ( Ezech. 13. 10. to. 16.) 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 [...]uccor them. How euer, take this instruction from an ancient Father: ( Tatul. Apolog. aduers G [...]ntes. cap 4.) 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 ( Epist decrit. Epist 78. cap [...]) Quae patefacta sunt quaerere; quae perfecta sunt retractare: et quae sunt definita co [...]ellore: quid aliud est, quam [Page] [...] 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 h [...]arts and con­sciences, and so to set you in opposition against all g [...]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 ( De Falsa Relig lib. cap. 1.) 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, ( 2 Cor. 5. 15.) 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 [Page] 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 power of grace, in such as doe defend them. ( Arnob. aduer Gentes. lib. 6. [...]. 193.) Si quod semel sine ratione fecistis, ne videamini aliquandò nescisse, de­fenditis: meliusque putatis non vinci, quam confessae cedere at­que anuuere veritati: if you thinke it a disparagement vnto you to recant your Errors, and would rather obstinately continue in them, then disclaime them, Go on and perish: your blood shall light vpon your owne heads, not on mine. All I haue to say vnto you then is this; that there is a day of account, a day of death, and iudgment comming (which now cannot be farre) ( 2 Thes. 1. 6. to 11. Iude. 14. 15. Wisd. 5. 1. to 12.) wherein the Lord Iesus Christ shall be reuealed from heauen with his Angells, in flaming fire taking ven­geance of you, and punnishing you with euerlasting destruction, from the presence of the Lord, and from the glory of his power; for hating, slaundering, reuiling, persecuting, deriding, and tradu­cing of his Saints, and not submitting to his word and truth. Con­sider therefore, and againe I say, consider, and thinke well of this, and of that great account which you must render vnto God ere long, euen for your carriage and your actions in this particular Controuersie; ( 2 Tim. [...]. 7. and the Lord giue you vn­derstanding in all things; that so you may repent you of all the euill of your doings, and of all your damnable and per­nitious Errors both in life and Doctrine; that so you may be saued, and not condemned in the day of Christ, which now drawes neere.

The earnest and hearty desirer of your true conuersion, both to the Doct­rine and the life of Grace. WILLIAM PRYNNE.

A briefe Epitome and Compendium, Of the whole worke, which may serue for a Table to it.

THis Whole Worke may bee deuided into foure generall parts: [...]nto the state of the question controuerted: Into the proofes of the conclusion which is maintained: Into the answer and defeate of the Arguments obiected: and into the vses which arise from the conclusion and assertion here defended.

  • 1. The state of the question you shall finde recorded, pag. 2. to pag. 5.
  • 2. The proofes and Arguments in defence of the conclusion here maintained, are reduced vnto 8. generall heads:

First, into Arguments drawne from God himselfe: Which are 1 10. in number: The first of them is taken from Gods eternall pur­pose and Election which you shall finde, pag. 5. The second from his almightie power and strength, pag. 8. The third, from his perpetuall presence With, and his continuall vigilancie ouer his Saints, pag. 10. The fourth, from his perpetuall and constant loue vnto them, p. 13. The fift from his gracious mercie and goodnesse to them, p 22. The sixt, from his infinite Iustice, p. 24. The se­uenth from his honour, p. 26. The eight from his infinite wisdome, p. 29. The ninth, from his readinesse to heare the prayers of his Saints, p. 31. And the tenth, from his gracious Couenants and promises, to support and keepe his Saints from falling, p. 33. Now in these Promises of God there are foure things considered: First, the great multitude & number of them which are reduced vnto 10. heads: from pag. 33. to 47. Secondly, the absolutenesse and free­nesse of them, they being all absolute and positiue, without any con­dition at all annexed to them: in which all the cauells to the contra­ry, [Page] are answered and cleered, from pag. 48. to 72. Thirdly, [...] abilitie and power of God for to performe them, pag. 72 Fourth­ly, the truth of all these promises, and Gods truth and faithful­nesse in performing them. p. 72.

Secondly, into Arguments, drawne from Iesus C [...]ist: which 2 are in number 7. The first is drawne from the efficacie and merits of his death and passion, pag. 74. The second, from his perpetuall intercession for his Saints, pag. 76. The third, from his might and power, pag. 78. The fourth, from [...] compassionate and tender nature, p. 79. The fift, from his [...] vigilancie, and care ouer his Saints and sheepe, p. 79. The sixt from his perpetuall re­sidencie and dwelling in their hearts, p. 81. And the seuenth, from his Sacraments, p. 81.

Thirdly, into Arguments drawne from the holy Ghost; being 3 7. in number. The first is taken from his residencie and dwelling in the Saints, p. 82. The second from that seale and stampe which he sets vpon them. p. 85. The third, from that seed and annointing which he puts into them, p. 86. The fourth, from that earnest which he giues them, p. 90. The fift, from the witnesse of the Spirit to them, and from the ordinarie and constant working of the Spirit in their hearts, p. 92. The sixt, from his continuall guidance and di­rection of them, p. 94. The seuenth, from his intercession for them, and his assistance of them, pag. 95.

Fourthly, into an Argument drawne from the perpetuall pre­sence 4 of the Angells with the Saints, and their continuall watch­fulnesse and protection ouer them, pag. 96.

Fiftly, into arguments drawne from the present estate and con­dition 5 of the Saints of God, and from those many priuiledges which they doe inioy. pag. 96. which are 15. in number. First, they are partakers of the diuine nature and of the immortall seed, p. 96 97. Secondly, they are borne of God, and they are the sons of God, p. 97. Thirdly, they are built vpon a rocke, and vpon Christ the sure corner stone, p. 98. Fourthly, they haue a new heart, and a new spirit, and the law of God ingrauen in them, p. 98. Fiftly, they haue ouer come the world: they are men of another world: they are translated from death to life, and shall not come into condemnation, pa 99. Sixtly, they are partakers of the first resurrection, and the second death [Page] shall haue no power ouer them, pa. 99. Seuenthly, they are alwayes greene and flourishing like trees planted by the riuers side. pa. 100. Eigthly, they are truly happy: they are truly and fully saued, and they haue eternall life begun within them. p. 101. Ninthly, they are called, iustified, and sanctified: and they are made Kings and Priests for ouer vnto God the Father, pag. 102. Tenthly, their names are written in heauen, and in the Booke of Life, pag. 103. Eleuenthly, they cannot depart from God, and it is impossible for any to seduce them. pag, 107. Twelfthly, they cannot choose but serue and please the Lord: and they can neuer sinne vnto death, pag. 109. Thirteenthly, they are married vnto God for euer, and they cannot be separated from his loue, pag. 111. Foureteenthly, they are the inheritance of the Lord: they are as pillars in the house of God, and they are so established, settled, and grounded in grace, that they cannot be cast downe, pag. 111. Lastly, they haue all the inward and outward helpes and meanes that may bee to preserue them in grace, pag. 112.

Sixthly, into an Argument drawne from Grace it selfe, which 6 is of a perpetuall, immortall, incorruptible, and euer-growing na­ture, pag. 113. to 122. where all the obiections against the perpe­tuitie, and immortality of grace are answered.

Seuenthly, i [...]o Arguments drawne from the dangerous conse­quencies 7 which would arise from the contrary position: which are branched into 4. generall heads.

First, into the d [...]ngerous consequencies in respect of the whole 1 Trinity, and Deity: which are 13. First, it would derogate from the honour of the Trinitie, pag. 122. Secondly, it would derogate much from the truth, the promises and word of God, pag. 123. Thirdly, it would derogate much from the infinite goodnesse, mercy, and loue of God, pag. 124. Fourthly, it would derogate much from the omnipotencie and power of the Trinity, and from the effi­cacie of the meanes of grace, pag. 125. Fiftly, it would derogate much from the infinite iustice and wisdome of God, pag. 126. Sixtly, it would much ecclipse the efficacie and vertue of Christs passion and intercession, pag. 127. Seuenthly, it would make the sweet and comfortable working of Gods Spirit in the hearts of the Saints to be but a meere imposture, pag. 127. Eigthly, it would [Page] rob the Lord of the heart, the affection and the loue of all his Saints, pag. 128. Ninthly, it would rob the Lord of all his praise and glo­ry, pag. 129. Tenthly, it would make men negligent in Gods ser­uice, pag. 130. Eleuenthly, it would rob God of the prayers of his Saints, and make the Lords prayer to be but vaine and idle, pag. 131. Twelfthly, it would take away all absolute and irrespe­ctiue predestination, pag. 132. Lastly, it would make men and not God, the authors of their owne saluation, pag. 133.

Secondly, into the dangerous consequencies, in regard of the 2 Saints themselues; which are 6. First, it would cause them to call Gods truth and promises into question, pag. 134. Secondly, it would depriue them of all true happinesse in this life, and make them mi­serable men, pag. 134. Thirdly, it would depriue them of all [...] ioy and comfort, pag, 135. Fourthly, It would driue them to di­spaire, pag. 136. Fifthly, it would make no difference at all be­tweene the godly and the wicked in this present life, p. 141. Lastly, it would breed a doubt, whether God had alwayes a true Church on earth, or whether there are any saued, pag. 142.

Thirdly, into dangerous consequencies in respect of grace it selfe: 3 Which are 6. First, it would cause men to vilifie and vnder-value grace, p. 142. Secondly, it would destroy the very nature and es­sence of true grace, pag. 143. Thiraly, it would vtterly abolish and take away all true and sauing faith, pa. 144. Fourthly, it would take away all certainty and assurance of saluation, pa. 145. Fifthly, it would take away and abolish the graces of loue to God, and of ioy in the holy Ghost, p. 146. Lastly, it would make grace to bee no worke and fruite of the holy Ghost, but a meere mor all perswasion; and it would quite destroy the [...]ery kingdome of Grace which is in men, pag. 147.

Fourthly, into the dangerous consequents in respect of the whole 4 Church of God, which are 2. First it would traduce, condemne, and sleight their doctrine and opinions, pag. 147. Secondly, it would reuiue those herefies which they had formerly condemned, pag. 147. And into the dangerous consequences in respect of the Church of England: Which are 4. First, it will pull vp one maiue point and principle of that doctrine and religion which hath beene planted and established in our Church, p. 148. Secondly, it will giue our [Page] aduersaries occasion for to triumph ouer vs, Ib. Thirdly, it will be a meanes to bring in Poperie & Arminian [...]sme into our Church, ibid. Fourthly, it will breed diuisions and Combustions in our Church, page 249.

Eighthly, into humane authorities: which are of three sorts: 8 Fathers and Councells: Protestant Churches and writers in sor­raine parts: and the Church of England, p. 151.

First, for Fathers and Councells, we haue for vs: Dionysius 1 Areopagi [...]a, pa. 152. Iustin Martyr, p. 153. Irenaeus, pa. 154. Clemens Alexandrinus, p. 155. Tertullian, pa. 159. Origen, p. 159. Cyprian, p. 162. Arnobius, p. 163. Hilarie, p. 163. Ba­sil the Great, p. 165. Ambrose, p. 167. Epiphanius, pag. 169. C [...]rysostome, p. 169. Augustine, p. 171. Cyril, pa. 173. Pros­per, p. 174. Chrysologus, p. 175. Fulgentius, p. 176. Gregorie the Great, p. 178. Venerable Bede, p. 179. Anselme, pag. 181. Bernard, p. 185. Bradwardyn, p. 188. The Councell of Miliui­tan, p. 189. The Generall Councell of Africke, and the Councell of Arausica or Orange, p. 189. An answer to the Fathers that are obiected, p. 193. 194.

For Protestant Churches beyond the Seas: we haue first their 2 Authors, whose names and workes are cited, pag. 196. to 202. Se­condly, their seuerall Confessions, Articles, Resolutions, and Sy­nods w [...]ich are cited, p. 202. to 215.

Thirdly, for the Church of England, pag. 215. wee haue first 3 her learned Authors and Writers, pa. 216. to 226. Secondly, her Articles, p. 226 to 235. where the obiection from the 16. Article is answered, and the Article it selfe is expounded. Thirdly, her Homilies and Common prayer B [...]ke, which make rather for vs than against vs, p. 235. to 245. where the obiections from the Ho­milies are answered. Fourthly, an Argument to proue this present position here defended, to be the receiued and resolued Doctrine of the Church of England, p. 245. In this eighth part all the cauells of those who would haue the Error of the totall and finall Aposta­cie of the Saints to be the Tenet of all Antiquitie, of all the Ger­man Protestants, and of the Church of England, are answered in their places. And this is the whole summe and substance of the second generall part of this worke.

[Page]The third generall part of this worke which begins at pag. 253. containes the arguments which are made against this assertion here defended, with the seuerall answers that are giuen to them; where first you haue two obseruations, commended to your consideration, which serue to answer, or at least to weaken, all future arguments that are obiected: which you shall finde. pag. 253. 255. Secondly, you haue the seuerall arguments which are obiected, and the answers to them in their order. The first argument is taken from Ezech. 18. 24. and 33. 12. 13. 18. it begins pag. 257. The second is from 1 Cor. 9. 27. pag. 264. The third from Heb. 6, 4, 5, 6. cap. 10. 26. to 30. and the 2 Pet. 2. 21. pag. 287. The fourth from Math. 12. 43, 44, 45. Luke 11. 24, 25. pag. 273. The fifth from Iohn 152. to 11. pag. 276. The sixth Phil. 2 12. pag 211. The seuenth from 2 Pet. 3. 17. pag. 283. 284. The eighth from 1 Cor. 10. 12. Heb. 3. 12. cap. 4. 1, 11. and Rom. 11. 8. pag. 285. The ninth from 1 Cor. 16. 13. Phil. 41. Reu. 2. 25, 26. pag. 288. The tenth from Iohn 8. 31. 1 Cor. 15. 2. 1 Chron. 28. 9. Gal. 69. Col. 1. 21. 22, 23. 1 Thes. 3. 8. 1 Tim 2. 25. 2 Tim. 2. 21. Heb. 3. 6. & 2 Pet. 1. 10. p. 290. The eleuenth from Heb. 10. 35. 38. pag. 296. The twelfth from Dan. 11. 35. pag. 296. The thirteenth from Prou. 24. 16. pag. 297. The fourteenth from 1 Cor. 8. 11. pag. 298. The fifteenth from 1 Tim. 5. 11. 12. pag. 300. The sixteenth from 2 Cor. 6. 1. and 1 Cor. 15. 2. pag. 301. The seuenteenth from Psal 27. 9, 11. Psal. 51. 11. Psal. 71. 9. pag. 302. The eighteenth from Gal 5. 4. pag. 304. The ninteenth from Prou: 30. 8. 9. pag. 305. The twen­tieth from 1 Thes. 5. 19. pag. 306. The twenty one from 2 Ioh [...] 8. pag. 307. The twenty two from Psal. 119. 176. pag. 309. The twenty three from 1 Cor. 6. 15, 16. pag. 310. The twenty foure, That a regenerate man may fall into a grosse knowne and scanda­lous sinne, and lye in it for a time, or dye in it without repentance; therefore he may fall from grace. pag. 312. The twenty fiue: That a regenerate man may be excommunicated, and therefore he may fall from grace. pag. 342. The twenty sixe: That infants which are regenerated in their baptisme may fall from grace; and there­fore true regenerate men. pag. 343. where that place of Gal. 3. 27, and the words obiected out of the Common prayer booke are answe­red, and the vse, the efficacy and the end of baptisme, are declared. [Page] The twenty seuenth argument is from examples. pag. 364. which are of three sorts. The first, of Adam and the Angells. pag. 365. The second, from whole Churches. pag. 368. as the Church of the Iewes. pag. 369. The Church of the Galathians. pag. 370. The Churches of Ephesus, Smyrna, Thyatira and Pergamus. pag. 372. The third, from particular Saints, as the second and third ground. pag. 383: those in Iohn 2. 23, 24. pag. 375. The Disciples who went backe from Christ: Iohn 6. 66. pag. 377. Dauid: pag. 378. Peter: pag. 385. Iudas. pag. 391. Solomon. pag. 393. Saul. A [...]a. Ioash. Simon Magus. the Elders of the Church of Ephe­sus. Demas. Hymenens. Alexander. those of Math: 24. 24. and the rest of whom Paul, Peter, and Iude haue prophecied, that they should depart from the faith. pag. 393. 394. The twenty eighth and last argument, is from the inc [...]cies of this our as­sertion. pag. 394. which are three. First, it would make men pre­sumptions, & bold to sin. pa. 395. Secondly, it would make men neg­ligent and sloathfull in Gods seruice. pag. 399. Thirdly, it would make men proud & arrogant. pag. 403. And this is the substance of this third generall part.

The fourth & last part of this worke consists of two profitable v­ses, 4 drawne from this assertion. pag. 406. The first is a vse of ex­hortation, to incite & stirre vp all men to seeke & prise the state of grace, which is so permanent. pag. 406. The second, a vse of exhortation to the true Saints of God, to comfort and reioyce their soules in the consideration of the perpetuity of their state of grace. pag. 408. And thus you haue the compendium, summe & sub­stance of this Treatise.

THE PERPETVITIE OF A REGENERATE MANS ESTATE: WHEREIN IT is proued by sundry arguments, reasons, and authorities, 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, &c.

IT is the expresse voyce and testimo­ny 2. Pet. 2. 1. both of the Spirit and the word 1. Tim. 4. 3. 4. of God, that in the latter times and a­ges 2. Tim. 3. 5. of the world, there shall be some false teachers in the Church, which priuily shall bring in damnable haeresies, and per­nitious doctrines, euen denying the Lord that bought them, and bring vpon them selues swift damnation. Yea the same Spirit and word of God doe testifie, that as there shall bee such false teachers in the world, so likewise, that there shall be many who departing from the faith, and turning their eares from the truth, shall giue heed to their seducing and erronious spirits, and follow their pernitious wayes and doctrines, insomuch that wholsome doctrine, and the very way of truth itselfe shall be euill spoken of. I would to God these prophecies and praedictions were not so truly and experi­mentally [Page 2] fulfilled in these last and euill daies of ours; where­in we may truly say, that there are some false teachers crept in among vs, who priuily haue brought in damnable doctrines (vnder the spetious pretence and coulour of the doctrine of our Church) almost to the deniall of that Lord which bought them, to the seducing of many ignorant and vnstable soules, and to the scandall and reproach both of the word and way of truth. Who and what those persons and these doctrines [...] I need not for to mention: the publicke fame hath made them so notorious, that it would be altogether idle and su­perfluous for me to point and chalke them out. Wherefore passing by the per [...]ons, I shall onely single out one pestilent and pernitious doctrine which they doe maintaine (to wit, the Totall and finall Apostacy of the Saints) the which I here intend for to incounter, not with the weake and feeble armes of fleshly wisdome, but with the all conquering, and all-subduing sword of the Spirit, the word of God.

Now that I may not fight as one that beats the ayre, nor trouble you with a long discourse to little purpose; before I come to grapple with the aduersaries, I will briefly and perspicuously relate the state and substance of that contro­uersie which is betweene vs. The question and controuer­sie [...] selfe is onely this, Whether those that are once truly regene­rated and ingrafted into Christ by a true and li [...]ely faith, may either finally or totally fall from grace? For the full and cleare vn­derstanding of which, you must take notice of two distincti­ons: the first concerning regenerate men and such as are in th [...] state of Grace: the second concerning Grace it selfe. Of regen [...]rate men, and such as are in the state of Grace there are two sorts. The first are such as are regenerated, and inuest­ed into the state of Grace onely in outward shew, and in the bare opinion of men, but not in sincerity and truth: these, they are not within the question: for though they make an outward shew and flourish of Grace vnto the world, yet they had neuer any truth of sauing Grace within them, and therefore we grant, that such as these may both finally and totally fall away from that hypocriticall and superficiall [Page 3] shew of Grace the which they made. The second sort of re­generate men are such as are regenerated in sinceritie and truth, and not in outward shew onely, such as haue really the seeeds and habits of true and sauing Grace within them: of these onely is the present question: and of these wee doe affirme that they can neither finally nor totally fall from Grace. For Grace it selfe which is the second thing; you must obserue that it hath a double acception in the Scriptures. First it is taken for the free loue and mercy of God in Christ Iesus: secondly, it is taken for the graces which are wrought in men by the holy Ghost: in this latter sense onely, and not in the former, is Grace taken in our present question. Now these Graces of Gods Spirit they are of two sorts. First there are ordinary and common Graces, which are common to wicked men as well as to the Saints of God: as prophecie, learning, the knowledge and interpretation of Scripture and tongues, the working of miracles, the discerning of spi­rits, extraordinary skill in any art, mysterie, or science: an heroicall valient and Kingly minde, and spirit, of which we may reade in the 1. Cor: 12. 1: to the 12. Exod: 35: 30. to the end of the chapter. Iudgees 14: 19: cap: 15: 14: 15. 1: Sam. 11: 6: and cap. 16: 13: 14. Of such ordinary Graces as these this question is not intended, for these may be both finally and totally lost. Secondly, there are sanctifying, sauing and peculiar graces of Gods holy Spirit, which are proper only to the elect children and saints of God: such as are faith, loue, hope, sauing and experimentall knowledge, peace of con­science, ioy in the holy Ghost, and the like, of which wee may reade Gal 5. 22: 23. of these onely is our present questi­on. Now in these sanctifying, sauing, and peculiar graces, there are two things to bee considered: first, there are the seedes, and habits of these graces, of which this question is only intended: secondly, there are the degrees, the sence and feeling, the acts and effects of these graces, which are not within the verge and limits of our question. As for the seedes and habits of the graces, we hold, that a tru [...] regene­rate man, can neither finally nor totally fall from them: but [Page 4] as for degrees, the sense and feeling, the acts and effects of these sauing graces, we hold, that a regenerate man may fall from them, and loose them for a time. So that the question that is now to be disputed of, is no more but this. Whether those that are true beleeuers, those that are once truly rege­nerate and grafted into Christ by a true and liuely faith (and not only in outward shew) may fall finally & totally from the very seedes and habits (not from the degrees, the sense, the acts and effects) of the sauing, sanctifying and peculiar gra­ces, (and not of the ordinary and common) graces of Gods holy Spirit, wrought in their hearts and soules? In this question, there are three different opinions. Some there are, that hold, that those that are once truly regenerated, and put into the state of sauing grace, may fall totally from the very seedes, and habits of their graces, but yet not finally; that is, they may so farre loose the very seedes and habits of these sa­uing graces for a time, that there shall not be so much as any remainders of them left behinde, insomuch that they neede a new insition and ingrafting into Christ againe: but yet they hold, that they can neuer fall finally from grace, because that God hauing praed [...]stinated them vnto life eter­nall, and foreseeing this their fall, doth alwaies out of his mercy raise them vp againe, that so they may not perish fi­nally, but haue euerlasting life. Others there are, that hold, that the true regenerate Saints of God, and members of Ie­sus Christ, may fall from the very seedes and habits of sauing grace, not onely totally, so as vtterly to loose these seedes & habits of sauing grace for a time, but finally to, so as to loose them for euer, and to perish euerlastingly in their sinnes. O­thers, they hold, that the state of grace is such a permanent, setled and well grounded estate, that the seedes and habits of true and sauing grace are so rooted and fixed in the hearts and soules of all those in whom once they are begun in truth, that they can neither totally for a time, nor finally for euer fall from the state of grace, or vtterly loose the seedes and habits of these sauing and peculiar graces that are within them. The two first of these opinions I am now to re­fute, [Page 5] as false, wicked, damnable and erroneous, and the last opinion only will I maintaine, as sound and orthodox. Now because these two first opinions of a totall and a finall fall from grace are so wraped and included one within the other, and haue so neere affinity one with the other, that the same arguments and answers serue to defend them both, and most of the arguments that serue to ouerthrow the one of them, doe serue likewise for to subuert the other; to auoide prolixity and tedious repetitions, I will ioyne them both to­gether, and oppugne them both, by maintaining this sound Orthodox and comfortable assertion, which defeates them both.

That those who are once truly regenerated and ingrafted into Christ by a true and liuely saith, can neither finally nor totally fall from grace. Infinite and many are the arguments which I might produce to proue this Orthodox and sound position: which for order, method, and perspicuity sake, I shall now reduce to seuen generall heads. The first sort of arguments shall be taken from God himselfe: the second, from Christ: the third, from the holy Ghost: the fourth, from regenerate men themselues, and from those priuiledges which they doe inioy: the fifth, from the Angells: the sixth, from the very nature of true and sauing grace: and the seuenth, from those many dangerous absurdities and consequences which else will necessarily follow vpon the contrary assertion.

First, from God himselfe there are ten arguments which 1. From God himselfe. may be deduced to proue the totall and finall perseuerance of the Saints. The first thing in God is that which makes for the finall perseuerance of all such as are once truly regenera­ted: to wit, Gods eternall purpose and immutable decree, whereby hee hath elected and praedestinated all such as are truly regenerated and ingrafted into Iesus Christ by a true and liuely faith vnto eternall life. From which eternall pur­pose and decree of God I haue this argument: which nei­ther hath already beene, neither shall hereafter be once fully answered. Those who by Gods eternall purpose and immu­table decree are praedestinated and ordained to eternall life, [Page 6] can neuer finally fall from grace. But all those who are once truly regenerated and ingrafted into Christ by a t [...]ue and liuely faith, are by Gods eternall purpose and immutable de­cree praedestinated and ordained to eternall life: therefore they can neuer finally fall from grace. The maior propositi­on that can not be denyed: for Gods eternall purpose and immutable decree cannot bee altered or changed: this pur­pose of God according to election, it shall stand firme for euer. Psal: 33: 11. Rom: 9: 11. As he hath purposed so shall it stand, and none shall disanull it. Isay 14: 24: 27. this foundation of the Lord it abideth sure, hauing the seale of God annexed to it. 2: Tim: 2: 19: therefore it can not bee changed. If you obiect that of the 2: Pet: 1: 10. where the Saints are exhorted to make their calling and election sure: therefore, their election is not so sure but it may be altered. I answere, that this Scripture hath not reference or relation to the calling and election themselues, as they haue relation vnto God; for election and vocation in themselues and as they haue reference vnto God, they are immutable, and if they were not so, it were not in the power of regenerate men to make them so, but it hath onely reference to regenerate men themselues, or to e­lection and vocation, as they haue reference to regenerate men and not to God: so that the Apostles meaning is no more but this; that the Saints of God, ought by their holy liues and godly conuersation, and by the inward graces of his holy Spirit, (which are the vndoubted fruits and markes of their true election & vocation,) to assure their hearts and consciences, that they were truly called and elected to salua­tion: so that the Maior proposition remaines as true. The Minor onely rests for to be proued: That all those who are once truly regenerated and ingrafted into Christ by a true and liuely faith, are praedestinated and ordained vnto eter­nall life. And this appeares by these insuing reasons. First, because that none are called and truly regenerated: but those that are praedestinated and elected vnto eternall life, which appeares by diuers euident texts of Scripture: as Rom: 8: 30. Whom he did praedestinate them also he called, (a) and no o­others, Aug de [...] [...]: cap. 17. [Page 7] and whom he calles them he also iustified, and no others, & [...]nselme in Rom. [...]. 30. whom he iustified, them he also glorified and no others: God doth regenerate, call, & sanctifie none but such as are elected to eter­nall life, and the rest are hardned. Rom: 11: 7. God doth saue or call none with an holy calling, but according to his purpose of grace in Iesus Christ, before the world began: 2: Tim: 1. 9. None but such as are Christs sheepe beleeue and heare his voyce, Iohn 10: 26. as many as are ordained to eternall life beleeue, and none but they: Acts 13: 48. None be rich in faith but such as God hath chosen to eternall life. Iames 2: 5: and therefore Titus 1: 1: faith is stiled the faith of Gods elect, to signifie thus much vnto vs, that none haue true and sauing faith, but such as are elected to saluation: therefore it is euident, that all those who are once truly regenerated & ingra [...]ted into Christ by a true and liuely faith are praedestinated and ordinated to eternall life: Secondly, it must needes be so, because all those that are once truly regenerated and sanctified, are regenerated and sanctified by vertue of their praedestination: this is eui­dent by Ephes: 1: 4: 5. Blessed bee God who hath chosen vs in Christ, before the foundation of the world, that we should be holy and without blame before him in loue, hauing praedestinated vs vn­to the adoption of children by Iesus Christ to himselfe. Those that are sanctified called and adopted, they are all praedestinated to this their adoption sanctification and calling, and withall they are praedestinated to eternall life, as you may reade at large. Rom: 8: 29: 30. Ephes: 2: 10. 1: Thes: 5: 9. 2: Thes: 2: 13: 14. 1: Tim: 6: 12. 2: Tim: 1: 9: cap: 2: 19: 21: and 1: Pet: 1: 2. there­fore it is altogether impossible that they should euer finally fall from grace. All that can be answered to this obiection and argument is onely this, that there is no such absolute and irreuocable decree and praedestination to eternall life, which how false it is, let these Scriptures testifie. Psal: 139: 16. Isay 49: 1: 5. Ier: 1: 5: cap: 31: 3. Mal: 1: 2: 3. Math: 24: 22: 24. cap: 25: 34: 41. Iohn. 12: 40. Acts 13: 48. Rom: 8: 29: 30: 33. cap: 9: 11: 23. cap: 11: 5: 7: 28. Gal: 1: 15. Ephes: 1: 3: 4: 5. cap: 2: 10. 1: Thes: 5: 9 2: Thes: 2: 13: 14. 1: Tim: 6: 12. 2: Tim: 1: 9. cap: 2: 19. 21. T [...]t: 1: 1. 1: Pet: 1: 2. cap: 2: 9. and 2: Pet: 1: 10. which are all expresse [Page 8] to the contrary: or else, that all those that are once truly re­generated; sanctified, and ingrafted into Christ by a liuely faith, are not praedestinated to eternall life, which I haue pro­ued to be false. Wherefore this argument proues this to be an vndeniable truth, that those that are once truly regenera­ted and ingrafted into Iesus Christ by a true and liuely faith, can neuer finally fall from grace, for then Gods election should be frustrated, which cannot be.

The second thing in God is his almightie power and strength, which giues vs full assurance, that those who are once truly regenerated, can neither finally, nor totally fall from grace: from which I frame this second argument. Those who are kept by the very might and power of God vnto saluation, it is altogether impossible for them either fi­nally, or totally to fall from grace. But all such as are once truly regenerated and ingrafted into Christ by a true & liue­ly faith, they are kept by the very might and power of God vnto saluation: so is the expresse text in the 1: Pet: 1: 5. Who are kept by the power of God through faith vnto saluation: so is Esay: 26: 3: c: 27: 3. I the Lord do keepe my vynyard, I will water it euery moment, least any hurt it, I will keepe it night and day, thou wilt keepe him in perfect peace whose minde is staied on thee: so is Iohn 10: 27: 28: 29. My sheepe heare my voyce, and I giue vnto them eternall life, and they shall neuer perish, neither shall any man plucke them out of my hands; my Father that gaue them me is greater then all, and no man is able to plucke them out of my Fathers hand. God doth keep all those that are once truly regenerated through his owne name vnto euerlasting life, he preserues and keepes them by his power. Iohn 17: 11. 2: Cor: 12: 9. cap: 13: 4. Ephes: 1. 18. and 2: Tim: 1: 12: wherefore they can neither finally nor totally fall from grace. All that is replyed to this argument, is one­ly this. That it is true that God doth keepe all such as are re­generated by his power to saluation, he preserues them, so that nothing can plucke them out of his hands, vnlesse they will themselues: God doth preserue and keepe them so, that no outward thing sh [...]l plucke them from him, but yet he doth not preserue them from themselues; though no­thing [Page 9] can plucke them out of his hands, yet they by the li­berty of their owne wills may plucke themselues out of his hands, and so fall totally or finally from grace. To which I answer, that it is as impossible for the Saints themselues by vertue of their owne free will to pull themselues out of the hands of God, as it is for any outward thing to doe it. First, because Christ himselfe tells vs, that no man can pluck them out of his Father hands: if no man can do it, then they themselues can neuer doe it, for they are but men and so are included in this word no man, as well as others: no man, nor any man can doe it, therefore they themselues can neuer doe it. Se­condly, they themselues can neuer doe it, because the Scrip­ture saith expresly, that they are kept by the power of God through faith vnto saluation; that they are kept night and day in perfect peace, so that none can hurt them: Ergo, they cannot plucke themselues out of Gods hands, for then they might perish, & so this that they are kept by the power of God vn­to saluation, that they are kept in perfect peace must needes be false. Thirdly, they themselues cannot possibly doe it, be­cause then Christs reason would be vaine: for he tells vs, Ioh: 10: 28, 29: That his sheepe shall haue eternall life, and that they shall neuer perish, because no man can plucke them out of his Fathers hand: if then they themselues out of the liberty of their owne wills might plucke themselues out of Gods hand and custody, and so fall and perish, Christs reason would bee false, who yeelds his reason why none of his shall euer perish, because that none can plucke them out of his or his Fathers hand. Fourthly, if they themselues might plucke themselues out of Gods hand, this would be, to make themselues stronger then God who hath vndertaken to preserue them by his power to saluation: and to make a poore silly mortall man more strong and potent then God himselfe, whose very weak­nesse is stronger then men, 1: Cor: 1: 25. How great a blasphe­my will it bee? Fifthly, if man himselfe might by the li­berty of his owne will pull himselfe out of the hands of God, to what end then is it for God to preserue him against all things else? if God doth not preserue his Saints against them­selues, [Page 10] its to little purpose for him to preserue them against their outward enemies: outward enemies could do no harme at all, if they had no enemie within: temptations without in­ward corruptions to worke vpon are vaine and bootelesse: wherefore either this you must grant, that God doth defend and keepe his Saints by his might and power against them­selues as well as against all outward things whatsoeuer, and then it followes, that they themselues can neuer plucke themselues out of Gods hands, and so can neither finally, nor totally fall from grace: or else it will necessarily follow, that Gods keeping of his Saints from outward temptations and enemies is to little purpose, (because hee kepes them not from themselues, without which, these outward enemi­es and temptations could neuer hurt them) which would be little better then grosse blasphemy. Lastly, if men out of the freedome and liberty of their owne wills, might wrest themselues out of the strong and powerfull hands of God, this would be nothing else but to make man an absolute creature of himselfe, not any way subiect to the scepter, gui­dance, disposing and gouernment of God himselfe, this would bee wholly to exempt man from Gods iurisdiction, when as the Scriptures testifie, that his heart, his will, and all his wayes are in the hands of God to dispose of them as he thinks fit: Prou: 21: 1: and Dan: 5: 23: wherefore, neither the Saints themselues, nor any outward thing whatsoeuer can be able to plucke them out of the hands of God, who keepes them by his power to saluation, that they shall neuer perish: and therefore its impossible for them, either finally, or totally to fall from grace. If any man deny, that all those who are once truly regenerated are thus preserued, the Scriptures here alledged, where Christ doth speake both of his vineyard and his sheepe, (in which number, all such as are once truly regenerated and ingrafted into Christ by a true and liuely faith are included,) and the places & reasons alledged in my former argument, will giue him full satisfaction to the con­trary, so that the argument stands still in force.

Thirdly, as the might and power of God, so likewise his [Page 11] perpetuall presence with, and his continuall vigilancy and watchfulnesse ouer all such as are once truely regenerated and ingrasted into Christ doe giue vs strong assurance, that they can neither finally, nor totally fall from grace, from which I raise this third argument. Those who are perpetu­ally fenced & guarded by the perpetuall vigilancy and care of God himselfe, and by the speciall presenee and protecti­on of God, to the end, that nothing should bee euer able to hurt them or withdraw them from him, its altogether impossible that they should either finally, or totally sall from grace. But all those who are once truly regenerated and ingrafted into Christ by a true and liuely faith, are perpetu­ally fenced and guarded by the perpetuall vigilancy and care, and by the speciall presence and protection of God himselfe, to the onely end, that nothing should bee euer able to hurt them, or withdraw them from him: Therefore its altogether impossible for them, either finally, or totally to fall from grace. The Maior pro­position cannot be denyed, for then it must needes follow, that God doth loose his end, and that his care and custodie ouer his Saints is but in vaine, which would be a great dis­honour vnto God, and a great dishartning to his Saints: so that the Maior must needes bee granted to be true. As for the Minor proposition, that must needes bee true, if God himselfe or his word bee true. For the Lord doth couer the righteous, and with his fauour doth compasse them as with a sheild. Psa: 5: 11: 12. God is their habitation for euer, euen from ge­neration to generation: Psa: 90: 1: 2. Hee will couer them vn­der his wings: and they shall be sure vnder his feathers, his faith­fullnesse and truth shall he their shield and buckler: Psa: 91: 1: 4: as the mountaines are about Ierusalem, so is the Lord about his people from henceforth and for euer, so that they shall not be moued but stand fast for euer. Psa: 125: 1: 2. All the Saints of God they haue a strong Citie, saluation will God appoint for walls and bulwarkes, God will preserue them in perfect peace, by an assured purpose, because they haue trusted in him, Esay 26: 1: 3: God is their strength in all extreamities aud troubles whatsoeuer, he is a refuge to them against the tempest, a shadow against the [Page 12] heate when the blasts of the mighty are like a storme against the wall. Esay 25: 4: When they passe through the waters and the floods he will be with them that they shall not ouerflow them, when they walke through the very fire they shall not be burnt, neither shall the flame kindle vpon them, for God is the Lord their God, and the ho­ly one of Israell is their Sauiour. Esay 43: 2: how then is it possible that those should euer perish, or fall finally or totally, who are thus protected and defended by the Lord himselfe? And least that you should thinke that the Lord doth onely at sometimes, and not alwaies thus protect and guard his Saints, so that they may chaunce to fall when he is absent from them: this you must know withall, that the Lord doth keepe his vineyard night and day least any should assaile it, yea hee waters it euery moment. Isai. 27: 3. God will not suffer the feete of any of his to be moued at any time, for he that keepeth them will not slumber: behold, hee that keepeth Israel shall neither slumber nor sleepe: the Lord himselfe he is the keeper, the Lord is his shade vpon the right hand, so that the sunne shall not smite him by day nor the moone by night: the Lord shall preserue him from all euill, he shall preserue his soule: the Lord shall preserue his going out & his com­ming in from this time forth and for euermore. Psa: 121: 2: to the end. The Lord will create vpon euery place of mount Sion, and vpon the assemblies thereof a cloud and a smoake by [...]day, and the shining of a flame of fier by night: for vpon all the glory shall be a defence; and there shall be Tabernacle for a shadow in the day time from the heate, and for a place of refuge, and for a couert from storme and from raine. Is: 4: 5: 6. Marke here and see how vi­gilant and carefull the Lord is to defend and keepe his Saints from euill: not vpon one place only, but vpon euery place of mount Sion, and vpon all the assemblies thereof, and vpon all the glory shall be a defence, not onely by day, but by day and night to, not onely against some sorts of temptations but against all, God will be a couering and a refuge against the heate, against the storme, and against the raine, against all temptations and af­flictions whatsoeuer: God will keepe euery regenerate man as the apple of his owne eye, and couer him vnder his wings: Deut: 32: 10: 11: he will be with him to the end of the world. Math: [Page 13] 28: 20: he will not faile him nor forsake him: Heb: 13: 6: the Lord is his sheepheard, the Lord preserueth his soule and leadeth him on in the paths of Righteousnesse, the Lord is on his right hand to preserue and keepe him that hee should not fall, that hee should not wholly wander and stray from him. Psa: 23: 1. to: 5. Psal: 16: 8. Psa: 37: 28: 23: 24. Psa: 125: 1: 2. Iohn 10: 28: 29. Iude 24. Hebr: 13: 6: 7: Esay 25: 4. cap: 26: 3. cap: 27: 3. cap: 43: 2: there­fore its impossible for him either finally or totally to fall from grace. All that here can bee replyed is onely this; that as long as men are regenerated and ingrafted into Christ, that God doth thus defend and keepe them, but when they fall away from God then he doth not preserue them. To which I answere, that I presse this argument onely to this purpose, to proue that the Saints of God when they are once regene­rated can neuer fall away from grace, because God doth pre­sence, and gard them thus with his continuall care and pre­sence, and not to proue that God doth sence and guard his Saints: the vigilent care and custody of God is that which makes the Saints of God to continue Saints, so that they can neuer cease to bee Saints any more, and therefore, the answere is but a meere begging of the question, and noe answere at all to the force and drift of this my argument: it is onely a deny all of my conclusion, not of my premises, and so it is no answere but a shift and cauell. If you obiect, that all these places are meant of a temporall protection from worldly dangers. I answere, that the most of them if not all of them are principally if not soly intended and meant of a spirituall protection and not of a temporary, of a perpetuall protection from spirituall, not from temporall dangers as the places themselues doe fully proue: how euer let them be intended of a protection from temporall dangers only which cannot be, yet this doth necessarily follow: that if God hath so great a care to free his Saints from temporary dangers, he will certainly haue as great, if not a greater care to pro­tect them from spirituall dangers: and so the argument standeth still in force.

The fourth thing in God which may giue vs full assu­ranc [...] [Page 14] of the truth of this assertion is his immutable and per­petuall loue to all such as are once truly regenerated, and made the true members of Iesus Christ, from which this fourth argument doth arise. Those whom God himselfe doth loue with an immutable, constant and perpetuall loue, and those who can by no meanes possible bee euer seuered from this loue of God, its altogether impossible for them either finally, or totally to fall from grace. But all those who are once truly regenerated and ingrafted into Christ by a true and liuely faith are such as God himselfe doth loue with an immutable, constant and perpetuall loue: For whom God doth once loue he loues vnto the end: Ioh: 13: 1: he loues all the true members of Iesus Christ in the same manner as he loueth Christ himselfe, and with the same loue that he loueth him. Iohn 17: 23: 24: 26: now Gods loue to Iesus Christ is immutable, constant and perpetuall, therefore must his loue to all his members be so to. God he loues them with an euerlasting loue. Ier: 31: 3: he is their louing God and Father from euerlasting to euerlast­ing: Psa: 90: 1: 2: his louing kindnesse indureth for euer and euer vpon them Psa: 103: 17: his righteousnes shall be foreuer & euer, and his saluation from ge [...]eration to generation: the mountaines may remoue and the hills may fall downe, but his mercy shall not depart from them, neither shall the couenant of his peace be remoued: Esay 51: 8: and cap: 54: 13: Gods loue to them is immutable, con­stant, and perpetuall. Neither can they by any meanes what­soeuer bee euer vtterly seuered from this loue of God to them in Christ. It is Pauls expresse challeng, Rom: 8: 35: who shall se­perate vs from the loue of Christ? shall tribulation, or distresse, or persecution, or famine, or nakednesse or sword? nay (saith hee verse 37: 31: 39:) i [...] all these things we are more then conquerers through him that loued vs: for I am perswaded, that neither death, nor life, nor Angells, nor principalities, nor powers, nor things pre­sent, nor things to come, nor hight, nor depth, nor any other creature shall be able to separate (not me, but vs who are once in Christ, and made the Sonnes of God by adoption and grace: verse 1: 9: 14: 15: 17: 29: 30:) from the loue of God which is in Christ Ie­sus our Lord: so that they may boldly say with Dauid, Ps: 26: [Page 15] 1: the Lord is my light and my saluation, whom then shall I feare? the Lord is the strength of my life, of whom then shall I be afraide? God hee loues all such who are once truly regenerated and ingrafted into Christ by a true and liuely faith with an im­mutable, constant & perpetuall loue, & they themselues can neuer be vtterly seuered from this loue of God: wherefore it is impossible for them, either totally, or finally to fall from grace. Our subtle Sophisters haue nothing here to answer, but their crambemillies[?] coctum, that God doth loue all such as Answere. are truly regenerated & ingrafted into Christ with an immu­table, constant and perpetuall loue, as long as their loue to him is constant and immutable: but when as they doe cease to loue God (as many times they doe when they sin against him,) then God doth cease to loue them: so that the de­fect is not in Gods loue to [...], but in our loue to him. To which false and slender [...] I will make this replication. Reply. First I say: that Gods loue vnto the Saints doth not depend vpon the loue of the Saints to him: first, because the Scrip­tures certifie vs expresly, that God doth loue his Saints free­ly, that he sheweth mercy to them for no other cause but because hee will haue mercy: Exod: 33: 19. Ios [...]a 3: 8. Rom: 4: 15, 19. and Ephes: 1: 5, 6. therefore his loue to the Saints doth not de­pend vpon the loue of the Saints to him: for then his loue were not free, depending meerely on the riches of his mercy and the freedome of his will. Secondly, Gods loue vnto his Saints cannot depend vpon their loue to him, because then the Saints should love him first; and so God should loue them, because they loued him first, and chose him to betheir God: but Saint Iohn tells vs in expresse words, 1: Ioh: 4: 10: 19: that we loue God, because he loued vs first, and Christ himselfe assures vs, Iohn 15: 16: that wee haue not chosen him but that he hath cho [...]en vs: God doth loue his Saints before e­uer they did loue him, and therefore his loue doth not de­pend on theirs, but their loue on his: they beare not the roote, but the roote them: Rom: 11: 18. Thirdly, Gods loue is a per­manent, constant, and perpetuall loue, as I haue proued by the Scriptures formerly cited, therefore it cannot depend vp­on [Page 16] the loue of man to him which is various and mutable: that which is immutable permanent & constant in its owne nature can neuer depend vpon that which is fickle and vn­constant: therefore, you must either grant the loue of the Saints to God to be constant and immutable, which makes altogether against you, or else you must hold the loue of God to his Saints and children to be mutable and vnstable which is expresly against the Scriptures, and vnbeseeming that great and glorious God in whom there is no variablenesse nor shadow of turning: Iames 1: 17: wherefore this surmise of theirs, that the loue of God vnto his Saints and Children depend­eth wholly vpon their loue to him, is meerely false, and con­tradictory to the Scriptures: and so the answere to this ob­iection is no answere at all. Secondly, I say that this sur­mise, that God should loue all such as are once truly regene­rated and ingrafted into Christ by a true and liuely faith, with a permanent, constant, & immutable loue, and yet that they should either finally or totally fall from grace implies a meere contradiction: for if this loue of God to them be im­mutable constant and perpetuall, God can not but preserue and keep them both from a totall and a finall fall from grace. Morrall men who haue but a sparke of loue within them, will neuer suffer any either totally or finally to fall or perish whom they loue with a constant setled and perpetuall loue, if it lie in their powers to relieue them: and can you thinke that God who is infinite, constant, and perpetuall in loue vn­to his Saints, & alwayes able to relieue them will suffer them either totally or finally to fall from grace? doubtlesse he will not, nay he cannot doe it: this loue of his is constant and per­manent, therefore he cannot suffer them to fall totally, it is perpetuall and euerlasting, therefore hee will not permit them to fall finally from him: the perpetuall and euerlasting obiects of Gods loue, can neuer be the perpetuall and euer­lasting obiects of his wrath and justice: God will still pre­serue and keepe them from a totall and a finall fall, hee will sustaine them and keepe them by his hand and power, that they shall neuer fall vtterly from him and perish, Psa: 37, 24. Psa: 16: 8. [Page 17] Ps: 145: 14: 20. Cant: 8: 3. Iohn 10 28, 29. God neuer casts of [...]hose, he neuer throwes those into hell [...] [...], wgi [...] hee loues with a constant, permanent, and euerlasting loue, and therefore they can neither totally, nor finally fall from grace. And here you must obserue this difference, that it is one thing for God to haue loue for euer if men will entertaine it, and another thing for to loue men for euer, because it is his will and pleasure so to doe: in the first case its true that men must first imbrace Gods loue before that they can haue it, and if they chance for to cast off this loue of God they might chance to loose it, which is not our case: but in the other (which is our case) where God doth loue men actually, with a constant, permanent & perpetuall loue, only because it is his will and pleasure so to doe, there men can neuer vt­terly depriue themselues of this loue of God: this loue is grounded not vpon their merits, but vpon his owne free loue and goodnesse, and therefore, God will not vtterly with­draw it from them though they sinne against him, so that they can neuer totally, nor finally fall from grace. Thirdly, I reply, that the Saints themselues, who are once truly rege­nerated and ingrafted into Christ, can neuer seperate them­selues from the loue of God, and so fall from grace. First, because the Lord hath married himselfe to them, and them [...] himselfe, not for a time onely, but for euer; they are his spouse, he is their husband; Christ and they are become one flesh, and one spirit for euer. Hosea: 2: 19: 20. Psa: 4: 3. Cant: 7: 10 Isaiah 43: 1. cap: 54: 5. 1: Cor: 6. 17. Ephes: 5: 25. to 33: therefore they cannot seuer or diuorce themselues from God: those things which God himselfe hath thus ioyned together, no man can seperate. Secondly, all those that are once truly regenerated and made the sonnes of God,) they haue a son-like nature, and disposition put into them; the loue of God is shed abroad in their hearts by the holy Ghost, which is giuen to them; which loue of God doth with a naturall kinde of instinct & holy vi­olence, constraine them for to loue and please him, to sticke fast & close to him continually, with full purpose of [...] [...]; yea this loue of God doth so knit and tie their hearts and soules to God [Page 18] and Christ, it doth so ouer rule and master them, that they cannot doe the things they would; they cannot totally no [...] [...] ­nally depart from him; nay they cannot so much as will a departure from him: for proofe of this reade but, Ezech: 36: 27. Cant: 5: 5. Math: 718. Acts 4: 20. Iohn 6: 67, 68. Gal: 5: 16: 17. Rom: 5: 5. Ier: 33: 40. and 2: Cor: 5: 14, 15. which are all expresse in this point; and therefore it cannot be, that God should euer totally or finally withdraw his loue from them, or they their loue from him. Thirdly, Paul assures vs, Rom: 8: 25. to 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 [Page 19] 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 [Page 20] 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 [Page 21] 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. c [...]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 [Page 22] 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 [Page 23] of neede: therefore, its impossible for them, either finally, or totally to [...]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 c [...]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 Exod. 34. 6, 7. Mich. 7 18. proclaimed himselfe to be a God of grace and mercy, a God de­lighting Pal. 103. 8. [Page 24] in mercy, [...] to anger, and abundant in goodnesse and truth, [...] mercy for thousands, f [...]rgiuing iniquitie, trans­gressions and sinnes; that God who doth not desire the death of any sinner, but rather that he should repe [...]t and be saued; that hee can suffer any of his deare, adopted, and best beloued sons in Christ, to fall and perish, for want of supportation and de­fence? that he who hath redeemed them by the rich and pre­tious Rom. 5. 10. blood of Iesus Christ his onely Senne, when as they were his mortall and his vtter enemies, will not preseru [...] and keepe them from falling from him now they are his dearest deare, as deare vnto them as the very apple of his eye. Deut. 32. 10. & Zech. 2. 8? certainly that gratious God of infinite and boundlesse mer­cy, who will not suffer so much as one [...]aire of the heads of any of his Saints to perish. Luke 21. 16. will not, nor cannot, out of the riches of his great and glorious mercy, suffer the least Mal. 3. 17. and meanest of his true and faithfull Saints (who are his on­ly and his cheifest iewels) for to perish, nor yet finally, nor totally to fall from him, let all the rabble of Papists, Armini­ans, and the rest of our Antagonists say what they can, or will, to the contrary.

The sixth thing in God, which may assure vs of the finall and totall perseuerance of the Saints, is the infinite justice of God, from whence I frame this sixth argument. Those who are in that happy estate of grace, which God in his justice will not, nor can not, suffer them vtterly to loose or fall from, its altogether impossible for them, either finally, or totally to fall from grace. But all such as are once truly regenerated and ingrafted into Christ by a true and liuely faith, are in such an happy estate of grace, as God in his justice will not, nor cannot suffer them vtterly to loose and fall from: therefore they can neither finally, nor totally fall from grace. The Maior can not be denyed, beeause then God should be vn iust; the Minor onely needes a proofe. Now that all those who are truly regenerated, & which are once the true mem­bers of Iesus Christ, are in that happy estate of grace, which God in his justice will not, nor can not suffer them to fall from, it is most euident for Iesus Christ hath purc [...]sed [Page 25] eternall redemption and saluation for the [...] with his pretious bloud hee hath satisfied his Fathers wrath for them vnto the fill, be­ing made a curse for them, that they might be made sonnes of God, the heires of heauen, and the righteousnesse of God through him. 2: Cor: 5: 19. 21. Rom: 7: 6. cap: 8: 2: Col: 2: 14. Gal: 4: 5. cap: 2: 20. Heb: 9: 12. cap: 10: 12: 14. 1: Pet: 1: 18: 19. Christ hath payed a full satisfactory price vnto hi [...] Father, for all such as are his members, hee hath purchased them of his Father, hee hath purchased grace, heauen, happinesse, saluation, euerlasting life, and all things that may further and preserue them in their state of grace, and glory; and God his Father hath ac­cepted his price at his hands, as a sufficient, full, and perfect satisfaction; yea, he hath promised to preserue them in the [...]tate of grace, to keepe them from falling and perishing, to giue them that inheritance which Christ hath purchased for them, and to make good vnto the vtmost, euery thing that Christ hath merited, and procured of him for their eter­nall good: so that God is now in his justice bound for to preserue them in the state of grace continually, and to make good vnto them, what euer his Son Christ Iesus hath pur­chased of him for them: wherefore this is certaine, and it cannot be denyed, that all those who are once truly regene­rated and made the members of Iesus Christ through faith, can neither finally, nor totally fall from grace, because God in his justice will not, nor can not suffer them to fall from their estate of grace. What can be well replyed to this argu­ment, I cannot as yet s [...]rmise: If you say that though Christ hath purchased grace, heauen, and eternall life for all his Obiection. true and faithfull members, yet he hath not purchased per­seuerance and the meanes for to obtaine them. I answere; Answere. first, that this is false, and quite repugnant to the Scriptures: which assure vs, that God in Christ hath giuen them, not onely life and godlinesse, but all things that appertaine vnto them too. 2: Pet: 1: 3. that as he hath [...] them Iesus Christ, so [...] hath together with him freely giuen them all things else. Rom: 8: 32. God hath giuen them his word to instruct them, his Sa­craments to feede and [...] [...], [...] [...] Spirit to [...], [Page 26] comfort, and direct them, to preserue them from falling: he him­selfe is alwaies present with them, holding them vp with his hand, carrying them in his arm [...]s, and helping them on in the way to hea [...]en; he that giues them grace, heauen and eter nall life doth giue them perseuerance too, he puts his feare in­to their bearts that they shall not depart from him. Ier: 32: 40. wherefore this is but a false surmise. Secondly, if Christ should haue onely purchased grace, heauen, and [...]ternall life for them, and not giuen them perseuerance with all, and the meanes for to obtaine the things so purchased, his death and purchase had bin in vaine: for alas, they of themselues are able to doe nothing without his ayde and assistance, it is he that must worke all in them, and for them. Isai: 26: 12. Ieh. 3: 27. cap: 6: 44: 65. Rom: 2: 29. Gal: 2: 20. Phil: 2: 13. 1: Cor: 3: 7. cap. 4. 7. cap: 15: 10. and 2: Cor: 3: 5. if Christ had not purchased the meanes for to obtaine saluation and eternall life, as well as the things themselues, if he had not purchased the perpetuity and per­seuerance of his Saints in grace, as well as grace it selfe, his death had bin in vaine, and to no purpose. Whe [...]efore this sur [...]ise is idle, and so the argument remaines vnanswerable.

The seuenth argument, to proue my present assertion, is taken from the honour of God. Those who are in such an 7 estate of true and sauing grace, as it will not stand with Gods honour and glory, that euer they should loose it or fall off from it; those who are in such an estate of grace, as God in his honour cannot but preserue them in it, its altogether impossibile that they should euer fin [...]lly or totally fall from that estate. But all those who are once truly regenerated and ingrafted into Christ, are in such an estate of true and sauing grace, as it will not stand with Gods honour and glo­ry that euer they should loose it, or fall off from it; they are in such an estate of grace, as God in his honour can not but preserue them in it: therefore its altogether impossible that they should either finally, or totally fall from this estate. The Maior can not but be true, because that God is alwayes so iealous of his honour and his glory, that hee will by no meanes loose them, when as it lyeth in his power to pre­serue [Page 27] them, as we may see by those expresse [...] and examples of holy Scripture. Exod. 22. 12. 14. Numb. 14. 13. ver. 18. Ezech: 20: 8, 9, 14, 22. 44. Leuit. 10. 3. Psa: 29. 1, 2. 1: Tim. 1. 17. Iude 25. Reu: 4. 11. and Reu. 5. 13. if therefore it stands vpon Gods honour and glory to preserue his Saints in that estate of grace which he hath giuen them, it cannot be that euer they should loose it, or fall from it, because God should then loose his honour and his glory, which hee will not doe. Men will not loose their honour and their glory, if they can preserue it, much lesse will God: therefore the Maior must be granted. Now for the Minor, that all such as are once truly regenerated and ingrafted into Christ, are in such an estate of grace, as God in his honour can not but pre­serue them in it, and that it will not stand together with his honour, that euer he should suffer them for to fall quite from it, it is most euident and plaine. For how can it euer stand with the honour and glory of Gods infinite and boundlesse mercy, with the glory and honour of his almightie power, with the praise and honour of his incomprehensible wise­dome, with the glory and honour of his eternall purpose and decree, and of his infinite and neuer failing truth? how, can it stand with the glory of his deity, and the honour of his eternall immutabilitie? how can it stand with the ho­nour of his great and glorious attributes, that any of those who are once truly regenerated, and made the true members of Iesus Christ should either finally, or totally fall from grace? Is it for the honour and glory of his infinite and boundlesse loue and mercy, that any of his Saints wherein his soule de­lights, that any of those whom he hath bought and purcha­sed with the pretious blood of his onely Sonne, should euer fall from grace and perish? Is it for the glory and honour of his almightie power that any of those whom he hath vnder­taken for to preserue and keep vnto saluation by his migh­tie strength and power, that euer they should, either final­ly, or totally fall from grace? Is it for the glory of his in­comprehensible wisdome and almightie power, that hee should leaue any worke of his vnfinished? that hee should [Page 28] with that foolish builder, Luke 14: 29, 30. begin to build, [...]d to [...]rect the frame of grace in the hearts of any of his child­ren, and yet bee vnable or vnwilling for to finish it? How would men (especially such as are professed atheists) blas­pheame the name of God, how would [...]hey deride his wif­dome and his power, if this were so? Is it for the honour and glory of his word & truth, that those whom he hath bound himselfe by promise, oath, and couenant to preserue and keepe from falling from him, that they should euer fall from grace? Is it for the glory and honour of his eternall immu­tabilitie and bounty, that hee should euer repent him of [...] gifts and graces? that he should take away those graces from his Saints, which he had fully and freely imparted to them out of the largesse of his loue and bounty? Is it for the ho­nour and glory of his wisdome, that hee should euer suffer any of his Saints, either finally, or totally, to fall from grace, when as it would bring a scandall on himselfe, and vpon the profession and professors of his name? Or is it for the glory of his deity, that hee should not protect those from a totall or a finall fall, who are his friends, his children, and his me­niall seruants? Can it not stand together with the honour and glory of an earthly potentate not to shelter and pro­tect his subiects, his friends, his children, and his meniall seruants from fall and ruine; and shall it yet stand with the honour and the glory of the God of heauen not to doe it? If God be not able for to doe it, that were a dishonour to his power: if he be able and yet not willing for to doe it, that is a great blemish and disparagment vnto his loue and mer­cy. If God should euer suffer his faithfull children after they are once regenerated and ingrafted into Christ, either final­ly, or totally to fall from grace, hee must needes loose the very glory and honour of his diety, and of all his great and glorious attributes, which he will neuer doe. Gods great­est glory, and his chiefest honour is, in the perseuerance of his Saints, it is his chiefes [...]g lory, and his soules delight, to see his children continue and stand fast in grace, and to hold out vnto the end: wherefore, seeing that it is Gods chief­est [Page 29] honour, [...] [...] [...] [...] that his [...] should per­seuere and grow continually [...]; seeing that it cannot stand together with his honour and his glory, to suffer them to fall away from that estate of grace which hee hath giuen them, and [...]eeing that God for his owne glory and honour [...] [...] [...] still [...] [...] in their state of grace: l [...]t others babble whiles they will, yet this I can assure you, that they can neither finally, nor totally, fall from grace. What can bee now replyed to [...] this argument, it transcends my vnderstanding [...] surmise. Let others then answere and reply vnto it as they can, I for my owne part know not how to doe it.

The eighth argument which makes mainely for the 8 proofe of this assertion, is drawne from the infinite wisdome of almightie God: and it is no more but this. That which is altogether repugnant to the infinite wisdome of almigh­tie God, its altogether impossible, that euer it should come to passe: but that those who are once truly regenerated and ingrafted into Christ by a true and liuely faith, should euer finally, or totally fall from grace, is altogether repugnant to the infinite wisdome of almightie God; therefore, its alto­gether impossible that euer it should come to passe. The Maior cannot be denied: for if God should suffer any thing to be done which is contrary and repugnant to his wisdome, it would either argue want of wisdome, or want of will and power in God; which is blasphemous for to thinke. The Minor then is onely to be proued; that it is repugnant and contrary to the infinite wisdome of almightie, God to suffer any that are once truly regenerated & ingrafted into Christ, either finally, or totally, to fall from grace. This is plaine and euident by these insuing reasons. First, because it can not stand with Gods infinite wisdome, to haue his name, his truth, his mercy', and his honour blemished: but if God should suffer any of his Saints either finally or totally to fall from grace, his name, his truth, his loue, his mercy, his ho­nour, yea, and all his other attributes should be blemished and tainted: and therefore, it stands not with Gods wisdome, [Page 30] that his Saints should fall from grace. Secondly, it would giue Infidels, Atheists, and Heathen men occasion to blas­pheme his name, and to deride both himselfe, and all that should professe his name: God for being, Christians for chusing such a God, as either could not, or at least would not preserue them, from a totall and a finall fall: wherefore God in his infinite wisdome can neuer suffer his children thus to fall. Thirdly, this would make religion odious and distastfull euen vnto Christians themselues: the fall of hy­pocrites which neuer had true grace, makes those who are the true professors of the Gospell odious, it brings a scandall and imputation on religion; what then would it doe if the true regenerate Saints of God themselues should fall away? If the very slips and errors of the Saints make many men dis­tast religion, and speake euill of the wayes of God, what would their finall, or their totall falls from grace produce? God therefore in his wisdome cannot suffer his Saints thus to fall, because it would make religion odious and distast­full euen to Christians themselues. Fourthly, it would quite discourage the hearts of all Gods children, it would quite depriue them of all true ioy and comfort, it would make them dull, dead, heauy, and exceeding negligent in Gods seruice: it would make them not to value grace; it would cause them to call Gods word and truth in question: it would make men meere Atheists; it would driue men to despaire; many such consequents would follow, which could not stand together with the infinite wisdome of God (of which I shall write more fully hereafter) wherfore seeing that it can neuer stand with the infinite wisdome of God, that any who are truly regenerated and ingrafted into Christ, should either finally, or totally fall from grace, it can not be that e­uer Obiection. they should thus fall. If you obiect, that these falls of the Saints from grace, would make those that fall, and others that see their falls more circumspect and watchfull after­ward, & therefore it standsvery well with Gods wisdome that they should thus fall. I answere, first, that God hath many Answer. better meanes to make his children circumspect and watch­full [Page 31] against sinne, then this of a finall or atotall fall from grace: those temporall punishments, those threatnings in the word of God, those inward conflicts of conscience and griefes of heart, that losse of the comfortsand fence of grace, which the Saints doe feele after their sinnes committed, are sufficient moriues for to make them circum­spect: this motiue of a finall and a totall fall would be but superfluous, or to little purpose: and therefore, it stands not so well and fully with the wisdome of God. Secondly, which is the maine answere; I say that God in his infinite wisdome, will neuer vse that for onesmall and lesse neces­sary end, which will crosse his wisdome in many great and waighty ends: now if God should suffer his Saints either finally or totally to fall from grace, to make them more vi­gilant and circumspect for the time to come (which may be done more fitly and effectually by many other meanes) when as this would crosse his wisdome in many waighty things and ends, (as I haue proued that it doth) it cannot stand with Gods wisdome, that he should vse it for this only and lesse necessary end. It is the part of fooles and not of wisemen to redresse one small and little inconuenience with many great and dangerous mischieses: wherefore, seeing that God at the most should remedy but one small inconue­nience, but bring in many mischiefes, by sufferring of his Saints to fall quite away from him, it cannot stand with his infinite wisdome to suffer them to fall away, and so this argument stands firme, and in my judgment cannot be an­swered.

The ninth thing in God, which yeelds vs an argument for the proofe of this assertion, is his redinesse to heare the prayers of all such, as are o [...]ce truly regenerated and ingraft­ed into Christ: from which this ninth argument may bee framed. Those who doe alwayes pray to God to giue them perseuerance, and to keepe them from a finall and a totall fall from grace, if God doth alwayes heare their prayers, and grant them their requests in this behalfe, it is altogether impossible for th [...] either [...], or [...] [...] all from [Page 32] grace. But all those who are once truly regenerated, and ingrafted into Christ by a true and liuely faith, doe alwaies pray to God to giue them perseuerance, and to keepe them from a finall and a totall fall from grace: and God doth al­waies heare their prayers and grant them their requests in this behalfe: therefore it is altogether impossible for them either finally, or totally to fall from grace. The Maior can­not be denied, for then this contradiction must necessarily follow, that God should alwayes giue regenerate men perse­uerance, and yet they should not perseuere in grace: The Maior then is only to be proued, which consists of two par­ticulars. First, that all such as are once truly regenerated and ingrafted into Christ by faith, doe alwaies pray to God, to giue them perseuerance, and to keepe them from a finall, and a totall fall from grace. Secondly, that God doth al­wayes heare their prayers, and grant their requests in this be­halfe. For the first of these, I appeale but to the conscien­ces of those who are once truly regenerated and ingrafted into Christ. I doubt not but they all with one consent can testifie from their owne experience, that it is the cheifest de­sire, and the constant, dayly, and perpetuall prayer of their hearts and soules to God, to giue them perseuerance, to keepe them in the state of grace, and to preserue them from apostacie; and therefore you neede not for to doubt of this. If you will haue Scripture for to proue it, the third petition in the Lords prayer, which you shall finde. Math. 6. 10. doth fully proue it: where we pray thus: thy will be done in earth, as it is in heauen: that is, that God would inable vs to doe his will on earth, in the same manner as the Saints and An­gels doe it in heauen. Now the Saints and Angells in hea­uen, they doe the will of God constantly without any in­terruption, continually without end: wherefore seeing the Saints of God doe alwayes pray to God, thy will be done in earth as it is in heauen, they doe in it, both pray to God to giue them perseuerance, and to keepe them: to, that they may neuer finally, nor totally fall from grace: so the [...] part of the Maior pr [...]n [...] [...] [...] and [...]. All [Page 33] the doubt then rests in the second thing, whether God doth alwaies heare and grant these prayers of theirs? If any deny it (which is all that can be answered to this argument) I proue it, that God doth heare, and grant those prayers of theirs, in this behalfe, by these reasons. First, because it is the same prayer, which Christ himselfe doth alwaies make vnto his Father for them: as appeares by Iohn 14. 16. cap. 17. 11. 15. Luke 2 [...]. 31. 32. Rom. 8. 34. and Hebr. 7 25. now if it be the same prayer that Christ himselfe doth alwaies make vn­to his Father for them. God cannot chuse but heare and grant it to. Secondly, they alwaies pray for this their perse­uerance in the name of Christ, and therefore God cannot but heare and grant it. Iohn 14: 13, 14. cap: 15. 16. 22. 1: Iohn: 3: 22. and cap. 5 14: 15. Thirdly, It is a prayer according to the will of God, therefore God cannot but heare and grant it: 1: Iohn 5. 23, 14. Fourthly, it is a prayer proceeding alwaies from faith, and from a sincere and vpright heart; it is a pray­er, that is for the most part accompained, with feruency, and zeale of heart and spirit, and therefore God cannot chuse but grant it alwaies. Wherefore, seeing that all such as are once truly regenerated, and ingrafted truly into Christ, doe alwaies pray to God for finall and constant perseuerance, in grace and holinesse; and seeing that God doth alwaies heare and grant those prayers of theirs; it followes of necessitie euen in this respect) that those who are once truly regene­rated and ingrafted into Christ, can neuer finally, nor total­ly fall from grace. How vnanswerable this argument is, let those that reade it judge.

The tenth and last thing in God, which seales the truth 10 of this position to our soules; are those couenants and pro­mises which God hath made, that he will keepe his Saints from falling and departing from him. In which promises of God wee may obserue these foure things for to establish and settle this truth within our hearts. First the multitude and infinite number of these promises. Secondly, that they are all absolute, without any annexed condition. Thirdly, that God is able to performe them to the vtmost. And [Page 30] [...] [Page 31] [...] [Page 32] [...] [Page 33] [...] [Page 34] Fourth [...]y, that all those promises are exceeding true, and that God is faithfull in performing them. From these co­uenants and promises of God thus considered, I frame this argument. Those who haue a great multitude, of absolute, true, and faithfull couenants and promises, which shall bee performed to the vtmost, which doe either in expresse [...]earmes, or at least by way of necessarie consequence, assure th [...]m, that they can neuer fall quite away from God, and grace: can neuer totally, nor finally fall from grace. But all such as are truly regenerated and ingrafted into Christ by a true and liuely faith, haue a great multitude of absolute, true, and faithfull couenants and promises which shall bee performed to the vtmost; which doe either in expresse tearmes, or by way of necessary consequence assure them, that they can neuer fall quite away from God, or grace: ther­fore they can neuer finally, nor totally fall from grace. The Maior proposition cannot be denied: the Minor onely is for to be proued. In the Minor proposition I shall proue these foure things. First, that all the true regenerate Saints, and members of Iesus Christ, haue a great multitude of coue­nants, & promises made vnto them by God himselfe, which doe either in expresse tearmes, or by way of necessary conse­quence, assure th [...]m, that they shall neuer fall quite away from God, and grace. Secondly, that all those promises are absolute, without any condition at all on our parts. Third­ly, that God is able to performe them. Fourthly, that hee out of his truth and faithfulnesse, will performe them to the vtmost. For the first of these, which is the multitude of these promises; it appeares most euidently by these many sweete, comfor [...]able, and heauenly promises and couenants, which are euery where scattered throughout the Scriptures: which because they are many in number, and different in words, (though one in substance,) I will for perspecuity and me­thods sake, reduce them vnto generall heads, and recite them in their order.

The first promise wich I meete with in the Scriptures, is that which is expresse and full in point; that God will prae­serue [Page 35] all his Saints and children; that he will put his hand vnder them, and support them, so that they shall neuer fall vtterly from him: nor yet be moued, or vtterly cast downe: from whence I frame this argument. Those whom God himselfe hath pro­mised to preserue and keepe from falling from him: those whom God hath promised to support, and hold vp with his hand continually; and those whom he will neuer suffer to bee moued; it is impossible, that they should euer finally, or to­tally fall from grace: But God himselfe hath promised, to all such as are once truly regenerated and ingrafted into Christ, that he will preserue and keepe them from falling quite away from him, Psal 37 23, 24. The steps of a good man are ordered by the Lord, and he delighteth in his way; though he fall, he shall not be vtterly cast downe: for the Lord vpholdeth him with his hand, and vers. 28. 31. The Lord for saketh not his Sain [...]s, they are preserued for [...]: the law of their God is in their hearts; none of their st [...]ps shall slide, Psal. 94. 18. when I said my foot slippeth, thy mercy, O Lord, held me vp, Psal. 145. 14. 26. The Lord pre­serueth all them that loue him: bee vpholdeth all them that fall; and raiseth vp all those that bee bowed downe: Prou. 3. 26. the Lord will be thy confidence, and shall keepe thy foot from being ta­ken, Esai. 26 3. thou wilt keepe him in perfect peace, whose minde is stayed on thee, Isai. 40. 11. & cap. 46. 3. 10. Hearken vnto me, O house of Iacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the wombe: and to that old age I am hee, and euen to hoar [...]: haires will I [...]rry you: I haue ma [...]e, and I will beare, euen I will carry, and will de­liuer you: I will carry you in my bosome: How then is it possi­ble that euer they should fall away from God? So Phil. 4. 7. the peace of God which passeth all vnderstanding, shall keepe our hearts and [...] [...] Iesus Christ, and 2. Thes. 3. 3. the Lord is faithfull, who shall stablish you, and keepe you from euill. God is able to keepe his Saints fro [...] falling, Ind. 24. and hee hath promised for to doe it: Y [...]a, he hath promised to carry them in his armes, to beare them vp, and support them with his hands that so they might not fall, Psal. 37. 24. Psa. 16 8. Isai. 46 3, 4. Psa. 145. 14. Ca [...]t. 8. 3. Ioh. 10, 28, 29. and 1 Pet. 1. 5. Hee hath [Page 36] promised that they shall not bee moued from their state of grace, ( Ps. 15. 5. Psa. 16. 8. Ps. 37. 27. Ps. 55. 22. Ps. 89. 37. Psa. 102. 28. Isai. 33. 20. and Prou. 10. 30.) they that trust in the Lord shall be as mount Zion, which cannot be remoued, but standeth fast for eu [...]r. Psal. 125. 1. God hath promised to plant all his Saints vpon their land, and that they shall no more be pulled vp from off their land which he hath giuen them; that hee will plant them, that they may dwell in a place of their owne, and moue no more. 2 Sam. 7. 10. Amos 9. 15. he hath promised to keepe his Saints from falling: to carry them in his armes; to support them with his hands, to plant and settle them in the state of grace so firme­ly, that they shall neuer be remoued, or cast downe againe. There­fore it is altogether impossible, that euer they should finally or totally fall from grace. If you object that these promises Obiect. of God are meant only of the outward and temporary, and not of the inward and spirituall estate of the Saints. I an­swer, Answ. that it cannot be: first, b [...]cause the scope and sense of the Scripture in the fore [...]cited places, proue the contrary. Secondly, because God doth not alwayes preserue his Saints from outward losses, crosses, and a [...]ictions. None more subject to the losse of temporary and outward estates, than the saints of God: God oft-times doth suffer his Saints to be stript of them: Wherefore these promises must only be referred to their inward estate of grace, of which they are neuer quite depriued, and in which the Lord doth still pre­serue them. Secondly, admit that these promises, or at least some of them, doe extend to the temporary and outward e­state of the S [...]ints, yet most of them extend ouly, and all of them referre principally, to their inward and spirituall estate of grace. Lastly, admit that those promises had relation and referrence, only to the outward estate of the Saints, and not to their inward estate of grace, (which cannot be granted) yet this would necessarily follow; that if God hath so great a care to preserue their temporary estates, and earthly trea­sures, and possessions, that hee will haue much more care, for to preserue their spirituall, inward, and eternall state: if God will be so good and gratious to their bodies, hee will [Page 37] doubtlesse be [...], bountifull, kinde, and grati [...]us to their soules: Wherefore these promises, and the argu­ment deduced from them are vnanswerable.

The second promise which I meet with in the Scripture, 2 Promise. is that of I [...]r. 32. 38, 39, 40. where God makes this couenant with all the Israell of God. They shall be my people, and I will be their God: and I will giue them one heart, and one way, that they may feare me for euer, for the wealth of them, and of their Chil­dren after them: and I will make an euerlasting couenant with them, that I will neuer turne away my face from them, from do­ing them good: but I will put my feare in their hearts, that they shall not depart from me. Marke now in this couenant of God, these two things, which may fully assure vs, that the true regenerate Saints of God, shall neuer fall quite away from grace: the first is the nature and quality; the second the matter and substance of this couenant. In the nature and qualitie of this couenant, obserue these two things worth the obseruation. First, that it is no temporary and mutable, but a perpetuall and euerlasting couenant, which ad­mits of no change, no end or interruption: secondly, that it is not (as some would glose it) a mutuall and reciprocall couenant, where in God couenants for himselfe to vs, and wee couenant againe for our selues to him (for then wee might chance to breake with God, and so God might by this meanes breake with vs.) But it is an intire couenant, made by God himselfe, both for himselfe and vs, wherein he couenants for vs, as well as for himselfe, to vs, and to him­selfe: this couenant therefore being only the couenant of God, for vs, and for himselfe: and being likewise an euerla­sting couenant, cannot be broken. Secondly, in the matter and substance of this couenant, or in the couenant it selfe, there are two parts to be considered: First, the couenant that God makes for himselfe to vs: which consists of these foure branches: first, that he will be our God: secondly, that hee will giue vs one heart and one way: thirdly, that he will not turne a­way his face from vs from doing of vs good: fourthly, that he will put his fe [...]re into our h [...]rts. Secondly, here is the coue­nant [Page 38] which God doth make for vs vnto himselfe, which doth branch it selfe into three parts: first, that we shall be his people: secondly, that we shall feare him for euer: thirdly, that we shall not depart from him. All which being put together, doe yeeld vs this vnanswerable argument. All those with whom God hath made an euerlasting co [...]enant for himselfe, that he will be their God: that he will giue them one heart and one way: that he will not turne away his face from them from doing th [...]m good: that he will put his feare into their heart: to the end that they may feare him for euer, and not depart from him: and for whom he hath also couenanted to himselfe, that they shall be his people; that they shall feare him for euer, and not depart from him; it cannot be, that they should euer finally or to­tally fall from grace. But withall, those who are once truly regenerated, and ingrafted into Christ; God hath made such a couenant as this; both for himselfe to them, and to them for himselfe, (as appeares by the premises.) Therefore it cannot be that they should euer finally or totally fall from grace. Nothing is there that can be replied to the argument, as it is thus propounded. All the answer that is giuen, is to Answ. the text it selfe: which in substance is but this. That it is true, that God doth chuse men for to be his people, that he doth giue them one [...]eart, and one way to feare him (by meanes of it) for euer; that he doth put his feare into their hearts, to the end that they shall not depart from him: but yet God d [...]th not giue them the grace to feare him alwayes, and not to depart from him; that is left wholly to them­selues: God giues them the meanes to feare him alwayes, he giues them ability not to depart from him; but yet hee giues them not the euent that is wholly left to them: so that though God doth neuer faile them in the meanes, yet they Replie. themselues doe oft-times faile in the issue and euent. To which I shall reply: First, that this answer is salse, and quite repugnant to the text: for in this couenant, God doth first avow and promise to them, that they shall bee his people: se­condly, that he will giue them one heart, and one way: thirdly, that hee will neuer turne away his face from them, from doing of th [...] [Page 39] good. Fourthly, that he will put his feare in their hearts, that they shall not depart from him; and that they may feare him for euer: so that the issue and euent proceeds meerely from God, and not from man: man himselfe is not the cause wherefore he doth not depart from God, but God himselfe: it is the feare of God and the new heart which God doth put into him, that keepes man from apostacy; and not man himselfe: the Prophet makes the feare of God, not man himsefe, the cause of perseuerance. Now that God him­selfe, and the feare of God, are the causes of mans perseue­rance: it is euident by Ezech. 36. 27. where God makes the same couenant, in effect, with his children, as he doth here. I (saith God) will giue you an heart of flesh, and I will put my spirit within you, and cause you to walke in my statutes, and yee shall keepe my iudgments and doe them: It is God himselfe, and not man, that doth cause the issue and euent: so in the 1 Iohn 3. 9. Whosoeuer is borne of God, doth not commit sinne; for his seed remaineth in him: neither can he [...]inne, because he is borne of God: it is the new birth and the seede of grace, not mens freewill, that doth keepe them from committing sinne, and cause them for to perseuere in grace: they doe not beare the roote, but the roote them. Rom. 11. 18. they doe not perserue their graces, but their graces doe preserue them from falling from the Lord, It is the feare of the Lord that keepes men close to God; that causeth them to auoid sin and to depart from euill. Psal. 4. 4 Prou 3 7. cap. 8 13. cap. 14. 2, 16, 26, 27. cap. 15. 33. cap. 16. 6. cap 19 23. cap. 28 14. Eccle. 8. 12 13. cap. 12. 13. Psa. 19. 9. and diuers other places are expresse in it, that it is thefeare of God which doth preserue vs from sin, & keep vs from departing frō the Lord, and not we our selues: therefore, this their glosse, that the euent and issue of our perseuerance, dependeth on the [...]eedeme of our owne wills, and not vpon the Lord, and those graces which hee giues vnto vs; is but false, and quite repugnant to the Scriptures: it is God onely that doth worke all our workes for vs; it is he, and not our selues, that doth preserue vs from falling, and worke this grace of perseuerance in vs. I [...]ay 26. 12. and Phil: 4. 13. Secondly, I reply: that [Page 40] God doth giue vs one heart and one spirit, that hee doth put this feare into our hearts to that onely end and purpose that wee should not depart from him, but that we should feare him for euer; if ther­fore we should cease tofeare the Lord, and depart away from him, then he should loose his end: which cannot be admit­ted. A wise man will not loose his end, when as he is able to effect it: much lesse will God: so then this place and co­uenant is yet vnanswered: nay I may be bold to say, that it cannot be answered.

The third sort of promises which I meete with the Scrip­tures, [...] Pr [...]mise. that make for my conclusion, they are these: that the righteous shall hold on their way, and proceede from grace to grace, and from strength to strength without fainting: that their graces shall neuer faile, nor yet decay, but alwaies gr [...]w and increase. From which I frame this third argument. Those that shall hold on their way, and proceed from grace to grace, and from stength to strength, without fainting: those whose graces shall neuer faile, but still grow greater and stronger; it is impossible for them, either finally, or totally to fall from grace. But God hath promi­sed, that all such who are once truly regenerated and ingraf­ted into Christ by a true and liuely faith, shall hold on their way and proceed from grace to grace, and from strength to strength, with­out fainting: so is the expresse text. Iob. 17. 9. the righteous shall hold on his way, and he that hath cleane hands shall be stronger and stronger: Isay 40. 29, 30, 31. he giueth power to the faint, and to them that haue no might he increaseth strength. Euen the youths shall faint and be weary, and the young men shall vtterly fall: but they that waite on the Lord shall renew their strength: they shall mount vp with wings as Eagles: they shall runne, and not be wea­ry: they shall walke, and not faint: the Lord will strengthen and support them: he will helpe them and vphold them with the right hand of his righteousnesse, and cause them to proceed from strength to strength, till they all appeare before him in Zion. Psal. 29. 11. Psal. 31. 24. Psal. 84. 7. Psal. 119. 33. Isay 41. 10. cap. 46. Ezech. 34. 16. Hosea 14. 9. and 2 Cor. 4. 16. Yea God hath promised that their graces shall not faile. Luke 22. 31. 32. that they shall not waxe old, nor bee corrupted. Math. 6. 20. Luke 12. [Page 41] 33. God hath promised, that their sun shall no more [...] downe [...] neither shall their moone withdraw it selfe. Isai 60. 20. those that do but once drinke of the waters of life and grace, shall neuer thirst: but those waters shall be in them a well of water, springing vp into euerlasting life. Iohn 4. 14. their graces shall bee still on the growing hand: they shall waxe stronger and greater then they were. Iob. 17. 9. Prou. 4. 14. Isai. 40. 29, 31. cap. 44. 4. Psa. 92. 13 14, 15. Col. 1. 10, 11. 2 Thes. 1. 3. 2 Iohn 2. 2 Pet. 3. 18. and Reu. 2. 19. Therefore it is impossible for them, either finally or totally to fall from grace. What can be here replyed, I cannot yet coniecture.

The fourth sort of promises that make for my present 4 Promise. purpose; are these. That God will stablish and confirme his Saints vnto the end: that he will keepe them from euill, and pre­serue them blamelesse euen vnto the comming of Christ: from which this fourth argument will arise. Those whom God himselfe hath promised for to establish and confirme vnto the end: those whom he hath promised to keepe from euill, and to preserue blamelesse euen to the comming of Iesus Christ: it can not be that they should euer fall finally or totally from grace. But God hath promised to all such as are once truly rege­nerated and ingrafted into Christ, that hee will establish and confirme them vnto the end: ( Psa: 89: 35: 37. 1: Cor: 1: 8. Rom: 16. 25. Ephes: 3: 18: Col: 1: 11. cap: 2: 5: 6: 7. 1: Thes: 3: 13. 2: Thes: 2: 17. cap: 3: 3. Ier: 32: 41. and Amos 9: 15. which are ex­presse in point:) that he will keepe them from euill, and pre­serue their soules and bodies holy and blamelesse euen to the com­ming of Iesus Christ. 2: Thes: 3: 3: the Lord is faithfull, who shall stablish you, and keepe you from euill: 2: Tim: 4: 18: the Lord shall deliuer me from euery euill worke, and preserne me to his hea­uenly kingdome. 1: Cor: 1: 8. who shall confirme you to the end, that ye may be blamelesse in the day of our Lord Iesus Christ: and [...]: Thes: 5: 23: 24. the very God of peace sanctifie you wholly: & I pray God your whole spirit, and soule, and body, may be kept blamelesse vnto the comming of our Lord Iesus Christ: faithfull is hee that calleth you, who also will doe it: God will establish and confirme vnto the end, all such as are once truly regenerated, and in­grafted [Page 42] into Iesus Christ, [...] will [...] them from [...], & keep them blamelesse and h [...]ly vnto the [...] of our Lord Iesus Christ: (as these forecited Scriptures fully proue) therfore it cannot be that they should euer fall finally or totally from grace.

The fifth sort of promises making for me, are: that the Lord will guide and keepe the feet [...] of his Saints, that they shall 5 Promise. not vtterly stray and wander from him: that hee will neuer leaue them nor forsake them: that hee will bee their rocke and strength, their fortresse and their buckler: that hee will bee al­wayes present with them, to gard and protect them from all euill, and to preserue them from falling: from which holy promises, this fifth argument doth arise. They whose feete the Lord will guide and keepe continually, that they shall not vtterly [...]ray and wander from him: those whom he hath promised neuer to forsake and leaue: those to whom he will be a rocke, a strength, afor­tresse, and a buckler: and those with whom he will be alway [...]s present, to protect and guard them from all euill, and to preserue them from falling: can neuer finally, nor totally, fall from grace. But God hath promised, that he will guide and keep, the feete of all his Saints, that they shall not [...] stray and wan­der fro him: 1: Sam: 2: 9 Psa. 17: 5. Psa: 23: 3, 4, 7. Psa: 25: 9, 12. Psa: 37: 23: 31. Psa: 48: 14. Psa: 73: 24. Psa: 121: 3. Prou. 2: 11: cap. 16. 9. cap. 20: 24. and Isay 26. 7. he hath promised neuer to: leaue them nor forsake them. Leuit: 26: 43. Deut: 31: 6. Ioshu: 1: 5. 1: Sam: 12: 22. Psa: 37: 28. Psal: 138: 8. Isay 41: 10. cap: 42: 16. and Heb: 13: 6: 17: he will be a rocke, a strength, a fortresse, and a bulwarke to them, to keepe from all euill. Gen: 15: 1. Psa: 29: 11. Psa: 37: 39, 40. Isay 8: 14. cap: 26: 1. cap: 41: 10. Prou: 18: 20. Z [...]c: 10: 12. and Ioel 3: 16: 20. he will be alwaies pre­sent with them to protect and guard them from all euill, and to preserue them from falling: Psal: 16: 8. Psa: 5: 12. Psa: 90. 1. 2. Psa. 91. 4. Psa 121. 3. to the end. Psa. 125. 1, 2. Exod. 15, [...]. cap. 33. 14. Deut. 32. 10. 11. Esay 4. 5. cap. 25. 4. cap. 26 1. [...]. ca. 27. 3: Math. 28. 20. Ioli [...] 10. 12. 28. 29. (all which places for­merly cited, are expresse in point, and to many to recite at large:) therefore, they can neuer finally, nor totally fall from grace. If now you except, and say, that though God [Page 43] doth not forsake them, yet they may forsake God, and so Obiect. come to rui [...]. I answere, that God hath promised for to guide and keepe their feete, that though they slippe out of Answ. the way some time, yet they shall neuer stray quite away from him: and therefore, this ca [...]ell is but idle.

The sixth fort of promises which make for my present purpose are these: that Christ Iesus himselfe, and the holy 6 Promise. Ghost shall dwell and abide for euer in the hearts of all those that are once truly regenerated and ingrafted into Christ, and that they also shall continue and abide in Christ: from which this sixth argument may be framed. Those in whose hearts and s [...]ules the holy Ghost, and Iesus Christ will abide for euer, and those who shall continue and abide in Christ, it is impossible for them to fall finally, or totally from grace; but God hath pro­mised that Iesus Christ and the holy Ghost shall dwell and abide for [...] in the hearts and soules of all such as are once truly regenera­ted, and ingrafted into Christ: and that they also shall continn [...] and abide in Christ, as appeares by these expresse testimo­nies of Scripture, too tedious to recite at large: Iohn 14. 16. 17. 23: 27. Gal. 2. 20. Ephes: 3. 17. 2 Cor: 12. 9. cap: 13. 5. 1 Cor. 6: 19. 2 Tim: 1. 14. 1 Iohn: 2: 27. cap. 3. 24. and cap: 4: 4. there­fore it is impossible for them to fall finally or totally from grace. I will speake more largely of this hereafter, and ther­fore I will passe it ouer now.

The seuenth sort of promises which make for me, are these: 7 Promise. that God will loue his Saints vnto the end, that his loue & m [...]r­cy shall rest vpon them for euer: that he will finish the worke of grace which he hath begun within them: and that no temptation what so­euer shall be ablevtterly to vanquish or to ouercome them: from which promises I shall collect this seuenth argument. Those whom God himselfe hath promised for to loue vnto the end, those vpon whom his loue and mercy shall abide and rest for euer: those in whom God will finish that worke of grace which hee hath begun within them: and those whom no temptation whatsoeuer shall euer vtterly vanquish and ouercome: it cannot [...], that they should euer finally or totally fall from grace. But God hath promised all such as are once truly reg [...]nerated and ingraft­ed [Page 44] into Christ, that hee will loue them to the end. Iohn 13. 1. that with euerlasting kindnesse he will haue mercy vpon them. Isai. 54. 8. that he will keepe his mercy and couenant with them for euermore. Psa. 89. 28. that his mercy shall rest and be vpon them from euerlasting to euerlasting. Psa. 103. 17. that hee will loue them with an euerlasting loue. Isai: 54: 8. and Iohn 17. 23. 26. he hath promised that he will perfect that worke of grace which he hath begun within them. Psal. 138: 8. the Lord will perfect that which concerneth me: Phil. 1. 6. he that hath begun a good worke in you will perfect it vntill the day of Iesus Christ. he that hath bin the beginner, will likewise be the finisher of our faith, hee will not leaue his worke imperfect. Hebr. 12: 2. Reu: 1: 8. and Deut: 32. 4. hee hath promised that no temptation whatsouer shall be able vtterly to vanquish and subdue them, though it may foile them now and then. 1 Cor. 10. 13. God is faithfull who will not suffer you to be tempted, aboue that you are able: but will with the temptation also make a way to escape, that yee may be able to beare it. Satan hath desired to sift the Saints as wheate, but all in vaine: for their faith shall neuer faile: Luke 22. 31, 32. the gates of hell may fight against the Saints, but yet they shall not preuaile against them: Math. 16. 18. the winds, the stormes, and the floods may beate violently against them, but yet they shall not cause them for to fall, because they are founded on a rock Math. 7. 24, 25. Sathan may assault them, and sometimes may chance to foyle them, but yet he shall not vanquish and con­quer them, for God hath promised that he will bruise Sathan vnder his feete. Rom. 16. 20. though the Saints arr tempted and tried, yet they shall be able to indure their temptations and be made the purer, and the brighter by them. Iam. 1. 12. 1 Pet: 2. 7. The Lord knoweth how to deliuer the godly out of temptation. 2 Pet. 2. 9. he will arme them with the armor of Christ, and therefore they shall be able to stand in the euill day, and to quench all the fiery darts of the wicked: Ephes: 6: 11: to 19. God will loue them euen vnto the end; he will loue them euen with an euerlasting loue; his loue and mercy shall rest vpon them for euer: he will perfect that worke of grace which he hath begun within them; and he will suffer no temptation what­soeuer [Page 45] vtterly to vanquish and subdue them. Therefore it cannot be that they should euer finally or totally fall from grace.

The eight sort and kind of promises making for me, are: 8 Promise. that the Lord will neuer forget his Saints; that he will neuer cast them off: that he will quite subdue their iniquities and rebel­lions; that he will heale their backslidings, and that hee will re­member their iniquities and sinnes no more. From which this eighth argument doth arise. Those whom God hath pro­mised, neuer to forget, neuer to cast out, or off: those whose iniqui­ties, and rebellions he will quite subdue: those whose backslidings he will heale: and those whose sinnes and iniquities he will no more remember: it is impossible that they should either finally or totally fall from grace. But God hath promised all such as are once truly regenerated and ingrafted into Christ, that he will neuer forget, nor yet forsake them. Isai. 49: 15, 16. Can a woman forget her sucking child, that she should not haue compassion on the sonne of her wombe? yea, they may forget: yet will not I for­get thee. Behold, I haue grauen thee vpon the palmes of my hands: thy wayes are continually before mee: and as God will not for­get so neither will he forsake his people: 1 Sam. 12: 22. the Lord will not forsake his people, for his great names sake, because it hath pleased the Lord to make them his people: his gifts and graces they are without repentance: Rom. 11. 29. whom hee hath once cho­sen he will not forsake: Hebr. 13. 6. Yea, God will quite subdue all their iniquities and rebellions, and heale all their backslidings, Ier. 3. 22. Hosea 14. 5. Mich. 7. 19. he will remember their sinnes and their iniquities no more: Ier. 31. 34. Heb. 8. 12. and 10. 17. hee will turne againe, hee will haue compassion on them: hee will sub­due their iniquities, and cast all their sinnes into the depths of the sea: Mich: 7. 19. Hee hath chosen them, and will not cast them away. the Father hath giuen them to Christ, who when they come vnto him, will in no wise cast them out: Iohn 6: 37: there­fore, it is impossible for them, either finally, or totally to fall from grace. If you obiect, that though God will neuer for­get, Obiect. neuer forsake them, or cast them out, yet they forget, forsake and cast off God, and so fall from God. I answere; Answ. [Page 46] First, that God wil subdue their rebellions, & heal their back­slidings: therefore they can neuer vtterly and totally reuolt from him. Secondly, I answere, that if God will neuer forsake them, neuer forget them, neuer cast them out, as hee hath promised not to doe it: then they can neuer forsake, forget, or cast off God: for whiles he is with them and in them, hee will not suffer them to forsake, or cast him off: Christ is that good sheepheard of our soules, those that are his shepe, hee will not onely not cast them out of his fold, but he will also keepe them so, that none of them shall be lost. Iohn 10. 28. and 17. 12. Wher­fore this cauill and obiection is but vaine and idle.

The ninth kind of promises making for me are these: he 9 Promise. that beleeueth, he that repenteth shall be saued; he shall neuer pe­rish, neuer come into condemnation: he shall haue euer lasting life, and shall receiue a sure reward. From which I raise this argu­ment. They that shall assuredly be saued, they that shall neuer perish, nor come into condemnation: they that shall haue euerlasting life, and shall receiue a sure reward, it cannot be that they should euer fall quite away from grace. But God hath promised that all such as doe repent and beleiue shall assuredly be saued: that they shall neuer perish, nor come into condemnation: that they shall haue euerlasting life, and receiue a sure reward. Psa: 34. 22. Psal. 37: 40. Isai. 45. 17 cap. 55. 3. Marke 16. 16. Luke 12: 32. Iohn. 3. 17, 18. cap 5: 24. cap. 10: 28. Rom: [...]: 9, 10, 17, 21. cap 8: 1. cap. 10: 13. 1 Tim: 4: 8. Heb. 11: 16. 1 Iohn 3: 14. and Prou: 11. 18: all ex­presse in point. Therefore, it cannot be, that they should euer fall quite away from grace.

To omit all others: The tenth and last promise which 10 Promise. makes for me, is that couenant which God hath made with all his children: Ezech: 36: 25, 26, 27, 28. I will sprinkle cleane water vpon you, and you shall be cleane: from all your filt [...]enesse, and from all your idols will I cleanse you. A n [...]w heart also will I giue you, and a new spirit will I put within you, and I will take [...]ay the stony heart out of your flesh, and I will giue you an he [...]rt of flesh: and I will put my spirit within you, and cause you to walke in my statutes, and yee shall keepe my iudgments and doe them: an [...] yee shall be my people, an [...] I will be your God. From this gratious [Page 47] [...] this [...] [...]rgument may be framed. Those whom God will [...] [...] all their sinne and filthin [...]sse: those to whom [...]e will giue a new [...]eart and [...] ne [...] [...]pirit: those whom hee will make to be his people and cause to walke in his [...], and to keepe his iudge­ments and do [...] them, it is impossible for them either finally or to­tally to fall from grace. But God hath couenanted with all such as are once truly regenerated, with all such as are his children, that he will cleanse them from all their sinne and filthi­nesse; that he will gi [...]e them a n [...]w heart, and a new spirit: that he will make them his people, [...]nd [...] them to walke in his statutes, and to keepe his iudgments and doe them, (as appeartes by the prae­mises:) therefore it is impossible for them, either finally or totally to fall from grace.

Loe here what a multitude of sweete and heauenly pro­mises there are throughout the Scriptures, which may fully assure and resolue euery true regenerate man, and euery one that is a true member of Iesus Christ, that he can, neuer final­ly nor totally fall from grace. Not one of all these promi­ses but may assure a doubtfull, scrupulous, & perplexed con­science, that he neede not feare a totall, or a finall fall from grace, if hee be but once truly regenerated, and ingrafted into Christ.

Et [...] non prosint si [...]guila, cuncta inuant.

And if that any one of them by it selfe, may thus resolue him, what will they doe when as they [...]re all conioyned and put together?

But yet our stout Antagonists, that they may leaue no stay or comfort to a Christian [...]oule, will frustrate all these gratious promises, and blow them quite away at one breath: one idle and false euasion, forged out of the superfluity of their idle and frothy braines, (without any ground in Scrip­ture for to warrant it) shall be sufficient to delude and frust­rate all these plaine, comfortable, sweete, and heauenly pro­mises of God, and to falsifie them as vntruths. For say they, Obiect. all these promises which you haue mentioned, though they are absolute, positiue, and perpetuall in respect of God, yet they are but contingent; accidentall, and altogether vn cer­taine [Page 48] in respect of vs: they are all conditionall, and suspend­ed vpon our wills and vpon our perseuerance. Now there is no absolute certaintie in our perseuerance, we are fickle and vnconstaut, and may fall away from grace: and therefore these promises, they giue vs no absolute assurance of our fi­nall Answere. and totall perseuerance. This is in truth the onely an­swere that our aduersaries giue to all those Scriptures and reasons, that we produce against them: this is the very sum and suhstance of all that they reply vnto vs. If this answere then of theirs bee but fully confuted, and manifested to be but friuilous, false and idle; our aduersaries must then sit mute and silent, and yeeld the cause to vs, or else be con­demned for their silence. Wherefore that I may giue a full and satisfactory defeate to this sophisticall, false, and fained euasion, that it neuer lye as a rub in our way againe, I shall now in counter it with the second thing which I haue obser­ued in these promises: to wit, that they are absolute and po­sitiue without any condition at all, either on Gods part or our owne.

I say that all these promises which I haue mentioned are 2 absolute and positiue in themselues, without any condition at all annexed to them, either on Gods part or on ours: which I shall fully proue by these insuing reasons. First, all the promises and couenants forecited: they are pronounced and set downe in absolute and positiue tearmes, without a­ny condition at all annexed to them, either on Gods part or on ours: and therefore, for any man to adde a condition to these promises, when as God himselfe hath added none, is but to sophisticate aud corrupt the word of God, yea it is to adde vnto it, for which God will adde to him that doth it, the Obiect. plagues that he hath written in his booke: Reu: 22. 18. If you ob­iect, that there are many places of Scripture pronounced absolutely, which yet notwithstanding are conditionall: as that of Ionah 3. 4. Yet fortie dayes and Nineue shall be destroyed: and that o [...] Is [...] 38 1. Gods m [...]ssage to Hezechiah. Set thine house in order for thou shalt [...] and no [...] liue. and Prou. 22. 4. By humi­litie and the feare of the Lord, are riches, and honour, and life. there­fore [Page 49] these promises forecited, though they are absolntely pronounced without any annexed condition, yet there may be an implied condition in them. To this I answere, First, that there is a great difference betwixt temporall judgments and mercies, and spirituall couenants and promises For though God doth threaten a temporall judgment [...]gainst a­ny people, or person, or promise any temporall blessing to them, though the words of the judgment denounced, or the mercy promised, are absolute and positiue without any expresse condition annexed to them, yet commonly there is an implied condition included in them, for diuers reasons, which cannot be applyed to spirituall couenants and promi­ses. If temporall judgments bee denounced in positiue and absolute words, yet there is an implyed condition included in them (to wit, if they repent not) for these reasons. First, because that God throughout the Scriptures hath promised mercy, and freedome from temporall judgments, to all such as shall meete him by repentance; and therefore those par­ticular denuntiations of temporall judgments, though they are pronounced in absolute and positiue words, haue com­monly this implied condition annexed to them, vnlesse they doe repent, because they shall not crosse and contradict his generall promises of mercy, if they doe repent. Secondly, most particular temporall judgments, that are denounced against men in the Scriptures, haue this condition expresly annex­ed to them, vnlesse they repent, as wee may reade at large: Deut. 5, 30, 31. 2 Chron. 7. 13. 14 Ier. 18. 7, 8. & Luke 13. 3, 5: & therefore, the other absolute places must be expounded by these, and haue this implied condition annexed to them: vnlesse they do repent. Thirdly, the onely cause for which God doth threaten and inflict this temporall judgments vpon men, is to bring them to repentance; to saue them, not for to destroy them; and therefore if they doe repent before the judgment is inflicted, the judgment though absolutely denounced shall not be executed, because God hath his end for which hee did intend for to inflict it. Lastly, all Gods judgments they are onely inflicted because of sinne: if there [Page 50] were no sinne in men, there should bee then no judgment [...] of God inflicted on them: now repentance before Gods judgments are executed, doth vtterly take away the guilt of sinne, and so by consequent the judgment which should follow sinne, though it were absolutely denounced: there­fore all those judgments that are absolutely denounced a­gainst men without any annexed condition, haue common­ly an implyed condition included in them, because they haue relation and reference to our repentance. So againe for temporall blessings: though God doth sometimes pro­mise them absolutely vnto his children, yet there is alwaies an implied condition in them, and that for many reasons. First, because that these temporall blessings are not alwaies best for them. Secondly, because they are ought times grea­ter crosses and curses then blessings to them. Thirdly, be­cause they are things of a fading, fickle, and vnconstant na­ture. Fourthly, because they are no speciall tokens of Gods loue: they are common to wicked men, as well as to the Saints. Fithly, because they are not the proper portion and inheritance of the Saints: God hath prouided farre better and greater things for them. Lastly, because God in most places of the Scripture doth suspend these temporall bles­sings vpon these two conditions. First, if his children doe o­bey him. Secondly, if these outward blessings are best for them: to which conditionall Scriptures, all other positiue places must be referred. But now it is farre otherwise, with those spirituall couenants and promises which God doth make vnto his children in positiue and absolute words: be­cause all these promises they haue reference vnto Gods gra­tious goodnesse, mercy and bountie, and not to mans desert or merit: and also, because it is alwaies best for the Saints that these couenants and promises should be fulfilled. Now for these spirituall promises of grace which we finde record­ed in the Scriptures, you must vnderstand that there are two sorts of them. The first generall and common vnto all men. The second proper and peculiar onely to the Saints, and such as are in the state of grace. For the first sort of promises [Page 51] they are conditionall, and haue reference to something which is first to be wrought in vs by God, before that wee can haue any benefit or aduantage by them: but when once the condition on our parts is in truth performed by God, who workes it for vs, then the promises and the things pro­mised are our owne for euer, without any further conditi­on. This we may see in these three seuerall promises of God. Hee that repenteth, hee that beleeueth, hee that receiueth Iesus Christ shall be saued, and shall not come into condemnation. Marke 16: 16. Iohn 1: 12. cap. 3: 17, 18. cap. 5: 24. Acts 2: 37, 38, 39. cap. 3: 19. and cap. 16. 30, 31. Here it is true, that these pro­mises being conditionall, and requiring something on our parts before wee shall inioy them, wee by the assistance and helpe of God must first truly repent, beleiue, and receiue Ie­sus Christ before we shall be saued, and freed from condem­nation: but when we haue once truly repented, belieued, and receiued Iesus Christ, then we are saued, and freed from condemnation for euer. Now in these three generall pro­mises, I would haue you to obserue these two things which make much for my present purpose. First, that these three promises are the originall charters and assurances, that giue vs interest, right, and title vnto heauen and eternall life: and that all these other promises which belong vnto vs after we haue truly belieued, repented, and receiued Iesus Christ, giue vs no new interest, right, and title to heauen and eter­nall life, but onely serue for to confirme and strengthen that interest, right, and title to which wee had in them before, by these three generall promises, that so wee may inioy them with greater comfort and assurance. I cannot better expresse it then by this similitude. A man hath lands demised to him, by a fine, or by a deed indented and inrolled, or some such originall conuaiance: these very originall deedes, without any other assurance, doe giue him, a full, perfect, and abso­lute right and interest in those lands. Suppose now, that af­ter this deuise, the party that sold those lands should make a generall release or confirmation of those lands, vnto the par­ty to whom they were deuised: this release or confirmation, [Page 52] giues him no new right or interest in these lands, but onely serues to strengthen and confirme the old, which was sure and safe enough before. So it is heare: these three originall promises when once wee doe truly beleiue, repent and receiue Christ Iesus, they are the originall charters that giue vs a full, sure, and perfect interest, right, and title to heauen and eter­nall life: and all these other promises which God makes vn­to vs, either for himselfe or vs, when once we are within the couenant and state of grace, serue onely to strengthen and confirme our ancient interest, right, and title vnto heauen, which was sure and safe before, they giue vs no new interest, right, and title to it. So that if a man doe but once truly be­leiue, repent, and receiue Christ Iesus, this makes him sure of heauen and eternall life, though hee had no other promises to assure him but these. Secondly, obserue, that saluation, heauen, and eternall life in these three radicall and originall promises are suspended onely, and depend meerely vpon the performance of the conditions themselues, and not vpon the perpetuall and continuall performance of them. God doth not say, if ye beleiue and beleiue for euer, if yee repent and repent for euer, if yee receiue Iesus Christ and receiue him for euer, yee shall bee saued and haue euerlasting life: no, there is no such matter in the promises: but if wee truly be­leiue, if we doe truly repent, and receiue Christ Jesus in the since­ritie of our hearts, though it be but once, wee shall be saued and haue euerlasting life: because that hee that doth truly be­leiue, truly repent, and receiue Christ Iesus but once, doth belieue, repent, and receiue Christ Iesus for euer, he is passed from death to life for euer, and shall not come into condemnation: Iohn 5: 24. Rom: 8: 1, 2. and Marke 16. 16. Suppose a man should promise another an hundred pounds, vpon conditi­on that hee should marry his daughter, or publikely recant those iniuries which he had done vnto him: if there he doth marry his daughter but once, or recant those iniuries in pub­like but once, though hee doe not reitterate them, hee shail haue the hundred pound, because hee hath performed the condition. So when as God doth promise vs saluation, hea­uen, [Page 53] and eternall life if we belieue, r [...]pent, and receiue Christ Ie­sus in sinceritie and in truth: if once wee doe but truly be­leiue, repent, and receiue Christ Iesus, wee shall certainly be sa­ued, and haue heauen, and euerlasting life, because the con­dition on which these are suspended is performed. I would aske but this question, of any of our Antagonists, whether any man may not safely make this argument with himselfe? Euery one that doth truly belieue, repent, and receiue Christ Iesus shall be saued, and haue euerlasting life. But I my selfe do truly belieue, repent, and receiue Christ Iesus: therefore I shall bee saued, and haue euerlasting life. If this be not a good argu­ment, then what benefit, comfort, or assurance can any Christian take from these, or any other promises of the Gos­pell? what claime, interest, or title can he lay to saluation, heauen, or eternall life? or to what end doe these promises serue? If it be a good argument (as I thinke none can de­ny it) then certainly heauen, saluation, and eternall life, depend onely vpon the faith and repentance of men, and their receiuing of Iesus Christ, without any necessary rela­tion to any inclusiue condition, if they perseuere withall: for he that doth but once truly beleiue, repent, and receiue Christ Iesus, doth beleiue, repent, and receiue Christ for e­uer. Certainly as Christ himselfe by dying vnto sinne but once is become the authour of eternall saluation to all truly penitent and beleiuing sinners, and being raised from the dead dieth no more, death hath no more dominion ouer him. Rom: 6: 9, 10. Hebr: 5: 9. cap. 7: 27. and cap: 9: 25: 28. So he that is but once truly regenera­ted, and aliue to God, through Iesus Christ our Lord dieth no more, death hath no more dominion ouer him, but he shall liue for euer vn­to God, and shall not come into condemnation. Rom: 6: 7: to 12: Iohn 5: 24. Rom: 8: 2. 1 Iohn 3: 9, 14. and Hebr: 10: 2. how then can he euer finally or [...]otally fall from grace? Let all the de­uils in hell, or men in earth lay their heades together, they shall neuer with all their wit and sophistrie delude or ouer­throw this plaine and pregnant truth.

Againe, there are a second sort of promises which are proper & peculiar only to those which are in truth regenerated, and [Page 54] within the couenant and state of grace, of which sort the greater part of all the promises which I haue formerly cited are: which promises I haue proued, giue them no new in­terest, right, or title vnto heauen and eternall life, but onely serue to ratifie and confirme that interest, right, and title, which they had to them before, vpon their first repentance and true conuersion vnto God: the first three promises are our assurance for the end: these latter assure vs of the way and meanes for to attaine the end: Now all these promises they are pronounced absolutly without any condition at all annexed to them: they are positiue and absolute, they are all pronounced categorically and plainly, as you may perceiue if you will but cast backe your eyes vpon them: and there­fore, you cannot annex any condition of your owne vnto them, when as God himselfe hath annexed none. Second­ly, all those promises which I haue formerly cited, must needes be absolute and positiue, and shall be performed to the vtmost, because they are made by God himselfe, without any reference and relation vnto any thing that is to be done by vs: God doth onely promise what he will doe for vs, he himselfe doth vndertake all for vs, he will act his owne and our parts too, without exacting any condition at all from vs. When we are but once truly regenerated and ingrafted into Christ, then hee doth couenant and promise: that hee will preser [...]e vs blamelesse till his comming; that he will finish that worke of grace which he hath begunne within vs: that he will carry vs in his armes and bosome and keepe vs from falling: that hee will subdue our sins and corruptions for vs; that he will heale our back­slidings and rebellions: that hee will work [...] all our workes in vs and for vs: Isay 26: 12. God himselfe hath absolutely vnderta­ken to doe all that for vs, which he requireth and expecteth from vs: there is not any thing at all that God requires of vs, but he hath absolutely promised to doe it for vs: true it is, that hee will vse vs as instruments in the worke, but hee himselfe will doe the worke. All the promises which I haue cited containe nothing else but what God himselfe will doe for vs out of his fauour, loue, and bounty: he tieth vs to no [Page 55] conditions in any of these promises: he onely declares what hee will freely doe for vs, when once wee are his children, without exacting any thing from vs at all. If hee doth re­quire any thing at our hands, it is onely that which he him­selfe hath couenanted and promised to doe for vs. Where­fore all those former promises and couenants, seeing they are positiue and absolute, containing nothing in them but what God himselfe doth absolutely promise to vs and for vs, without requiring any thing at all from vs, but what hee himselfe doth absolutely couenant to doe for vs: these pro­mises must needes be absolute in themselues without any in­clusiue condition at all. Thirdly, these promises which I haue mentioned must needes be absolute and positiue with­out any inclusiue or implied condition at all, because that most of them are vncapable of any condition: and you can­not annex any condition at all vnto them, without a mani­fest contradiction, and ouerturning of the promises. For example, to instance in some of them. The righteous shall neuer be remoued, and they that trust in the Lrod shall be as mount Zion, which cannot be remoued, but standeth fast for euer: which is the first of these promises which I haue cited. Here is an absolute promise which is vncapable of any inclusiue con­dition. Our Antagonists they indeede will annex a conditi­on to it. For say they it is true that the righteous and such as Obiect. trust in the Lord shall not be remoued, but shall stand for euer, if they continue righteous and trust still in God, but not else. For answere to which cauell. I would first demaund of them Answ. whence they learned this euasion, and from whence they had it? if it be Gods, then shew mee where, and in what Scripture I shall finde it. If their owne & not Gods, why then should I my s [...]lfe ot any else beleiue it. Secondly, I would but aske them, whether this promise of God? hath reference onely to the present state of grace wherein the Saints of God doe stand, or to their future continuance onely, or to both of them? If to that present estate of grace onely wherein they stand without any reference to their future stabilitie, then the sence of the place is this. Euery righteous man, and [Page 56] euery one that trusteth in the Lord, is for the present so set­led and established in the state of grace, that he shall not, nor cannot bee remoued but shall stand fast for euer; and then their supposition if he continue righteous and trust in God, is but a meere Battalogie, or a meere contradiction: hee shall not be remoued but shall stand fast for euer, if he be not remoued, and if he stand [...]ast for euer: or as long as he is not remoued, so long he standeth fast. Or else he shall not, nor cannot be remoued, but shall stand fast for euer, and yet hee may be remoued and stand fast for euer: a learned and scho­lasticall interpretation. If it hath reference to their future continuance onely, or to their present estate and their fu­ture continuance both: then the genuine and proper sence and meaning of this promise is this. That all righteous men and such as trust in God, are for the present in a sure state of grace, and shall stand so fast for euer in it, that they shall not, nor cannot be remoued from it: and this indeede is the pro­per sence and meaning of this promise, which hath refe­rence both to the present and future estate of the Saints. Well then, let this be the scope & meaning of this promise, as it is: let vs apply their glosse and exposition to it, (if they continue righteous and trust still in God: or as long as they continue righteous, and trust in God:) then the sence and meaning of the promise is this. That all righteous men and such as trust in God, are for the present in a sure state of grace, and shall stand so fast for euer in it, that they shall not, nor cannot bee euer remoued from it, as long (say they) as they continue, or if they continue righteous and trust still in God. Which clause and addition of theirs, is first, contra­dictory and repugnant to the praemises: for the praemises say, that their estate is sure, that they shall not, nor cannot be remoued from it, and that they shall stand fast for euer: this addition and glosse, if they continue, or as long as they continue righteous, supposeth that they may bee remoued, that they may not stand fast for euer, and that their estate is not sure: which is quite crosse and contradictory to the prae­mises, and therefore it cannot be admitted. Secondly, it is [Page 57] but a meere [...] and nugation: the promise certifieth vs, that the righteous shall neuer be remoued, that [...] cannot be re­ [...], that he shall stand fast for euer; yea, say they, if he con­tinue righteous, or as long as he continues righteous, which in effect and substance is no more but this: the righteous shall neuer be remoued, if he be not remoued: and hee shall stand fast for euer, if he stand fast for euer. For the promise doth preserue him in his righteousnesse, and in his estate of grace: the promise doth support him, and not hee the pro­mise: he continues righteous, and trusteth still in God, be­cause that God hath promised that he shall doe so: he shall stand fast for euer, and neuer be remoued, not because hee doth doe so, but because God hath promised that hee shall do so: so that their clause & supposition, if he continue, or as long as he continues righteous trusting in God, is but a meere tautologie: for if a man continue righteous, it is cer­taine that he shal neuer be remoued, or fall frō grace, though this promise of God had neuer beene. Thirdly, I would de­mand this question of them, what profit, fruite, or benefit a­ny Christian could reape from this promise of God, if this their exposition & glosse vpon it were true? For if this pro­mise (as they pretend) doth not establish & settle Christians in the state of grace, and giue them full & comfortable assu­rance, that when they are once truly regenerated and in­grafted into Christ by faith, that they shall continue and per­seuere for euer, and neuer fall from grace; what benefit or comfort haue they from it? If you say, that it assures them, that if they continue righteous and trust still in God, that then they shall neuer be remoued, but shall stand fast in grace for euer: then it leaues them but where they were before: for if they should continue and perseuere in grace vnto the end, its certaine that they should neuer be remoued, though God had made no such promise at all vnto them: and so this answere of theirs, doth quite frustrate and make void the promises of God. If they say, that this promise declares Gods constancy to the righteous, if they are constant vnto him: I answere, that there is no such thing as this in it: for [Page 58] God doth not promise here what he will be vnto his Saints, but he o [...]ely promiseth what they shall be: he doth not pro­mise, that he will not remoue from them; but that they shall neuer be remoued, and stand fast for euer: this promise hath onely reference to the stability of the Saints; it onely de­clares what their estate shall bee, [...] not what God will bee to them: and therefore this their answere and exposition, doth but delude & frustrate these promises of God. Fourth­ly, I answere, that this clause and glosse of theirs doth quite peruert this promise of God: and all the other promises. For it takes away all from God, and puts all on man: whereas this and all the other promises, take all from man, and puts all on God, that so he may haue the praise and glory of all: The Scriptures they informe vs, that a regenerate mans estate, is permanent, sure, and perpetuall, because that God hath promised that it shall be so: because that God hath promi­sed, that the righteous man shall neuer be remoued, but shall stand fast for euer: they by this euasion, if he continue righte­ous, take all from God, and lay all on man; that so man may glory in himselfe, and not in God. So that this euasion and shift of theirs, it peruerts the promises of God: it robs God of the glory, and man of the fruite and comfort of them, and so cannot be admitted. Fifthly, I answere. That this promise which I haue mentioned, is partly a promise, to as­sure the Saints of God of the perpetuity of their estate, be­cause that God will establish them for euer, and neuer suffer them to be remoued: and partly a declaration or discription, of the firmenesse, stability, and perpetuity of a regenerate mans estate: and if it bee a declaration, and a discription of the stability and firmnesse of a regenerate mans estate, then it cannot admit of any inclusiue and implied condition. For a declaration, manifestation, or description, admits of no suppositions or inclusiue conditions; but is a thing that is plaine, absolute, and positiue in it selfe, declaring things as they are in themselues, without any ambiguities at all: so that it admits of no suppositions or conditions at all. Now that this place of Psal: 125: 1: should bee a declaration and a [Page 59] discription of the firmnesse and stability of a Christian mans estate; it appeares most euidently by the words themselues, and by that illustration or similitude that is included in thē. The words are these. They that trust in the Lord shall bee as mount Zion, which cannot be remoued, but standeth fast for euer [...] Here the state of a regenerate man is illustrated and set forth by a comparison, it is as stable and firme as mount Zion, which cannot be remoued, but standeth fast for euer. Which proues, that this is not onely a promise of God, but likewise a dis­cription and declaration of the sure & stedfast estare of faith­full Christians: and being so, their imaginary and inclu­siue condition, (if hee continue to trust in God) it can ne­uer stand together with it. Sixthly, I answere, that this their glosse, ( if they continue righteous and trust still in God) can ne­uer be admitted: for the words are not: these that trust in the Lord are not for the present onely like to mount Zion, which cannot be remoued: but they shall be so: they are so for the pre­sent, and they shall be so for euer, which hath reference to all future times: they doe not one onely stand fast for the pre­sent, but they shall stand fast for euer: if therefore they do not onely stand fast for the present, but shall doe so for euer to: where then is their supposition, ( if they doe continue,) when as the Scripture saith expressly, that they shall continue and stand fast for euer? it is but meerely friuilous and repugnant. Seuenthly, I answere, that the only scope and drist of the ho­ly Ghost in this promise and place, is to proue, that a truly faithfull and regenerate man, can neuer fall away from his estate of grace, and therefore their supposition, (if he conti­nue faithfull) is but friuilous and repugnant to the place. Now that this is the scope and meaning of the place, I proue it by these reasons. First, because the words themselues do best of all beare this sense and meanings and cannot well ad­mit of any other: the words are plaine and categoricall, with­out any ambiguities or suppositions at all: they that trust in the Lord shall bee as mount Zion, which cannot bee remoued, but standeth fast for euer: therefore this exposition and applicati­on of these words to this end, to proue the stability of a [Page 60] Christian and regenerate mans estate, being most conso­nant and agreeable to the sense and meaning of the words, must ne [...]ds be the scope and end of them. Secondly, the ve­ry emphases, the very force and vigor of these words doe proue it. For the text doth not say: that they that trust in the Lord shall be as a tent that may be remoued, as an house [...] [...]. 7. vpon the sand that may be ouerturned and cast downe, or as a tree without a roote, that may be blowne downe with euery winde. No nor yet as a man hanging by a bough that may fall if he will himselfe: but like to mount Zion which cannot be remoued, but standeth fast for euer Marke the comparison, and obserue it well. A man that trusteth in the Lord is like to moun [...] Zion. but in what is he like to mount Zion? why in this: mount Zion it cannot bee remoued: it cannot remoue it selfe, though it would: it cannot bee remoued by others: it is so fixed and established, that it shall stand fast for euer, mauger it selfe and others: So hee that trusteth in God, is so setled and established in grace, that hee cannot bee remoued, nei­ther by the liberty and freedome of his owne will, nor yet by the policy and force of all outward enemies and temptati­o [...]s whatsoeuer. So that this their glosse and exposition, that they cannot be remo [...]ed, vnlesse they will themselues, doth quite thwart the comparison: for they are compared to mount Zion, which cannot remoue it selfe, nor yet be remoued by others: and therefore, neither can they themselues remoue themselues: neither can others doe it: this word cannot is so emphaticall, that it takes away all possibility both in them­selues and others for to doe it. Wherefore the very empha­ses and vigor of the words do proue this to be the scope and meaning of the place. Thirdly, the insuing verses proue this to be the scope and meaning of the place: or when the Psalmist in the first verse, had laid downe this as a firme and positiue ground. They that trust in the Lord, shall be [...] [...] Zion, which cannot bee remoued, but standeth fast for euer: hee shewes the reasons of it in the: 2: and 3: verses: which are two­First, because God is alwaies present with them, and doth compasse them about on euery side. As the mountaines are [Page 61] [...] about Terusalem, so the Lord is round about his people [...] from hence forth and for euer. Secondly, Because God doth speedily deliuer them from those outward afflictions which might shake and cast them downe: For the rod of the wicked shall not rest vpon the lot of the righteous, least the righteous [...] forth their hands vnto iniquity. Then in the fifth verse, he con­firmes it by an anithesis betweene the righteous and the wicked. True it is, (saith he) there are many that made an outward shew of trusting in God, but yet their hearts were not vpright, such as these, they turne aside vnto their crooked wayes, and the Lord shall leade them forth with the workers of ini­quity; (that is,) he will seuere them from his owne flock, and discouer them to be goates and hypocrites: But peace shall be vpon Israel: the true Israel of God, they shall haue alwaies peace with God, & they shall not be moued, but like mount Zion shall stand fast for euer. So that the whole scope and drift of this Psalme is but to proue the perpetuity and stabi­lity of a regenerate and faithfull mans estate: and therefore cursed is this glosse of theirs, which would thus corrupt this text, and all those other promises of God which I haue cited: whose onely scope and end is nothing else, but to assure the Saints of God, that they shall alwaies perseuere, and neuer fall from grace. Eightly, I answere, that this their shift and starting hole: ( If they contin [...]e righteous, or as long as they con­tinue righteous and trust in God) it it be well examined, is no­thing else but a meere petitio princip [...], a begging of the question controuerted, and a denying of the conclusion proued. For the question being no more but this: Whether [...]hose who are once truly regenerated and ingrafied into Christ may f [...]ll from grace? I produce this argument to proue that they cannot fall from grace: God hath promised that their graces shall neuer faile; that the holy Ghost shall be with them and dwell in them for [...]: he hath promised them for to support and keep them from falling, and that they shall be as mount Zion, which can­not be remoued, but standeth fast for euer: and therefore they cannot fall away from grace. Well, what now is the answer [...] that they giue? Their graces shall not faile, the holy Ghost [Page 62] shall dwell in them for euer: God will keepe them from fal­ling, and they shall not be remoued; if they continue faith­full; or as long as they continue faithfull, or vnlesse they will themselues. What now I pray are these answeres of theirs, but a meere begging of the question which is dispu­puted, and a plaine and manifest denying of the conclusion proued? what else in substance is it, but onely this? that those who are once truly regenerated and ingrafted into Christ, may fall away from grace: and so a begging of the question, and a deniall of the conclusion. Which how ab­surd and ridiculous a thing it is, and how vn befeeming those that make a shew of wit and learning, euery freshman, and puny Sophister in our Vniuersities can informe you. Ninth­ly, This answere of theirs, if they continue righteous, and vnlesse they will themselues: can neuer be admitted as sons and consonant to the Scriptures, because it giues man a free will either to take & receiue grace, or to refuse and cast it off at his will and pleasure: it sets the clay and the weake and im­potent creature (who hath no might, no strength, no will, and power of his owne but what he hath from God) aboue the Potter, and almighty Creator. For if regenerate men may fall from grace, out of the liberty of their owne wills, when as God himselfe hath vndertaken & promised to pre­serue and keepe them from falling: to confirme them to the end; and to perserue them blamelesse vnto the day of Iesus Christ: (as that answere doth suppose they may:) what were this but to ex­empt man from Gods iurisdiction and alleagance, and to make him an absolute creature in himselfe, without any de­pendancy at all on God? Yea this were nothing else, but to take the hearts and wills of all men out of the hands of God, & to giue him no soueragntie and power ouer them; which is expressy contrary to the Scriptures: which certifie vs, that the hearts of Kings, (and therefore of all men else) are in the Prou. 21. 1. hand. of the Lord, and that as the riuers of water he turneth them whether soeuer he will: that the liues and wayes of all men are in his hands, & that it is not in mens owne wills or power for to direct their step [...] Dan: 5: 23. Jer: 10: 23. [...]: 16: 13: With God onely is wis­dome [Page 63] and strength; he hath councell and vnderstanding. Behold, [...] breaketh downe and it cannot be built againe: hee shutteth vp a man, and there can bee no opening. With him is strength and wis­dome, the deceiuer, and the deceiued are his. He leadeth councellers away spoiled, and maketh the Iudges fooles. He looseth the bond of Kings, and 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 Mat: 6. 10. 13. 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, [Page 64] 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 giu [...] me, if this their owne cuasion would hold water, and goe for c [...]rrant? certainely none at all. Yea, but Obiect. 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: [Page 65] 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 Obiect. there is a difference? And is not grace an immortall and incor­ruptible Answere. seed? a treasure which neither rust nor moth can corrupt, 1 Pet. 1. 23. nor theeues breake through and steale? the Scripture I am sure Math. 6. 20. stiles it so: Yea, Christians themselues that are once illumi­nated Luke 12. 33. 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 depar [...] from God, and yet they should depart: the Scriptures in [Page 66] 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 answer of theirs, as an absurd, frivolous, nugatory, false, and contradictory thing: as an answer vn be­seeming any, much more such men as doe professe themselues to be not onely Christians, but Schollers to.

All that now may colourably be obiected by them to defend Obiect. this answer and euasion, is but this. That though those pro­mises and Scriptures which I haue cited, are positiue and ab­solute in themselues, without any annexed condition, either on Gods part or on ours: Yet there are some other promises & tex [...] of Scripture, which haue an expresse condition on our parts annexed to them. As that of Math. 24. 13. and Marke 13. 13. Hee that continueth to the end, he shall be saued: and that of Gal. 6. 9 In due time [...] shall reape if we faint not: and Reu. 2, 10. and cap. 3. 21. Be thou faithfull to the death, and I will giue thee the crowne of life. Therefore to reconcile these and such like absolute and conditionall promises and Scriptures one vnto the other, that there bee no iarre or contradiction at all betweene them, we frame this former answer, and make all these absolute promises and tex [...]s of Scripture to depend vpon these conditionals, which haue a secret influence into them all. This is all that is, or may be colourably obiected to iustifie the former answer: and alas, this all, is nothing, if it bee well examined. For first, if you will interpret these promises Answ. and Scriptures one by another; you must then interpret them according to the due rules of interpretation which are two: First, you must interpert and expound, the fewest and the More obscure, by the greater number, and the more perspi­cuous, plaine, and easie. Now those positiue and absolute promises of God, which I haue cited, are more in number then these conditionall promises obiected by you; and they are farre more perspicuous, plaine, and manifest then they: therfore you must rather interpret your conditionall promises by them, then them by your conditionall; else you doe but [Page 67] proceed ab ignotioribus ad notiora, Which is a preposterous course. Secondly, if you will expound these Scriptures one by another, you must then make such an exposition of them, as may fully reconcile them, that so they may all stand toge­ther without crossing or contradicting one another, or per­uerting and corrupting the true sense, scope, and meaning one of the other. Now if you will expound those absolute promises and Scriptures which I haue formerly alledged, by these conditionall ones, annexing an implied and inclusiue condition to them, in steed of reconciling these Scriptures one vn to the other, you set them quite at variance, and cause them for to crosse, oppugne, and contradict one onother, and to peruert the true sense, scope, and meaning of one another, (as I haue proued at large before) & therfore this your expo­sition must needs be false and vitious. If then you would fully reconcile these Scriptures with prima facie may seeme to bee repugnant, you must then expound these conditionall places which you obiect, by these absolute texts which I haue cited: you must put these conditionall places in the fore-front, and let the absolute follow after, and then these places will not on­ly be reconciled one vnto another, but they will also ratifie and confirme one another, and make for my conclusion. This will appeare most euidently if we reduce, these absolute and conditionall places into this Syllogisme. Hee that continueth to the end, he that faints not, and hee that continues faithfull to the death, shall be saued, and shall receiue the crowne of life. But all those who are once truly regenerated and ingrafted into Christ by faith, they shall indure to the end, they shall not faint, and they shall continue faithfull to the death. Therefore they shall be saued, and they shall receiue the crowne of life. I pray now where is there any contradiction or opposition be­tween these places being thus ordered and expounded? if you will but place these conditionall propositions and places first, and then ranke the absolute promises and places after them, then they will both agree together, and the one will ratifie and confirme the proper sense and meaning of the other without any contradiction. But as you expound and order [Page 68] these Scriptures, placing the absolute in the first place, and the conditionall in the second, you make the one to crosse and contradict the other, and in steed of making peace and re­conciliation betweene them, you set them both at variance, and corrupt them both. This will most euidently appeare, by inuerting of the former Syllogisme, and by putting the minor into the maiors place: for then the Syllogisme will bee this. All those who shall continue constant to the end, and neuer faint, nor fall from grace, nor yet depart from God, may notwithstanding fall from grace, if they doe not conti­nue and perseuere in Grace. But all these who are once truly regenerated and ingrafted into Christ, may not continue and perseuere in grace: Therefore they may fall away from grace. Marke now how this exposition and reconciliation of yours, doth falsifie and corrupt euen both the texts: First, it falsifi­eth and corrupteth the positiue and absolute texts; it makes them conditionall, ambiguous, and doubtfull, yea, and con­tradictorie to themselues: Secondly, it makes those conditio­nall placcs which are cited to be absolute and positiue: as hee that ouercommeth and continueth faithfull to the death, hee that indureth to the end and fainteth not shall be saued: it makes those to be absolute, and in effect but this: all those who are once truly regenerated and ingrafted into Christ, may faint and faile, and not hold out or continue to the end: When as the places themselues doe not so much as mention any such thing, no nor yet so much as necessarily implie it. Be ashamed then of this your false interpretation, and contradictory re­conciliation, which sets those Scriptures at enmity and vari­ance which were at peace before. And if you know not how to reconcile those places, then put but the conditionall places (if they are conditionall) first, and let the absolute come but after them, and then there is no iarre at all betweene them: they then will ratifie and strengthen one the other, and make both for my conclusion. When you meete with that of Gal. 6. 9. In due time yee shall reape if yee faint not: and with that of Math. 24. 13. He that indureth to the end, hee shall be saued: then paralell them with that of Isai. 40, 29, 30: 31. and Iob [Page 69] [...]7. 9. The righteous shall hold on his way, and he that hath cleane hands shall be stronger and stronger: Euen the youths shall faint and bee wearie, and the young men shall vtterly fall: but they that waite vpon the Lord shall renew their strength, they shall mount vp with wings as Eagles, they shall runne and not be wearie, and they shall walke and not faint. If you meete with that of Exod. 19. 5. If yee will obey my voyce indeed, and keepe my co­uenant, then you shall bee a peculiar treasure vnto me, aboue all people: then incounter it with that of Ezech. 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. Goe through all the Scriptures, and you shall not meete with any condition which God requires of vs, but you shall likewise finde, that he hath promised to performe the same condition for vs, and in vs. Wherefore set downe the conditionall places first (which are first in order and in nature) and then the absolute promises of God to performe the same conditions for vs, and so all the Scriptures will bee fully recon [...]led. Secondly, to this obiection of yours. I answer, that the only end and scope of all those places which you obiect for to defend your answer, is only to incite and stirre men vp to perseuerance, and to an holy boldnesse, and cheerefulnesse in the wayes of God, and in the constant profession of Religion: they were neuer spoken to that end to which you wrest them, to feare and to discourage men, or to proue that they might fall quite away from grace, when once they were in truth regenerated. For that of Math. 24. 13. & Marke 13. 13. Hee that endureth to the end hee shall be saued: and that of Gal. 6. 9. Let vs not bee weary of well-doing, for in due time wee shall reape if wee faint not. and that of Reu: 2. 10. Bee faithfull to the death, and thou shalt receiue the crowne of life: and those other places of this nature: they are but so many exhortations and incourage­ments to goe on and perseuere in a Christian resolution; and in a constant practice and profession of religion maugre all afflictions, crosses, persecutions, and scandalls whatsoeuer, as the contex [...]s doe most plainely manifest. They were spoken only to this purpose, and they are no more in substance but [Page 70] this. There are many afflictions, many troubles and crosses, many persecutions, losses, scandalls and diffamations that will befall you, euen for the very profession and practice of religion: Yet let not all these discourage you from going on in a constant and settled course of holinesse: for though these losses, crosses, afflictions, persecutions, and scandalls doe be­fall you, yet they shall not hurt or disaduantage you, you shall be no loosers by them: for you shall be saued: you shall reape the fruites of all those suffrings at last: what euer you loose on earth, it shall bee recompenced to you in heauen: these light and momentary afflictions which here you suffer shall purchase for you a farre more exceeding and eternall weight of glory. Goe on therefore as you haue begun, hold on your way, and per­seuer in grace vnto the end, for then you shall receiue a full reward for all that you haue done or suffered. This is the on­ly end and scope of the Holy Ghost in all those texts of Scrip­ture: this was the only end for which they were spoken and recorded, to incourage and prouoke the Saints of God to a constant and finall perseuerance in grace and holinesse. How grossely then doe you abuse and wrest these Scriptutes, when as you make no other vse of them, but to quench the smoking flaxe, and breake the bruised reed? to discomfort and deiect the hearts and soules of weake and tender Christians, and to dis­courage them in the wayes of holinesse, when as you proue vnto them from those places, that they may finally and total­ly fall from grace? Certainly if the chiefe and only meaning of the Holy Ghost in all these places, is but to incourage and stirre men vp to perseuerance (as it is most plaine and euident that it is) you doe but crosse the very scope, the very sense and meaning of the holy Ghost, when as you racke and wrest those places to this your present purpose, which the holy Ghost did neuer thinks of or intend: vnlesse that you will make the holy Ghost an ambiguous equivocator, like vnto your selues. If therefore you will take those places in their genuine and proper sense, and as they are intended, as being so many incouragements and helpes to constant and finall perseverance; they are so farre from making for you, that [Page 71] they make much against you. If now you doe obiect, that you are forced to maintaine this doctrine of the Apostacie of Obiect. the Saints, and so by consequence this euasion, to free God from iniustice, and from being author of, or party to mens sinnes. For, if God should absolutely without any conditi­on on our parts, promise for to keepe vs from falling from him, and yet should suffer vs for to fall from grace, as wee seee he doth oft times; then wee should make God himselfe vniust in not fulfilling of his promise. Wherefore that wee may free God from iniustice euen in this behalfe, wee say, that notwithstanding all those promises of God are absolute­ly and positively pronounced, yet they are all suspended vp­on the freedome and libertie of our owne wills, hauing this inclusiue condition annexed to them ( If wee our selues will continue righteous) And so when as we fall away from grace out of the libertie and freedome of our owne wills, the sinne and blame lights only vpon our owne heads, which else would rest on Gods. I shall answer you in the words of holy Answ. Iob, Will you speake wickedly for God, and talke deceitfully for Iob 13. 7, 8. him? will yee accept his person? will yee contend for God? as if God did need your helpe and counsell for to free him from iniustice, and were not able for to cleare himselfe without this helpe and shift of yours. Well, admit that you doe God some seruice in it, in cleering of his iustice, yet how much is God beholding to you for your paines, who in freeing of him from iniustice, doe rob him of his mercy, goodnesse, honour, power, wisdome, truth and iustice to? For if God should suffer his chosen and his best beloued Saints to fall a­way from him, and so to perish, where then were his mercy, and his gracious goodnesse? If he should suffer those to fall, whom he hath vndertaken to preserue and keepe from fal­ling, where then were his honour, his truth, his wisdome, his iustice or his power? If hee should suffer those to fall and perish for whom Iesus Christ hath shed his pretious blood, that so they might not perish but haue euerlasting life, if God should suffer them to loose that grace, and that heau [...]ly in­heritance which Christ hath purchased for them, where then [Page 72] were this his iustice which you labour to maintaine? Doubt­lesse this paradox and shift of yours, it robs the Lord, and strips him naked of all his glorious and most sacred attri­butes, yea, it depriues him of his very Diety: so that whiles you seeke to doe the Lord a fauour in vindicating of his iu­stice by this your cauell and euasion, you doe him all the wrong that may be. If then you would free God from iniu­stice, and reserue his very Diety, and all his 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 3 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 4 and true, and God is very just and faithfull in perform­ing of them. If a man had neuer so many great and goodly [Page 73] 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 disa [...]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 thē. 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. Mic [...]: 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 [Page 74] 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 1 Kings. 8. 58. 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 2 Sam. 7. 14. 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 2 himselfe, that those which are once truly regenerated and From Chrst. 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, [Page 75] 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 body of sinne are wholly destroyed by the passion of Christ, to no other: end and purpose, but that their consciences might beo purged from dead workes to serue the liuing God, that they being dead vnto sinne might liue vnto righteousnesse, and bring fotth fruites vnto God, that they might liue together with Christ, and vnto Christ alone, and not vnto themselues, that they might bee a peculiar people vnto God, zealous of good workes, that they might serue him in holinesse and true righteousnesse all the dayes of their liues, & that Christ might present them vnto himselfe, a glorious and holy Church, without spot, blemish, or wrinckle, it is altogether impossible, that they should euer finally or totally fall from grace: because, else Christ should dye in vaine, and not ob­taine the end, the fruite and substance of his death and passi­on: But out of all those that are once truly regenerated, the workes of Satan are vtterly destroyed: 1 Iohn 3: 8: the power of [...] and the body of sinne are quite destroyed by the death and pas­sion of Christ. Hebr: 2: 14: 15. Rom: 6: 6: and their soules are purified and washed from their sinnes, by the blood of Christ. Reuel. 1: 5. Tit: 3: 5. to the onely end and purpose, that their con­sciences might be purged from dead workes, to serue the liuing God: Hebr: 9: 14: that they being dead vnto sinne might liue vnto righ­teousnesse, and bring forth fruite vnto God: Rom: 7: 4. 1 [...]: 2: 24: that they might liue together with Christ, and vnto Christ a­lone, and not vnto themselues or sinne: Rom: 6: 6. 2 Cor: 5: 15. 1 Ephes: 5: 10: that they might be a peculiar people vnto God, zea­lous of good workes: Tit: 2: 14. That they might serue him in holinesse & righteousnesse without feare all the dayes of their liues: Luke 1: 74, 75: that they might liue and dye vnto the Lord, and [Page 67] that both liuing and dying they might bee his: Rom: 148: that Christ might present them vnto himselfe an holy Church without spot or blemish or wrinckle. Ephes. 5. 26, 27. and so it is altogether impossible, that they should euer totally or finally fall from grace.

Secondly, as the death and passion of Christ, so likewise his 2 perpetuall intercession vnto his Father, for all his true and faithfull members, may assure us of the truth of this positi­tion: from which I frame this second argument. Those for whom Christ himselfe doth make perpetuall intercession to his Father that they may continueally perseuere, it is altoge­ther impossible for them, either finally or totally to fall from grace. But Christ himselfe doth make perpetuall interces­sion to his Father, for all those that are once truly regenera­ted and ingrafted into him, that they may alwaies perseuere: therefore it is altogether impossible for them, either finally, or totally to fall from grace. For the Maior proposition no man can deny it, vnlesse he will maintaine (as the Rhemists did in their conference at Hahge) that God doth not alwaies heare the intercession of Christ, and grant him his requests: which is blasphemous in it selfe, and contrary to the Scrip­ture. For Iohn 11. 41, 42. Christ doth giue thankes vnto his Fa­ther for that he hath heard him, and I know, saith he, Father that thou hearest me alwaies. [...]oubtlesse if God will grant vs what­soeuer we our selues shall desire and pray for in the name of Christ, as he hath promised to doe. Iohn 14. 13, 14. Cap. 16. 23. 24. much more then will he grant that thing which Christ himselfe shall petition to him for. And if God should not alwaies grant whatsoeuer Christ should now desire and re­quest of him, Christs intercession would be fruitlesse and to little purpose, and we our selues should haue but little bene­fit or comfort from it. Now for the Minor proposition, that Christ doth alwaies make intercession to his Father for all those who are once truly regenerated and ingrafted into him; it is plaine and euident by Iohn 16. 26. Rom. 8. 24. Hebr. 2. 17. cap. 4. 14. 15, 16. cap. 7. 25. and cap. 9. 24. And that this his intercession is for their constant & continuall perseuerance [Page 77] it is euident: Luke 22. 32, 33. where Christ tells Peter that he had prayd for him that his faith might not faile, which prayer of Christ extends to all his faithfull member, aswell as vnto Pe­ter: by that of Iohn 14. 15. 16. where Christ himselfe doth cer­tifie vs that he will pray vnto his Father for all his Saints, and that he shall giue them another comforter which shall abide and dwell and be in them and with them for euer, and also by that prayer of his Iohn 17. 11, 15, 21, 23, 24. where hee prayes thus for his Apostle, and afterwards for all true beleiuers. Holy Father keepe them thorough thy owne name, those whom thou hast giuen vnto mee, that they may be one as we are one, I pray not that thou shouldest take them out of the world, but that thou shouldest keepe them from euill, and that they may all bee one as thou Father art in me, and I in thee, that they also may be one in vs. I in them, and thou in me, that they may be made perfect in vs, and that the world may know that thou [...] sent mee, and hast loued them as thou hast loued me, Father, I will that those also whom thou hast giuen mee be with me where I am; that they may behold my glory which thou hast giuen me. This is also intimated by the Apostle: Hebr. 7 25. where speaking of Christ he saith thus of himselfe, wher­fore hee is able also to saue them to the vttermost that come vnto God by him, seeing hee euer liueth to make intercession for them. Those for whom Christ himselfe doth pray and interceede they shall be saued to the vttermost, no man shall condemne them or seperate them from the loue of God which is in Christ Iesus their Lord, because that Christ himselfe is euen at the right hand of God, alwaies making intercession for them. Rom. 8. 33. to the end of the chapter. Christ hath pray­ed heretofore, and doth now continually make intercession to his Father, for all such as are once his true and faithfull members, that they may alwaies perseuere & continue con­stant in the state of grace: and therefore it is altogether im­possible for them, either finally or totally to fall from grace. If it be obiected, that this prayer of Christ doth onely tend Obiect. to keepe them from a finall, but yet not from a totall fall from grace. I answere, that it is not so: but that this prayer Answere. of Christ extends to preserue them from a totall, aswell as [Page 78] from a finall fall. First, because Christ doth pray that their faith might not faile; now if they might fall totally from grace, then their faith should faile, yea, that numericall faith which once they had should vtterly be lost, for that faith which they haue by their new inscision into Christ is not the same nu­mericall faith which they had before, for that was totally lost and vtterly abolished: so that by this exposition their saith should not onely faile, which is the lesse, but likewise vtterly to be lost, which is farre greater, and so Christs pray­er should not be granted: for that which may be lost and is lost, doth without all question faile. Secondly, I answere, that Christ prayes that the holy Ghost may abide with them for euer, and dwell in them, and bee in them: if therefore the holy Ghost do abide and dwell in them, and with them for euer, they cannot fall totally from grace: for where the holy Ghost is alwaies dwelling and residing, there grace must of necessi­ty alwaies be. Thirdly, Christ doth pray vnto his Father: that he would keepe all those that are his true and faithfull members from euill, that they might bee in him and he in them continually: and that they might bee made perfect in him: if therefore this prayer of Christ bee granted, it cannot bee that they should euer totally fall from grace. Fourthly, this prayer and inter­cession of Christ doth s [...]ue men to the vttermost, it keepes them so, that nothing shall bee able so much as once to seperate them from the loue of God which is in Christ: and therefore it must needes bee, that this prayer and intercession of Christ doth not onely keepe his true and faithfull members from a finall, but likewise, from a totall fall from grace, so that this argument remaines still vnanswered: neither is it pos­sible for any man to giue a full and satisfactory answere to it.

The third thing in Christ which may assure vs of, and set­tle vs in this present truth: is the power and might of Christ; from which I frame this third argument. Those who are kept by the power and might of Christ: so that nothing can plucke them out of his hands, to that end and purpose that they might neuer perish, but haue euerlasting life; it can­not be, that they should euer finally or totally fall from [Page 79] grace. But all those who are once truly regenerated and in­grafted into Christ, are kept by the power and might of Christ to that end, and purpose that they may neuer perish but haue euer­lasting life, Iud. 1. 1. Iohn 10. 28. 2 Cor. 12. 9. 10. and 1 Pet. 1. 5. Therefore it cannot be, that they should euer finally or to­tally fall from grace. Of which argument you may see more in the second argument drawne from God himselfe.

The fourth thing in Christ that proues this position to 4 the full: is his compassionate and tender nature: He will not breake the bruised reed, nor quench the smoking flaxe, Isai. 42. 13. Mat. 12. 20. Hee will seeke that which is lost, and bring againe that which was driuen away, hee will binde vp that which is broken, and strengthen that which is sicke, hee will seed his flocke like a shepheard, and hee will gather the Lambes with his arme, and car­ry them in his bosome, and will gently leade those that are with young, Exech. 34. 16. 10. and Isai. 40. 11. He giueth power to the faint and to those that haue no might; he increaseth strength. Isai. 40. 29. And therefore seeing that Iesus Christ is so compassi­onate to all those that are his members, and once ingrafted into him; seeing that he is alwayes touched with the sense and feeling of their infirmities, Heb. 4. 15. It cannot bee that euer they should either finally or totally fall from grace. When a man is once but truly regenerate and ingrafted into Christ, if hee be weake and faint, hee will strengthen and refresh him: if hee be sicke and dead, he will quicken and reuiue him: if hee be sicke and wounded hee will heale and cure him: if hee be in any distresse or temptation, he will helpe him and assist him; if hee be deiected in minde and consci­ence, he will comfort and reioyce him; such is the mercifull, gratious, and compassionate nature of Iesus Christ, that he will supply all the wants and necessities of all his Saints in all kindes whatsoeuer; they shall neuer want any thing that may helpe to keepe them in the state of grace, or bring them home to heauen, Psal. 23. 1. Phil. 4. 19. and Psal. 34. 10. there­fore they need not feare a totall or finall fall from grace, it cannot happen to them,

The fift thing that may stablish our hearts in the present 5 [Page 80] truth is, the vigilancy and care of Christ ouer vs, and his perpetuall presence with vs: Christ is that great, that good, and that carefull shepheard of his sheepe, Who is alwayes watching ouer his fl [...]cke lest any of them should miscarry; He doth alwayes night and day keepe and gard his sheepe, and neuer fleeth from them when the theefe doth come to steale them: but hee carrieth them in his owne bosome, and keepes them in his armes; bee giues life in great abundance vnto all his sheepe, yea, he layeth downe his owne life for his sheepe, hee giues vnto them eter­nall life, and they shall neuer perish, neither shall any man plucke them out of his hands, as wee may reade Iohn 10. 10, 11, 12, 28. Psal. 23. 1, 2. Ezech. 34. 16. Isai. 40. 11. Psal. 121. 3, 8. Christ is alwayes present with his faithfull sheepe, his presence doth goe with them alwayes for to giue them rest, Exod 33. 14. and as it was with the Children of Israel, when they marched toward the temporall Canaan, so is it with all those that are once truly regenerated in their marching toward the hea­uenly: Iesus Christ, will goe before them in a piller of a cloude to lead them in their way, and in a pillar of fire by night to defend them from their enemies, and to giue them light to goe by day and night, hee will not take away the pillar of the Cloude by day, nor the pillar of fire by night from before his people, Exod. 13. 21, 22. Cap. 14. 19: Therefore they shall be safe, and neuer fall ei­ther totally or finally from grace: From all which I collect this fift argument. Those who haue Iesus Christ for their Pastor and shepheard, those whom hee doth alwayes gard and keepe with speciall care and vigilancy, and protect and shelter with his presence, its altogether impossible for them to fall from grace. But all those that are once truly regene­rated and ingrafted into Christ, haue Iesus Christ for their Pastor and shepheard ( who will lose none that are committed to his charge, Iohn 17. 14.) Hee doth alwayes gard and keepe them with speciall care and vigilancie, and protect and shel­ter them with his continuall presence, and therefore it is al­together impossible for them to fall from grace. The minor proposition cannot be denyed; the maior like wise must be true, else you must make Christ Iesus that great, good, and [Page 81] carefull shepheard of the sheepe, to be exceeding negligent and carelesse in his office. A good shepheard will neuer so much as lose a sheepe, or let it goe astray, much lesse then will Iesus Christ loose any of those sheepe that 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. 2 [...], 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. Re [...]. 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 [Page 82] 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 3 Ghost, that those that are once truly regenerated, should [...]om the holy Ghost. 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 1 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 [...]is spirit that dwelleth in you: [Page 83] 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 i [...]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 Obiect. from v [...]; 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 Answ. 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 pla [...]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 [Page 84] 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 oft­times doth trouble the hearts of his Saints with 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 Obiect. 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 Answ. 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, [Page 85] 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 establ [...]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 [Page 86] totally fall from grace. This argument though it may seeme a mystery & a riddle to carnall men who were neuer acquainted Iohn. 14. 17. with the workeing of Gods Spirit, yet it doth so fully conuince 1 Cor. 2. 13. 14. 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 Obiect. 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, [Page 87] 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 Answ. a full defeate in generall to this euasion and shift before, and therefore I will answere it but breefly now, as it is apply­ed to these particular places of Scripture. I say therefore, that this answere is but false and idle, and contrary and re­pugnant to these places of Scripture, to which it is applyed. For first, it is onely a denying of the conclusion, for which this Scripture is alledged, and a meere begging of the quest­ion now disputed. Secondly, it is but a meere nugation and tautologie, and in effect no more then this: that those that are borne of God cannot sinne or fall from grace, as long as they doe not sinne or fall from grace. Thirdly, it is a supposition that is quite repugnant to the sense and mea­ning of the place. For first, the text saith, that the seede and annoynting of the Spirit abideth in them, and if it doth abide within them, then your supposition and andition (as long as it abideth in them) is but idle and contrary to the text, because it supposeth, that the seede doth not abide. Second­ly, this is an immortall, incorruptible, and eternall seede, 1 Pet. 1 23. Hebr. 9. 14: therefore this supposition, that the seede should faile and not abide, must needes be false, because it is contrary and repugnant to the nature of the thing suppo­sed. Thirdly, the scope of the Apostle in this place, is one­ly to proue, that those that are once truly regenerated and borne of God, can neuer fall from grace, because they can­not sinne vnto death. Now his reasons why they cannot sin vnto death are two. First, because they are borne of God, and secondly, because the seede remaineth in them. This therefore being one of the Apostles reasons, why those that are once truly regenerated can neuer fall away from grace, because their seede remaineth in them, this your answere and supposition doth but falsifie and make voide the Apost­les reason: and therefore it must needes be false. Fifthly, if your exposition were the Apostles meaning in this place, no doubt but the Apostle himselfe who desires plainnesse [Page 88] and perspicuity, would haue expressed himselfe in other termes then now he doth: to wit, that those who are borne of God cannot sinne as long as the seede remaineth in them, and not in these wordes which now hee vseth, because the seede remaineth in them. Sixthly, those who are regenera­ted and borne of God, the text faith, they cannot sinne, be­cause they are borne of God, God hauing once chosen them for his children, and begotten them againe in Iesus Christ, they must needes continue still to bee his children, because, now they are partokers of the Diuine nature, and they cannot sinne, so as to seperate themselues from God, and to cease to be his children, because they are borne of God: God chu­seth none to be his children and adopted sonnes in Christ, whom hee doth intend to disinherit afterwards. Men will not adopt those to bee their heires whom they will disinhe­rit afterwards, much lesse then will God do it, whose gifts and calling are without repeutance. Rom. 11. 29. Therefore the A­postle saith, that they cannot sinne, and fall from grace, be­cause they are borne of God, and so your supposition (as long as they are borne of God) is friuilous and repugnant to the Apostles meaning. Seuenthly, this your answere and euasion doth quite inuert and change the words and mea­ning of the text, for the text makes the seede of grace and the new birth the cause of the perseuerance of the saints; they cannot sin, because the seede remaineth in them, and because they are borne of God. Now you make the saints themselues the cause of the perseuerance and continuance of their graces; you make the Saints to preserue grace, and to beare the roote; when as grace and the roote doth preserue and beare them, and so you inuert the Apostles order & mea­ning. Lastly, your answere supposeth, that this seede and annoynting of the Spirit may be lost; if it be lost, then there must be some thing that is the cause of it, there is something or other that must roote it out of their hearts. Now I would demand of you what that cause should bee, if there be any cause, then either it must be some grosse sinne which they doe commit: or the meere freedome of their owne wills, [Page 89] for God himselfe cannot be the cause, wh [...]se gifts and calling are without [...]: nor yet any outward thing whatsoeuer which can befall or assault them, for Paul assures vs, that they can ne [...]er seperate them from the loue of God which is in Christ Iesus. Rom. 8. 35. to the end. Now no grosse sin that they doe commit can doe it, for the Apostle tels vs, that those that are borne of God doe not [...] sinne, for the seede remaineth in them, neither can they sinne, because they are borne of God. 1 Io. 3. 6. 9. and cap. 5. 16. 18. Secondly, the liberty and freedome of their owne wills can neuer do it. First, because their wils are in the hands of God, they are subordinate and confor­mable to his will, now it is Gods will, that the seede of grace should abide within them, and therefore it cannot but bee their will; so that they themselues out of the freedome of their owne wills cannot roote out the seede of grace that is planted in their hearts, because they cannot will to doe it, their wills being subordinate and conformable to this will of God. Secondly, out of the libertie of their owne wills they cannot cast out the seede of grace which they haue once rece [...]ued, because it is euery way hurtfull for them, and there is no colour of any good to doe it, now they can­not will that which is euery way hurtfull for them; because the will cannot will that which is hurtfull to it selfe; and therefore they cannot will the casting away of this seede of gracc. Thirdly, out of the freedome of their owne wills they cannot cast away this seede of grace which they haue once in truth receiued, because then they should repent them of those graces which they haue. Now the saints of God can neuer repent them of those graces that they haue receiued, whence Paul styles repentance to saluation, repentance not to bee repented of. 2 Cor. 7. 10. and therefore they can neuer out of the freedome of their owne wills reiect and cast them out a­gaine. Fourthly, out of the liberty and freedome of their owne wills, they cannot extirpate and roote out those gra­ces which are once planted in them, because, though they had the will, yet they neuer haue the power for to doe it. For as men cannot alter and change the order and course of [Page 90] nature though they would, they cannot change that nature which God hath giuen them, though they should set them­selues about it, no more can they change and alter that seede & habite of grace which God hath put into them, because it is an other nature, yea a thing more permanent & vnchang­able then nature is. It is such a thing as doth make them new men and new creatures, it 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 [Page 91] 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 th [...]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, [Page 92] 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 h [...]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 5 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 [Page 93] affliction whatsoeuer can vtterly raze and blot it out againe, though it may so blot and blurre it for a time, that th [...]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 gl [...]tte and ravish their very hearts and soules with that ioy which is most vnspeakeable, 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 vn [...]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 sin [...] 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 [...]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 [Page 94] it be a meere Mysterie and Riddle vnto naturall and carnall men, who cannot perceiue these holy operations of Gods spi­rit, Iohn 14. 17. because they are spiritually disc [...]rned, and are knowne and 1 Cor. 2. 13. 14. discovered to be true onely by an inward experience, sens [...] 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 fo [...]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 6 in this present truth is, the perpet [...]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 [Page 95] would: it is impossible for them either [...]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 a [...] 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 [...]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 7 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 mind [...] 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 do [...]h alwayes make intercession for, and those [...]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 [Page 96] Christ, and doth alwayes assist them in the p [...]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 4 that are once truly regenerated and ingrafted into Christ ei­ther Fourthly, in re­spect of the Angels. 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 whose persons the holy Angels of God doe alwayes pitch their te [...]ts, and incampe themselues that they may deliuer them. Those [...]uer whom the Lord doth giue his Angels charge to keepe them in all their wayes, and to beare them v [...] in their hands, left they dash their fe [...]te against a stone, it is vtterly impossible, that they should euer finally or totally fall from grace: for how can they bee hurt whom a gard of Angels doth inviron? how can they euer fall, whom the holy Angels doe support and keepe from falling? But about all those who are once truly regenerated and ingrafted into Christ, the holy Angels doe alwayes pitch their tents, and in­campe themselues that they may deliuer them: and ouer them the Lord hath giuen his Angels charge to keepe them in all their wayes, and to beare them vp in their hands left they should da [...] their feet against a stone, Psal. 34. 7. Psal. 91. 11, 12. Gen. 32. 12 2 King. 6. 16, 17. Math. 4. 11. Therefore it is altogether im­possible for them, either finally or totally to fall from grace. This argument I doe not so much relye vpon, because this protection of the Angels is principally of the bodies of the Saints, but whether they haue any influence into the soules of the Saints to preserue them from sinne, that I will leaue vn­to the iudgement of the reader to determine.

Fiftly, it is altogether impossible for those that are once 5 truly regenerated and ingrafted into Christ either finally or Fiftly, in respect of the Saints themselues, and of their privi­ledges. totally to fall from grace in respect of themselues, and the ma­ny priviledges they doe enioy, and of that present e [...]tate and condition wherein they stand.

For first of all; all those that are once truly regenerated [Page 97] and ingrafted into Christ, they are partakers of the diuine Na­ture, and they are borne of an immortall seed which still remai­neth in them, and cannot be rooted out: From which I frame this argument. Those which are partakers of a diuin [...] nature, and borne of an immortall seed which still remaines in them, and cannot be rooted out: it is altogether impossible for them, either finally or totally to fall from grace; but all those that are once truly regenerated and ingrafted into Christ, they are partakers of the diuine Nature, 2 Pet. 1. 4. and they are borne of an immortall seed which still remaines within them and cannot be rooted out, 1 Pet. 1. 23. and 1. Io. 3. 9. Therefore it is alto­gether impossible for them, either finally or totally to fall from grace.

Secondly, they are borne of God, and are sonnes of God, 2 and therefore they can neuer fall: from whence I thus argue. Those that are the sonnes of God, and are once truly borne of God, it is altogether impossible for them, either finally or totally to fall from grace. For first, if they are the sonnes of God, then are they also heires, and co- [...]eires together with Christ, and shall be for euer glorified with him, Rom 8. 17. Gal. 4. 6, 7. Tit. 3. 7. Heb. 1. 14. cap. 2. 11, 12. 1 Io. 1. 2. Secondly, if they are sons, then they shall abide in the house for euer, and neuer be put [...]nt, [...]. 8. 36. Gal. 4. 30. Thirdly, if once sonnes and borne of God, then they cannot sinne, and the seed of grace abides within them, 1 Io. 3. 6. 9. Fourthly, if once sonnes and borne of God; then they shall stand fast for euer: Psal. 125. 1. Eccles. 3. 14. Fiftly, if once sonnes, Iesus Christ hee liveth in them, and the life which they then liue, they liue by the faith of the Sonne of God, Gal 2. 20. Sixtly, if sonnes, God then will neuer condemne them for their sinnes, but hee will spare them, euen a [...] a father spareth his owne sonne that serueth him: Mal. 3. 17. and Psal. 103. 8. to 15. But all those that are once truly re­generated, and ingrafted into Christ, they are the sonnes of God, Iohn 1. 12, 13. Rom. 8. 14. to the 18. Gal. 4. 5, 6, 7. 2 Cor. 6. 18. Titus 3. 17. Heb. 2, 16. 11, 12. Iam. 1 18. 1 Io. 3. 2. 9. and therefore it is altogether impossible for them, either finally or totally to fall from grace.

[Page 98]Thirdly, those that are once truly regenerated and in­grafted 3 into Christ, they are built vpon a rocks: they are foun­ded vpon Iesus Christ a sure corner stone, which cannot be moued: From whence I collect this third argument. Those that are founded and built vpon a rocke, and are founded vpon Christ himselfe, that sure foundation, and pretious corner stone, it is impossible for them, either finally or totally to fall from grace. For the Scriptures are expresse in it, that all such as are built and founded vpon Christ, shall neuer be asha­m [...]d or confounded, that though the raine descend, and the flouds com [...], and the windes blow and beate vpon them, yet they shall not fall, because they are founded vpon a Rocke. Mat. 7 24, 25. Luk. 6 48. 1 Cor. 3. 12. to the 15. 1 Pet. 2. 6. and Eph. 2. 2 [...]. But all those that are once truly regenerated and ingrafted into Christ, are founded and built vpon a rocke, and vpon Christ himselfe that sure foundation and pretious corner stone, Math. 7. 24. 5. Luk. 6. 40. Eph. 2. 20, 21. and 1 Pet. 2. 5, 6. Therefore it is altogether impossible for them, either finally or totally to fall from grace.

Fourthly, the Saints of God they haue a new heart, a new 4 spirit, and a new nature put into them, the law of God is written and ingrauen in their hearts with indelible Characters by the finger of Gods spirit, from whence this fourth Argument may bee framed. Those that haue a new heart, a new na­ture, and a new spirit put into them, which will cause them to walke in Gods statutes, and to keepe his judgements and doe them: Those who are new men, and new creatures, and haue the law of God written and ingrauen in their hearts by the finger of Gods Spirit, can neither finally nor totally fall from grace. But all those who are once truly regenera­ted and ingrafted into Christ, they haue a new heart, a new nature, and a new spirit put into them, which will cause them to walke in Gods statutes, and to keepe his iudgements and doe them, Psal. 51. 10. Exek. 18. 31. cap. 36. 26, 27. Io. 1. 13. They are new men, and new creatures, 1 Cor, 5. 7. 2 Cor. 5. 17. Ephes. 3. 16. cap. 4. 21, 22, 23. Col. 3. 8, 9, 10. 1 Pet. 3. 4. And the law of God is written and ingrauen in their hearts by the finger of Gods [Page 99] Spirit, Ier. 31. 33, 34. Hebr. 8. 10. cap. 10. 16. 17. Therefore it is altogether impossible for them, either finally or totally to fall from grace.

Fiftly, the Saints of God haue ouercome the world, they are 5 taken out of the world, and made men of another world, they are translated from death to life, and shall not come into condemnati­on: From whence this fift Argument may be framed. Those who haue ouercome the world; those who are quite trans­lated and taken out of the world, being made men of ano­ther world, those who are translated from death to life, and shall not come into condemnation, it is impossible for them either totally or finally to fall from grace. But all those who are once t [...]uly r [...]generated and ingrafted into Christ, they haue ouercome the world, 1 Ioh. 4. 4. Yee are of God little children, and haue ouercome them: because greater is hee that is in you, then hee that is in the world, cap. 5. 4, 5. Whosoeuer is borne of God ouercommeth the world, and this is the victory that ouercom­meth the world, euen our faith, Christ hath ouercome the world for them, Io. 16. 33. And God hee giueth them victory through the Lord Iesus Christ, 1 Cor. 15. 57. They are quite translated and taken out of the World. They are redeemed from the earth, and from this present euill world, and made men of another world, their hearts and soules, their thoughts, their affections, de­sires, and conuersation [...] are in heaue [...], Io. 15 19. cap. 17. 11. 16. Reu 14. 3. 4. Phil. 3. 20. They are translated from death to life, and shall not come into condemnation, Io. 5. 24. Verily, verily, I say vnto you, hee that heareth my word a [...]d bel [...]eueth on him that sent me, hath euerlasting life, and shall not come into condemnation, but is past from death vnto life, Rom. 8. 1. There is no condemnation to those that are in Christ Iesus, who walke not after the flesh, but af­ter the spirit. Col. 1. 13. who hath deliuered vs from the power of darknesse, and hath translated vs into the Kingdome of his deare So [...]ne, and 1 Io. 3. 14. Wee know that wee haue passed from death vnto life, because wee loue the brethren. Therefore it is impossi­ble for them either finally or totally to fall from grace.

Sixtly, those who are partakers of the first resurrection, 6 those who are dead to sinne, those who haue put off the old man, [Page 102] called vs with an holy calling, Tit. 3. 5. According to his mercy hee saued vs, by the washing of regeneration, and renewing of the holy Ghost. Yea, they are saued to the vttermost, Heb. 7. 25. they are saued in the Lord with an euerlasting saluation: they shall not bee ashamed nor confounded world without end, Isai. 45. 17. they are passed from death to life, and shall not come into condemnation, Iohn 5. 24 And they haue euerlasting life in present posses­sion: hee that beleeueth on me, he that eateth my flesh and drin­keth my blood h [...]h euerlasting life: Christ doth not say he shall haue it, but hee hath euerlasting life, Iohn 3. 16. 18. 36. ca. 5. 24. c. 6. 27. 39: 49: 47: 50, 51: 54: 57: 58. Christ hath giuen euerla­sting life to all those that are his sheepe, Iohn 10. 28. Euery true beleeuer hee hath the Sonne of God dwelling in him, and therefore he cannot choose but haue euerlasting life: Hee that hath the Son hath euerlasting life within him: 1 Iohn 5. 11, 12: 13. Yea, this is life eternall, to know God to bee the only true God, and Iesus Christ whom he hath sent, Iohn 17. 3. and 1 Iohn 5. 13. 20. Therefore it is impossible for them to fall finally or totally from grace. This is an argument which in my iudgement cannot be answered or euaded.

Ninthly, all those who are once truly regenerated and 9 ingrafted into Christ; are called, iustified, and sanctified: they are made the members of Iesus Christ: and they are made Kings and Priests for euer vnto God the Father, which yeelds vnto vs this ninth argument. Those that are once truly called, iustified, and sanctified; those that are once become the true and liuing members of Iesus Christ, and are made Kings and Priests for euer vnto God the Fa­ther, it is impossible for them to fall finally or totally from grace: For first those that are called effectually by God, they are called to saluation, and to the obtaining of the glory of the Lord Iesus Christ, 2 Thes. 2. 13, 14. They are called vnto Gods kingdome and glory, 1 Thes. 2. 12. They are called to lay hold of eternall life, 1 Tim. 6. 12. therefore they cannot fall from grace, for then they should loose the end of their calling: Secondly, all those that are iustified, they are freed from condemnation: and they are iustified only to this end and [Page 103] purpose, th [...]t they might not bee condemned, Rom. 8. 1. 33. 34. and Iohn 5. 24. Therefore they cannot fall from grace, for then they should loose the benefit and fruite of their iusti­fication. Thirdly, all those who are sanctified, they are therefore sanctified, that they might bee glorified, and saued, Rom. 8. 30. 2 Thes. 2. 13. Tit. 3. 5. 1 Pet. 1. 3, 4, 5. Fourthly, all such as are the true and liuing members of Iesus Christ: Christ gi [...]es vnto them eternall life, Iohn 10. 28. and 1 Ioh. 5. 11, 12, 13. Though they were dead before yet they shall liue in him: and when they doe liue once in him, they shall so liue, that they shall neuer die: death shall haue no more dominion and power ouer them, John 11. 25, 26. and Rom. 6. 9, 10, 11. Christ Iesus who is the head will neuer suffer any of his liuing, true and faithfull members for to perish, he will keepe them and preserue them so, that none of them shall be euer lost or broken; or cut off from him: Psal. 34. 20. and Iohn 17. 12. Where Christ himselfe is, there they shall alwayes be, they in him, and hee in them, Iohn 17. 23, 24. Fiftly, all such as are Kings and Priests vnto God for euer, they cannot fall finally nor totally from grace, for then they should cease to be Kings and Priests, and could not be such for euer. But all those who are once truly regenerated and ingrafted into Christ, they are truly called, iustified, and sanctified, Rom. 8. 29 30 1 Cor. 6. 11. Ephes. 1. 18. cap. 5. 26. 27 2 Thess. 2. 13. Christ Iesus is made vnto them of God, righteous­nesse, iustification, sanctification, and redemption; 1 Cor 1. 30. They are the true and liuing members of Iesus Christ, Ephes. 5. 30. Wee are members of his body, of his flesh, and of his bone, Christ is the Vine, they are the branches, Iohn 15. 5. Hee is the head and body, they are the members, 1 Cor. 6. 15. Ephes. 4 16. and Col. 2. 19. And they are made Kings and Priests for euer vn­to God the Father, to offer vp spirituall sacrifices vnto [...]im: 1 Pet. 2. 5. Reu. 15. 6. and cap. 5. 10. Therefore it is impossible for them to fall finally or totally from grace.

Tenthly, the true regenerate Saints of God, they haue 10 their names written in heauen, and in the Booke of li [...]e: which doth suggest vnto vs this tenth Argument. They whose names are written in heauen, and ingrauen in the [Page 104] Booke of life, it is impossible for them to fall quite away from grace: (First because that God himselfe hath promi­sed, that hee will neuer blot out the names of those who are once truly registred in the booke of life, Reu, 3. 5. Secondly, be­cause God hath promised such, that they shall be had in euerla­sting remembrance, and that he will giue them an euerlasting name which shall not be cut off, Psal. 112. 6. Isai. 56. 5. Thirdly, because God hath promised all such as are registred in the booke of his remembrance, that they shall bee his in the day when hee makes vp his Iewells, and that he will spare them, euen as a Father spa­reth his owne sonne that serueth him, Mal. 3. 16, 17. Fourthly, because Christ bids his Disciples to reioyce, because their names were written in heauen, Luke 10: 20. if then their names might haue beene blotted out againe, they had had no iust cause of true and solid ioy, and so Christs exhortation had beene in vaine. Fiftly, because they whose names are writ­ten in the booke of Life cannot bee seduced by the beast: they cannot bee withdrawne from God, Reu. 13. 8. Sixtly, because those that are receiued in the booke of Life, they were written in that booke from the foundation of the world, Reu. 17. 8. they were predestinated to Eternall life from all eter­nity, by the determinate counsell and Decree of God, which shall stand fast for euer, and shall not bee repealed, Psal. 89. 28. 33. 34. 2 Tim. 2. 19. Isai. 54. 10. Seuenthly, because all such as are written in the Lamhes booke of life, shall enter into the new Ierusalem, Reu. 21. 27. they shall surely be saued. Lastly, be­cause there is no variablenesse, nor shadow of turning with God. Iam. 1. 17. he neuer repent him of his gifts and calling, Rom. 11. 29. therefore hee will neuer suffer any of those to fall, to die, or perish, whom he hath registred in his Booke of life.) Now all those who are once truly regenerated and ingrafted into Christ, they haue their names written in heauen, and ingra­uen in the booke of Life, Mal. 3. 16. 17. Luk. 10. 20. Phil. 4 3. Hebr. 12. 23. Reu. 3. 5. cap. 13. 8. cap. 17. 8. c. 20. 12. and c. 21. 27. Therefore they can neuer fall quite away from grace.

But it may be obiected, that mens names may be blotted Obiect. out of the Booke of life: For Moses prayeth to God, to bl [...] [Page 105] him [...] of the Booke of life, rather then the Israelites should b [...] destroyed, Exod. 32. 32. and Paul, hee could wish himselfe accur­sed from Christ for his brethren the Iewes, that so they might bee saued, Rom. 9. 3. Yea, God himselfe saith expresly. Exod. 32. 33. Whosoeu [...]r hath sinned against me, him will I blo [...] out of the booke of Life, and Reu. 22. 19. If any man shall take away from the words of this Prophecie; God shall take away his part out of the Booke of life. All those places proue, that mens names may be razed and blotted out of heauen, and the Booke of Life. I answer first. That these wishes and prayers Answ. of Moses and Dauid, they doe only serue to testifie their ex­ceeding loue, and their ardent affection to the Israelites; but they doe not proue that such as haue their names writ­ten in heauen, and ingrauen in the booke of Life, may haue them blotted out againe: First because they are but meere wishes and desires, proceeding only from a passionate loue and zeale: they are patheticall and hyperbolicall speeches, and doe not necessarily imply, either a reality or a possibili­tie in [...] thing desired, and wished for. It is common for men to wish and desire things that are impossible out of pas­sion and affection: these therefore being but wishes and desires, proue nothing at all against mee. Secondly, these wishes and desires they are not absolute, but conditionall, they are subordinate to Gods will, and therefore they proue nothing absolutely. Thirdly, they are such wishes and pray­ers, which were altogether impossible to bee performed, be­cause they were contrary and repugnant to Gods infinite justice. For it could not stand with Gods justice to con­demne a righteous man, that so many wicked ones might be saued. Fourthly, these wishes of theirs if they were abso­lute, were impossible to be performed in respect of Gods eternall and immutable Decree: God had predestinated Paul and Moses to eternall life, and hee had reprobated and cast off these Israelites, for whom these wishes of theirs are made: these wishes therefore of theirs could not alter and change Gods purpose and decree, which is immutable, irre­uocable and impossible to be repealed. Fistly, their damna­tion [Page 102] [...] [Page 103] [...] [Page 102] [...] [Page 103] [...] [Page 104] [...] [Page 105] [...] [Page 106] could not be satisfactory vnto God for the sinnes of their brethren: therefore these zealous desires of their [...] were impossible to be performed, and so they proue not any thing at all against me. Secondly, to that of Exod. 32. 33. Who­soeuer hath sinned against me, him will I blot out of my booke. I answer. First, that this booke here spoken of, is only the booke of this temporall, but not of eternall life, as will easily and plainly appeare by comparing this ver [...]e: with the 27, 28, 29, and 35. verses of the same chapter and with Psal. 119. 13. 15. For the Israelites had there made a Calfe, and committed idolatry against God in worshipping of it. For which sinne of theirs the sonnes of Leuy by Moses command slew 3000. of their brethren: Yet Moses fearing that the justice and wrath of God were not fully satisfied with the death of these 3000. men, but that he had some greater temporall judgement in store for them; makes recourse vnto God for them by prayer, confesseth their sinne and the greatnesse of it, and desireth God to pardon it; if not then, he desires God rather to take away his life, and to blot him out of his booke then to suffer so many of his people for to perish. To which prayer of his, God returnes this answer: Whosoeuer hath sinned against mee, him will I blot out of my booke: that is, he shall be slaine, and my iudgement of the Plague and Pestilence which I haue prouided for the punishment of this his sinne shall seize vpon him for to cut him off. So that Moses his prayer being but to remoue the temporall judgement of the Plague which God did after­wards inflict vpon them for this their sinne, this booke of God may here bee well taken and accepted for the booke of this temporall life: Hierome, Gregorie, Parerius, and others make this to be the exposition of the place: and so it makes not against mee. Secondly, I answer, that there is a diffe­rence betweene the booke of Life, liuing, and betweene that booke of life wherein the righteous are written and recor­ded. Dauid hee makes the difference, Psal. 69. 28, Let them bee blotted out of the booke of the liuing, and not be written with the righteous. A man may be blotted out of the Booke of the [Page 107] liuing, that was [...] written with the righteous. H [...] that is written in that booke of li [...]e, wherein the righteous are recorded, can [...] bee blo [...]e out (as I haue proued be­fore,) he that is written in [...] booke of the liuing may: therefore this booke of God mentioned in this place of [...], seeing it is not stiled the booke of Life, but only Gods booke, must bee intended to bee the booke of the li [...]ing, and not the booke of life. Thirdly, if you will take this booke of God in this place for the booke of life, and com­pare it with that of Reuel. 22. 19. If any [...] shall take away from the words of this Proph [...]cie, God shall take away his part out of the Booke of Life. I answer then, that the meaning of the Scriptures is no more but this; Whosoeuer shall sinne against me, and take from the words of this Prophecie, I Reu. 3. 1. will blot him out of my Booke, and take his part out of the Booke of life. That is, I will make it manifest to himselfe and all the world, that albeit such a man had a name hee liued, and that he had his name registred and recorded in the Booke of life, that yet hee was neuer but a dead man, and that his name was neuer truly written and recorded in the Booke of life. The sense and meaning of these two places is but this. He that sinneth against me shall die the death, and shal neuer inherite euerlasting life. So then you see that those places make nothing at all against mee: that those whose names are registred and written in heauen, and the Booke of life can neuer bee blotted out againe, and so they cannot fall quite away from grace.

Eleuently, those who are once truly regenerated and in­grafted 11 into Christ, they cannot depart from him, and it is impossible to seduce them. From whence this eleuenth Ar­gument doth arise. Those that cannot depart away from God, nor yet be possibly seduced by any meanes, miracles or policies whatsoeuer, can neuer finally nor totally fall from grace. But all such as are once truly regenerated and ingraf­ted into Christ, can neuer depart away from God. God will put [...]is feare into their hearts, that they shall not depart from him, Ier. 32. 40. And they cannot possibly bee seduced by any [Page 108] meanes, miracles or policies whatsoeuer. Math. 24. 24. Marke 13. 22. There shall arise false Christs, and false Prophets, and shall shew great signes and wonders: insomuch, that (if it were possible) they shall deceiue the very elect. Yea, the Beast which did deceiue all the other Inhabitants of the earth could not deceiue them with all his subtilty, Reu. 13. 8. and cap. 17. 8. Therefore they can neuer finally nor totally fall from grace. The euasions to that place of Ieremy, I haue ful­ly answered and defeated heretofore; the euasions to the o­ther places remaine now to be answered, which are two in number. First, that these words, if it were possible, imply on­ly Obiect. 1. a great difficultie, but not, an absolute impossibilitie. Secondly, that it proues only, that they cannot bee seduced Obiect. 2. finally, but it proues not that they cannot be seduced total­ly. To the first of these. I answer; that these words imply an Answ. 1. absolute impossibilitie of seducing any such as are the elect of God. First, because the very emphasis of the words im­ply as much; for these words, if it were possible, imply a more impos [...]ible impossibilitie then the word impossible doth. Secondly, because the end and scope of the text is to proue as much. For if any thing could seduce the Saints of God, then certainly false Christs, and false Prophets comming vnder the colour and habit of Religion, and working great signes, miracles, and wonders, to the very admiration of the beholders, would seduce them: but yet all those great sub­tile and lying signes and wonders cannot deceiue them, it is im­possible 2 Thes. 2. 9. 10. euen for those to doe it; and therefore is it absolute­ly impossible for any thing to seduce them. Thirdly, because the Scriptures certifie vs, that the Beast, and Antichrist (whose comming is after the comming of Satan, with all power, and signes, and lying wonders, and with all deceiuablenesse of vnrigh­teousnesse) could neuer seduce any of the elect Saints of God, whose names were written in the booke of life: but only such as neuer had any share or portion in the Booke of life, 2 Thes. 2. 10, 13, 14. Reu. 13. 8. and cap. 17. 8. If hee could neuer se­duce any of Gods elect, it is then impossible for any to se­duce them; and so their first euasion is but false, for the [Page 109] second euasion, that the elect Saints of God cannot bee fi­nally Answ. 2. seduced, I willingly admit: but that they may bee to­tally seduced notwithstanding, that I shall deny. For first, if they may be seduced totally for a time, then the words and sense of the place, are not so fully satisfied: For he that is totally deceiued, is deceiued, and so not impossible to bee deceiued, as the words and sense import him for to bee. Secondly, hee that may be deceiued totally, may bee decei­ued finally to, and so both finally and totally: which will quite falsifie and delude this Scripture: and therefore if it be impossible for the elect Saints of God to bee finally seduced, it must be likewise impossible for them to be totally seduced to. Lastly, the sense and scope of this Scripture, and the very litterall words doe fully implie and affirme, that they can neither finally nor totally bee seduced; and therefore wee must giue these Scriptures their full and perfect sense and meaning, and imply them to an impossibilitie of a totall, as well as of a finall seducement. If you obiect that the Obiect. Saints of God are oft-times deceiued and seduced. I answer, Answ. that they are oft-times deceiued, but yet not seduced: they may fall into diuers petty errors in religion, but yet they al­wayes hold the maine and fundamentall truths, 1 Cor. 3. 11. vers. 16. and so this Argument standeth good and firme.

Twelfthly, the true regenerate Saints of God, they can­not 12 choose but alwayes feare, obey, serue the Lord, and doe his will: they cannot doe the euill that they would, neither can they sinne vnto death. From whence this twelfth Ar­gument will arise. Those that cannot choose but alwayes feare, obey, serue the Lord, and doe his will: those that can­not doe the euill that they would: and those that cannot sinne vnto death, it is impossible for them either finally or totally to fall from grace. But all those who are once truly regenerated and ingrafted into Christ; they cannot choose but alwayes feare, obey, serue the Lord, and doe his will. God hath giuen them one heart, and one way, that they may feare him for euer, Ier. 32. 39. God doth put his Spirit into them, and [Page 110] cause them to walk [...] in his statutes, and they shall keep [...] his indge­ments and doe th [...]m, Ezech. 36. 27. If they should at any time resolue with Ier [...]miah, that they will not make mention of the Lord, nor speake any more in his [...], his [...]d which is written [...] ingran [...]n in their hearts, will b [...] [...] a burning fire shut vp in theis bones, it will make the [...] we [...]rie of for bearing, and they can­not stay, but they must presently both speake it and doe it, to, Ier. 20. 9. Christ doth leade them in the way of righteous­nesse, and in the middest of the paths of iudgement, Prou. 8. 20. The loue of Christ doth euen constraine them, for to please him, so that they cannot but speake and doe the things which they haue seene and heard, 2 Cor. 5. 14. Acts 4. 20. They are vessels vnto honour, sanctified, and meet [...] for their masters vse, and prepared vnto euery good worke, 2 Tim. 2. 21. the whole frame and dis­position of their soules is bent, and set only vpon that which is good, so that they cannot choose but serue, obey, and please the Lord continually in all things. They cannot doe the euill, and commit the sinne they would. They are good trees of the Lords owne planting, therefore they cannot bring forth euill fruite, Math. 7. 18. they are borne of God, therefore they cannot sinne, 1 Ioh. 3. 9. They haue put off their coate of sinne, how then shall they put it on? they haue washed their feete, how shall they then defile them? Cant. 5. 3. They are dead to sinne, and how can such as are dead to sinne, liue any longer therein? Rom. 6. 2. The sheepe of Christ they will not follow a stranger, but they flee from him, for they doe not know his voyce, Iohn 10. 5. They walke in the spirit, so that they cannot doe the things they would, nor yet fulfill the lust of the flesh, Gal. 5. 16. 17. The word of God doth cast downe their sinfull imaginations, and euery high thing that exalteth it selfe against God, and bringeth into captiui­tie euery thought to the obedience of Christ, 2 Cor. 10. 5. So that they cannot doe the euill that they would. And againe, they cannot sinne vnto death, because their seed remaineth alwaies in them, and because they are borne of God, 1 Ioh. 3. 6. 9. and c. 5. 16, 17, 18. Therefore they cannot possibly fall finally or to­tally from grace. How this argument can be answered, or [...]uaded, I cannot yet conjecture.

[Page 111]Thirteenthly, the Saints of God: they cannot be separa­ted 13 from the loue of God which is in Christ Iesus: they are married, [...], and [...] [...] vnto God for e [...]er: God [...]ath [...] t [...]em to be his people, and they haue chosen him to be their God: which yeelds vs this thirteenth Argu­ment. Those that cannot possiblie bee separated from the loue of God which is in Christ Iesus: those that are mar­ried, espoused, and betrothe [...] vnto God and Christ for euer: those whom God hath chosen for to be his people, and hath likewise caused them to choose him for their God, and to ioyne themselues vnto him in such an euerlasting Coue­nant as shall neuer be forgotten, it is impossible that they should euer finally or totally fall from grace. But all those who are once truly regenerated and ingrafted into Christ: they are married, espoused, and betrothed vnto God and Christ for euer. Hosea s. 19. 20. I will betroth the [...] vnto mee for euer: yea, I will betroth thee vnto me in righteousnesse, and i [...] iudgement, and in louing kindenesse, and in mercies: I will euen be­troth thee vnto me [...] in faithfulnesse, and thou shalt know the Lord: God will marry himselfe to them, and them vnto himselfe, [...]e will be their husband, and they shall be his Spouse, Psal. 45. 10. 11. Isai. 54. 5. Ier. 3. 14. cap. 31. 32. Math. 19 5. 6. Christ and they are become one flesh and one spirit, Eph. 5. 28. ver. 33. 1 Cor. 6. 17. They cannot possibly be separated from the loue of God which is in Christ [...]sus their Lord, by any thing or creature whatsoeuer. Rom. 8. 34. to the end. God hath chosen them to bee his people, and hath also c [...]sed them to choose him for their God: Psal. 4 3. Ier. 31. 33. vers. 38. Isai. 43. 1. Ezech. 11. 20. Tit. 2. 14. Hebr. 8. 10. and 1 Pet. 2. 6. And hath also caused them to ioyne them­selues vnto him in such an euerlasting league and cou [...]nant as shall [...] be forgotten, Ier. 50, 5. Therefore it is impossible that they should euer finally or totally fall from grace.

Fourteenthly, those who are established, settled, & groun­ded 14 in grace: those who are so rooted and grounded in grace, that they cannot bee remoued or cast downe: those who are as pillars in the house of God, and shall goe out thence no more: and those who are the very inheritance of [Page 112] the Lord himselfe, it is impossible for them, either finally or totally to fall from grace. But all such as are once truly regenerated and ingrafted into Christ, they are established, set­tled and grounded in grace, Iob 36. 7. Hee withdraweth not his eyes from the righteous, but he doth establish them for euer, 2 Cor. 1. 21. He which establisheth vs with you in Christ, is God, See Psa. 89. 36, 37. Rom. 16. 25. 1 Cor. 16. 13. Ephes. 3. 18. cap 6. 10, 11. 1 Thes. 3. 13. 2 Thes. 2. 15. 17. Col. 1. 11. cap. 2. 57 and 1 Pet. 5. 10. They are so rooted and grounded in grace, that they can neuer be remoued or cast downe. Psal. 37. 27. Psal. 112. 6. Ps. 125. 1. Prou. 10. 30. Math. 7. 24. 25. Eph. 2 21. He [...]. 12. 28. and 1 Pet. 2. 6, They are as pillars in the house of God, and shall goe out thence no more, Reu. 3. 12. Yea, they are the Lords owne inheri­tance. Deut. 4. 20. Psal. 78. 71. Psal. 2. 8. Psa. 79. 1. Therefore they must indure for euer: (For an inheritance is not of any transitory and fading thing, but of such things only as are perpetuall, and indure for euer) Therefore it is impossi­ble for them, either finally or totally to fall from grace.

Lastly, the true regenerate Saints of God, they haue all 15 the inward and outward meanes and helpes that may be, to preserue and keepe them in grace: they haue the Word and Sacraments, the communion & company of the Saints; and they haue the prayers of all the Saints on earth: and they haue the continuall presence and protection of God him­selfe; they haue Iesus Christ and the holy Ghost dwelling and residing in their hearts, and they haue the intercession and mediation of Iesus Christ: From whence I frame this fifteenth and last argument in this kinde. Those who haue all the inward and outward meanes that may be to preserue and keepe them in the state of grace: those who haue the Word and Sacraments, the Communion, companie and prayers of the Saints: the continuall presence and protecti­on of God himselfe: those who haue Iesus Christ and the holy Ghost dwelling and residing in their hearts continu­ [...]lly; and those who haue the perpetuall intercession and mediation of Iesus Christ, it is impossible for them, either finally or totally to fall from grace. But all those who are [Page 113] once truly regenerated and ingrafted into Christ, they haue all the inward and outward meanes that may be, to preserue and keepe them in the state of grace: they haue the Word and Sacraments: the Communion, company and prayers of the Saints; the continuall presence and protection of God himselfe: they haue Iesus Christ and the holy Ghost dwel­ling and residing in their hearts and soules: they haue the perpetuall intercession and mediation of Iesus Christ, toge­ther with the protection of all the blessed Angels, and ma­ny such like great and glorious priuiledges which I haue mentioned and proued at large before. Therefore it is im­possible for them either finally or totally to fall from grace. Thus you see, how in regard of the very present estate and condition of the Saints of God, who are once truly regene­rated and ingrafted into Christ, and in respect of these ma­ny excellent, great, and glorious priuiledges which they doe inioy vpon their regeneration and inscision into Christ, that it is altogether impossible for them either finally or totally to fall from grace.

Sixtly, it is altogether impossible for such as are once 6 truly regenerated and ingrafted into Christ, to fall finally or In respect of Grace it selfe. totally from grace, in respect of the very nature of Grace it selfe. For first of all, true and sauing grace, as it is the im­mediate 1 worke and fruite of Gods Spirit in our hearts: so it is of a perpetuall, incorruptible, diuine and perseuering na­ture, admitting of no finall end, nor totall interruption. Hence it is that Grace is stiled in the Scriptures, the Diuine nature, 2 Pet. 1. 3. an incorruptible seed which abides for euer, 1 Pet. 1. 23. a seed remaining within the Saints, 1 Iohn 3. 9. an vnction abiding in Gods children, 1 Iohn 2. 27. a liuing well of wa­ter springing vp into euerlasting life, Ioh. 4 14. cap. 7. 38. a spring of water, whose waters fa [...]le not, Isai. 58. 11. an heauenly treasure which neuer weareth out, nor waxeth old: a treasure which nei­ther Moth nor Canker can corrupt, nor yet theeues purloyne and steale, Luk. 12. 33. Math. 6. 20. and food that perisheth not, but indureth vnto euerlasting life, Iohn 5. 24. cap. 6. 27. 47. 50. 54. Hence it is that faith is said to be euerlasting life, Iohn 17. 3. and [Page 114] to be such a grace as shall not faile, Luk. 22. 32. for it is kept by the very power of God, 1 Pet. 1. 5. Hence is it said of loue, that it is as strong as death: that many waters cannot quench it, neither can the flouds drowne it, Cant. 8. 6, 7. Hence is it said of the feare of the Lord, that it is cleane, induring for euer, Ps. 19. 9. of Charity that it neuer faileth; that is, which neuer fai­leth in this life, nor in the life to come, 1 Cor. 13. 8. of ioy in the holy Ghost, that it is euerlasting ioy which cannot bee ta­ken from vs, Isai. 35. 10. cap. 51. 11. 12. Iohn 16. 22. and of the righteousnesse of righteous men that it indureth for euer, Psal. 112. 3. 9. Perpetuity, immortality, and eniternity, they are of the essence of true and sauing Grace. That grace which is not perpetuall, and holds not out vnto the end, it was but false and counterfeit and neuer true, because it wanted this per­petuity, this eniternity, immortality and perseuerance, which is the very life and essence of all true grace. That which doth distinguish hypocrites from true beleeuers, and the shew and shadow of grace from the truth of grace: that which makes a specificall and essentiall difference, betweene a liuing faith and a dead faith, betweene a true beleeuer, and a temporary, is only this: True beleeuers, true grace, and true liuing faith, they alwayes perseuer and hold out to the end, they neuer die, they neuer fade or end. Hypocrites and such as haue but only a shew of true and sauing grace, they neuer perseuer, they last not, they hold not out vnto the end. Perseuerance only is that essentiall character, badge, and propertie, whereby God himselfe doth distinguish true and sauing Grace, from false and counterfeite; true Saints from Hypocrites, and other men: as wee may see expressely by these texts of Scripture, Math. 13. 3. to the 24. Luk. 8. 11. to 16. 1 Iohn 2. 19. Iohn 5. 25. cap. 6. 66. to 70 cap. 8. 31. 2 Iob. 9. Luk. 8. 18. Isai. 40 29. 30. 31. Iob 17. 9. Psal. 92. 12. 13. 14. Therefore it is certaine, that true and sauing grace, is of a perpetuall, incorruptible, diuine, and perseuering Nature, admitting of no finall end, nor totall interruption, as long as any of those that doe inioy it, haue any life and being. Grace is a part of God, of Christ, and of the holy Ghost; it [Page 115] is a part of their Image, and it participates of their nature and immortalitie: it is the worke of God, and therefore it shall be for euer, Eccles. 3. 12. Therefore it shall alway as perseuere, it cannot die nor haue an end. Secondly, as true and sauing grace is of an immortall, perpetuall, diuine, incorrup [...]ible, and perseuering, so likewise is it of a growing and still-in­creasing nature; it is alwayes growing greater and greater, stronger and stronger, as we may see by these insuing Scrip­tures, Iob 17 9. Psal. 84. 7. Prou. 4. 18. Iohn 14. 14. cap. 6. 27. Isai. 40. 29. 31. cap. 44. 4. Ezech. 47. 3. to 7. 2 Thes. 1. 3. 1 Pet. 2. 2. 2 Pet. 3. 18. Luke 2. 52. and 2 Iohn 2. Hence it is, that grace is compared to a graine of Mustard-seed, which though it bee but little at the first, yea, the least of all seeds, yet at last it growes to be the greatest of all hearbes, Math. 13. 31, 32, and Marke 4. 31. 32. to a spring of water, springing vp vnto euer­lasting life, and rising higher and higher, Iohn 4 14 Ezech. 47. 3. to 7. Hence it is, that true regenerate Christians, are com­pared vnto trees planted by the waters side, and to the Cedars of Lebanon, that are alwayes flourishing, growing and increasing, Psal. 1: 3: Psal. 52: 8: Psal. 92: 12, 13 14. Psal. 104. 18. ler. 17. 8. Hosea 14. 5, 6, 7. To Calues of the stall, which are alwayes gro­ing and increasing, Mal. 4. 2. and to liuing stones and members growing vp into an holy temple and body in the Lord, 1 Pet. 2. 5. Col. 2. 19. and Eph. 4. 13. 16. From the nature of grace thus proued and considered, I frame this Argument, which doth most euidently and fully confirme and proue my present assertion. If all such as are once truly regenerated and in­grafted into Christ, haue such graces in them, as are of a perpetuall, immortall, incorruptible, perseuering, growing and increasing nature, it must then be altogether impossible for them, either finally or totally to fall from grace. But all such as are once truly regenerated and ingrafted into Christ, haue such graces in them, as are of a perpetuall, immortall, incorruptible, perseuering, growing and increasing nature. Therefore it must bee altogether impossible for them, either finally or totally to fall from grace. The sequell of the maior proposition cannot be denyed: vnlesse you will say, that [Page 116] though grace bee permanent, immortall, perseuering, and Obiect. increasing in its owne nature, but yet it is not so in respect of vs: that it is perpetuall alwayes in it selfe, but not in vs. I answer, that if grace in its proper nature bee perpetuall, Answ. 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 need [...] 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 [...]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, [Page 117] growing and increasing nature. I answer, that the premises doe sufficiently and vndeniable proue it. But you will ob­ject. Obie [...]. 1. 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 Answ. 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 [Page 118] 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 th [...] 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 [Page 119] makes nothing at [...]ll against this perpetuall, immortall, and perseuering nature of true and [...]auing Grace. But now you Obiect. 2. 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, Answ. For t [...]ese things that are of a [...]ding, and corruptible nature, though they had alwayes food to nourish and to feed them, yet they would come to ruine and haue an end: as wee may see in men, beasts, and plants: let them haue all things neces­sary to p [...]eserue and keepe them in life and being, yet they die and perish, because they are of a corruptible and mortall na­ture. But those things that are of an immortall nature, though they require food to nourish and preserue them; they cannot die, nor yet decay and peresh, if they haue food and meanes to nourish and preserue them, not because the food preserues them, but because they are of an incorruptible and immortall nature: it is not the food and nourishment, but the very na­ture and essence of the things themselues, that makes them immortall and incorruptible. Secondly, I answer. That grace and the food which should preserue and keepe it are inseparable, and they can neuer bee disioyned one from the other. Where euer God giues true and sauing grace, there he giues all other things that are requisite and necessarie to pre­serue it. God neuer giues men Christ, but he do [...]h together with him freely giue them all things, Rom 8. 32. Hee neuer giues grace and spirituall life to any, but hee doth likewise giue them all things [...]ppertaining vnto life and godlinesse, 2 Pet. 1. 3. Therfore if the seed and habit of true and sauing grace, being insepa­rable from the meanes of Grace which should preserue them, though they require meanes for to preserue and nourish them, may be of a perpetuall, incorruptible, and immortall nature. Thirdly, I answer, that all the holy duties which wee doe, and all the meanes of grace the which we doe inioy, doe not giue an efficacie and strength to grace of themselues, but it is grace that giues the efficacie and vertue vnto them. For [Page 120] where there is no grace at all, there can bee no good vse of the meanes of grace, nor no good and profitable perfor­mance of holy duties, Grace giues an efficacy to the meanes of grace, through the blessing and assistance of the God of grace: and holy dutyes giue not a being or an essence to the habit and seed of Grace, but grace giues an essence and a being vnto them; so that they doe not preserue grace, but grace them. True it is, that grace without the workes of grace is dead, euen as a tree that beares no leaues nor fruite is dead: but yet those workes and fruites of grace, and this vsing of the meanes of grace, doe not so much preserue and nourish grace, as grace doth preserue and nourish them; euen as the fruits and leaues giue not a being, and preser­uation to the tree, but the tree giues a being and a preserua­tion vnto them. And therefore seeing the efficacie and vse of the meanes of grace, doe depend more vpon grace, then grace it selfe doth vpon them: therefore though these means of grace are requisite and necessary to preserue grace, yet it followes not thereupon, that grace is not of a perpe­tuall and immortall nature. Fourthly, I answer, that grace is an infused habit, created and produced in our hearts and soules by the holy Ghost himselfe, so that though it bee in­larged and increased by vsing of the meanes of grace; yet it depends not wholly vpon these meanes, neither can it bee vtterly extinguished, and lost for want of vsing them. Ha­bits that are meerely acquisite, and haue their being and their rise from actions, may vtterly be lost and discontinued for want of actions to preserue them, because they may bee dissolued in the same manner as they were first acquired: they were gotten by actions, and therefore they may be lost for want of actions. But habits which are not got by acti­on, but are infused into men (as grace is) cannot bee lost for want of actions, and therefore they are not preserued by actions only, and the outward meanes of grace, but by vni­on and coniunction with him that did infuse them. Now all the true and sauing graces which we haue, they come from our vnion and coniunction with Iesus Christ our head, and from [Page 121] his fulnesse, wee do [...] recei [...] grace for grace, Iohn 1. 16. Eph. 1. 22. 23. cap. 2. 21, 22 cap. 4 13. 15. 16. and Col. 2. 7. 19. Suppose then that a man were v [...]terly depriued of all the outward meanes of Grace, and of all those helpes which should in­crease, nourish, and preserue his graces, yet his graces should neuer fail nor yet decay, because that he is still vnited and [...]onjoyned vnto Christ, who like a liuing, bountifull, and gratious head, doth alwayes convey abundance of spirituall life and grace to all his true and liuing members, euen when all outward helpes aud meanes of Grace doe faile them. So that these outward meanes of Grace they are not neces­sarily and simply required, to the being and existence of grace, but only to the better being and existence of it: and therefore grace though it require outward meanes and helps for to nourish and preserue it; for its better being and exi­stence, yet it proues not, that it is not of an incorruptible and perpetuall nature, because it requires them not alwayes as simply necessarie for its being and existence. Lastly, I an­swer, that the outward meanes of Grace, and the practice of holy duties, doe not nourish and preserue our graces in v [...] immediatly, but mediately and secundarily by preseruing our vnion and conjunction with Christ and with the holy Ghost, and by drawing of vs neerer vnto them. The out­ward meanes of Grace may be said to preserue and nourish Grace, in the same manner as the meate wee eate, may bee said to preserue and nourish our soules: not immediatly, but mediatly: and therefore this objection makes nothing at all against the perpetuitie, and immortality of true and sauing Grace. If now you object in the third place: that Grace Obiect. 3. doth not alwayes grow and increase, and therfore it is not of a growing: and increasing nature. I answer, that the Argu­ment Answ. followes not. If a man should argue thus: Trees doe not alwayes grow, especially in Winter: therefore they are not of a growing nature. Or men doe not alwayes vs [...] rea­son: therefore they are no reasonable creatures: this were an absurd and idle argument: your argument is the same in substance. Grace doth not alwayes grow and increase: there­fore [Page 122] it is not of a growing and increasing nature: and there­fore it followes not. But to answer punctually to this your Argument; Grace in it selfe is alwayes of a growing and in­creasing nature; though by reason of some outward lets and impediments, it doth not alwayes grow and increase. The reason why good Christians doe not alwayes grow and increase in grace, but oft-times stand at a stay, and per­haps goe backwards to: is not from any defect in Grace which would alwayes spring and grow: but in Christians themselues, who hinder and suppresse this growth. Grace doth alwayes grow and increase, if there bee no strong lets and impediments for to hinder it. Wherefore since true and sauing Grace is of a permanent, perpetuall, immortall, in­corruptible, perseuering, growing, and increasing nature: it is impossible for those that haue this Grace (as all those who are once truly regenerated and ingrafted into Christ must needs haue it, or else they were neuer truly regenera­ted and ingrafted into Christ) either finally or totally to fall from it againe, euen in respect of the very nature of Grace it s [...]lfe.

Lastly, it is altogether impossible for such as are once tru­ly 7 regenerated and ingrafted into Christ either finally or to­tally Seuenthly in respect of the dangerous consequences which else would follow. to fall from grace, in respect of the many dangerous consequents which else would ineuitablie follow vpon the contrary; and that both in respect of the Trinity; in re­spect of the true Saints of God; in respect of grace; and in respect of the Church of God in generall, but specially of our Church of England.

First, these dangerous consequents would follow euen in 1 respect of the Trinitie and Dietie it selfe.

For first, it would de [...]ogate from the honour of the Trini­tie. 1 What greater dishonour could there be vnto the whole Trinitie? What greater dishonour to Father, Sonne, and ho­ly Ghost then this, that they should suffer any of those Saints whom they haue chosen for themselues, and vndertaken to preserue and keepe, to [...]all from grace? [...]hat they should begin to build the fabricke of grace in men, and yet be vnwilling or [Page 123] vnable for to make an end? that they should make so many ab­solute couenants and promises to preserue and keepe the Saints from falling and not performe their words? that they should giue true grace to men, and yet repent them of these gifts and take them quite away? that they should owne such for their followers, their seruants and attendants, their chil­dren and their friends, as should disgrace them by their falls, and bring a scandall vpon the profession of their names? What would Atheists, what would Heathens say, if they should heare of this position, that the true Saints of God may apostacie and fall away from grace? would they not say, that it were farre better to haue no God at all; that it were farre better to haue an Idoll God, then such a God as this, as either will not, or cannot keepe his Saints from falling from him? Certainely, this very Doctrine of the Apostacy of the Saints dishonours all the Trinitie in all their sacred and most glorious attributes: yea, it depriues God of his Dietie, it puls him from his throane, and sets vp man aboue him: it makes God to be no God at all; or at least, to be no better then an Idoll, or an idle God. Wherefore in respect of this dishonor, which el [...]e would light vpon the whole Trinitie, this Doct­rine of the perseuerance of the Saints must needes be true.

Secondly, if the true regenerate Saints of God might A­postatize and fall away from grace, it would derogate much 2 from the word and promise of God and Christ. For they haue promised to preserue all such as are once truly regenerated, and to keepe them from falling: they haue promised, that their graces shall not faile; that they will giue them perseue­rance to the end: that they will finish the worke of grace be­gun within them: that they will preserue them blamelesse to the day of Christ, and keepe them so that they shall neuer perish but haue euerlasting life: as I haue p [...]oued at large before. If then the Saints of God might either finally or to­tally [...]ll from grace, where then were the truth of God and Christ? where were the performance of their word and pro­mises? wee might then say that all these promises of God were but false and counterfeite, and so we should make God [Page 124] and Christ no better then the Diuell himselfe, who is a lyar and the father of lyes. Iohn. 8. 44. Yea, I may boldly say, that this assertion, of the Apostacie of the Saints, would quite o­uerthrow the whole frame and fabricke of the word of God. For take the whole Scripture from the beginning to the ve­ry end of it, the whole frame and fabricke of it, serues to no other end and purpose, but to take away all from man in matters of grace, and to attribute all to God, that so he on­ly, and not man, might haue the praise and glory of all. Now this assertion of the Apostacie of the Saints, it takes all away from God, and attributes all to man, that so man might glo­ry in himselfe onely and not in the Lord. It giues a man free will to reiect or receiue grace at the first: and it giues him full power and ability to reiect or to retaine grace after hee hath receiued it: it takes away Gods prouidence, kingdome, soueraigntie and power ouer man, it exempts man wholly from his jurisdiction: it makes man an absolute creature; it makes him a God and Lord ouer himselfe: whereas the Scripture dorh take man of from his owne legges, and sub­iects him wholly vnto God, in whose hands, his life, his thoughts, his will, his waies, and all his actions are: and so it dissolues and ouerturnes the whole frame and fabricke of the Scriptures; and strikes at the very foundation and roote of all religion. Wherefore this Doctrine, of the Apostacy of the Saints, can neuer be admitted to bee t [...]ue, euen in this respect; and so my present assertion must be sound and or­thodox.

Thirdly, if the true regenerate Saints of God might fall 3 quite away from the state of grace: it would derogate much from the great goodnesse, and the infinite mercy and loue of God vnto his children. For if those Saints of God might fall quite away from grace, where then were the exceeding riches of Gods mercy? where were the gratiousnesse and in­finite goodnesse of his nature? where were the freenesse, the constancy, and vnchangablenesse of his loue? If you ob­iect Obiect. 2. that the fault is not in the loue of God to them; but in their want of loue to him. I answere first, that Gods loue [Page 125] to them is free and voluntary: Hosea 14. 5. I will loue them free­ly: Answ. therefore if God should quite withdraw his loue from them for their disobedience vnto him, this freenesse of Gods loue would be much tainted and blemished, and the breach would light on God. Secondly, Gods loue to them, is the cause of their loue to him. [...] Iohn 4. 10. 19. and it is the loue & mercy of God which should preserue and keepe the saints in obedience, loyalty, and subiection vnto him: yea, God himselfe hath promised, to preserue their whole spirit, soule and body blamelesse vnto the comming of our Lord Jesus Christ. 1 Th [...]s. 5. 23, 24. If therefore God should suffer them to sin against him, and so to incurre his displeasure, whereas hee hath vndertaken to preserue them blamelesse vnto the comming of Iesus Christ, the breach must bee first on Gods part in suffe­ring them to sinne, and not on theirs, who hath no power of their owne without the power and ayde of God to keepe themselues from sinne. 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 4 quite away from the state of grace: it would derogate much [Page 126] 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 1. Pet. 1. 5. preserue and keepe them through faith vnto saluation? where Ioh. 10. 28, 29. 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 Rom 16. 20. and subdve the very Prince of darknesse and trample him vn­der 2. Cor. 10. 4, 5. 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 1 Iohn. 3. 8. euery thought to the obedience of Christ? where were the ef­ficacie Heb. 2. 14. 15. and power of the death and passion of Iesus Christ, which should destroy out of the Saints the workes of the Diuill, the Rom. 6. 6. power of Satan, and the whole body of sinne? where were the ef­ficacie & power of that feare which God will put into their harts [...]er. 32. 40. 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 [...]er. 31. 34. 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 [Page 127] 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 6 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 Heb. 9. 10. his true and faithfull members; and hath perfected those that Heb. 10. 14. are sanctified for [...]uer: and now he is in heauen he makes per­petuall intercession to his Father for them, to keepe them in his Iohn. 17. 11. 15. 23. 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 [...]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 7 [Page 128] 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 8 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 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 heart [...] 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 [Page 129] 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 9 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 th [...]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, be [...]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 [Page 130] with those spirituall and heauenly graces which hee bestowes on men, to be but momentary and fading, and not [...]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 10 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 [Page 131] 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, ch [...]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 io [...]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: Heb. 11. 6. but also that he is a rewarder of all such as doe diligently se [...]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 quite away from grace, and so loose the reward of all the workes which they had done, you should haue few or none that should deny themselues, or yet forsake their carnall friends and pleasures, or their present worldly honours, riches, and preserments, (which after your computation, are like to be more permanent then their graces,) that so they might seeke vnto the Lord alone, and serue him diligently with all their hearts and soules: you should haue few or none at all that would be forwards, dili­gent & feruent in the worke and seruice of the Lord. Wher­fore this assertion must needes be false and dangerous euen in this respect, and so cannot be admitted for a truth.

Eleuenthly, if the true regenerate saints of God might fall 11 from grace, it would rob the Lord of many zealous and faith­full prayers; and it would make that exquisite forme of pra­yer which Christ himselfe hath framed for vs, to be but vaine and idle: for if our perseuerance in grace should not depend [Page 132] on God, but on our selues, (as our Antagonists doe and must affirme, or else they would to wrecke) how few men would there bee, that would power out their hearts and soules be­fore the Lord, in feruent and faithfull prayers? If it were in mens owne power to take vp, to preserue, and to reiect their graces at their pleasures, what neede men to pray to God at all? if God doth nothing in this businesse, our prayers vn­to him were vaine and idle, God should haue no prayers at all for any spirituall things, if this were true, and it would be to no purpose for to pray vnto him for grace and perfeue­rance, Peter then should be very much mistaken in praying thus to God for those Saints to whom he writes. The God of 1 Pet. 5. 10. all grace who hath called you vnto his eternall glory by Christ Iesus, make you perfect, stablish, strengthen, settle you: Paul should thē be mistaken in praying thus for the Thesolonians. The Lord make 1 Thes. 3. 12, 13. you to abound and increase in lone one towards annother & towards all men, to the end that he may establish your hearts vnblamable in holinesse before God euen our Father, and stablish you in euery good 2, Thes. 2. 2. 17. word and worke. For hee which establisheth vs with you in Christ 2 Cor. 1. 21. is God. Dauid should be then mistaken in praying vnto God Psal. 51, 14. to vphold and stablish him with his free Spirit: and that prayer which Christ himselfe hath framed and commanded vs to vse, should be but superflous and to little purpose. For who would or could pray thus to God: thy kingdome come; thy will be done en earth as it is in heauen: leadivs not into temptation, but deliuer vs from euill; if God had no rule and sway ouer him, if God did not giue him perseuerance, and preserue his gra­ [...]es in him; if man himselfe had free-will and power to take and to resist grace, to preserue and keepe it, or for to reiect it? Wherefore seeing that this assertion, it it were admitted, would robbe the Lord of many faithfull prayers which now his Saints doe make vnto him for their perseuerance; and seeing it would make that very prayer which Christ him­selfe hath recorded and composed for vs, to bee superflous, vaine and idle, it cannot be admitted to be true. 12

Twelfthly, if this should be admitted for a truth, that the Saints of God might fall quite away from the state of Grace, [Page 133] it would take away all absolute and irrespectiue predestina­tion and election to eternall life: one of these three must then necessarily follow; that either the Saints of God who are predestinated to eternall life, may fall from grace and pe­rish: or that there are some men who are truly regenerated and ingrafted into Christ, who were neuer predestinated and elected to saluation: or that God did only predestinate men vnto saluation out of the foresight of their faith, their workes and perseuerance: which are all ex diametro opposite and contrary to the Scriptures, to the Fathers, to the Do­ctrine of the Church of England, and to all orthodox and Protestant Diuines of moderne times: and therefore cannot be admitted.

Lastly, if the true regenerate Saints of God, might fall 13 quite away from grace, out of the freedome and libertie of their owne wills: then saluation or damnation should de­pend, meerely vpon the fickle and vn constant will of man, and not vpon the stable and immutable decree and purpose of Almighty God: then man, and not God should bee the author of his owne saluation: and so saluation should not bee of God that sheweth mercy, and disposeth all things according to the purpose of his owne free will and pleasure, but of man that willeth and perseuereth out of the strength and power of his owne free will. Man should then bee his owne God, his owne gouernour and director, his owne judge and sa­uiour, if this were once admitted to be true; which would bee a great disparagement to Gods supremacie, and to the death and passion of Iesus Christ. And therefore in regard of these dangerous consequences, in respect of the whole Trititie, this doctrine cannot be allowed to be true, that the Saints of God may finally or totally fall away from the habit, and state of true and sauing grace.

Secondly, as this Doctrine of the finall or totall Aposta­cie 2 of the Saints, would produce many dangerous conse­quencies in respect of the whole Trinitie, in respect of Fa­ther, Sonne, and holy Ghost: so would it doe the like in respect of regenerate men themselues.

[Page 134]For, fi [...]st it would cause men for to call Gods truth, Gods 1 word, and promises into question, for when as a man shall reade in diuers places of the Scripture, that the righteous and those that trust in God shall neuer bee remoued: that they shall continue to the end, and neuer faint nor faile, that God will perfect and finish the worke of Grace within them, and preserue them blamelesse to the day of Christ: that hee will keepe them so, that they shall neuer fall nor perish, and the like: if this should stand for currant truth, that the Saints of God may notwithstanding fall from the very state of Grace; it would cause men for to doubt of the truth of Gods word and promises, and to account no bet­ter of the word of God, then of a fable or a meere imposture: it would cause them to denie the Faith, and to turne either Atheists or Pagans at the last: and therefore it cannot bee admitted.

Secondly, it would depriue true Christians of all true 2 happinesse in this present life, it would make them to bee but miserable and wretched men, when as the word of God reputes them happy, and stiles them blessed men. For if it be grace, and that only which makes the Saints of God to be happy men, euen in this world of misery (as the Scrip­ture saith it is) if it were possible for Christians for to loose this grace, and to fall from it againe, it were impossible for them to be happy here. For happinesse is such a stable and perpetuall thing, as where it is once possessed, it cannot bee lost. Philosophers could say, that hee was neuer a happy man, that might afterwards become miserable: if morall happinesse were so permanent, shall not Christian happi­nesse which farre excells it be so to? Doubtlesse those whom God himselfe pronounceth blessed, are blessed and happy men for the present, yea, and they shall bee such for euer, Gen. 27. 33. and Num. 23. 8. 20. God himselfe hath pronoun­ced all such as are once truly regenerated and ingrafted into Christ to bee blessed and happy men (as I haue proued it at large before) therefore they are and shall be such for euer. Now this position, if it were granted, would quite depriue [Page 135] the Saints of God of all their happinesse, it would strip and robbe them of their graces, which are the only treasure of their soules, and make them of all men most miserable, where 1 Cor. 15. 19. as they are the only blessed of the Lord: wherefore this posi [...]ion cannot be granted to bee true, euen in this respect.

Thirdly, it depriues the Saints of God of all true joy and 3 comfort, it robs them of that peace of conscience, of that joy and comfort of the holy Ghost, of those spirituall and heauenly consolations, which are more sweet and pleasant to them then life it selfe, or all things in the world besides, and so vnutterable and beyond expression, that none can know the pleasantnesse and sweetnesse of them, but such as feele them and inioy them; it robs and spoyles the hearts and soules of all true faithfull Christians, of those inestima­ble and invaluable ioyes and consolations, and fills their soules with doubts, with terrors and amazements. For w [...]at is that which doth so joy, so comfort and refresh the hearts and soules of faithfull Christians? What is that which fills them full of joy vnspeakeable aud glorious? but only this, that their names are written in heauen, that their peace is made Luke 10. 20. for euer with God; that they are justified and sanctified by Iesus Christ: that they are passed from death to life, and shall ne­uer Ioh [...] 5. 24. come into condemnation: that they are so established and settled in the state of grace, that they shall neuer fall, nor be remoued from it: and that they are so thorowly ingrafted into Christ, that they shall neuer bee broken off from him againe. But if this once were true, that these Christians might either finally or totally fall from grace: that they might vtterly loose all the good things which they had done in all their liues, so that they should not bee any more re­membred: Ezech. 18. 2 [...] that they might loose Gods loue and fauour: loose Christ Iesus, and all the rich benefits and merits of his death and passion, loose the holy Ghost and all the comforts and graces which they haue by him; How dolefull, how miserable then should the state of Christians bee? how would their soules droope and languish with griefe and heauinesse, which now doe euen dance and leape for joy? [Page 136] how would their zeale, their loue, and courage be abated? how would their mindes and consciences bee perplexed? how would the diuell vex and torture them after euery small and little sinne which they should commit with this Quare: do [...] I yet perseuere? am I yet in the state of grace? or am I not already fallen from it by my sinnes? Certainly if this exposition were once imbraced as a truth, the diuell would so tyrannize ouer weake, scrupulous, and tender-hearted Christians by this meanes, that he would euen driue the [...] almost vnto dispaire, and send them downe with griefe and sorrow to their graues, where as else they should haue al­wayes cause to laugh and sing. The state of Christians is a state of joy: God himselfe commands them, to reioyce euer­more. To reioyce in the Lord alwayes, and againe for to reioyce. 1 Thes. 5. 16. To bee ioyfull in glory, and to sing aloud in their beds for ioy of Phil. 4. 4. heart. Therefore this position which would depriue the Psal. 149. 5. Saints of God of their very heauen vpon earth, of all their sweet and heauenly joyes and consolations, and of all the grounds and causes of their joy, and fill their soules with doubts, feares, griefes, discouragements, t [...]ares, and amaze­ments, must needs be odious, false, and dangerous, and can­not be admitted.

Fourthly, it breedes dispaire in the hearts and soules of all 4 regenerated and sanctisied Christians. For if the Saints of God after their true regeneration and inscision into Christ, might either finally or totally fall from grace, how would this perplex the soules and consciences of all regenerate Christians, and driue them to dispaire, especially in times of sicknesse and temptations, wherein Satan doth most com­monly set on their sinnes, and presse them on their consci­ences, of purpose for to driue them to despaire? Tender hearts and consciences which are thorowly wounded and touched with the sense of sinne, and are apt to bee dejected vpon euery small occasion, with the apprehension of Gods wrath would soone be driuen to despaire if this were true. For if any sinne or lust should ouercome them, if any temp­tation, or sicknesse should befall them, how then would the [Page 137] diuell tyrannize and triumph ouer them? Hee would then bee alwayes suggesting this vnto them, and pressing it vpon their consciences: You are now fallen quite away from grace, you are now cut off from God and Christ by these, and these your sinnes: you were once the children of God, but now you are now the sonnes of Satan, and vessells of Rom. 9. 22. wrath fitted only for destruction. You are now fallen quite a­way from that state of grace wherein you stood before, and so it is impossible for you to be renewed by repentance any more: Heb. 6. 6. Your last end now shall bee farre worse then euer your bigin [...]ing 2 Pet. 2. 20. was: and because that you haue cast off God, hee hath now for euer cast off you: you haue committed a wilfull sinne, in departing and falling from his grace, and therefore there is no Heb. 10. 26. 27. more sacrifice and oblation for sinne remaining, but a certaine fearefull expectation of iudgement, and fiery indignation which shall deuoure you. What can poore perplexed and distressed soules answer vnto these objections or the like, when Satan shall assault them with them, and presse them on their con­sciences? They cannot say, wee were in the state of grace before, and therefore wee are sure that wee continue in it now, because it is impossible for vs to fall from it: for this were quite contrary to this assertion: They dare not say, that they haue committed no such sinne as might disturbe them from the state of grace, and cut them off from Christ, because the diuell, and their owne scrupulous and tender consciences doe testifie the contrary: they date not for to say that they are still in Christ: and if they are di [...]cted and cut off from him, they cannot hope to bee ingrafted into him againe, because they haue so wilfully fallen from him: and so they cannot but despaire: whereas if they had this pillar, this helpe and stay to rest their soules vpon. Wee know that wee were once ingrafted truly into Christ, and therefore it is impossible for vs to bee broken off from him: wee were once inuested into the state of Grace from which wee cannot fall, and therefore we are now in Christ, wee are in the sure state of grace, and shall continue in it all our dayes: This would be able to ward off all these fierce assaults [Page 138] of Satan, that they should neuer hurt them, this would com­fort and beare vp their soules, and keepe them from sinking in despaire: this would make men for to die with ioy and comfort, and to lie downe and rest in peace: For then they might say with Paul: Wee haue finished our course, wee haue fought a good fight, and wee haue kept the faith, henceforth there 2 Tim. 4. 7, 8. is laid vp for vs a crowne of glory: Whereas now they cannot die with ioy, with comfort, and assurance, and lie downe in peace, because they are not sure of their perseuerance, they are not sure of their state of grace: it may be that they are alrea­die fallen from their state of Grace for ought they know: if not, they may fall from it ere they die; yea, in the very last gappe and minute of their liues, they may commit such sinnes as may cut them off from Christ for euer, because they can­not liue for to repent of them before their death; and so de­sp [...]iring, or at least doubting of their owne saluation (the di­uell being aptest then for to assault them with desperate and auxious thoughts and feares, when as they are neerest to their ends, and least able to resist his fierce assaults) they lie downe in terrour, and rest in woe and griefe. Alas, what comfort could a godly and a Christian life (which otherwise would comfort and reioyce the soule beyond expression) bring any man at his death, if this were true, that hee might after all fall finally or totally from grace? if all the workes and holy duties which hee had done, or wrought in all his life might vtterly be lost, and be remembred of the Lord no more? If hee might loose the wages and reward of all his paines at last? Certainly, if faithfull Christians and holy men, who are the only happy men on earth, and haue the only cause for to re­ioyce and ioy continually, might either finally or totally fall from grace, they should of all men bee most wretched and miserable, they should be stripped of all true comforts here, and be driuen to despaire at the last day. Away then with this Doctrine of a finall or totall fall from grace, which sauoureth of nothing but of meere despaire. God grant that those who doe maintaine it in their health, may neuer feele the smart and terrour of it in their temptations, sicknesses, or [Page 139] deaths. But you may perchance obiect, that though rege­nerate Obiect. men may fall totally from grace, and so may bee dis­couraged and perplexed for the present, yet they may com­fort and sustaine their hearts and soules with this, that God in his mercy may raise them vp againe: and may in some good measure assure their soules, that because God hath be­stowed grace vpon them heretofore, therefore he will be the more ready, and willing to restore it to them againe, and to impart it to them the second time. To this I answere, Answ. that you are much mistaken in this point, and it is no­thing so. For their hauing of Grace bestowed on them heretofore, doth rather argue that God will therefore be­stow grace on them no more, because they did not keepe it at the first. God seldome or neuer giues those grace the se­cond time, who haue not kept it at the first. Gods graces they are alwayes pretious, hee will neuer cast them before such dogges and swine as haue lost and trampled them vnder foote before. This is euident by all those places of Scripture which our Antagonists doe principally object against vs. For Ezech. 18. 24. When a righteous man turneth away from his righteous­nesse, and committeth iniquitie, and doth according to all the abo­minations that the wicked man doth,, shall bee liue? (Marke the comfort which you talke of) no: all the righteousnesse which hee hath done, shall bee no more remembred, God will not so much as once respect it, in his trespasse that hee hath trespassed, and in his sinne that hee hath sinned, in them shall hee die. So Hebr. 6. 4, 5, 6. It is impossible for them who were once inlightened, and haue tasted of the heauenly gift, and were made partakers of the holy Ghost, and haue tasted of the good word of God, and of the powers of the world to come, if they fall once away, to renew themselues againe vnto repentance, seeing that they crucifie a­gain [...] vnto themselues the Sonne of God, and put him to open shame. Marke the words, it is impossible for such as fall totally from grace, to be renewed againe vnto repentance, they cannot bee ingrafted into Christ the second time. Where then is the truth or comfort of your answer? So Heb. 10. 26. 27. If w [...] sinne wilfully after that wee haue receiued the know­ledge [Page 140] of the truth, there remaines no more sacrifice for sinnes, but a certaine fearefull looking for of iudgement, and fiery indig­nation to deuoure those that doe Apostatize from Grace: These and such like Scriptures which are objected against vs, for to proue a totall, or a finall fall from true and sauing grace, serue only to satisfie this objection, to terrifie the hearts, and daunt the soules of all such men as shall once fall from grace, and to exclude them for euer from Gods mercy, and from rising vp againe. So that the possession and inioy­ment of grace before, if it be once lost, serues only for to proue, that those which had it shall neuer haue it, nor injoy it any more; and not that God will therefore bee more rea­dy and willing to bestow it on them againe. And so the due consideration of all these Scriptures, and this position of a totall or a finall fall from grace, would driue men vnto finall desperation. You therefore that maintaine this despe­rate and terrible doctrine of the finall or totall Apostacy of the Saints, beware, lest that you quench the smoaking flax, and breake the bruised reede, which Christ himselfe would neuer doe: Isay 42. 3. Beware lest you afflict, and wound to desperation, the ten­der and the broken heart, the troubled conscience, and the soft and tender soule, which God himselfe commands you Isay 61. 1, 2, 3. for to heale, to comfort, cherish and binde vp with the comforta­ble Ezech. 13. 22. assurance of his immutable, constant, and perpetuall loue cap. 34. 4. 16. to them in Christ, and with the impossibility of a finall or totall fall from grace. If the pressing of this doctrine, driue any to despaire, (as it cannot choose but doe, vnlesse they are perswaded by Gods Spirit to the contrary) their bloud and soules shall be required at your hands that presse it, and Christ himselfe who is that good and great Shepheard of his sheepe, which wil not suffer any of his sheepe to perish, will Iohn. 10. 28. frame this accusation and in ditement against you at the day of Iudgement, as he did against the shepheards of Israel, Ezech. 34. 4. The diseased haue yee not strengthened, [...]either haue you healed that which was sicke, neither haue you bound vp that which was broken, neither haue you brought againe that which was driuen away, but with force and crueltie haue you ruled them: [Page 141] and then your doome and judgment will be terrible and dis­mall as this your Doctrine is.

Fifthly. This doctrine of a finall or totall fall from grace, 5 it makes no difference at all beeweene the godly and the wicked in this present life. If the true regenerate Saints of God might either finally or totally fall from grace, what dif­ference should there be betweene impenitent and wicked men and them? what priuiledge or aduantage had they more then they? They haue no more assurance of Gods loue and fauour, no more assurance of heauen and eternall life, no more aduantage or benefit by the death of Christ, then they: there were then no difference at all in their estates but onely for the present; they had but a meere possibilitie of heauen and eternall life; they could not absolutely say we shall be saued, but onely, wee may be saued, and so may euery wicked man that liues vpon the earth. All that the Saints of God should then haue, it should depend meerely vpon incertainties and future contingences, they should be no more sure of saluation then wicked men. True it is, that that for the present, they should haue a greater probabilitie and likelihood of heauen and saluation then wicked men, because they are for the present in the state of grace: but yet they were no neerer vnto heauen and eternall saluati­on then they: for these wicked men might become Gods children afterwards & continue so, when as they themselues might fall from grace and perish in their sinnes: those that are the children of Satan, might be the Saints and sonnes of God, when as they themselues may bee the sonnes of Be [...]ial, and vessels fitted for destruction. Wherefore seeing that this doctrine of falling from grace, puts no sound and sure dif­ference betweene the wicked and the godly in this present life, and giues the one no greater and no surer priuiledges then the other hath, when as the Scripture makes as great a difference betweene them, as is betweene sheepe and goates, wheate and tares, gold and drosse, happinesse and misery; it must needes be false and opposite to the truth, and cannot be admitted.

[Page 142]Lastly, if the true regenerate Saints of God might fall final­ly from grace, it would breede a doubt and scruple in mens mindes, whether there are any that are saued, or at least whe­ther God hath alwaies had a true Church on earth. For if one regenerate man may fall from grace, then a second and a third may to, and so euery regenerate man in particular, and so all regenetate men; and then there should bee none that should bee saued, then there might be a time when all men might be fallen from grace, and so a time when as there was no Church of God on earth. Wee all know, that the very best of all Gods Saints and children are apt and ready to fall into sinne, and that in many things they offend all, which things by your assertion may cut them of from Christ, and cast them headlong from the state of grace: wherefore, for ought that any man knowes, there is not any one of Gods Saints and children, but may bee fallen quite away from the state of grace before his death, and so may dye and perish in his sinnes; and therefote if this position were once admitted, it would breede a doubt in men where euer there were any saued: or whether God hath alwaies had a Chruch on earth, which would be a dangerous consequent, and would much eclipse the riches of Gods mercy, the merits of Christs death and passion, the glory and perpetuity of his kingdome, and make men carelesse of religion.

Thirdly this Doctrine, of a finall or totall Apostacie from 3 the state of grace, would produce many dangerous conse­quencies in respect of grace it selfe; and so cannot be admit­ted.

First, it would cause men to vilifie and vnderualue grace, it would cause them for to slight and disrespect it, and not to 1 set that price vpon it as they should. For if true and sauing grace might bee lost againe, who then would estimate or va­lue it? who would forsake the riches, the honours and the pleasures of the world, to seeke it and imbrace it', which should be then as permanent, sure, and stable as grace it selfe? That which makes men for to prise & estimate grace aboue all things else, is this, that it is a perpetuall, stable, and per­manent [Page 143] possession, which will neuer decay; that is is not subiect vnto time and chance, as all sublunary and world­ly things are: that it is such an heauenly treasure as cannot be lost, nor taken from vs. Therefore Christ, when as hee would incite and stirre vs vp to seeke after grace, doth com­mend grace vnto vs as a permanent, and euerlasting good which neuer fades, nor yet decaies, putting it by way of an­tithesis and opposition to all worldly things, which are but momentary and fading: hence are these his exhortations: Iohn 6. 27. Labour not for the [...]eate that perisheth, but for that which ind [...]reth vnto eu [...]rlasting life. Lay not vp for your selues treasures vpon earth where [...] and rust doth corrupt, and where thee [...]es breaks through and [...]teale, but lay vp for your selues trea­sures in heauen, where neither moth nor rust doth corrupt, and where the [...]es doe not breake through nor [...]eale. Math 6 19. 20. Whosoeuer shall drinke of this water shall thirst againe: but whoso­euer drinketh of the water that I shall giue him, shall neuer thirst: but the water that I shall giue him, shall bee in him a well of water springing vp into euerlasting life. Ioh. 4. 13, 14. That which doth most of all commend and set forth grace, that which makes it amiable and louely, and giues it an exc [...]llencie aboue all earthly things is this, that it is a permanent possession, & an euerlasting treasure which cannot be lo [...]t. If it were notso, men could not prise it aboue earthly thing. This Doctrine therefore of falling from the state of grace, it takes away the very excellency of grace, and so it would cause men for to vi­lifie and vnderualue it, and to preferre the base and transito­rie things of the world before it; which would bee a dange­rous consequence.

Secondly, this assertion, it would ouerthrow and vtterly 2 disanull the very nature and essence of true sauing grace. For grace (as I haue proued at large before) is of a perma­nent, constant, perpetuall, immortall, growing and increa­sing nature, it cannot perrish or decay where once it is in truth begun. This Doctrine of a totall or finall fall from grace, it makes grace to be but a transitory and fading thing, in ouerthrowes this nature and essence of true grace, and [Page 144] therefore cannot be admitted, euen in this respect.

Thirdly, this assertion, if it were admitted would vtterly disanull, abolish and take away the very roote and chiefe of 3 graces, euen true, justifying and sauing faith. For faith as it is defined. Heb. 11. 1. Is the substance of things hoped for, and the euidence of things not seene: it is a sure euidence of heauen and eternall life. Wherefore those that haue this faith, must not only beleeue, that God is, but also that he is a rewarder of all such as doe diligently seeke him: they must bee perswaded of all Gods promises, and imbrace them as their owne. Hebr. 11. 6. 13. and with faithfull Abraham. Rom. 4. 19. 20, 21. they must not stag­ger at the promises of God through vnble [...]fe, but they must be strong in faith, they must be fully perswaded, that as God is able, so like­wise hee will bee faithfull to performe what euer hee hath promised. He that hath a true justifying and sauing faith, hee must be able to apply Christ Iesus and all the promises of the Gos­pel to himselfe, he must appropriate and ascertaine them vn­to himselfe, so as to make them his owne for eu [...]r: hee must be able thus to argue. He that heareth the word of Christ, and beleeueth on him that sent him, hath euerlasting life, and shall not come into condemnation, but is passed from death to life: Iohn. 5. 24. he that trusteth and waiteth on God shall neuer bee remoued, but shall stand fast for euer, he shall mount vp with eagles wings, he shall run and not be weary, he shall walke and not be faint. Psal. 125. 1. Isai. 40. 31. God will put his feare into his heart, and they shall not depart from him: Ier. 32. 40. But I doe heare the word of Christ, I beleeue on him that sent him, I doe waite and trust on him: there­fore I haue euerlasting life, I am passed from death to life and shall not come into condemnation, I shall neuer be remoued from the state of grace, but shall stand fast for euer, I shall runne and not bee wea­ry, I shall walke and not faint, I shall not depatt from him. He that cannot argue thus, hee that cannot thus apply and assume these promises of God vnto himselfe, hath no faith at all: he that hath faith and is able thus for to apply them, can as­sure himselfe that hee shall perseuere vnto the end, and that he shall neither finally nor totally fall from grace: yea, and must assure him selfe so from these and such like promises, or [Page 145] else he hath no faith in them. So that if this assertion of the Apostacie of the Saints were once admitted, it would quite abolish and vtterly take away all true and sauing faith, whose property it is, not onely not to faile: Luke 22. 32. but likewise to assume these promises of finall and totall perseuerance to it selfe.

Fourthly, if this assertion were once admitted, it would 4 take away all certaintie and assurance of saluation. for if the true regenerate Saints of God might after their true inscition into Christ either finally or totally fall from grace, then they could neuer bee assured of saluation: where euer there is a possibilitie of falling away from grace, there can bee no full and perfect assurance of saluation: a man can neuer bee sur [...] of the end, that is not assured of the meanes for to attaine it: perseuerance in the state of grace is the meanes for to attaine saluation, and therefore if men could not be assured of their perseuerance, they could neuer be assured of saluation, which depends vpon it. If a man might fall totally from grace, hee could not be assured of saluation, because he cannot bee as­sured of this, whether he shall rise againe, whether God will cut him off in his sinnes, before hee be ingrafted into Christ againe. Now this grace of assurance, is a speciall fauour which God bestowes vpon his Saints and children, it is the very anchor and piller that supports their soules: and it is such a grace as all the Saints of God both may and ought to haue without any speciall reuelation, as appeares by diuers pregnant places of Scripture, (which for breuity sake I will only quote, and not set downe at large:) as Iob. 19. 25, 26. cap. 11. 15 18. cap. 13. 16. cap. 16. 19. Psal. 27. 1. Psal. 46. 1. to 8. Isai. 25. 8, 9. cap. 50. 7, 8, 9. Iohn. 5. 24. cap. 14. 27. Rom. 8. 35. to the end. cap. 14. 8. 2 Cor. 5. 1. to 10. Ephes. 3. 12. Phil. 1. 21. 23. Cor. 3. 4. 1 Thes. 1, 4, 5. 1 Tim. 1. 7. 12. 2 Tim. 2. 19. cap. 4. 7, 8, 18. Heb. 2. 15. cap. 10. 34, 35. 1 Pet. 4. 19. 1 Iohn 3. 2. cap. 4. 17, 18. cap. 5, 18, 19. 20. Wherefore since this doctrine of the Apostacie of the Saints would vtterly abrogate, falsifie and ouerthrow the grace and doctrine of assurance and certainty of saluation, it must needs bee a false dangerous and perniti­ous [Page 146] doctrine which cannot be admitted.

Fifthly, if this were once admitted for a truth, it would take away and vtterly abolish in the Saints the grace of loue, 5 and of joy and comfort in the holy Ghost; it would take a­way the causes of loue and joy, and so consequently these graces themselues, which are the very end of the Gospell, and in which the very kingdome of God consists as you may reade, Iohn 15. 11. Rom. 14. 17. and cap. 15. 13: wherefore it cannot be admitted euen in this respect.

Lastly, if this assertion were once admitted, it would make 6 true and sauing grace to be but a meere morrall perswasion, and not a worke of the holy Ghost; a thing that was meere­ly subiect to our owne wills; it would destroy the kingdome of grace within vs, and make vs Kings and Lords ouer grace, whereas grace hath a kingdome and dominion ouer vs. If a man had liberty to cast off grace at his pleasure, then grace should haue no power, no kingdome or dominion ouer him; then the kingdome of grace, and the kingdome of Iesus Christ in the hearts of his Saints, should be but a meere ficti­on and a fabulous conceite: whereas the Scriptures do in­forme vs to the contrary, almost in euery page. If wee may cast of the yoke of Iesus Christ, if we may cast of grace at our pleasures, where then is the kingdome of Christ, and the kingdome of grace that is within vs? An earthly Prince who hath but a kingdome ouer the bodies of his subiects, is able for to keepe them from rebellion, and from casting of his yoake at their pleasure; Christ Iesus & grace, they haue not only a kingdome ouer vs, but a kingdome in vs to; and that not ouer our bodies, but ouer our soules and bodies, ouer the whole man and the whole foule, and therefore, wee can­not but be subiect to them, and wee haue no power for to cast them off. Grace it captiuates the whole soule, the whole man, it brings euery thought into subiection vnto Iesus Christ. 2. Cor. 10. 5: it workes so powerfully and maiestically in mens soules, that none can let it or resist it: Isai, 43. 13. and Acts 6. 10. it makes euery knee to bow and stoope to Iesus Christ, and to keepe his iudgments and doe them. Phil. 2. 10. and Ezech. 36. 27. [Page 147] wherefore this doctrine which doth thus ouerturne and pull downe the kingdome of grace, which makes it subiect vnto man, whereas man is subiect vnto it, must needes be a dam­nable and pernitious doctrine, and so cannot bee admitted for a truth euen in this respect.

Fourthly, if this doctrine of the finall or totall Apostacie 4 of the Saints should bee admitted, it would produce many dangerous consequencies in respect of the whole Church of God, but more especially in respect of our Church of Eng­land.

For first, it would wrong the whole Church of God in tra­ducing, 1 slighting & condemning the doctrine and opinion of all the ancient Fathers of the Church, and of the Church of God in former ages, and in vilifying and contradicting the doctrine of all Protestant and reformed Churches, and the judgment and learning of all the best moderne & Protestant Diuines, who haue alwaies defended and maintained this as­sertion, that the true regenerate Saints of God can neither finally, nor totally fall from grace, as I shall proue hereafter.

Secondly, it would wrong the whole Church of God in 2 reuiuing, and raising vp from hell againe that old Pelagian Heresie, which hath not onely beene condemned and op­posed by Saint Augustine, Hierome, Prosper, Bradwarden, and others, but likewise by three seuerall Councells; to wit, the Councell of Mile [...]etan: the Councell of Africke, and the Councell of Orange. For as all the points of Arminianesme are nothing else but meere Pelagianisme clad in other tearmes, so this was one part and member of the Pelagian or Deme pelagian Heresie, that the true regenerate Saints of God might fall away from the state of grace: and therefore the Deme­pelagians did ca [...]ell and carpe at Saint Augustines doctrine, for teaching that the Saints of God after they were once regenerated had such a disposition put into them, that they could not but perse­uerance in grace, as appeares by the Epistles of Hilarie and Pros­per to Saint Augustine concerning the remainders of the Pelagian Heresi [...]s: wherefore this doctrine of the Apostacie of the Saints being nothing else but a part of the Pelagian Heresie, [Page 148] cannot be now admitted and imbraced without great wrong and preiudice to the whole Church of God.

Thirdly, it would produce many dangerous consequen­cies 3 in respect of the Church of England. For first, it will pull vp a maine foundation, and a maine principle and ground of truth, which hath bin planted and setled in our Church; it will raise a strong bulwarke and fort of true religion, which the best and chiefest worthies of our Church haue hitherto full well and manfully defended, against all forraine hostili­ty whatsoeuer: which will be a great disparagement and ble­mish to our Church. Secondly, it will giue our enemies just cause to vaunt and triumph ouer vs, and to erect a Trophie where as they neuer got the field. This hath beene the glo­ry and honour of the Church of England, that the [...] Church and all her complices, since her reformation and re­uolt from them, could neuer yet with all their learning, wi [...], or policie, conuince her of any maine or fundamentall error in her doctrine. If then wee should now admit and approue of this doctrine of a finall or a totall fall from grace, and im­brace it as a truth, wee should then conuince our selues of a maine and fundamentall error in our doctrine, wee should then subscribe and yeeld the wasters vp to them, without a­ny combate or opposition at all, when as they were not able for to wrest them from vs by truth & strength of argument: and so wee should giue them just and lawfull cause to tri­umph ouer vs, to the great dishonour of God, to the very betraying of the truth, and to our owne perpetuall infamie and disgrace. Thirdly, it would breake downe the very walls and bulwarkes of our Church, that so Armi [...]nisme and [...] might come rushing in with a full carere and quite beat downe the truth. For if this be once admitted and receiued for a truth, that the true regenerate Saints of God, may fall either finally or totally from the state of grace: this very point it selfe is grosse and palpable Arminianisme and Poperie; it is a point which all Rhemists and Arminians, and which Bel­larmine, Becaonus and other Papists do defend against the Pro­ [...]estants, and it drawes along with it many other grosse and [Page 149] palpable points of Armianisme and Popery, as predestination from the foresight of faith and workes: freewill both to re­ceiue and reiect grace at our pleasures: veniall, sinne: no cer­taintie of saluation in this life without some speciall reuelati­on: vniuersall grace: that those who are not elected to sal­uation are members of the holy Catholike Church, that the number of the el [...]t is not certaine vnto God himselfe, and the like. If this one point then should bee admitted and im­braced by vs as a truth, it would scrue in the whole body of Arminianisme & Pelagianisme, and a great part of Poperie into our Church, and so would quickly crush and quell that glo­rious and holy truth which now we doe professe. Fourthly, it would breede such a combustion and diuision in our Church, as would hardly bee appeased without great hurt and danger to the state: wee see by present experience that a little conniuancie & wincking at this doctrin [...], hath bred a kinde of faction and diuision in our Church, and drawne many great disciples after it, who if they were not awed by superiour powers, and with the expectation of the doome & censure of the Generall and Grandee of their faction, would make such astrange and sodaine rent and combustion in our Church and state, as would indanger both; and giue occa­sion to our enemies to fish in troubled streames, where they could hardly misse their prey. You therefore, (my breth­ren) who are so hot and forwards, to vsher and bring in this damnable and pernicious doctrine, into our glorious and much renowned Church, consider what you are about to doe; consider what dangerous and dismall consequencies are like to follow and insue vpon it: consider how ill and viper like you shall reward that mother of yours, which hath nourished and brought you vp, to the end, that you should defend her vpon all occasions, and not beare armes against her. Consider that it is no other but the Diuill himselfe, woo either by his owne priuate suggestions to your hearts, or else by his dangerous agents and seditious factors, doth labour to withdraw you from the faith, and to rent you from your mother Church; not for any desire or loue to God or to the [Page 150] truth, but for priuate ends, and by respects, that so he may make both you and others a prey and bootie to himselfe. Consider what the inducements are that leade you to im­brace this error. If you will but examine your owne hearts well you shall finde, that the thing which leades you to im­brace this error; is either the learning or the fame of some particular men that do defend it: or else some secret hatred & malice, either to all, or to some particular men that doe op­pose it: or else some felfe conceite, and some high opinion which you do attribute to your owne conceites without any due examination of them by the word of God: or else it is some desire of singularity or fame, or the hope of gaine, ho­nour, & preferment: one of these I may be bold to say is the cause that moues you to patronize this error, and not the loue of God or of his truth. Remember therefore, that you are bought with a price, that you should not be the seruants of men: 1 Cor. 7. 23. that the word of God is the rule of life and doctrine, and not the word of men: remember that, if you are the sheepe of Christ, Iohn 10. 44. you must heare his voice and his only, you must not hearken to the voice of strangers, let their learning or their parts bee what they will. No men more apt to erre then those of greatest parts and learning, especially when as their parts and per­sons are not sanctified. The greatest schollers haue alwaies broached and propagated the greatest, and the most dange­rous errors. Wherefore neuer pinne your faith to the fickle opinions of fraile and mortall men, (especiallly of such men in whose liues the practise and power of religion shines not forth) but examine all things by the word of God: and [...]. 1. 8, 9. though an Angel from heauen, (much lesse a Diuell from hell, or a carnall man from earth) should bring any other doctrine to you then what you finde to be warranted and recorded there, receiue him not but let him bee accursed. Sure I am, that this doctrine of the finall or totall Apostacie of the Saints, hath no ground or footing for it in the word of God; if you will but take the paines to search the Scriptures, you shall finde it to bee so: and therefore let not the opinion or fame of any particular man that doth patronize this error, ouersway your [Page 151] judgments against the Scriptures & the word of God. And as for all other priuate & by respects which may ingage you to adore this error; remember that Gods glory and the loue of truth (if not the good and welfare of the Church) should ouer ballance and surpasse them all. Better is it for to loose the world with all the fame, the riches, honours, and prefer­ments in it, then to loose the Lord of truth, and his euerlast­ing fauour; to loose both soule and body at the last, in hope of gaining honouror prefern [...]ent now. Wherefore lay aside all sinister & by respects, and consider how many great, dan­gerous, and pernitious consequencies will ineuitable follow vpon this doctrine, of the finall and totall Apostacy of the Saints, and then you cannot but disclaime it and detest it from your soules, and euen fromyour hearts imbrace this orthodox and sound position which here I do defend. That such as are once truly regenerated and ingrafted into Christ by a true and liuely faith, can neither finally nor totally fall from grace.

Hauing thus (as I suppose) so fully proued the truth of this position, by arguments and reasons drawne from the Scriptures, that no man can be able to gainsay it. For fur­ther satisfaction in the point, I will now produce some hu­mane authorities for to proue it: which authorities I shall reduce to these three generall heads. First, I will proue that this was the doctrine of the ancient Fathers of the Church: [...] that this was, and is the doctrine of all Protestant Chur [...] beyond the Seas: Thirdly, that this was and is the doctrine of the Church of England.

For the first of these: that this was the doctrine of the an­cient Fathers of the Church: I shall manyf [...] it by their owne authorities, which I will vouch in [...]atine, as I finde them printed, lest I should giue the opposites any occasion for to carpe at mee: or wrong the authors, or the reader in the translation: especially since I cite these Fathers to satisfie the learned, not the ignorant.

I will first begin with the auncient of the Fathers, and so discend to these of latter times.

Dionysius Areopagita.

Dionysius Areopagita who liued in the Apoftles times, and (as himselfe records it in his 11. Epistle to Apollophanus the Parifi [...] 1555. Philosopher) was 25. yeares of age at the death of Christ, though others doubt of it, hath deliuered and recorded this very doctrine, in his booke de diuinis nominibus, cap. 7. His words are these, Diuina fides, est stabilis credentium sedes, qua hos in veritate locat, in ipsisque veritatem impersuasibili identi­tate certam & simplicem veritatis notionem habentibus ijs qui cre­diderunt. Nam profectò si scientia cognoscentium, & cognitorum coniunctrix est, ignorantia verò mutationis semper, & ex se igno­ranti suae diuisionis est author: eum qui in veritate credit iuxta Scripturae fidem, nihil remouebit à verae fidei autore, in quo con­stantiam immobilis atque immutabilis identitatis habebit. In the 8. chapter of the same booke, about the end of the chapter he hath these words; Verum enim profectò & hanc salutem non praeter intentionem Scripturae sanctae, vt bonitate cuncta saluantem qua sunt omnia, ab suorum prolapsione bonorum redimentem, prae­dicare meritò possumus, quantum cuiusque salu [...]ndorum admittet naturae. Idci [...]cò etiam redemptionem iam theologi nominant, ex quo sinit quae verê sunt ad id caedere, vt non sint. Ex eo item quod et fi quid deliquerint, & ab ordine suo aberrauerint, & imminutio­nem aliquam perfectionis bonorum suorum passa fuerint: Hac etiam parte à passione & imbecillitate, ac priuatione reddimit, impleus quod deest, & paterno affectu infirmitatem supplens, at que à [...] [...]rigons, imò in pulchro fistens & quod effluxerat bonū reparans ae disponens, ordinis quod deest in illo atque positionis exornans, inte­grumque perficiens, & ab omnibus absoluens [...] atibus. And a little before he hath these words. Itaque (vt verum dixerim) hoc magis est diuinae iustitiae proprium nequaquam emol­lire atque enermare optimorum quorumcun que masculum sensum. largitione carnalium: neque si quis id conetur agere, eas sine adiu­torio linquere, sed eos in praecl [...]o, inflexibilique statu solidare, eis­que cum sint huiusmodi secundum merita reddere. So that by this most ancient Diuines opinion, these that are truly faith­full, can neuer fall quite away from grace.

Iustin: Martyr.

Iustin Martyr who flourished in the yeare of Lord 163. and somewhat after concurreth in opinion with vs, in his Explic. quaest. à Gent. Christ. positarum: quaest. 23. For there Pari [...]is, 1554. the Gentiles demand this question: Si Dominus antequam mortem perferret, rogauit vt Discipuli à patre sancti efficeren­tur, & tamen postea [...]udas perijt, qui fit vt causa eorum praeces oblatae, acceptae, grataeque fuerint? quomodo etiam verum est il­lud, Scio me à [...]e semper audiri? To which hee replies. Iu­das quidem ex eo tempore perijt, cum Christus buccellam panis in­tin [...]tam ei dedit, acceptaque buccella, a Iuda Satanas in eum in­trauit, egressusque se à caeteris discipulis diremit. Preces autem pro discipulis fusae sunt post Iudae disiunctionem. Idque ex ipfis praecibus intelligitur cum Dominus praecatus [...]st his verbis. Quod mihi dedisti & tradidisti seruaui, nec quisquam eorum pe­rijt nisi filius perditus vt Scriptura impleatur. Primum igiter Iudas p [...]rijt: deinde fusae sunt praeces discipulorum causa: From whence I collect, that in the opinion of Iustin Martyr, those for whom Christ doth pray and intercede, can neuer perish or fall from grace: But Christ doth pray and intercede for all such as are once truly regenerated and ingrafted into him by faith. Therefore in Iustin Martyrs opinion they can neuer perish nor fall from grace. So Quest: 98. The Gen­tiles demand. Si Deus timorem non necessarium verbis suis con­firmat, cum ait, qui timet non est perfecta charitate praeditus cur idem discipulos suos doc [...]t his verbis: Timete eum qui & animum & corpus in Gehennam potest perdere? Hee ex­plicates this question thus. Non hoc a Domino dictum est, Qui metuit non est in eo perfecta charitas, et si is qui illud dixit, ex Domini dixerit sententia. Illud autem, Metuite potius eum qui & animum & corpus perdere in Gehennam potest, di­ctum ab eo non est perfectae charitatis tollendae gratia. Qui enim maiore dei metu minorem hominum metum tollit sua in deum cha­ritate ductus hoc faeit. It aque maior dei metus causa est cur ea quae chara habentur minimè amittantur. Quo enim praestantius est id quod creditur, & traditur, eo vehementius amatur: & quo charius habetur, eo vehementius is qui illum charum habet, eius [Page 154] amissionem timet, dum in certa [...]n de re quam char [...]m habet dis­cenderit. Derempto autem certamine v [...]a cum illo, etiam met us amissionis eorum quae amata sunt, depo [...]itur. Itaque ad illud tem­pus necessarius est dei metus. Neque enim vt odium vim habet tol­lende charitatis, sic metus. Idem enim & amare potest & timere. Bertius, as from the former place, so from this latter would collect and proue that the saints might fall from grace: and his reason from this latter place is, because they ought to feare. I collect the contrary, and so doth Iustin Martyr affirme, that because they ought to feare, therefore they cannot fall away: because the feare of God is the cause that their graces are neuer lost: and so Iustin Martyr is cleere for me, not for Bertius.

Irenaeus.

Irenaeus who flourished in the raigne of Commodus the Emperour about 182. yeares a [...]ter Christs natiuity: hath in effect deliuered the selfe-same doctrine, lib. 5. aduersus haereses, pag. 550. to 558. and p. 564. according to the edition at Ba­sil: 1571. his words are these. Perfecti igitur, qui & spiritum in se perseuerantem habent dei, & animas & corpora siue querela seruau [...]rint: id est, illam quae ad Deum [...]st fidem seruantes, & eam quae ad proximum est custodientes. Vnde & templum dei plasma esse ait. Nescitis, dicens, quoniam templum Dei estis, & spi­ritus 1 Co [...]. 5. Dei habitat in vobis? Templum igitur dei in quo Spiritus inhabitat, & membra Christinon participare salutem, sed in per­ditionem redigi dicere, quomodo non est maximae blasphemae? and a little after: Mori neque animae euenit, [...]latus est enim vita: ne­que spiritui, incompositus est enim, & simplex spiritus, qui resolui non potest, & ipse vita est eorum: qui percipiunt eum, pag. 553. Facies nostra videbit faciem Dei viui, & gaudebit gaudio in­enarrabili: Videlicet, eum suum videat gaudium. Nunc autem partem spiritus eius sumimus ad perfectionem & praeparationem incorruptelae, Paulatim assuescentes capere & portare Deum: quod & Pignus dixit Apostolus, hoc est, partem eius honoris, qui à Deo Ephs. 1. nobis promissus est. Si ergò hoc pignus habitans in nobis iam spiri­tuales efficit, & absorbetur mortale ab immortalitate. Vos e­nim, Rom. 8. ait, non estis in carne, sed in spiritu, siquidem spiritus [Page 551] Dei habitat in vobis. Hoc autem, non secundū incturam carnis, sed secundum communionem spiritus fit. Non, enim era [...]t [...]ne car­ [...]e, quibus seribebat, sed qui assumpserant Spiritū Dei, in quo cla­mamus Abba Pater, Si igitur nunc pignus habentes clamamus Abba Pater, quid fiet, quando surgentes facie ad faciem videbi­mus eum? and pag. 564. Aliud est afflatus vitae, qui & anima­lem efficit hominem: & aliud spiritus vinificans, qui & spiritalem efficit eum. Afflatus enim temporalis: spiritus autem sempiter­nus. Et afflatus quidem auctus ad modicum, & tempore aliquo ma­nens, deinde obij [...] sine spiramento relinquens illud in quo fuit ante. Spiritus autem circundans intus & foris hominem, quippe semper perseuerans, nunquam relinquens eum. By Iren [...]us his verdict then, he that hath the sanctifying spirit of God within him once, can neuer fall from grace, and die againe: he can ne­uer loose this Spirit of God, or suffer it to bee quite extin­guished. So againe, lib. 2. adu. Haereses, cap. 47. Fides quae est ad magistrum nostrum semper permanet firma, lib. 4. cap. 34. Quo­modò rursus dicunt carnem in corruptionem deuenire & non perci­pere vitam, quae à corpore Domini & sanguine alitur? lib. 4. cap. 37. Gloria Dei viuens hom [...]. Vita autem hominis visio Dei. Si e­nim quae est per conditionem offensio Dei vitam praestat hominibus in terra vnientibus, multò magis ea quae est per verbum manifestatio Patris, vitam praestat his, qui vident Deum, lib 5. pag. 611. Qui credit in me non iudicatur, id est non separatur à Deo, adiunctus est enim per fidem Deo: vide, pag. 440. 515. 522. 610. 611. where hee makes for our present purpose. Thus is this holy and an­cient Father very full and copious in our behalfe.

Clemens Alexandrius.

Clemens Alexandrinus a man of admirable learning and parts who flourished in the raignes of Seuerus and Antonius: betweene the yeare of our Lord, 200. and 220: is so full and copious in our behalfe throughout his workes, as if wee will but referre our selues to him, this controuersie will be soone determined. Now that you may the easier finde these pla­ces which I shall cite out of him, I shall referre you to the page wherein the authorities are: the edition which I shall cite, is that which was printed at Basil, 1556: translated by [Page 156] Gentianus Heruetus. The first authoritie that I shall cite out of him you may finde it: Paedagogi. lib. 1. cap. 5. fol. 19. b. where speaking why the Saints of God are called children in the Scriptures, his words are these. Iunenes ergo populus nouns, vt distinguetur a veteri populo, ij sunt qui noua bona didicorunt: et est nobis vber aetatis ipsa inuentus expers senij, in qua semper vigemus ad intelligentiam, et mentis agitationem, semper inuenes, et semper mansueti, et recentes ac noui. Quod autem fuit aeternitatis par­ticeps; eo quod est ab interitu alienum solet assimilari, vt puerilis aetatis appellatio, sit nobis ver totius vitae, proptereà quod sit senij expers, quae est in nobis veritas, et mores nostri qui sunt veritate per­fusi. Sapientia autem semper germinans, quae semper similiter et eodem modo se habet, et nunquam mutatur. Ib. cap. 6. fol. 20. a. b. Tincti, illuminamur: illuminati, in filios adoptamur: adoptati, perfi­cimur: perfecti, immortales reddimur. Ergo, inquit, dixi, dij es­tis, et filij excelsi omnes. Ib. Perfectum dicimus cui nihil deest. Q [...]id autem ei desit qui deum nouit? Est enim reuera absurdum dei vocari gratiam, quae non sit perfecta et vndiqua que plena. Qui est autem perfectus, perfecta vtique largietur. Soli ergo qui pri­mum vitae fines attigimus, iam perfecti sumus. Iam autem viuimus qui sumus a morte seperati: Christum ergo sequi salus est. Quod enim factum est, in ipso vita est. Amen, amen dico vobis, in­quit, John. 5. qui sermones meos audit, et credit ei qui me misit, ha­bet vitam aeternam, et in iudicium non venit, sed habet vi­tam aeternam. Ita solum eredisse, et regeneratum esse, est in vita perfectio. Nunquam est enim Deus imbecillus: nouit quos voca­uit, quos seruauit: simul autem vocauit et seruauit. Ipsi enim vos, ( inquit Apostolus) a deo docti estis. Nefas est ergo imperfectum sentire, quod ab ipso docetur. Quod autem ab eo discitur, est aterni seruatoris, aeterna salus: Ib: Fides est doctrinae perfectio: et ideò dicit: qui credit in filium habet vitam aeternam. Si ergo qui credimus habemus vitam aeternam quid reliqui est vltra vitae aeter­nae possessionem? Ib. fol. 23. a. Omni ergo ratione nos in omnibus Christo coniungimur et familiares reddimur, et in cognatione, per sanguinem eius quo reddimimur: et in consensione, nutritionem quae ex verbo efficitur: et in incorruptione per eins ipsius institutionem, [...] vitoe agexdae rationem. Ib. cap, 7. fol. 23. b. Diuina vitae iustitu­tio, [Page 157] est in aeternum permanens possessio. Paedagogi. lib. 3. cap. 6. fol. 48. b. Quomodo non is multa, imo omnia possidet, qui the saurum aeternum nempe deum habeat? Petenti in quit, dabitur, et pulsan­aperietur: Si deus nihil negat, pietate ac religione praediti viri sunt omnia. Ib. cap. 1 [...]. fol. 54. a. b. Sapientiae the sauri non possunt deficere. Tales [...], verbi legis, verba consolatoria, non in tabulis lapideis, digitis domini scriptis, sed scriptae in cordibus hominum, in quas solum non cadit interitus. Strom. lib. 2. fol. 80. a. Est re­uera immutabiliter, ad id quod est immutabile deductio. Fides er­go, et cognitio veritatis efficiunt, vt quae [...]as acceperit anima, eo­dem modo et semper, et similiter se habeat. Cum falso autem cog­natione coniuncta sunt transitio, declinatio, et desectio. Strom. lib. 7. fol. 149. b. Ei qui exercitatione ex cognitione parauerit virtu­tem quaenon potest amitti, efficitur naturalis habitus. Et quomodo lapidi grauitas, ita huius scientia euadit buiusmodi, vt amitti non possit, non inuolentarie, sed voluntariè, vi rationis ac cognitionis ac prouidentiae. Quoniam autem amissum non esse, per cautionem fit eiusmodi vt non possit amitti: cautionem quidem ad hoc vt non peccet, bonam autem considerationem, ad hoc vt virtus non amitta­tur retinebit: cognitio autem videtur honam praebere considerationē, docens perspicere ea quae possunt adiuuare, ad hoc vt virtus perma­neat. Res est ergo maxima Dei cognitio: quo circa ea quoque ita con­seruatur virtus vt amitti nequeat. Ib. 152. b. Scientia facit vt si quis casus euenerit, a proprio habitu nunquam excedat is qui est praeditus cognitione, est enim, solida et immutabilis boni quae scien­tiam constituit possessio, vt quae sit scientia diuinarum rerum et hu­manarum. Cognitio ergo nunquam fit ignorantia, nec bonum muta­tur in malum. fol. 153. a. b. Qui mundanas quidem vicit cupidi­tates, de ijs quae cognouit futuris, et quae adhuc sub visum non ca­dunt, tam certam habet persuasionem, vt ea magis adesse putat, quā quae sunt praesentia. Is vero etiam praecatur cum angelis, vt qui iam sit etiam aequalis angelis: neque est vnquam extra sanctam cus­todiam, et licet oret solus, habet chorum Angelorum vna assisten­tem. Psal. 19. Dictum quidem est, timor Domini castus, permanens in seculum seculi: qui enim conuertuntur à timore ad fidem et iusti­tiam, permanent in seculum. Iam verò abstinentiam à malis opera­tur is qui timet: etiam cum fiducia accedit ad praeces. Genus au­tem [Page 158] ipsum orationis est gratiaram actio propter praeterita, praesentia et futura, vt quae [...] per fidem iam praesentia. Strom. lib. 6. fol. 132. b. Sapientiā autem solidam et humanarum cognitionem, fir­mam quandam et stabilem, et quae non potest excidere, compraehen­sionem, et quae compraehendit ea quae sunt, et praeterita, et futura: quam nos docuit per suam praesentiam, et per prophetas Dominus, est­que huiusmodi vt non possit excidere: vt qua a verbo sit tradita. Ib. fol. 134. b. 135. a. Non est enim vtique decorum vt Dei a­micus, quem Deus praedistinauit ante mundi constitutionem, vt re­feratur in summam filiorum adoptionem, voluptatibus subijciatur vel timoribus, et occupetur in comprimendis animi perturbationi­bus. Audacter, enim dixerim, quemadmodum est praedestinatus per ea quae agit, et id quod consequetur: ita ipse quoque cùm prae­destinauerit, propter eum quem cognouit, habet quem dilexit: nec habet futurum coiectu difficile, sicut multi viuunt coniectantes, sed per fidem cognitione praeditam, accepit id quod est incertum et ob­scurum alijs: et propter charitatem iam est ei praesens, id quod est futurum. Credidit enim et propter propheciam et propter praesenti­am, deo qui non mentitur, et habet id quod credidit, et obtinet pro­missionem: veritas autem est qui promisit, et finem promissionis, propterea quod fide dignus sit is qni promisit, firmiter ac stabiliter accepit per scientiam. Is autem qui per eum in quibus est statum, nouit firmam ac stabilem futurorum comprehensionem, futuro oc­currit per charitatem: Ib. Scientia assidua meditatione peruenit ad habitum: et ita perfecta et consūmata in habitu mystico, propter charitatem manet talis vs non possit excidere. Nam primam cau­sam, et eam quae ab his est genita compraehendit, et in his est firmus ac stabilis, stabiliter stabiles, et quae excidere et dimoueri nequeunt Ps. 114. rationes possia [...]ens. Clamauit enim Dauid, in aeternum non cō ­mouebitur justus. Ne (que) ergo falli ab oratione, ne (que) a falsa volup­tate: vnde ne (que) mouebitur a sua haeriditate. Many such like pla­ces tending to this purpose are there to be found in this anci­ent and learned Father, to tedious to recite at lage: as in his Oratio exhortatoria ad Gentes. fol. 21. b. 12. b. 15. a. b. 16. a. Paedagagi. lib. 1. cap. 6. fol. 22. 23. strom. lib. fol. 79, 80, 81. strom. lib. 4. 101. a. 106. 2. 109. b. strom. lib. 5. 122. b. strom. lib. 6. 132. b. 134. 138. a. strom. lib. 7. 145. a. 149. a. b. 154. a. and [Page 159] 157. b. Thus is our conclusion proued by the doctrine and judgement of this ancient & most learned Father through­out his owne workes.

Tertullian.

Tertullian a man of admirable Eloquence and learning, who flourished in the same time that Clemens Alexandrinus did, concurres in opinion with vs in his booke de Praescript: aduersus Haereticos, c. 2. Editio: Beati Rhenani Parisijs, 1566. tom. 1, pa. 161. 162. Quis hoc dicens non ipse sibi respondet, ne (que) prudentes, neque sideles, neque vsitatos estimandos, quos haereses potuerint demutare? Ex personis probamus fidem, an ex fide per­sonas? Nemo sapiens est, nisi fidelis, nemo maior, nisi Christianus: nemo autem Christianus nisi qui ad finem vsque perseuerauerit. Tu vt homo extrinsecus vnumquemque nosti: putas quod vides: Vides autem quosque oculos habes. Sed oculi, inquit. Domini alti, ho­mo in faciem, Deus in praecordia contemplatur. Et idiò cogno­scit Dominus qui sunt eius: & plantam, quam non planta­uit Pater, eradicat: & de primis nouissimos ostendit, & palam in manu portat ad purgandum aream suam. Auolent quantum valent paleae leuis fidei quaecunque afflatu tentationum, eo purior massa frumenti in horrea Domini reponetur. Nonne ab ipso Domi­no quidam discentium scandalizati deuerterunt? Nee tamen prop­terea caeteri quoque discedendum a vestigiis eius putauerunt: sed qui scierunt illum vitae esse verbum, & a Deo venisse, per seuera­uerunt in comitatu eius vs (que) ad finem: cum illis si vellent, & ipsis discedere placide obtulisset. Minus est si & Apostolum eius ali­qui Phygelus, & Hermogenes, & Philotus, & Hymenaeus relique­runt: ipse traditor Christi de Apostolis fuit. Miramur de ecclesiis eius si à quibusdam deseruntur, quum ca nos ostendunt Ghristianos, quae patimur ad exemplum ipsius Christi. Ex nobis, inquit, pro­dierunt, sed non fuerunt ex nobis: si fuissent ex nobis, per­mansissent vtique nobiscum. And in his booke de Corona militis, cap. 9. pag. 156. Nusquam Christianus aliud est. There­fore in Tertullians iudgement a true and faithfull Christian, can neither finally nor totally fall from grace.

Origen.

Origen the Scholler of Clemens Alexandrinus, who flou­rished [Page 160] in the raigne of Antonius Caracalla, Ma [...]rinus and o­thers, from the yeare of our Lord 213. to 240. in his first Homily vpon Ieremie towards the end of the Homilie con­curreth with vs: Where speaking of Gods dealing with his Saints, that hee doth first kill them and then make them a­liue, and not make them aliue, and then kill them; his words were these. Impossibile est quod semel viuificauit Deus, ab eodem ipso, val ab ali [...] occidi; It is impossible that hee whom God shall once inliuen with the life of grace, should after­wards bee slain againe, either by himselfe or others. What more plainer testimony can bee alledged for vs then this? So againe Hom. 1. in Math. Petra est omnis qui immitator est Tom. 3. fol. 1. Christi: & super omni huiusmodi Petra, aedificatur Ecclesia Dei. In singulis enim quibuscunque perfectis qui habent in se cognitio­nem verborum & operum, & sensuum omnium qui huiusmodi bea­titudinem operantur, consistit ecclesia Dei, cui portae inferorum non preualent? Si autem super ipsum Petrum arbitraris [...]i­uersam ecclesiam aedificari à Deo, quid dicis de loanne & lacobo filijs tonitrui, vel de singulis Apostolis? verè ergò ad Petrum dictum quidem est: tu es Petrus, & super hanc Petram aedifi­cabo Ecclesiam meam, & portae inferorum non praeualebunt ei. Tamenomnibus Apostolis & omnibus quibuscunque perfecte fidelibus, dictū videtur: quoniam omnes sunt Petrus, & Petrae, & in omnibus aedificata est Ecclesia Christi, & adversus nullū eorū quitales sunt, portae praeualent inferorum. Omnes enim qui imitatores sunt Christi, similiter Petrae cogn [...]minantur, quemad­modū Christus, &c. Vt rectè dicatur ad emnes, Tu es Petrus & super [...] Petram aedificabo Ecclesiam meam, & portae infer [...]rū non praexalebunt ei? Cui ei? vtrū Petrae non praexalabunt in qua aedificat Christus Ecclesiam; aut ei [...] siae non praexalebunt, quam aedificat super Petram? non exprimit manifest [...]. Tamen manife­stum est quia nec aduersus Petram illam super quam aedificatur ec­clesia: nec aduersus Ecclesiam, quae aedificatur super [...]iusmodi Petram, portae praexalebunt inferorum: quem [...]odnm nec viaser­pentis super Petram, secundum quod in Prouerbijs positum est po­terit inueniri. Aduersus quem autem portae praeual [...]nt inferorū, ille ne (que) Petra dicendus est super quam Christus aedificat Ecclesiam: [Page 161] [...] Ecclesia quae super Petram [...]tur à Christo: quoniam [...] qui Petra inambulabilis est serpenti: siue qui vera Ecclesia est fortior est portis sibi aduersantibus inferorum propter Christum vi­rum sapientem, qui aedificavit super Petram Ecclesiam suam. Nam cum sciamus quod [...]; peccatum, per quod discen­ditur ad inferos, porta sit inserorum, intelligimus quoniam omnis anima quae recipit super se peccatum, & propterea non est sancta, neque Petra est super quam Christus aedificat Ecclesiam: neque Ec­clesia est, ne (que) pars Ecclesiae quam Christus aedificat super Petram, &c. Cum sint ergò mille, & innumerabiles inferorum portae, nulla [...] praeualet contra eum, qui aut Petra est aut aedificata Eccle­sia super Petram. So Hom. 4. in Psal. 36. Nos verò neque ad Tom. 2. sol. 49. dextram ne (que) ad sinistram declinates (speaking of regenerate Christians) ingredimur mediam viam quae est Christus Dominus, qu [...] in ipso ambulantium gressus Dominus dirigit. A Domino ergo hominis gressus dirigentur, & viam ejus cupiet: illam scilicet viam de qua supra diximus. Cupiet enim qui à Deo dirigi­tur Christum, & desiderabit permanere semper in Christo. Cum ceciderit, inquit, non perturbabitur. Superius dicens quia à Domino diriguntur gressus ejus, hic de casu eius loquisur. Vide ergò quia etiam his qui iter hoc incedunt, aliquando accidat ca­dere, etiam his qui à Domino diriguntur. Sed est multum diffe­rentiae inter casum iusti, & casum iniusti. Iustus enim cum ceci­derit non prosternitur: iniustus & qui spem non habet in Domi­no positam, si ceciderit, presternitur, & non surgit, id est, si pecca­uerit, non paenitet, & peccatum suum emendare nescit. Iustus au­tem si in aliquo offender it in verbo, vel in facto, scit emendare, scit corrigere: scit ille qui dixerat, nescio hominem, paulo post cum respectus fuisset à Domino, flere amarissimè: scit & ille qui de lecto mulierem viderat, & concupieret eam, dicero, peccaui, & malum coram te feci: Si ergo cum ceciderit, iustus non prosternitur, non permanebit in peccato sed exiliet citò, tanquam damula ex re­tibus, & tanquam auis de laqueo. Iniustus autem non solum per­manet, sed & prosternitur in peccatis. Iustus autem quid facit? Lex Dei eius in corde ipsius, & non supplantabuntur gres­sus ejus, quia Dominus confirmat manus ejus: In quo osten­ditur esse aliquos casus qui tamen non continuo indicent esse victū [Page 162] & prostratum eum qui ceciderit: and so hee proceedes to this purpose to the end of the Homilie. I could produce more testimonies from this ancient, holy, and learned Father, which for breuity sake I will omit, but these are sufficient to manifest his assent to our present assertion.

Cyprian.

Cyprian who flourished in the dayes of Decius, Gallus, Vale­rianus, and Galienus Emperours, betweene the yeares of our Lord 250. and 270. is likewise our suffragan in this behalfe: whose nerds in the first booke of his Epistles: Epist. 3. Cornelio Fratri ( according to the edition of Erasmus, printed at Antwerpe, 1541. Tom. 1. pag. 15. are these. ‘Ecclesia quae in Christum credit, & quae semel id quod cognoverit tenet, nunquam à Christo discedit, & isti sunt Ecclesia qui in domo Dei permanent. Plantationem verò plantatam à Deo Patre non esse videmus, non frumenti stabilitate solidari, sed tanquam paleas, discipantis inimici spiritu ventilari: de quibus & Ioannes in epistola sua dicit: Ex nobis exierunt, sed non fuerunt ex nobis: si enim fuissent ex nobis, mansissent vtique nobiscum. Item Paulus monet nos, cum mali de Ec­clesia pereunt nec recedentibus perfidis fidem minui, &c. Item, Tract: contra Demetrianum. Tom, 1. p. 226. Viget apud nos spei robur, & firmitas fidei, & inter ipsas seculi laben­tis ruinas erecta mens & immobilis virtus, & nunquam nisi laeta patientia, & de Deo suo semper anima secura: and pag. 230. Speaking of such a one as is once truly regenera­ted, he hath these words. Neque enim poterit nisi laetus esse, & gratus, qui cum morti esset obnoxius, factus est immor­talitate securus. Item, Tract: de Simplec: Prael: Tom. 1. pag. 249. Adulterari non potest sponsa Christi incorrupta est, & pudica. Vnam domum novit: vnius cubiculi sanctita­tem casto pudore custodit. Haec nos Deo servat: haec Fi­lios reg no, quos generavit assignat, & Ib. p. 252. Nemo aestimet bonos de Ecclesia posse discedere. Triticum non rapit ventus, nec arborem solida radice fundatam procella subvertit. Inanes paleae tempestate jactantur, inualidae arbores turbinis incursione evertuntur. Hos execratur & [Page 163] percutit Ioannes Apostolus, dicens, Ex nobis exierunt, sed non fuerunt ex nobis: si enim fuissent ex nobis, mansissent nobis­cum. Hinc haereses & factae sunt frequenter & fiunt, dum perversa mens non habet pacem: dum perfidia discordans non tenet vnitatem. Fieri vero haec Dominus permittit & patitur, vt dum corda ac mentes nostras veritatis discri­men examinet, probatorum fides integra, manifesta luce clarescat: Per Apostolum praemonet Spiritus sanctus, & dicit: Oportet & hareses esse, vt probati manifesti sint in vobis. Sic probantur fideles, sic perfidi deteguntur: sic & ante judicij diem hic quoque jam justorum, atque iniu­storum animae dividuntur, & a frumento paleae seperantur.’ So that by this holy Fathers sentence and opinion, the true regene­rate Saints of God can neither finally nor totally fall from grace: bnt only hypocrites who neuer had any grace at all in truth, but meerely in outward shew. The same Father hath one pregnant place more to this very purpose with which I will conlude: and that is in Lib. 4. Epist. 2. Antoniano Fratri: his words are these. ‘Graves viros, & semel supra Petram robustam solida stabi­litate fundatos, non dico aura leui, sed nec vento aut tur­bine amoveri. Manet enim fidentium robur immobile, & apud timentes ac diligentes toto corde Deum stabilis & fortis perseverat integritas.’

Arnobius.

Arnobius who fluorished in the time of Dioclesian from the yeare of our Lord 290. to 300. in his Commentarie vpon Psal. 124. alias 125. ver. 1. 2. concurreth with vs: His words are these. Qui confidit in imperatorem militet in circuitu eius: qui confidit in potestatibus mundi, apparitores in tuitione eius: qui confidit in facultatibus suis, nummi in manu eius. Qui confidit autem in Domino, montes sunt in circuitu ejus. Qui sic confidit (ille est) sicut mons Sion, non commouebitur in aeternum: nulla secta, nulla Haeresis, nullus disputator, eum à recti tenero detorquebit.

Hilarie.

Hilarie Bishop of Poytiers who flourished from about the yeare of our Lord 350. to 370: doth consent with vs in this particular [Page 164] point. De Trinitate lib. 1. pag. 3. according to the edition at Colen. 1617. his words are these. ‘Regeneratio advitam mors est ex vita: & morientes vitijs immortalitati renascimur, Christo pro nobis ex immortalitate moriente, vt ad im­mortalitatem vnà cum eo excitaremur ex motte. Math. Can. 4. pag. 150. h: Apostoli autem sunt rerum coelestium praedicatores, & aeternitatis velut satores, immortalitatem omnibus corporibus quibus eorum sermo aspersus fuerit conferentes. Merito igitur Sal terrae nuncupati sunt, per doctrinae virtutem saliendi modo aeternitate corpora reser­vantes, Can. 6. in Math. pag. 155. a. b. Qui verba Christi au­dit & facit, super Petram est adificatus & fundamento stabili firmoque consistit, eumque incidentium tempestatum im­petus non potest dissoluere, nec loco suo mouere. Ib. Can. 10 p. 169. a. vpon these words, Non duas tunicas: Sufficit enim nobis Christus semel indutus. In Psal. 1. Enarrat. p. 193. b. Iam non sicut in Adamo donū ejus & statuta perturbabū ­tur, quia ille constitutae immortalitatis beatitudinem pec­cato transgressae legis amisit: sed per redemptionem ligni vitae, id est, Dominica passione cum ipsi ligno vitae similes crimus, jam quicquid in nobis fiet aeternum est: aeternum autem cum beatitudinis sensu. Prosporè dirigentur autem omnia illa quae fient, non demutatione incerta, non natura in­firma cum incorruptio corruptionem, & aeternitas infir­mitatem, & forma Dei formam terrenae carnis absorpserit. Huic igitur plantato ligno, in tempore suo hos fructus suos danti beatus ille erit similis, ipse quoque in paradiso plan­tatus, vt plantatio Dei, non eradicanda permaneat, in quo omnia à Deo facta prospere dirigentur, nulla deinceps de­mutatione, vel infirmitatis nostrae, eradican da vel tempo­ris. In Psa. 118. alias 119. p. 259. e. Sperans in judicijs Dei verbū veritatis de corde sibi non metuit auferri. Vid. In Ps. 262. e. f. pag. 280. c. Finis nullus est spei nostrae, sed in coe­lestes res semper extenditur, & in aeterna Dei promissa procedit. Nullum tempus vacuum habet, nullum otiosum pag. 282. a. b. Haec itaque indemutandae veritatis est con­stitutio: sic principio verborum Dei veritas est, [...] [Page 165] novus homo regeneratus in Christo, viuat deinceps se­cundum aeterni Dei, id est, coelestis Adae imaginem, jam aeternus. In Psa. 120. alias, 121. pag. 287. f. h. Ergò quia ad­versantes nobis daemonum virtutes, optima & validissima fidei nostrae opera debilitare & convulnerare contendunt, idcircò super manum dexterae cust [...]dia Dei vigilatura promit­titur: vt illibata in nobis bonae voluntatis opera perseue­rent, quibus manentibus aeterni illius & beati temporis regno, abstersa enim infirmitate corporeae labis mancipe­mur. Ergo fidelem animam, ab omni malo Dominus cu­stodit: id est, ne eam diaboli tinea corrumpat, ne fur obre­pat, ne canis oblatret, ne Lupus laceret, ne vrsus desaeuiat, ne pardus insileat, ne Tigris aduolet, ne Leo vastet. In Ps. 128. pag. 301. D. Saepe impugnauerunt me à inuentute mea: Etenim non posterant [...]. Talis religiosorum debet esse con­fessio. Et hae [...] vera fid [...]i probatio est, vt qui saepè eos à iu­uentute impugnant, nunquam tamen eorum quos & sae­pe, & pridem à inuentute impugnauerint, praepotentes sint. Adversus validiores & longum & frequens est praeli­um. Et idcircò inimicae spiritales (que) virtutes firmos fide, & timore Dei viros, & diu & saepè pertentant: quia iterari necesse est, quod diu geritur, nunquam obtinetur. In Psal. 134. pag. 311. h. Serui Domini. jam non vagi, non er [...]ati­ci, sed stant [...]s in domo eius sunt, & stantium firmitate stabi­liti. Et in Ps. 244. pag. 340. d. vpon these words: Suffulcit Do­minus omnes quiruunt, & erigit omnes elisos. Adest omnibus Dei Sanctitas, & se humanis auxilijs non subtrahit: Sufful­cit enim Dominus non collapsos, sedcadentes. Quod etsi tra­hat pronus naturae lapsus in casum: poenitentia tamen, quae autor est desinendi, ne penitus j [...]m ceciderit, sistet in lapsu, suffulcit. Ruere enim, non ru [...]le, potest in id confirmat [...]m esse ne ruerit.’ All which sayings proue the assent of this anci­ent Father to this our assertion.

Basil.

Basil the great, a learned and holy Father, Bishop of Caesa­ria and Cappad [...]cia, who flourished in the raigne of Valens the Emperour about the yeare of our Lord, 370, and so to 380: [Page 166] concurreth with vs. For in his booke de Uera Virginita [...]. Tom. 2. 2. Editio. Basil. 1565. pag. 160. his words are these. ‘Neque e­nim ideo descendit Christus, vt inhaerend [...] sponsae rema­neret in terris, sed vt assumens eam atque in meliora cōmu­tans, è terris ad caelos, et ad regna aeterna reueheret. Nem­pe quae Christo desponsa est, non modo ad sponsalia la­uacro Ioanne vtitur ministro, sed angelos etiam habet, qui ascendenti ad patris solium epithalamiū canant: non mo­dò igitur virgo vnione qua incorruptibili verbo conjun­gitur incorrupta perdurat, verum ipsa quoque integritas postquam fuerit vnita, perficitur. Non enim in morem carnalis sponsi qui integram virginem carnali coniugio vi­olat et mulierem facit, animarum quo (que) nostrarum spon­sus incorruptam animam sua communione commaculat, sed inquinatā potius a diabolo per voluptates corporis nac­tus, eam, ex muliere polluta immaculatam virginem effi­cit. Sicut enim autor ac princeps vxoris corrumpendae est vir, ita incorruptionis cuique nostrum autor est Dominus: qui cum nostrae inuiolata puritatis ratione sit Dominus, ip­sam à principio nobis iudulsit: quem etiam incorrupti­onis nostrae Dominum oportet cognoscere, in co scilicet man endo et inhabitando. In ipso quippe viuimus, mouemur et sumus, vt eam quasi totius virtutis et integritatis domum semper incolentes, non excidamus eo quod in ipso est il­libatae sanctitatis domicilio. Sicut enim in his qui digni sunt inhabitat et inambulat: ita rursus qui digni sunt, in ip­so habitant. So in his Scolia: vpon Psal. 144. verse. 19. 25. Hicrursus de benignitate Dei disserit, quae est maxima regni eius gloria: quod non solum stantes, sed et cafuros conseruat ne prolabantur, et iacentes erigit: et quod mirabile est, non vnum aut alterum, sed vniuers [...]s, et haec est haud modica diuinae prouidentiae portio, quod eos quibus pro­uidet, munitos reddit. Si vero quosdam diligentium se puniri sinit, est hoc animas eorum custodientis, illustrio­resque reddentis, etiamsi corpus intereat. So in his Sermon De Spirito Sancto: Tom. 1. pag. 416. Quemadmodum solis radij nubes illuminant, et asspectu fulgido splendescere fa­ciant; [Page 167] ita et Spiritus sanctus corpus hominis ingressus vi­tam dedit, immortalitatem dedit, sanctimoniam dedit, et quod iacebat erexit. Habet enim homo per inhabitatio­nem spiritus dignitatem Propheticam, Apostolicam et an­gelicam, cum anteà fuerit terra ac cinis: et qui participes spiritus sunt diuino quodam modo viuunt, vitam adepti diuinam ac caelestem. So in his Sermon, De Legend. libris. Gentilium. Tom. 1. pag. 409. Virtus autem sola possessio im­mortalis, atque immobilis, et viuenti et morienti perma­nens.’

Ambrose.

Saint Ambrose Bishop of Millaine who flourished from the Coloniae. 1616. yeare of our Lord, 370. till about the yeare 400. concurreth Tom. 2. with vs: for in his Enarration vpon Psa. 36. alias. 37. verse. 24. Though the righteous fall, yet he shall not bee vtrerly cast downe, his words are these. ‘Iustus cadit interdum, sed si justus est, cum ceciderit non conturbabitur. Quod conditio­nis est, cadit: quod justiciae resurgit: quoniam justum De­us non derelinquet, sed confirma [...] manum eius: and in Psal. 40: his words are these. Qui fidelis est in terram non cadit. So in his Enaration vpon the 50. Psal. verse 12. Confirme mee with thy principall or chiefe spirit, his words are those. Firma­mentum nostrum spiritus principalis est. Denique is qui principali confirmatur spiritu, non est obnoxius seruituti: nescit seruire peccato, nescit fluitare, nec studio nutat in­certus, sed firmatus in Petra, solido stabilitur vestigio. So Tom. 3. in his Commentary vpon Rom. 8. ver. 29, 30. he hath these words. Deus istos quos persciuit futuros sibi deuotos elegit ad promissa praemia capescenda, vt hi qui credere videntur, et non permanent in fide caepta, à Deo electi negentur: quia quos Deus elegit apud se permanent. Et quos vocauit, ip­sos et iustificauit: quos autem iustificauit, ipsos et magnificauit: quia quos praesciuit Deus aptos sibi, hi credentes perma­nent; quia aliter fieri non potest, nisi quos praesciuit De­us, et ipsos et justificauit: ac per hec magnificauit illos, vt similes fiant filio Dei. De caeteris quos non praesciuit De­v [...] non est illi cura, in hac gratia, quia non praescijt. At si [Page 168] credant aut eligantur ad tempus, quia videntur boni ne justitia contempta videatur, non permanent tamen vt magnificentur, sicut Saul et Iudas: And againe in his Com­mentarie vpon Ephes. 1. 4. he hath these words. Quos Deus vo­care dicitur perseuerant in fide. So in his first booke De Vo­catione Gentium: cap. 4. and 9. his words are these. Charitas [...]. 4. Christi eos quos diligit, inseperabiles facit, idest, vsque in finem perseuerantes: nam quid est aliud perseuerare, quam tentatione non vinci.’ And there hee produceth many pertinent and pregnant texts of Scripture: as Phil. 1. 6. cap. 3. 13. Rom. 8. 35. 1 Thes. 2. 13. cap. 5. 23, 24. 2 Thes. 2. 17. 1 Pet. 5. 10. 1 Cor. 15. 57. Luke 22. 32. Iohn 10. 28, 29. 1 Iohn 5. 4, 5. to proue that the Saints of God doe perseuere in grace, and that God him­selfe is the author and giuer of this their perseuerance. And in his secoud booke De vocatione Gentium: cap. 9. these are his words. ‘Innumeris sanctis suis, donat vitutem perseuerandi vs (que) ad finem diuina protectio: à nullis tamen aufert, quod ip­sis repugnat ex ipsis, vt in omnibus studijs eorum, atque conatibus, semper inter se velle et nolle decertet. Meritò igitur non solum incipientibus, verum etiam prouectissi­mis sanctis vniformiter Domino supplicatur et dicitur. Ne nos inducas in tentationem, sed libera nos à malo: vniversis e­nim Ma [...]. 6. qui in fide ac dilectione permanent ab ipso donatur, ne in tentatione superentur, vt qui gloriatur, in Domino glorietur, ipsam (que) gloriam ijsdem quibus eam impertit, adscribit: vt quamvis in auxilio Deisteterunt, quia in se habebant vndè caderent, ipsorū sit meritū quod steterunt, Igitur sicut qui crediderunt iuvantur vt fide maneant, sic qui nondū crediderunt iuvantur vt credant. And a little Iohn 17. after. Quod pater filio dedit, filius non amittit: neque quisquam Iohn 10. potest de manu eius eripere, quod accepit. Firmum fundamentum 2 Tim. 2. Dei stat, et mansuri in aeternum templi eaificatio non vacillat: praetenta supra omnes veritate et misericordia Dei, a quo quod et nemini negatur, et nulli debetur, in ijs quo (que) pro­misit, efficitur. Ipse enim operatur omnia in omnibus. Q [...]i sicut praesciuit ante secula quanta totius mundi hominū mul­titudo, vel communibus via donis, vel specialibus adiu­ta [Page 169] presidijs, declinas tamen ab itinere veritatis ac vitae in­gressura esset latitudinem erroris ac mortis. Ita semper praecognitum habuit, quantus piorū numerus per opem gratiae, et per seruitutem obedientiae ad eternam beatitudi­nem pertineret, vt nullo excidente de plenitudine promis­sorū, qui nec prouectu erat fallendus, nec auxilio defutu­rus, eos glorificaret prae omnibus, quos elegit ex omnibus. uniuersitati quippe hominum, ita multiplex at (que) ineffabi­bilis Dei bonitas consuluit semper, et consulit, vt ne (que) vl­li pereuntiū excusatio suppetat, de abnegati lumine veri­tatis, ne (que) cuiquam sit liberum de sua justitia gloriari: cū et illos propria nequitia demergat ad paenam: et istos Dei gratia perducat ad gloriam. See Prosper Aquitanicus de vo­cat: Gent. lib. 2. cap. 28. to the same purpose.’

Epiphanius.

Epiphanius, Bishop of Cyprus who [...]ourished about the yeare of the Lord, 300. and after coucurreth with the rest, and conse [...]teth to them and vs in this particular. For lib. 2. Tom. 2. Contra haereses. haeres: 69. pag. 627. edit. Lutesiana. 1612. his words are these ‘Sic et Dominus docuit Discipulos suos dicens. Si quod ab initio a [...]diuistis manserit in vobis, vos in me manebitis et ego in patre et vos in me. Quare veritas fidei ab initio à Do­mino audita manet in sancta Dei Ecclesia, et propter à man et sancta D [...]i Ecclesia et orthodoxa fides in Domino, et Dominus vnigenitus in patre, et pater in filio, et nos in ipso per sanctum spiritū, si facti fuerimus templa sancta ipsius spiritus capacia; quemadmodum dixit sanctus Dei Apostolus. Vos templum Dei estis, et Spiritus Dei habitat in vobis.’

Chrysostome.

Chrysostome whofl [...]urished from the the yeare. 230. to. 212. hath [...] vs his testimonie and approb [...]tion vpon record in this particu­lar point. For about the end of his fi [...]st Homilie vpon Genesis, his words are these. Paris [...]s. 1581. ‘Spiritualia [...]unt firma immobilia, vicissitu­dinem Tom. 1. non accipientia, ad omne seculū se extendentia:’ ap­plying these words to graces which are proper to the Saints: Hom.in Psal 120. his words are p [...]oper. ‘ Custodiet introitum tuum, et [Page 170] exitum tuum ex hoc nunc et vs (que) in seculum. Hic quidem cer­tè omnem vitam significat. In his enim vita vniuersa con­fistit, nempè in ingressa et exitu; et id volens apertivs sig­nificare, subiungit. Ab hoc nunc et vs (que) in seculum. Non vno inquit, aut duobus aut tribus, aut decem, aut viginti, aut centum diebus, sed perpetuò. Quod quidem non in est hominibus, sed sunt mnltae mutationes rerum, frequen­tes traductiones, et continuae vicissitudines. Hodiè ami­cus; hodiè fert opem cras verò te deserit, sed etiam oppug­nat, et insidiatur quouis hoste grauius, sed quae Dei sunt, manent immobilia, perpetua, immortalia, stabilia, fine ca­rentia. And hom. in Psal. 124. 1. Montem enim dixit spem in Deu immutabilem, firmam et constantem, invincibi­lem, et inexpugnabilem. Q [...]e enim, etiamsi quis innumerabiles adhibeat machinas, montem convel­lere nec labefactare poterit: ita etiam qui eum aggreditur qui spem in Deo collocavit, reuertitur domū manibus va­cuis. Commotionem nè voces rerū casus: non est enim Tom. 3. hoc commotio sed animae intertis, et virtutem amisisse, quod quidem non euenit in periculis, ijs qui sunt sobrij ac Tom. 4. sapientes. Hom. 5. in Iohn: vpon these words of Christ to the woman of Samaria, Whosoeuer shall drinke of the water that I shall giue him shall neuer thirst, &c. He hath these words. Spi­ritus gratia cū menti illapsa est eam (que) irrigarit omni fonte vberius scaturit, nunquam deficit, nunquam vacuatur nū ­quam stat. Hom. 9. in Rom. Talis est ipsa Dei gratia, finem nullū habet, terminū non nouit, sed et ad maiora semper propagatur, at (que) progreditur. Id quod non ita in homi­nibus vsu venit. Verbi gratia, assecutus est quis magistra­tū, gloriam, principatū, tamen in eo perpetuus non manet, sed confestim ab eo excutitur. Nam vt honorem cum humana manus non eripiat, certò superueniens mors om­niò ereptura est. At quae Deus bona largitur, haudquaquā talia sunt, a quibus non homo, non tempus, non rerū ad­versarium vis, non ipse diabolus, non mors ingruens de­turbare nos poterit: quin vel mortui cùm sumus, tum de­mū firmius ea possidemus, at (que) adeò quo progredimur ma­gis [Page 171] eo pluribus semper, maioribus (que) illis effectis fruimur. Onapropter[?] si futuris fidem non habes, saltem praesentia, et quae iam es assecutus de illis tibi fidem faciant. Idcircò, enim, ait, gloriamur sub spe gloriae: quia futurarū rerū spes sic firma est at (que) euidens, vt et iam datarū, aequè et super il­lis gloriamur.’ Hom. 3. in 2 Cor. vpon these words, hee that hath established vs with yon in Christ, and hath annoynted vs is God: who hath also sealed vs, and giuen vs the earnest of the spi­rit in our hearts. Hee discourseth thus. ‘Rursū per preterita fidem futuris conciliat. Nam si ipse est qui nos in Christo confirmat, hoc est, qui nos a fide quae est in Christo dimo­veri non sinit: at (que) ipse etiam est qui nos vnxit, spiritumque in cordibus nostris dedit, qui tandem, non futura quo (que) da­turus est? Nam cùm principū, et materiam, et radicem ac fontem, hoc est, veram ipsius cognitionem, ac spiritus par­ticipationem largitus sit, quî fieri potest, vt non ea etiàm largiatur quae ex his oriuntur? Nam cū illa horū causa do­nentur, multò magis is qui haec dedit, illa quo (que) praebe­bit. Et cū haec ad huc hostibus dederit, multò magis illa in gra­tiam receptis donabit. Ac proinde ne spiritū quidem simpli­cem dixit, sed pignus nominauit, vt per hoc de toto fiduci­am accipias. N [...] (que) enim si totū daturus non esset pignus praebere, ac frustra ac temerè perdere in animum in duxis­set. Tom. 3. And iu his Homil. 1. De spiritu sancto in Pentecost: Haec nobis spiritus sanctus regnum coelorum est, de quo dicit Christus, regnum coelorum intra vos est: Christus intus, spiri­tus sanctus intus, Pater intus; quae ocutus non vidit, et quae aures non audierunt etiam ipsa intus. Et quomodo con­sequenter omnis Christianorū munda mens non compro­batur purū coelū, imò etiam coelo praetiosior? Coeli enim pe­ribunt, fideles autem permanent in seculū quotquot D [...]ü intrinsecus in seipsis ferunt ac vident. Thus is Saint Chrysost­ome very large and copious for vs.’

Augustine.

Augustine Bishop of Hippo, the most iuditious Diuine of all the Fathers, who flourished in the same time that Saint Chry [...]ost­ome and Epiphanius, did and somwhat after them, is so full and [Page 172] ous in this point, that I wonder how any can be so impudent, shame­lesse and audacious as to cite him to the contrary. His authorities which are punctuall to this our present purpose are so many, and so commonly cited by all those who haue written of this subiect, that it would be superfluous for me to mention them: yet because I haue vndertaken for to proue this doctrine by the Fathers, I will onely quote one place of his, which is cited on all hands, and two other pla­ces which are not yet cited by any (if my memory faile me not) and so referre you to the rest. The first authoritie which is cited on all hands is in his booke ‘De Corrept: et Gratia. cap. 12. Sanctis [...], 7. in regnū Dei per gratiam praedestinatis, non tantum tale adiutoriū gratiae datur vt possint perseuerare si velint, sed tale vt eis perseuerantia ipsa donetur, non solū vt sine isto dono perseuerantes esse non possunt, verum etiam vt per hoc donū non nisi perseuerantes sint. Non solū enim dix­it, sine me nihil potestis facere: verū etiam dixit, Non vos me elegistis, sed ego elegi vos, et posui vos vt eatis et fructum affera­tis, et fructus vester maneat. Quibus verbis eis non solū iusti­tiam, verū etiam perseuerantiam se dedisse monstrauit. Christo enim, sic eos ponente, vt eant et [...]erant fructū, et fructus eorū maneat, quis audeat dicere, forsitan non mane­bit? sine poenitentia enim, sunt dona et vocatio Dei: sed vocatio eorum qui secundū propositū vocati sunt. Pro his ergointerpel­lante Christo, ne deficiat fides eorum, sine dubio non defici­et vs (que) in finem, ac per hoc perseuerabit vs (que) in finem, nec eam nisi manentem vitae huius inuer [...]t finis. And a little after. Subuentū est ergo infirmitati voluntatis humanae vt diuinà gratià indeclinabili [...]èr, et inseperabilitèr ageretur, e [...]ideo quamuis infirma, non tamen deficeret, ne (que) aduer­sitate vlla vincere [...]r. Adamo for [...]ssimo dimisit, at (que) per­misit facere quod vellet: infirmis seruauit in ipso donante invictissimè quod bo [...]um est vellent, nec hoc deserere in­victissimè noll [...]nt.’ What is there that can bee more full and punctuall to our purpose then this? The second authoritie is that which you sha [...]l [...] in his Enarration vpon Psal. 36. a [...]as 37. ver. 31. The law of God is in his heart, none of his steps shall slide. Vp­ [...] [...]. 8. on which words he comments thus. ‘Liberat a laqueo verbum [Page 173]Dei in corde, liberat à via prava verbum Dei in corde, li­berat à lapsu verbum Dei in corde. Tecum est, cujus ver­bum à te non recedit. Corde autem quid mali patitur quem custodit Deus? Viuat ergo securus, & inter malos viuat securus, & inter impios viuat securus.’ And in his Enarration vpon the 65. alias 66. Psa. verse 9, which holdeth our soule in life, and suffereth not our feete to be moued: he comments thus: ‘ Ecce posuit animam nostram in vitam, quia credimus in eum qui in vitam posuit animam nostram: Sed quid deinde opus est nisi vt perseueraremus vs (que) in finem. Et hoc quis dabit, nisi de quo consequenter dictum est: Et non dedit in motum pedes meos. Ipse posuit animam meam in vitam, ipse regit & pedes ne nutent, ne moveantur, & dentur in mo­tum, & ipse nos faciet & viuere, ipse perseuerare vs (que) in fi­nem, vt in aeternum viuamus.’ These three places doe suffici­ently declare St. Augustines opinion in this point. If any man desire further satisfaction from him, let him reade his whole booke de Bono perseuerantiae, and de Corrept: & Gratia: his bookes de Praedestinatione sanctorum: and to be briefe, let him reade but Abbot Bishop of Salisburie in his Animaduersion vpon Thomsons Diatriba, cap. 8. where he shall see St. Augustines opinion thorowout his seuerall workes, in this particular point, colle­cted and epitomized to his hand.

Cyrill.

Cyrill Bishop of Alexandria, who flourished about the yeare of our Lord 420. in his 7. Booke vpon Iohn, cap. 10. doth suffragate to our conclusion in these words: Suis om­nibus Dominus vitam aeternam se dare affirmat, paseua scilicet vberrima bonorum omnium copia affluentia: vbi lux clarissima, pax secura, qu [...]es dul [...]issima, gloria perpetua. Et non peribunt in aeternum, q [...]ia pastor eorum, ac saluator talis est, apud qu [...]m nihil omuinò perire possit. Eos enim quos semel praedestinaendo Christus assumpserit, nulla vis diabolicae tentationis, non immanit as humanae persecutionis de sorte & latere eius potest auferre. Sed nonne Iudas (dicit quispiam) in aeternum perijt, & surreptus est à Satana de manu Dei; & nonne mulii viam Domini ambul [...]nt à qua tand [...]m d [...]cidunt? Verum ad finem vsq, in bo [...]o perseverantes [Page 174] duntaxat Domini oues sunt & dicuntur. Qui igitur post percep­tam gratiam de numero Christi ouium perdunt; Hi certè in dei oculis o [...]es non sunt: quarè nec Iud [...], nec alij retrò abeuntes ad ouile Christi pertinere dicendi sunt. What more plainer euidence can be produced for vs then this? I could adde more out of this Father, but this is sufficient.

Prosper.

Prosper Aquitanus who flourished about the yeare of our Duari. `1577' fol. 26 [...]. Lord 430. to 440. in his Commentary on Psa. 114. alias 116. verse 8. concurreth with vs: for these are his words. Exempta est a morte anima, etiam mortali adhuc carne circundata, quae ex in­fideli fidelis effecta est, & preter illam perfectam, aeternam à cunctis laboribus requiem quam adipiscitur pretiosa in conspectu Domini mors sanctorum, habet etiam in hac vita requiem suam anima quae de morte infidelitatis exempta est, & quae non ab operibus iustitiae, sed ab iniquitatis abstinet actione. Talis anima quae iam vi [...]it Do­mino & mortua est mundo, quae spirituali industriae vigilantèr in­tenta, in humilitatis & mansuetudinis non pigra sed quieta tran­quillitate requiescit, pro adeptis iam habet, quicquid non dubia spe patienter expectat. So in his Exposi [...]ion vpon psa. 138. alias 139. vers. 15. fol. 297. Est quaedam in sanctis hominibus dei in­sup [...]rabilis fortitudo, & inuicta patientia quam in ijs occulte af­finxit Deus, & absconditum fecit, habentem osseam firmitatem quae nec corrumpatur secundis, nec frangatur aduersis. So Respons. ad Object. 12. Vincentiani: Praedestinatio de [...], e [...]si apud nos, [...]. 139. dum in praesentis vitae periculis versamur, incerta est, apud illum tamen qui fecit quae futura sunt, incommutabilis permanet, nec quae illuminauit obcaecat; nec quae aedificauit, destrun, nec quae plan­tauit euellit. Sine poenitentia enim sunt dona & vocatio Dei: Rom. 11. & firmum fumdamentum dei stat, habens signaculum hoc. [...] Tim. [...]. Cognouit Dominus qui sunt ejus. Nullo igitur modo praede­stinatio dei facit, vt aliqui ex filijs. Dei, filij sint aiaboli, aut ex templo Sancti spiritus templa sint daemonum: aut ex membris Christi, fiant membra meritricis: sed potius praed [...]stinatio facit, vt ex filijs diaboli fiant fillij Dei, & ex templo daem [...]um, templum sit Spiritus sancti, & ex membris meritricis membra sint Christi. Quia ipse alligat fortem, & vasa ejus rapit, eruens ea de pote­state [Page 175] t [...]nebrarum, & transferens de contumelia in gloriam. Hi au­tem de quibus dicitur. Ex nobis exierunt, sed non fuerunt ex 1 Iohn 12. nobis: si enim fuissent ex nobis, mansissent vtique nobis­cum: voluntate exierunt, voluntate ceciderunt. Et quia praesenti sunt casuri, non sunt praedestinati. Essent autem praedestinati, si [...]ssent reuersuri, & in sanctitate ac vnitate mansuri. A [...] per hoc, praedestinatio Dei multis est causa standi, nemini est causa labendi. See Respons. ad cap. 2. 3. to 8. Gallorum: Respons. ad Excepta Ge­nuen sium: Dubium 8. 9. Where Prosper affirmes, that none of the Elect can fall from grace, but that God d [...]th alwayes giue them perseuerance to the end, and neuer suffer them to fall or pe­rish. See lib. 1. de vocatione Gent: cap. 24. which is very full to our present purpose. And though his Respons. ad cap. 7. Gal­lorum, and ad Obiect. 7. Vincent. and lib. 2. de vocat. Gent: cap. 28. may serue to proue, that the true regenerate Saints of God may fall both totally and finally from grace; Yet all these places, are not to be vndestood of such men as were regenerated in truth, but only of such as were regenerated in outward shew, and in the eyes of men: For the Author informes vs in these places, that such as doe thus fall away, are such, as were neuer praedestinated, such as God did neuer seuer from the sonnes of perdition, because [...]ee did foresee that they would not continue to the end, as all the Elect of God doe: because that perseuerance is an vnseparable concomitant of their election. So that those which fall being not in the number of the E­lect, could neuer be truly regenerated, and ingrafted into Christ. And so Prosper, as well as his Master St. Augustine, is wholly for vs.

Chrysologus.

Chrysologus Archbishop of Rauenna, a man of admirable eloquence, who flourished from the yeere of our Lord, 440. to 490. concurreth in opinion with vs. For in his 25. Ser­mon de terrenorum cura discipienda: Mentioning these words of Christ, Luke 12. 32. Feare not little flocke, for it is your Lugduin. 1623. Fathers will to giue you a kingdome, hee applies them thus vnto the Saints of God. Quis de victu, quis de vestitu, quis de pleb [...]io censu, & vernalis cespi tis [...] suspirat, de regno certus, [Page 176] de dominatione securus? Quid te mereri dubit as habere te, & pos­sidere iam cogeris confiteri. Quid ergo cum terra illi qui possidet coelum? Quid illi cum humanis, qui adeptus est iam diuina? nisi fortè placent gemitus, eliguntur labores, amantur pericula, pessi­ma mors delectat, & illata mala bonis sunt gratiora collatis. So Serm. 40. de Bono pastore: Homo non te turbet fides, spes te longior non fatiget, quia certa tibi res est, quae in ipso tibi rerum ser­vatur auctori. Mortui, in quit, estis, & vita vestra absconsa est cum Christo in Deo: cum autem apparuerit Christus vita vestra, tunc & vos apparebitis cum illo in gloria. Laborans messor quod in semine non videt, videbit in messe, & quod in sulco deflet, gaudebit in fructu. Sermo. 57. & 58. De symbolo Apo­stolorum. Sanctam Catholicam Ecclesiam. Neque à capite membra, nequo sponsa seperatur à sponso: sed tum tali coniunctione spiritus fit vnus, fit omnia, & in omnibus Deus. Accepturi ergo Symbolum, hoc est, pactum vitae, salutis placitum, & inter vos & Deum fidei insolubile vinculum pectora parate, non chartam: sen­sum acuite non calamum, & audita non atramento, quia non potest committicaducis & corruptibilibus instrumentis aeternum, & coeleste secretum; sed in ipsa arca animae, sed in ipsa bibliotheca interni spiritus est locandum. Sermo. 131. Omnis qui credi­derit Iohn 5. 24. non morietur in aeternum, sed transibit de morte ad vitam. Quomodo non moritur? Q [...]ia de morte transit ad vi­tam. Moritur ergo, moritur omnis qui nascitur de conditione mortali, sed viuit, & in aeternum viuit omnis qui renascitur de ge­neratione vitali. Sermo. 162. Charitas nu [...]quam excidit: quia charitas si est, permanet, si non permanet, non est. And Ser­mo. 166. Reuera, fratres, nescit lassari, mori non potest, cui panis, cui vita De [...]s est.

Fulgentius.

Fulgentius, an acute and learned Father, who flourished from [...] 1587. the yeere of our Lord 490. to 510. hath fully declared himselfe on our behalfe. For in his Booke de Praedestinatione ad Mo­nimum, pag. 20. 21. his words are these; ‘Gratia [...]st illa iusta retributio, qua bonis suis meliora retribuens Deus, glori­ficaturus est justos: & hoc etiam gratiae opus erit. Quia vt hoc mereatur, ipsa praeueniendo misericorditer in cipit; [Page 177] ipsa subsequendo custodit. Praeuenit igitur impium, vt fiat justus: subsequitur justū, ne fiat impius. Praevenit caecum, vt lumen quod non invenit, donet: subsequitur videntem, vt lumen, quod contulit, seruet. Praevenit elisum vt surgat: subsequitur elevatū, ne cadat. Praevenit donans homini bonam voluntatē: subsequitur beneuolētem, operando in illo boni operis facultatem. Hoc igitur ista misericordia dei in homine subsequitur, quod praeveniens ipsa largitur. Et ideo non solù errantem iustificando ad viam revocat: sed etiam benè ambulando custodit & adjuvat, vt ad donum glorificationis aeternae perducat. Haec autem omnia, id est, & vocationis nostrae initia, & justificationis augmenta, & glorificationis praemia, in praedestinatione sua Deus semper habuit, quia & in vocatione, & in justificatione, & in glori­ficatione sanctorum, gratiae suae futurae opera praescivit. Ob hoc totū Deo assignat Apostolus dicens: Nam quos praesciuit, & praedestinauit conformes fieri imagini filij eius, vt sit ipse pri­mogenitus Rom. 8. 29, 2 [...] in multis fratribus. Quos autem praedestinauit hos & vocauit & quos vocauit, hos & iustificauit: quos autem iustifi­cauit, illos & glorificauit. Ista sempiterna voluntas ejus nunquam mutabilita [...]i subjacet, quia initium existendi non habet. Quod autem semper sic est vt esse non caepe­rit proculdubiò sic est, vt id quod est, non esse, non pos­sit. And in his booke De Incarnatione & Gratia Domini Iesu Christi, cap. 31. p. 797. 798. and 815. 806. his words are these. Quocirca omnes illos quos Deus vult salvos facere, sic in­telligere debemus, vt nec aliquem putemus salvari posse nisi volente Deo: nec existimemus voluntatem omnipo­tentis Dei aut in aliquo non impleri, aut alequatenus im­pediri. Omnes enim quos Deus vult salvos fieri, sine dubi­tatione salvātur, nec possunt salvari, nisi quos Deus vult sal­vos fieri, nec est quisquam quem Deus saluari velit & non salvetur, quia Deus noster omnia quaecun (que) voluit fecit. Ipsi om­nesvti (que) salvi fiunt: quos omnes vult salvos fieri: quia haec salus non illis ex humana voluntate nascitur, sed ex Dei bona voluntate praestatur. Nefas est autem, si quis omni­potentem dicat aliquid facere non posse, quod ipse velit. [Page 178] voluntati enim eius quis resistet? Nemo vti (que) quia non est a­liqua Rom. 9. natura quae ab eius creatione sit aliena. Et sicut ni­hil naturaliter subsistit, quod ille non fecerit: ita nihil prouenit in salutem hominum, quod ille non in aeterna bonae voluntatis suae dispositione faciendum praedestina­uerit, a quo et fides gratis infunditur per quam benè am­bulemus et perseuerantia donatur, per quam ad spem per­uenire possimus, haec autem dona sua semper Deus in ae­terna at (que) incommutabili habet voluntate disposita, in qua praeordinauit at (que) praeparauit, et quae daret et quibus da­ret. Ipse enim praedestinando praeparauit gratiae donum qui gratiam donando implet praedestinationis effectum. Cuius gratia nobis et initium bonae voluntatis donatur ad fidem, et ipsi voluntati adiutorium tribuitur, vt quod be­ne vult, benè operetur. Deus enim qui hominem con­didit, ipse praedestinatione sua et donum illuminationis ad credendum, et donum perseuerantiae ad proficiendum atque permanendum, et donum glorificationis ad regnan­dum, quibus dare voluit praeparauit, qui (que) non aliter per­ficit in opere, quam in sua sempiterna at (que) incommutabili habet voluntate dispositum.’ What can there bee said more fully to our purpose, then this, which the elegant, acute, and learn­ed Father had recorded to posterity?

Gregory the greate.

Gregory the greate, who flourished from the yeare 590. to 644. Paris [...]s. 1619 hath declared himselfe in our behalfe. For in the 8. booke of his Morralls vpon Iob. cap. 6 his words are these. ‘Quia electorū lux tentatione nō extinguitur, nequaquā nox, sed vespera facta perhibetur: quia nimirū saepè tentatio in corde electorū Tom. 2. lumē justitiae abscondit, sed non interimit, et quasi ad pal­lorem trepidationis pertrahit, sed funditus non extinguit. And cap 24. Iustorū bona quia ex corde incipiunr, vs (que) ad praesentis vitae terminū crescunt: So Moral. lib. 25. cap. 8. Charitas in cordibus electorum in extinguibilis manet: in­de dicitur. Ignis est iste [...] qui nnnquam deficiet de al­tari. And lib. 34. cap. 13. Aurum quod prauis diaboli per­suasionibus steini ficut lutum potuerit, aurum ante ocu­los [Page 179] Dei nunquam fuit: qui enim seduci quando (que) non re­versuri possunt, quasi habitam sanctitatem ante oculos ho­nimum videntur amittere, sed eam ante oculos Dei nun­quam habuerant.’ That whole chapter is spent to this purpose, which makes wholly for vs. See more to this purpose in Hom. 3. et. 5. in lezechielem. it Moral. lib. 2. cap. 28, 29.

Venerable Bede.

Bede who flourished in the time of Gregorie, and long after, to the yeare of our Lord, 750. being the ancient glory of our English natio [...], and a man of greatest worth and learning, of any in his age; concurreth with vs in opinion, as is euident by diuers of his workes. For in his exposition vpon the 1 Pet. 1. 23. his wordes are these. Colonia. 1512. ‘Sicut ex semine incorruptibili caro quae corrumpitur nasci­tur, Tom. 5. sic per aquam verbo Dei consecratam, vita nobis quae finem nesciat tribuitur.’ And it [...] his exposition vpon the, 1 Ioh. 5. 18. We know that he which is borne of God doth not commit sin: he comments thus. ‘Peccatum scilicet ad mortem. Quod et de omni crimine capitali, et de illo spetialiter potest intel­ligi, quo omnis qui natus est ex Deo non peccat: Denique David rex crimen mortale admisit. Quis enim nesciat adul­terium et homicidium mortem mereri perpetuam? sed ta­men David quia ex Deo natus est, quia ad filiorum Dei per­tinebat societatem non peccavit vs (que) ad mortem qui sui reatus veniam mox paenitendo promeruit. Sed genoratio cael [...]stis conseruat eum et malignus non ta [...]git eum. Gratia Chri­sti qua renati sunt fideles conseruat eos qui secundū pro­positum vocati sunt sancti, ne peccatum in mortem com­mittant: et si quibuslibet pro humanae conditionis frag ili­tate deliquerit, ne ab hosti maligno possint tangi, defen­dit. Item dicendum, tamdiu nos in generatione Dei per­manere quandiu non peccauerimus: imò qui in generati­one Dei perseuerant, peccare non possunt, ne (que) à malig­no contingi. So in his Exposition vpon Rom. 8. 15. but yee Tom. 6. haue receiued the spirit of adoption wh [...]rby we cry Ab [...]a Father: he descants thus. Q [...]alis res est, si pignus tale est? Nec pig­nus, sed Arrcha [...]icenda est: pignus enim quandò ponitur, cū fuerit res ipsa reddita aufertur. Arrha autem de ipsa [Page 180] reddatur, quae da [...]da promittitur: vt res quandò redditur, impleatur, quod datum est, non mutetur. And vpon the 29. verse of the same chapter, he comments thus. Qui secundū propositum vocati sunt, in eo quod diligunt Deum perma­nent vs (que) in finem. Quicun (que) in Dei prouidentissima dis­positione praesciti, praedestinati, vocati, justificati, glorifi­ca [...]i sunt, non dico etiam nondum renati, sed etiam non­dum nati, iam filij Dei sunt, et omninò perire non possunt. Talibus Deus diligentibus cum omnia cooperantur in bonum, vs (que) adeò prorsus omnia, vt etiam si qui eorum deuiant et ex­orbitant etiam, hoc ipsum ijs faciat proficere in bonū, quia humiliores redeunt, at (que) doctiores. Horum praedestinato­rum nemo cum diabolo perit, nemo vs (que) ad mortem sub diaboli potestate remanebit. Quos enim et proedestinauit eos et vocauit, vocatione illa de qua dictum est. Sine paenitentia sunt dona et vocatio Dei. And vpon the last verse of this chap­ter, his words are these. Si ergò nulla res ab eius charitate nos separat, quid esse non solùm melius, sed etiam certius hoc bono potest? So vpon the 1. Cor. 13. 8. Charity neuer fai­leth: he amplifieth himselfe thus. Deus dilectio est, et qui manet in dilectione, in Deo manet, [...]t Deus manet in illo. Sit tibi domus Deus, esto domus Dei: mane in Deo, vt man eat in te De­us. Manet in te Deus vt te contineat: manes in Deo, ne ca­das: quia sic de charitate Apostolus, dixit, Charitas nunquā excidit. Quomodò cadet quem continet Deus;’ And in his exposition vpon the 2 Tim. 2. 19. The foundation of the Lord abid­eth sure, hauing this seale; the Lord knoweth who are his. His words are these. ‘Satis fixum at (que) immobile debet corde retineri Hierusalem captiuam ab huius seculi Babilonia decursis temporibus liberari: nullum (que) ex illa esse periturum, quia qui perierit, non ex ipsa erit. Firmum enim fundamentum Dei stat, habens signaculum hoc, nouit Dominus qui sunt eius. Nec moueat quod saepe diabolus seducit etiam illos, qui re­generati iam in Christo, vias ingrediuntur Dei. Nouit enim Dominus qui sunt eius. Ex his in aeternam damnationem neminem ipse seducit. Sic enim nouit eos Dominus vt De­us, quem nihil lateat etiam futurorum: non vt homo, qui [Page 181] hominē ad praesens videt, si tamē videt cuius cor non videt. Novit Deus qui permaneant ad coronam, qui permaneat ad flammam: novit in arca sua triticum, novit paleam; novit segetem, novit zizannia. Modo enim corpus Christi mixtum est tanquam area, sed nouit Deus qui sunt eius, sicut tu nosti quod trituras, quia ibi est latens massa. Nec con­sumit trituratio quod purgatura est ventilatio: certi su­mus fratres, quia omnes qui sumus in corpore Domini, & manemus in illo, vt & ipse maneat in nobis. Sed quid est quod ait; qui manet in me, & ego in illo? Quid nisi quod martyres audiebant: Q [...] perseuerauerit vsque ad finem hic salvus erit. De illis ovibus de quibus dicit Apostolus, No­uit Dominus qui sunt eius, & quos praesciuit ipsos & praedesti­nauit: quos autem praedestinanit, hos & vocauit, quos autem vocauit ipsos & iustificauit, quos autem iustificauit, ipsos & glo­rificauit. De ouibus istis nec lupus rapit, nec fur tollit, nec latro interficit. Securus est de numero eorum, qui pro ijs novit quod dedit: & hoc est quod ait, non rapiet quispiam eos de manu mea. Numerus, ergo iustorum, qui secundum propofitum sunt, de quibus dictum est, Nouit Dominus qui sunt eius, ipse est hortus conclusus, fons signatus, puteus aquae viuae, paradisus cum fructu pomorum. Ex hoc numero qui­dam spiritaliter vivunt, & supereminentem charitatis viam ingrediuntur, & cum praeocupatum hominem in aliquo delicto instruunt, & cum spiritu lenitatis intendunt, ne & ipsi tententur. Et cum fortè ipsi praeoccupantur, reprimi­tur in ijs aliquantulum, non autem extinguitur charitatis affectus; rursus (que) insurgens, & inardescens, pristino cursu restituitur.’ Thus you see how this venerable and learned Fa­ther, and Countrie-man of ours is wholly for vs.

Anselme.

Anselme sometimes Archbishop of Canterbury, in the raignes of William Rufus, and Henry the first, about the yeere of our Lord 10 [...]3. to 1106. hath recorded and published to posteritie the Coloniae 1612. same position that I here maintaine. For in his Commentarie vp­on Math 17. vers. 20. his words are these. ‘Perfecta fides ten­tationis To [...]. 1. pistillo probata, & ab omni superficie levium co­gitationum [Page 182] cribro discretionis castigata, & perfectae dile­ctionis melle dulcorata, omnes de corde, quod est interi­oris hominis caput, vitiorum sentinas exhaurit; non so­lum ad praesens, sed etiam in futurum ne colligantur mu­nit. So in his exposition vpon Rom. 8. vers. 17. Si filij sumus, erimus & haeredes: id est ejusdem gloriae participes. Non enim inaniter filij sumus, sed magnum inde commodum habebimus, quia haeredes patris noftri erimus, imò ipse erit haereditas nostra. Sed si hoc parum erit, audiamus ad­huc vndè amplius gaudeamus, quia erimus cohaeredes Chri­sti, id est, simul cum Christo [...] aeredes, eandem scilicet quam ipse possidet beatitudinis haereditatem cum eo pos­sidentes, And vpon vers. 28. 29. 30. hee comments thus. Hi qui secundum propositum Dei vocati sunt sancti, in eo quod diligunt Deum permanent vsque in finem, & qui ad tempus inde deuiant revertantur, vt vs (que) in finem per­ducant, quod in bono esse caeperunt. Nam secundum pro­positum occultissimae iustitiae bonitatis (que) suae Deus quos praedestinauit, ipsos vocat, & iustificat, & glorificat, Gratia est praedestinationis ipsius effectus. Et haec est predestinatio sanctorum, praescientia scilicet & praeparatio benificiorum Dei, de quibus certissimè liberantur, quicun (que) liberantur. Ex his enim qui piaedestinati sunt nullus cum diabolo pe­rit, nullus vs (que) ad mortem sub diaboli potestate r [...]mane­bit. Horum enim si quisque perit, fallitur Deus. Sed ne­mo eorum perit quia falli non potest qui praedestinavit eos. Deus illis quos praedestinavit ad vitam dat virtutem & bo­norum operum gradus per quos ad tantam sublimitatem possint erigi. Vocat enim illos & justificat, & magnificat. Et haec sua dona quibuscun (que) ipse donavit proculdubio se daturum esse praescivit, & in sua prescientia praeparavit. Quos ergò praedestinauit, ipsos & vocauit, vocatione illa de qua dictum est, Sine poenitentia sunt dona & vocatio Dei. Nam in sua quae falli mutari (que) non potest praescientia ope­ra sua disponere, id omnino, nec aliud quicquam est prae­destinare. Non ergo alios, sed quod peaedestinauit ipsos & vo­cauit: nec alios, sed quos ita vocauit, ipsos & instificauit, ne­alios [Page 183] sed quos praedestinauit, vocauit & instificauit, illos & mag­nificauit, siue glorificavit. Praedestinatio nostra non in no­bis facta est, sed in occulto, apud ipsum in ejus praescien­tia. Tria verò reliqua in nobis fiunt, vocatio, & justificatio, & magnificatio. Vocamur praedictione poenitentiae, justi­ficamur innovatione misericordiae, & timore judicij, mag­nificamur profectu virtutū, siue glorificamur aeterna bea­titudine. Ita omnia jam facta sunt: praedestinavit, praesci­vit, vocavit, justificavit, magnificavit; quoniam omnes jam praesciti ac praedestinati sunt, & multi jam praedestina­ti ac justificati, & magnificati sunt; quamvis adhuc vs (que) in finem seculi multi vocandi, & justificandi, & magnifi­candi sunt. Verba tamen praeteriti temporis posita sunt de rebus etiam futuris tanquam jam vt fierent, quia ex aeter­nitate disposuit qui fecit quae futura sunt. Quicun (que) ergo providentissima Dei dispositione, praesciti, praedestinati, vocati, magnificati, iustificati, gloricati sunt, non dico eti­am nondum renati, sed etiam non nati, jam filij Dei sunt, & omnino perire non possunt. And a little after vpon verse 31. hee comments thus; Si Deus gratuito suo munere tanta nobis confert, quis poterit nobis quicquam harum auferre? vel quis poterit eius volūtati resistere, qui nos ad glo­riam praeordinavit perducere? Si Deus pro nobis, quis contra nos erit? Deus pro nobis vt praedestinaret nos, Deus pro nobis vt glorificaret nos, Si Deus pro nobis, quis contra nos? Si Deus in omnibus pro nobis est, qui nobis vult adver­sari, paret se, si potest, bellare adversus Deum. Non enim ledit nos, nisi qui Deum vincit. Et quis est qui vincit omnipotentem? Quicun (que) reluctari voluerit, sibi nocet. Si Deus pro nobis, quis contra nos? Etiamsi totus mundus contra nos insurgat, & omni genere tormento [...]m in nos saeviat, quid totus mundus, quando pro nobis est per quam factus est mundus? Quid est omnis qui Deo nitit [...]r resiste­re, paranti nos ad regnum perducere? So in his exposion vpon the 2 Cor. 18 Confirmabit vos vsque in finem. Et verè confirmabit quia fidelis, id est, verax est in promissis suis Deus, quia fideliter reddet quicquid promisit. Promisit [Page 184] salutem aeternā & beatam vitam cum Angelis sine fine, vbi nullus deinceps moriendi metus erit. Talia promisit, & in horum promissione fidelis erit, quia sine mendatio reddet ea illis quibus promisit. Fidelis Deus per quem vocati estis: quia qui aversos vocavit, jam facilius confirmabit. Vocati estis in societatem non modò Apostolorum vel Angelorū sed [...]tiam filij eius Iesu Christi Domini nostri, vt sitis partici­pes haereditatis ac gloriae quam possidet filius ejus. Hoc enim dedit vobis esse quod credidistis, vt quia credidistis Christum esse Dei filium, vos quo (que) efficeremini filij Dei mansuri in eadem dignitate in qua manet Christus. So in his exposition on Phil. 1. 6. ipse qui per prevenientem gra­tiam, coepit in vobis opus bonum, per subsequentem & coo­perantem perficiet illud vsque in diem Iesu Christi, id est, vs (que) ad extremum diem vitae vniuscujus (que) quandò anima de corpore egrediens praesentatur ante tribunal Christi judi­canda. Cooperando enim in nobis Deus perficit, quod operando incipit: quoniam ipse vt velimus operatur inci­peins, qui volentibus cooperatur perficiens: And in his ex­position on Col. 3. 3. Mortui, inquit, estis, sed mortui specie, viui radice, sicut arbores in hieme. Sed ne arescatis intus est radix, intus est vita, intus est charitas, qua vita abscon­dita est cum Christo in Deo. Erit autem postea tempus ve­strum, erit aestas vestra quando circumvestiemini digni­tate filiorum, & replebimini vbertate fructuum.’ And in his exposition on the 2 Tim 2.19 with which I will conclude, his words are these. ‘Fides quorundam infirmantium, & ad electorum sortem non pertinentium subvertitur ab haere­ticis, sed firmum fundamentum Dei, id est, firma fides quam Deus per Spiritum sanctum in cordibus suorum electorū fundavit stat, id est nullatenus subverti vel inclinari po­test: habens hoc sigillum, id est, hanc velut sigilli impresiio­nem, quia scilicet, cognouit Deus qui sunt eius, & discedat ab iniquitate quicunque nomen Domini nominat. Hoc sigillum cordi suo impressum bonus habet, id est, hanc cognitionem menti suae firmitèr infixam, vt apud se dicat. Quid mihi prodesset, si exterius simularem esse justum, vel fidelem, & [Page 185] interius nequam essem? Nihil: quia qui corda omnium inspicit, ipse nouit qui sunt eius. Ideoque veraciter in ocu­lis eius studio fidelis vel justus apparere, vt possim ad eorū sortem qui sunt eius pertinere. Talis cogitatio est diuini sigilli impressio. Per hoc enim haereses, et omnia saluti contraria deuitat, quia scit debere discedere ab iniquitate omnes qui Dominū inuocant. Haec ita (que) sigilli impressio qua distinguuntur à caeteris qui subuertuntur, est in funda­mento Dei firmo, id est, in robusta fide electorum Dei, quia nouit Dominus qui ad eius haereditatem pertineant: et ali­js recedentibus à fide, illi qui praedestinati sunt non possunt recedere, vel si recesserint eos necesse est redire. Nec mo­ueat quod saepè etiam diabolus seducat etiam illos quire­generati in Christo, vias ingrediuntur Dei; quia nouit Do­minus qui sunt eius. Ex his in aeternam damnationem ne­minem ipse seducit.’ Thus you see this godly Father and Coun­trey-man of ours is very full and large in our behalfe.

Bernard.

Bernard, who flourished from the yeare of our Lord, 1140. to Antwerpiae. 1616. 1170. is very copious and large in our behalfe. For in his 79. ser­mon vpon the Canticles: vpon the words of the spouse. Cant. 3. 4. I held him and would not let him goe, vntill I had brought him into my mothers house. He descants thus. ‘Ita est ex tunc, et deinceps, non deficir genus Christianū, nec fides de terra, nec cha­ritas de Ecclesia: venerunt flumina, flauerunt venti, et impige­runt Math. 7. in eam et non c [...]ciait, eo quod fundata esset supra Petram: Petra autē est Christus. Itaque, non verbositate Philoso­phorū, nec cauillationibus Haereticorum, nec gladijs per­secutorū Rom 8. potuit ista a [...]t poterit aliquandò separari à charitate Psal. 72. Dei quae est in Iesu Christo: ad [...]ò fortitèr tenet quem diligit anima sua, adeo ille adhaerere bonum est. Glutino bonū est, ait [...]. Quid hoc tenacius glutino, quod nec aquis elui­tur, nec ventis dissoluitur, nec gladijs scinditur? Deni (que) aquae multae non poterunt extinguere charitatem: Tenui Gen. 32. eum, ne [...] dimittam. Et sanctus Patriarcha, non te, inquit, di­mittam, nisi benedixeris mihi. Ista non vult eum dimittere, et fortè magis quā Patriarcha id not vult, quia nec pro [Page 186] benedictione quidē. Siquidem ille benedictione accepta demisit eū, haec autem non sic. Nolo, inquit, benedicti­nem Psal. 72. tuam, sed te. Quid enim mihi est in coelo, et à te quid vo­lui super terram? Non dimittam te, nec si benedixeris mihi. Tenui, nec dimittam. Nec minus forsitan ille teneri vult, cum perhibeat dicens, deliciae meae esse cum filijs hominum. Prou. 8. Quo (que) pollicens, ait, Ego vobiscum sum vsque ad consummati­onem Math. 28. 20. seculi. Q [...]id hac copula fortius quae vna duorum tam vehementi voluntate firmata est? Tenui eum, inquit. Sed ni­hilominus ipsa vicissim tenetur ab eo quem tenet, cum ali­bi dicit, Tenuisti manum dexteram meam. Quae tenetur et Psal. 27. tenet quomodo iam cadere potest? Tenet fidei firmitate, tenet deuotionis affectu. At nequaquam diu teneret, si non teneretur? Tenetur autem potentia, et misericordia Domini. So in his first sermon on septuag [...]ssima: Inuenies ab eodem Ioanne scriptum, Omnis qui natus est ex Deo non pec­cat, sed generatio coelestis conseruat illum. Non peccat, inquit, idest non permanet in peccato; quia conseruat illum vtique vt perire nō possit, ea quae falli non potest generatio coelestis. Siue non peccat, id est, tantundē est vt si non peccat, pro eo scilicet quod non imputatur ei peccatum, generatio coelestis etiam in hac parte conseruat illum. Data sunt signa quaedā et indicia manifesta salutis, vt indubitabile sit eum esse de nu­mero electorū in quo ea signa permanserint. Propter hoc (inquam) quos praesciuit Deus, [...]t praedestinauit conformes fieri imagini filij sui, vt quibus certitudinem negat causa sollici­dinis, vel fiduciam praestat causa consolationis. So in his tracte de gratia et liberio arbitrio. Neque enim hic possumus pen [...]tus esse sine peccato et miseria, possumus tamen gratia iuuante nec peccato superari nec miseria. Qaunquā tamen scriptura loquatur. Omne quod natūest ex Deo non peccat. Sed hoc dictū est de praedestinatis ad vitā nō quod omninò nō peccant, sed quod peccatū ipsis nō imputetur, quod vel pu­nitur condigna paenitentia, vel incharitate absconditur. So in his booke de Natura et dignitate amoris diuini. c. 6. Ita (que) quis­quis ille est, sicut dicit beatus Iohannes, secundū hoc quod natus est ex Deo, id est, secundū interitoris hominis ratio­nem [Page 187] in tantum non peccat, in quantū peccatū quod corpus mortis foris operatur, odit potius quam approbat, semine spiritualis natiuit at is quod ex Deo natus est, eum interius con­seruante. Quod etsi interim aliquandò incursu peccati lae­ditur, et attenditur, radice tamen charitatis in altum de­fixa non perit. Imò statim saecundius et viuacius conua­lescit 1 Iohn 3. in spem boni fructus et surgit. Sic enim dicit bea­tus Ioannes, Omnis qui natus est ex Deo peccatum non facit, quoniam semen ipsius in eo manet: et non potest peccare, quia ex Deo natus est. Notanda vis verborum. Non (inquit) pec­catum Rom. 7. facit, quod patitur potius quā facit qui natus est ex Deo et non potest peccare perseuerando scilicet in peccato, dū legi Dei cū mente seruit: etiam carnē festinat subigere, quae tentatione et peccato incurrente legi peccati videbatur ser­uire. Petrus cum peccauit, charitatem non amisit, quia peccauit potius in veritatem quam in charitatem, cum se nō esse mentitus esset in re cuius totus erat in corde. Ideo­que negationem falsitatis continuò lachrymis lauit veritas charitatis. Sic et David cum peccauit, charitatem non per­didit, sed obstupuit quodammodo in eo charitas ad vehe­mentem tentationis ictū, et charitatis in eo nequaquam facta est abolitio, sed quasi quaedam soporatio, quae mox ad vocem arguentis prophetae euigilauit, continuò in illam ardentissimae charitatis confessionem erupit, peccaui Domi­no, et continuò audire meruit, Dominus transtulit à te pec­catum tuum, non morieris. And to conclude, in his booke de Tri­pl, coherent: vinculo: &c. his words are these. Nouit Domi­nus qui sunt eius, et propositum Dei manet immobile: etsi hor­rendorum criminū nota David inuritur, etsi Maria Mag­dalene septem daemonjjs cumulatur, etsi princeps Aposto­rum in profundum negationis barathrum submergitur; non est tamen, qui de manu Dei possit eruere.’ Thus is this Father fully for vs, though some would wrest and scrue him to the contrary. See more of this. Sermo: 61: in Cantica. Sermo: de duplici baptsmate: &c. and Sermo: de fragmentis septem: Misericordiarum.

Bradwardyn.

Bradwardyn our owne Countriman, sometime Arch-bishop of Canterbury in the raigne of King Edward the third, who was stiled the profound Doctor of his time, and as Thomas of Walsingbam relates it, departed this life in the yeare of our Lord, 1350: concurreth in opinion and judgment with vs. For in his first booke de Causa Dei: cap: 23. he proues. Quod tam sci [...]ntia Dei quam voluntas eius est omninò immutabilis; and from thence he infers this fifth Corolarie. Quod omne saluan­dum aut damnandum, praemiandum vel puniendum sub quocunque gradu voluit ab aeterno saluari vel damnari praemiari similiter vel puniri sub eodem gradu praecise: et hoc nedum voluntate conditionall aut indeterminata, sed it a absoluta et determinata sicut vult in prae­senti vel finali iudicio, aut post valet: which is the very ground and basis of the constant and finall perseuerance of the Saints. So in his 2. booke de Causa Dei. cap. 5. 6. hee proues that no man can ouercome the least temptation, without the speciall ayde and assistance of God, and with all hee certifieth vs. Quod auxilium Dei speciale posse tentationem aliquam supera­re, est voluntas eius inuicta. So cap. 8. hee declares what perse­uerance is, and proues it to be the gift of God: et quod nul­lus viator quantacu [...] (que) gratia creata subnixus solius liberi arbitrij viribus, vel etiàm cum adiutorio gratiae possit perseuerare finaliter, vel per aliquod tempus omninò sine aliquo Dei auxilio speciali: cap: 11: hee proues. Quod perseuerantia non est aliquod donūm Dei creatum à charitate et gratia realitèr differens et distinctum, but that it is alwaies an adjunct and concomitant of true grace: cap. 13. he proues. Quod illud auxilium sine quo nullus perseuerat, et per quod quilibet perseuerat, est spiritus sancti diuina bonitas et voluntas, et quod Deus dat voluntatem et po [...]estatem perseuerandi sanctis suis: and cap. 14. he proues. Quod perseuerantia gratis detur à Deo, et non meritis comparetur. In all which chapters, if you will take the paines to reade them, you shall finde him fully for to act our parts, and to produce such Scriptures, and sentences from the Fathers (in which he was very well read) as make vndeniable for this our present assertion.

Councells.

To these authorities & sayings of the Fathers I may adde that of the Councell of Miliuitan: can: 3: 4. Where in these 2. Cannons with diuers others were concluded vpon against Pelagius and his followers. Item placuit vt quicunque dixerit, gratiam D [...] in qua iustificamur per Iesum Christum Dominum nostrum, ad solum remissionē peccatorum valere quae iam commissa sunt, non etiam ad adiutorium vt non committantur, anathema sit. Item quisque dixerit eandem gratiam Dei per Iesum Christum Do­minum nostrum, propter, hoc tantum nos adiuuare ad non peccan­dum quia per ipsam nobis reuelatur et aperitur intelligentia man­datorum, vt sciamus quid appetere, quid vitare debeamus, non au­tem per illam nobis praestari, vt quod faciendum cognouerimus etiā facere diligamus atque valeamus, anathema sit. Cum enim dicat Apostolus scientia inflat, charitas verò aedificat: valde impium est vt credamus adeam quae inflat nos habere gratiā Christi, adeam quae aedificat non habere, cum sit vtrumque donum Dei, et scire quid facere debeamus, et diligere vt faciamus, vt aedificante charitate scientia non posset inflare. Sicut autem de Deo scriptum est: qui docet hominem scientiam: ita etiam scriptum est. Charitas ex Deo est. Which two Canons affirming that true grace is a great helpe and preseruatiue against sinne, inabling those that haue it, not onely to know, but likewise for to doe and loue the things which God commaunds them, make much for my conclusion: for he that is able through the speciall assistance of God and grace to resist sinne, and to do and loue the things which God commandes him, how can he chuse but perseuere in grace? Grace giues him power, loue giues him will to perseuere, what is here then that can hinder him from perseuering? To conclude, let but any indiffe­rent and iudicious reader peruse that generall and famous Councell of Africke, held in the yeare of our Lord: 418: a­gainst Pelugius the Hereticke, and the second Councell of Aransica, or Oreng [...], held in the yeare of our Lord: 529: and if his eyes and judgment are not praeiudicated and infected with Arminianisme, or phrase-transformed Pelagianisme, hee must needes acknowledge, that these two Councells do cor­roberate [Page 190] and confirme our present assertion. For in both these Councels it is positiuely resolued. That grace is the on­ly worke of Gods Spirit, and the gift of God, and not a morrall per­swasion, nor the strength of nature. That regeneration and the state of grace, is wrought only by the Spirit of God, and not by any freewill, strength or power of our owne. That the beginning, the continuance, and the end of the worke of grace in vs, is from God a­lone, & not from our selues, and that by the grace of God only we are what wee are. That when we doe inioy any good at all, it is not from our owne power and strength, but from the assistance of God him­selfe, who worketh in vs and with vs. That God loues vs not be­cause we doe deserue his loue, but because that he intends to make vs louely. That the perseuerance of the Saints is from God alone, and not from themselues, that soe they might ascribe the glory of their graces and their perseuerance not vnto themselues but vnto God a­lone. If then grace and regeneration bee the onely worke of the Spirit of God, if the continuance, the beginning and the end of Grace, and perseuerance in the state of grace, bee from God alone and not from man, as these two Councels haue determined it, then by the determination of these two Coun­cels, the true regenerate Saints of God can neuer fall finally nor totally from grace. For if perseuerance bee the onely Ezech. 36. 27. worke and gift of God alone: the Saints of God can neuer chuse but perseuere, because that God hath promised and Ier. 32. 40. couenanted, to giue them perseuerance; to cause them to walke i [...] his statutes, and to keepe his iudgments and to doe them, and to put his feare in their hearts, that they shall not depart from him: if God will cause them for to perseuere, there is nothing then that is able for to hinder them: for no man can resist his worke and will: Rom: 9: 19. and Isai: 43: 13. If you will but com­pare the Canons and Decrees of the generall Councell of Africke with Saint Augustines bookes de Bono Perseuerantiae, and de Corrept: et Gratia: who was then present at this famous Councell, then you may ascertaine your selues, that this fa­mous, Councell and likewise the Councell of Orange, who tooke their patterne and grounds from it, did suffragate to this our assertion, That those who are once truly regenera­ted [Page 191] and ingrafted into Christ by a iustifying and liuely faith, can neither finally nor totally fall from grace.

You see now how we haue an whole Grand-Iury, of an­cient and learned Fathers and Councells, who haue giuen vp their verdict for vs, so that you need not for to doubt of the truth and goodnesse of our cause. And here (good Rea­der) I would intreate thee to take notice of the truth, the honestie, and modestie of one Mr. Mountague, who in his Gagge and his Appello Cesarem doth confidently affirme, Gagge, p. 158. That it hath beene the common Tenet of all Antiquitie, That Appeale 27. the true regenerate Saints of God may fall finally and totally from the state of grace. O the matchlesse impudency, mallice, and falsitie of the man, who against his owne knowledge and conscience durst to affirme so grosse and palpable an vn­truth, and that to such a wicked and pernicious end, as to deceiue his readers, and to thrust a dangerous and condem­ned error on them, for an ancient and approued truth. What Mr. Mountague, did you thinke that none had read the Fa­thers but your selfe? or that your fame and credite was so great among vs, as that we would beleeue your false quota­tions, before the authenticall Records themselues? Or did you thinke (as you haue attempted for to doe) to stop the labours of all such, and to crush them in the shell, as should disclose your partiall and disloyall dealing to the world, that so yout virulent Appeale, and your forged and new coyned doctrines therein recorded, might passe without controll? It is well you thought so, but (thankes be to God) you are deceiued in your expectation; and truth though it hath found some difficultie and opposition at the presse by your meanes, yet it hath come forth at last to display your base­nesse, your impudencie, your malice, and your disloyalty vn­to the world. But say you had had your will Mr. Mountague and all things had succeeded according to your hopes: yet me thinkes Mr Mountague, if you had had any conscience or feare of God within you, if you had had any loue and respect vnto antiquitie and truth (as you pretend you haue, how truly let others iudge) you might haue beene ashamed [Page 192] and affraid to haue traduced, slandered, and sophisticated; to haue outfaced, and belyed all Antiquitie as now you haue, for feare lest the worthy workes of so many Fathers should haue cryed out against you here, and these very Fa­thers themselues should haue risen vp against you to con­demne you in the day of judgement, for wronging, and tra­ducing of them to that end as you haue done. Nay, if you had had any loue vnto your Mother Church, or to the soules of so many thousands of your Country-men which you should haue wronged and seduced by these false quo­tations and confident assertions of your owne, you could not haue beene so gracelesse, so false, so trecherous, and so shamelesse, as to haue fathered this your damnable & perni­cious error on the ancient Fathers, who haue so much oppo­sed it. But it may be the good learned man did all this out of ignorance and simplicity. For being destitute of the Fathers workes, or wanting time for to suruey them, or hauing an higher conceite of other mens learning then his owne, he trusted vnto their quotations, and thence he was deceiued. And this is not vnlikly. For I finde all M. Mountagues quota­tions, one only excepted, (to wit that of Clement in his con­stitutions) recorded verbatim by that famous Arminian Ber­tius, in his booke de Apostatia sanctorum, neither are they to be found in any mans works but his. Indeed Mr. Mountague in his Gagge, cap. 20 would make the world beleeue, that he did quote his Fathers not out of their owne workes, but out of Bucer and other Protestant Diuines; but to tell you the [...]. 159. 165. truth, these quotations are not to be found in Bucer or in any other Protestant Diuine, but only in that infamous and arch Arminian Peter Bertius out of whom Mr. Mountague, hath transcribed them verbatim. Only herein is the diffe­rence: Bertius hath recorded these quotations in Latine, Mr. Mountague hath translated some of them verbatim into En­glish: Bertius he cites many sentences, and more Fathers then Mr. Mountague doth, who hath culled out the emi­nentest and choycest of them. And because all the world shall know that I wrong not Mr. Mountague I will compare [Page 193] his quotations and Bertius his quotations together. Mr. Mountague in his Gagge pag. 165. 166. quotes Ignatius the ancientest Father this day extant: the selfe-same quotation you shall finde in Bertius, in his Apostatia Sanctorum, pag. 90. Mr. Mountague quotes Tertullian de Prescript: cap. 3. Gagge pag. 166. 167. So doth Bertius in the selfe-same words, pa 96. So he quotes Cyprian, Epist. 7. Gagge, 167. So doth Bertius pag. 98. So hee quotes Nazianzen, Gagge 168. So doth Ber­tius in the same words, pag. 99. 100. So hee quotes Hierome lib. 2. advers. Pelagianos, Gagge 168, the selfe-same quotation you shall finde in Bertius, pag. 100. So he quotes St. Gregory, lib. 6. in 1 Regum: you shall finde the same in Bertius pag. 103. So hee quotes St. Augustine de corrept: & Gratia cap. 13. Gagge 168. Apeale 27. for the booke de bono Persue. and lib. 11. de Ciu. Dei, cap. 12. Appeale 27. the selfe-same quotations are in Bertius, pag. 102. and in Bellarmine, lib. 3. de Iustif. cap, 14. So hee quotes Prosper, resp: 7. ad cap. Gallorum Appeale 2 [...]. you shall finde the selfe-same words and quotation in Bertius, pag. 102. so he quotes Cyprian de vnitate Ecclesiae: Athanasius, lib. 4. cont: Arrian. Basil epist ad Chilonem in the margent. Ap­peale 36. The selfe-same quotations are in Bertius, pag. 97. 98. 99. Thus hath our lëarned Mr. Mountague who vaunts so much of his skill and knowledge in the Fathers, transcribed them verbatim out of Bertius. Nay, I will say more, he hath transcribed all he hath touching this point of falling from grace, either in his Gagge or in his Appeale, yea, his very argument from our 16. Article out of Bertius: let him dis­proue it if he can; and therefore it is no meruaile that Mr. Mountague avoucheth the totall and finall Apostacy of the Saints, to bee the Tenet of Antiquitie, of the Protestants in Germany, and of the Church of England, because that Bertius saith so to; out of whom he did transcribe it. But whether Mr. Mountague bee an honest innocent and harmelesse man, and one that seekes only the peace of the Church in dealing thus, I leaue it vnto others for to judge. I come now to giue a short answer to these Fathers which Mr. Mountague hath cited out of Bertius: As for Clement and Ignatius, there is a [Page 194] great question whether they are spurious and abortiue yea or no, and most Protestant Diuines not without good cause, thinke them to be meere forgeries; and so their authorities are but little worth. But admit them to bee true, yet they proue nothing against vs. For that of Ignatius, that one and the same man is sometimes the childe of God, and againe the childe of the diuell: is no more but this in substanee, that the childe of God doth sometimes fall into sinne, and so in the judgement and repute of men is sometimes the childe of God, and at other times the childe of the diuell, but not in Gods esteeme; if you reade the place, you shall finde this to bee the meaning: as for the other places, they are imperti­nent and need no answer: As for that of Clement, it is no­thing to the purpose: for hee saith not that the holy Spirit is wholly deuided from any man that euer had it: but if hee bee diuided hee leaueth them destitute, &c. That of Tertullian if you reade all the chapter is expresse for vs, for it is no more in briefe then this: that hypocrites fall away from God, but such as are truly regenerated doe still continue with him. That of Cyprian is no more then this, that men must vse the meanes to preserue their graces. That of Nazianzen is no more then this: the ordinary and common gifts of Gods Spirit as prophecie, and a royall minde may bee lost. That of Hierome and Gregorie, is only this in substance; that wee cannot know whether other men shall perseuere, because we know not their estates, and therefore wee cannot call them happy before their death. The Epistle of Basil, ad Chilonem, is but a meere exhortation to perseuerance, there is not one word in it that a regenerate man may fall from grace. That of Prosper is spoken only of such as were regenerated in shew and not in truth: and so is that of Augustine de bono Perseu: cap. 13. That of Augustine de Ciui: dei. Is nothing to purpose, for he saith not, that all the Saints of God doe not perseuere, but, that all of them know not certainly whether they shall perse­uere; that is, they are not certaine of their perseuerance with the certainty of knowledge, but yet they are sure of it with the certainty of faith, as the Protestants in the Dispu­tation [Page 195] of Ratishon, pag. 511. haue expounded it; So that all which these Fathers say, proues nothing at all against mee, if it be well examined: and if Bertius or Mr. Mountague had dealt ingeniously and not cited the Fathers by peece-meale, the very places which they alledge, would either not make for them, or else make against them. Well then to end this controuersie, I dare defend it against any man, that either all, or at least most of the Fathers are expresse and strongly for vs; let these their testimonies which I haue cited out of their owne records, and not at the second hand, determine it: and this I will say withall, that there is neuer a Father, which being rightly vnderstood, doth make any jot against vs. Wherefore seeing that this totall and finall Apostacie of the Saints, is but an vpstart doctrine among vs, quite contrary to the whole streame and current of the Fathers, I will con­clude with that golden rule and saying of an ancient Fa­ther, Vincentius Lerinensis by name, who flourished about the yeare of our Lord, 430. (which saying I would to God Mr. Mountague had well considered before hee had put his Penne to paper) Cum primum mali cuiuscunque erroris is putredo Cont. Hera [...] cap. 39. Edit. Cost [...]ri. erumpere caeperit, & ad defensionem sui quaedam sacrae legis ver­ba furari atque fallaciter & fraudulenter exponere: statim in­terpraetando Canoni maiorum sententiae congregandae sunt: quibus illud quoque exurget nouitium, ideo (que) prophanum, & abs (que) vlla ambage prodatur, & [...]ine vlla retractatione damnetur. Sedeorum duntaxat patrum sententiae congregandae sunt quae in fide & Com­munione Catholica sanctè, sapienter constanter viuentes, docentes & permanentes, vel mori in Christ [...] fideliter, vel occidi pro Chri­sti feliciter meruerunt. Quibus tamen hac lege credendum est: vt quicquid vel omnes, plures vno eodem (que) sensu, manifestè, frequen­ter, perseueranter, velut quodā sibi consentiente magistrorū concilio, accipiendo, tenendo tradendo firmauerint, id pro indubitato, certo, ratoque habeatur. Quicquid verò quamvis ille sanctus & doctus, quamvis Episcopus, quamvis Confessor & Martyr, praeter omnes, aut etiam contra omnes senserit: id inter proprias, & occultas & priuatas opiniunculas, à communis publicae & generalis sententiae autoritate secretum sit, ne cum summo aeternae salutis periculo iux­ [...] [Page 196] sacrilegam haereticornm & scismaticorum consuetudinem vni­versalis dogmatis veritate dimissa vnius hominis nouitium sectemur errorem. Follow now this safe and golden rule in our parti­cular case; wee haue the vnanimous consent of most if not of all the ancient Fathers for vs, which they haue manifest­ly, frequently, and constantly recorded and commended to vs: and therefore let not Bertius or Mr. Mountague his ape, nor any other vpstarts whatsoeuer, who defend their errors, seduce and leade you from this ancient, resolued, and appro­ued truth, to the wrecke, the perill, at least the great d [...]com­fort of your soules.

The Protestant Churches and writers beyond the seas.

Secondly, as this hath beene the vnanimous and constant doctrine of all the ancient Fathers and of the Church of God in former ages. That the true regenerate Saints of God can nei­ther finally nor totally fall from grace: so likewise hath it alwaies beene, the receiued, positiue, consiant and resolued doctrine of all Protestant and reformed Churches beyond the seas: which is euident. First, by the writings and records of their greatest, learnedst and chiefest Schollers and Diuines, which are very full and copious, in the defence and maintinance of this our present assertion. Secondly, by the seuerall Ar­ticles & Confessions of these Churches, and by the expresse resolutions of those Synods, which haue bin held and kept among them, which haue resolued and established this our position as the orthodox truth and Tenet.

First, their greatest, learnedst and chiefest Schollers and Diuines, haue in their seuerall workes and writings recorded, propagated, published and defended this our present Theses and assertion, as the orthodox and vndoubted truth; which I will proue by a particular Induction and Index of their names and workes, without transcribing of their words, for feare least I should bee to voluminous and ouer-tedious in this point: Iohn Husse, that learned and faithfull Martyr of Iesus Christ, and one of the first reformers of the Bohemian and German Churches, hath not onely published and recor­ded this our present assertion, of the totall and finall perseuerance [Page 197] of the Saints in grace, to all posteritie as you may reade at large in his Tractate de Ecclesia: cap: 1, 3, 4. but hee hath likewise sealed and ratified the truth of this with his very blood: as is euident by the 1, 2, 3, 5, 6, and 21, Articles of his which were condemned in the 15. Session of the Popish Councell of Constans. After him laborious and zealous Luther in his Postills, Homil: in lohn 14: in die Penteeostes. Hom: in fecto sanc­tae Catbarinae and in his Commentarie in 1 Pet: 1: 23. Learned Bucer in his Comment: on Math: 7: 13. cap: 16: 18. cap: 24: 24. on lohn 4: 14 cap: 10: 28, 29 cap: 14: 16, 17. & on Rom: cap: 7: & 8. and in diuers other of his workes, epithomized by Zanch­ius in the first part of his 7: Tom: in his treatise de Perseueran­tia sanctorum: learned Zwinglius in his Opus Articulorum: Ar­tic. 8. Elegant and learned Melanchthon in his Comentary on the 1 Cor: 10. 13. in his Loci Comm: Loc [...]s de Iustificatione ac fi­de: and in Tom. 3. de sacris Concionibus pag. 264: 267. Profound Brentius in Iohn 10. hom. 81. in lohn 16. hom. 56. in Iohn. 17. hom. [...]4. and in his Exegesis in Iohn 17. Learned, painefull, and iu­dicious Caluin (a farre better Diuine, and a farre honester man then any of all those who calumniate slight and vilifie him) in his lnstitutions lib. 2. cap. 3. sect. 11. and cap. 5. sect. 3. lib. 3. cap. 24. sect. 6, 7. Expositio. in Psal. 51. verse 12. 13. Commen. in Hebr. 6. 4, 5, 6. In. 2 Pet. 3. 17. and in diuers other places of his workes. Learned Bullinger in his Comentarie on 2 Tim. 2. 19. and is his Exposition on Hebr. 6. 4, 5, 6. Gualtherus in Euan­gelium Lucae homil. 197. et 201. and homil. 26. in Epist. 1 Iohn. Grynaeus in his Disputationum Theolog. pars 2: de fide electorum. Theses 18. pag. 471. and Praelectiones in Hebr. 6. verse 4, 5, 6. Pro­found and learned Peter Martyr. Locorum. Com. Classis 3. cap. 3. sect. 46, 47. and in his Commet. on Rom. 8. Iudicious Marlo­rat in his Exposition on Psal. 51. 12, 13. and on Psal. 125. 1, 2. In his Exposition on Math. 7. 25. cap. 16. 18. cap. 24. 24. on Iohn 4. 14. cap. 5. 24. cap. 6. 37. cap. 8. 31. cap. 10 28, 29. cap. 15. 6. cap. 17. 9. on Rom. 5. 2. cap. 9. 3. on 1 Cor. 1. 8. 9. on 2 Tim. 2. 19. on Hebr. 6. 3, 4, 5. on 1 Pet 1 5. 23. on 1 Iohn 2. 19 cap. 3. 9. and cap. 5. 16. Musculus in his Comentary on Ma [...]h 16. 18. cap. 24. 24. and on Iohn 10. 28. 29. and in his Loci Comm. de Peccato cap. 5. Aretius [Page 198] in Phil. 1. 6. in 2. Tim. 2. 19. in 1 Pet. 1. 5. and in his Theolog Problemata Locus 6. de Praedestinatione. pag. 81. Oecolampadius in 1 Iohn 2. 19. Mollerus in Psal. 121. 3. to the end, and in Psa. 125. 1. 2. Alardus Mehinus in Anchora salutis. pag. 173. Hyperi­us in his Comentary on the 2 Tim. 2. 19. and on Titus 1. 1. Ren­nicherus in his Aurea Catena salutis. cap. 27. pag. 210, 211. Hes­s [...]usius in his Exposition in 1 Cor. 1. 8. and in his Examen The­olog. Locus 16. de Predestinatione. Gasper Oleuianus in his Ex­positio Symboli Apostolici. pag. 38, 63, 64, 75, 133, 134, 137, 138, 139, 150, 154, 155, 156, 162, 163, 164, 191. in his Commentary on Rom. 8. ver. 28, 29, 30. and so to the end of the chapter. and de Testimonio faederis gratniti pars 2. sect. 15. 18. to 24. Gorru­tius de Prouidentia. lib. 14 cap. 5, 6, 7. Heerbrandus in his Com­pendium Theolog. Locus de Electione. pag. 438, 439. Hutterus in his Loci Com. Locus 13. de Praedestinatione. quest. 5, 9, 12, 13. Tossanus in his booke de Prouidentia Dei. cap. 4 pag. 175. to 179 Chassanus. Locorum Comm. lib. 2. cap. 8. Tilenus in his Syntagma Theolog. de Praedestinatione Dei Theses 24. to 33. Hemingius in his Comm. in 2 Tim. 2. 10, 19. Gesnerus in his Compendium doctrinae caelestis. Loc. 30. de Praedestinatione. pag 235, 246, 247, 248. Marcus Cyriacus in his Conciones. 7. de Perseuerantia sanct­orum. Vrsinus in his booke de Prouidentia. pag. 16. Chemniti­us in his Encheridion de Praedestinatione. pag. 224. and his Loci Communes Locus de Iustificatione, & de fide, and in his Harmo­nia Euangel. cap. 2 on Math. 7. 24. to 28. and Luke 6. 47. 48. Learned Iunius in his Notae on Psal. 1. verse 3. and in Philip. 1. 6. in his Meditation on Psal. 122. verse. 2. in his Comment. on Ezech. 33. 12. and in his Theses, 33. Thesis, 11. and Thesis, 37. Corol. 2. Gomarus in declaratione sententiae suae. pag: 32. Lear­ned and profound Danaeus in his Isag [...]ges pars 2. de Ecclesia: cap: 5. Isag: pars 4. lib: 4: de fide. cap: 18. 19. and in his Tom: 2. Controuers: aduers: Bellarm: de Baptismo Respons: 15. pag: 385, 386. Trelcatius: in his Institutio: Loc: Com: lib: 3. de fide pars [...], and Festus Hommius, in his Specimen Con­trouersiarum Belgicarum, seu confessio Ecclesiarum Reformatarum in Belgio: Articulus 29, 33, 35: all these I say, haue in these their seuerall workes and writings, recorded, propagated and [Page 199] deliuered, this our persent assertion, of the totall and finall per­seuerance of the Saints in grace, as an orthodox sound and vn­doubted truth. To these let me adde some other of great learning worth and credit, in the Churches wherein they li­ued, (the most of them being publike professors of Diuini­tie) who haue particularly handled and discussed this our present assertion, That the true regenerate Saints of God can neither finally nor totally fall from grace, and defended it as sound and orthodox against such Pseudo-Lutherans, Papists and Ar­minians, who haue opposed it. Learned Zanchius in his booke de Perseuerantia sanctornm: which you shall finde in his 7: Tom: pars: 1. pag: 91. to 174. and in his Confession to the Ar­gentine Senate touching this very point: recorded in the same Tom. pag: 347: to 388. Sturmius in his booke de Praedestianti­one: Theses 11. Kimedoncius in his booke de Praedestinatione: pag: 328: to 333: English. Reuerend and judicious Beza in his Theses Geneuenses: Theses 27: de fide: Theses 6: in his Bre­uis explicatio totius Christianismi: cap: 4: Aphorismus 12: cap: 8. Aphor: 2. and Colloquium Mompelgartense: pag: 463. to 469. Amandus Polanus in his Syntagma Theolog: lib: 6: cap: 43. Pa­reus in his Comment: on Rom: 8: Dub: 7. and in Appendice ad cap: 15: lib: 3: de Iustificatione. Robertus Somus in his Tractatus de tribus quaestionibus: quaest: 3: Georgius Sohinus Operum: Tom: 2: in Exegcsi Artic: Augustanae Confessionis: pag: 764: to 785, 990, 991, 1016, 1017. Piscator in Vorstij amica Collat: cum Pisca­tore sect: 108: and in his owne Thes: Theolog: vol: 1: Locus 20: de Certitudine electionis Thes: 25: and vol: 2: Loc: 5: de effectis Fi­dei: Thes: 102. Ludouicus Crocius in his 7 bookes de Perseueran­tia sanctorum against Bertius. Ruardus Acronius in Enarrati: Chatech: quaest: 53. sect: 11. Petrus Molineus in his Anato­me Arminianismi: cap: 46, 47. Ioannes Scharpius a Scot pro­fesser of Diuinitie in Dion, in his Tractatus de Iustificatione Controuers: 5. Bucanus in his Loci Comm: Loc: 20: de fide sect: 24, 27. Rollocke in Psal: 51: and Rom: 8. And Doctor Ames a learned English man, a professor of Diuinitie in the Nether­lands, in his Corouis ad Collationem Hagiensem: Artic: 5. as also some of those whom I haue formerly mentioned, and there­fore [Page 200] will not here recite them, haue learnedly maintained and defended this our present position as a sound and ortho­dox assertion, and as the receiued and resolued doctrine of all Protestant and reformed Churches. It is euident then by this cloud of reueren, famousd, and renowned witnesses, that the most, the learnedest, and the soundest writers in all Pro­testant and reformed Churches in forraine parts, haue al­waies defended and maintained our present assertion, of the totall and finall perseuerance of the Saints, as sound and ortho­dox, and imbraced it as an vndoubted, established, and resol­ued truth. How honest then is Master Monntague, who hath auerred it vpon record, that the Protestants in Germanie haue Gagg [...]. 158. 159. assemted vnto the Church of Rome, in this, that faith once had may be both totally and finally lost; and that this is the resolution of ma­ny, Gagge. pag. 170, 171. if not most Protestant Diuines, as priuate men of Protestant Churches, in their Descisions and Resolutions; and that this asser­tion, That faith once had cannot be lost, is as much or more op­posed, propugned & refelled, by Protestants, as by Papists. Indeed Master Mountague being so great a booke-man might haue done well to haue giuen vs a Catalogue of the names and workes of those Protestant Diuines in other Churches, who haue consented to the Church of Rome in this particular; but, Dolosus versatur in vniuersalibus, Maister Mountague is a wilie Fox, and one who is loath to haue his subtilety (I will not say, his knauery and treachery) discouered, and there­fore he lurkes in the generall and vniuersall tearmes, of most Protestant Diuines. Indeed hee particularizeth in one, Bucer by name, and in none but him; by which he hath discoue­red either much ignorance in vouching such a man whose workes he neuer read; or much treacherie and falsnesse, in vouching him, for a totall & finall losse of faith once had, who is so full and frequent to the contrary throughout his works, that hee could not haue lighed on such another. Indeede I must confesse, that some spurious, abortiue and Pseudo­Lutherans, haue held, that faith once had might be totally lost, and and some of them haue likewise held, that it might be final­ly lost. As Aegidus Hunnius tractat: de Praedest: pag: 500: to [Page 201] the end. Eckhardus in Fasciculo Controu: cap: 7: quaest: 4: Winck­elmannus Disput: Theol: Tom: 1: Disp: 14: Hinckelmannus Dis­putatione: 7: Anticaluinistica: cap: 1. Policarpus Lyserus: Dis­put: 7: de Praedest, Matthias Hafanrefferus Locor: Theolog: lib: 3; loc: 3. Wolffgangus Franzius Syntag: Controuersiarum: Dis­put: 4. Ioannes Hesselbineus: discursi: Theol: cont. Materium Heyderum disp: 4: Thes: 10. and some few others of that stampe. I confesse likewise, that Bellarmine lib: 3: de Iustific: cap: 14: Becanus de Iustificat: Caluinist: cap: 10. Franciseus Feu-ardentius, Zacharias Bauerius and other Romanists haue held so. I confesse likewise, that the Rhemists who are little better then meere Romanists in their seuerall Conferences at Hage, recorded by Brandius and Bertius haue concurred in the contrary assertion. I confesse, that Iacobus Arminius in Apolog: aduers: Artic: quosdam Theologicos. Respons: ad Artic: secundum, & in Examinatione Praedestinationis Perkinsis: that Conradus Vorstius in amica collatione cum Piscatore: sect: 108: that Nicholaus Greuinchouius, and Bertius in his Hyminaeo deser­tore, sine de Sanctorum Apostasia, and others of the Arminian crew (to whom Master Mountague is much beholding,) haue beene of this opinion, That faith once had may be lost againe. But that any sound and orthodox Protestant Diuines were of this opinion in any of their decisions, writings, or resolu­tions, that I neuer heard or read of as yet. But will you know now who are Master Mountagues Protestant Diuines, who haue so much opposed our present assertion, and consented to the Church of Rome, in the totall and finall losse of faith once had? Surely they must and can be no other, but those whose rea­sons, arguments, and quotations both out of Scriptures and Fathers Master Mountague hath ttanscribed in his Gagge, for he intimates as much himselfe. Now what Diuines are these Surely I must needes informe you who they are, because they are worth the knowledge: his two chiefe Diuines, they are Bellarmine and Bertius, the one a Cardinall and cheise pil­lar of the Church of Rome; the other the strongest pillar and stoutest Champion of the Arminian faction. It may be hee hath praid in some ayde from the Rhemists: but I can assure [Page 200] [...] [Page 201] [...] [Page 202] you, that all his quotations that are there cited, are transcri­bed either out of Bellarmine in his 3. booke de Iustif: cap. 14. or out of Bertius in his Hymeneo disertore, siue de Apostasia sanctorū: and most of them (especially the quotations out of the Fathers) are not to be found in any other Writer but in Bertius only. Are these your Protestant Diuines Mr. Mounta­gue? were there no other Protestant Diuines from whence to fetch resolutions & decisious but from these? or can you bee so strangely impudent, as to grace these two notorious, and famous men; the one knowne for the greatest Papist, the other for the chiefest Arminian that euer was, with the stile of most Protestaut Diviues? no meruaile then is these men bee your Protestants, that you stile all others that dissent from them, not Protestants, but Caluinists Puritans, and No­uellers, and that you stile this doctrine, of the totall & finall Appeale. pag. 18. perseuerance of the Saints, a Puritan Doctrine: Wherefore (good Reader) take this short Nota with thee in the by, that all M. Mountagues Protestants, are none but Papists and Ar­minians, and all his Puritans, Nouellers, and Caluinists, whom hee so much lasheth, none but sound and Orthodox Prote­stants, who assent not to Arminius and the Church of Rome; and what must Mr. Mountague be then in the meane time? Surely a Papist or Arminian, if not both, or worse then both.

But I passe this ouer, and come to the second thing, which is to proue, the totall and finall perseuerance of the Saints in the state of Grace, to bee the receiued and approued do­ctrine of all Protestant and reformed Churches beyond the Seas, by their seuerall Articles and Confessions, and by their Synods which haue so resolued it. That this is the receiued and approued doctrine of their Articles and Confessions, it is euident and plaine. First by the latter Confession of Helve­tia Artic. 9. Because that the strength of the flesh and reliques of the old man, are not of such great force in the regenerate, that they can wholly quench the worke of the Spirit, therefore the faith­full are called free; yet so, that they do acknowledge their infirmity, and glory no whit at all of their Free-will. So that by the ex­presse [Page 203] words of this Confession, the regenerate Saints of God can neuer fall totally from grace; because the strength of the flesh, and reliques of the old man, are not of such great force in the regenerate, that they can wholly quench the worke of the spirit. So Artic. 10. of the same confession: The Saints are chosen in Christ by God, vnto a sure end: and Artic. 15. Wee who are once justified, are not only cleansed from sinne, and purged, and holy, but also indued with the righteousnesse of Christ, yea, and acquitted from sinne, death and condemnation: finally we are righ­teous and heires of eternall life. And Article 16. True faith is the meere gift of God, because God of his power doth giue it to his elect, according to measure, and therefore it is called the faith of Tit. 1. 1. Gods elect. This faith doth pacifie the conscience, and doth open vnto vs a free accesse to God: it doth keepe vs in our dutie which wee owe to God and to our neighbour; and doth fortifie our pati­ence in aduersitie, and it doth bring forth good fruites of all sorts, &c. By this it is euident that our assertion is the posi­tiue doctrine of the Helu [...] [...] [...] [...]tian Church. So is it also of the Bohemian, as it is manifest by the 6. Article of their Confession, which saith, That true faith doth alwayes lift vp him that hath it, and assures him, that in, and for Christ, he assuredly hath, and shall haue for euer, eternall life, according to his true promise which hee confirmed with an oath, saying; Verily I say vnto you, hee that beleeueth on me hath eternall life. For whomsoeuer God doth iustifie, to them he doth giue the holy Ghost, and by him hee doth regenerate them as hee promised by the Prophet, saying. I will giue them a new heart, and I will put my Spirit in the Ezech 12. & 3 [...] Rom. 5. middest of them, that as before sinne had reigned in them to death, so also grace might reigne by righteousnesse vnto eternall life through Iesus Christ. Now they that attaine to this iustification by Christ our Lord, are taught to take vnto them­selues true and assured comfort, out of this grace and bounty of God, to inioy a good and quiet conscience before God to be certaine of their owne saluation, ond to haue it confirmed to them by this meanes, that seeing they are the sonnes of God, they shall also after death in the resurrection bee made heires. The French Church doth likewise concurre with vs in our assertion: in the 21. [Page 204] and 22. Articles of their confession, which say; That true faith is giuen only to the Elect, not that they might once only be brought into the right way, but rather that they might bee forward there­in vnto the end: because that as the beginning is of God, so is also the accomplishment. Therefore it is so farre that faith should ex­tinguish the desire to liue well and holily, that it doth rather in­crease and kindle it in vs; whereupon good workes doe necessarily follow: with which the confession of Belgia, artic. 23. 24. doth fully agree. The Confession of Saxonie, Artic. 3. 7. 9. concurreth with vs; For it testifieth vnto vs. That the Error of doubting is altogether heathenish, that it doth abolish the Gospell, and take away all true comfort from them that feele the wrath of God, and that this Error is euidently confuted by these words. Be­ing justified by faith wee haue peace with God. Also, there­fore is righteousnesse of faith that it might be sure. There­fore it aduiseth vs to lay hold on this sweet comfort, that the Sonne of God is the keeper of his Church, as he saith, Iohn 10. No man shall take my sheepe out of my hands. Hee doth protect vs, and also by his holy Spirit doth confirme our mindes to true opini­ons; as hee doth begin eternall life, so doth hee kindle in our hearts good motions, faith, the loue of God, true inuocation, hope, chasti­tie, and other vertues. Through the Sonne of God wee are deli­uered from eternall death, and translated into eternall life; as hee saith. I giue vnto them eternall life: and, hee that hath the Sonne hath life. And let hope be firme and sure, as Peter saith, hope perfectly; that is, looke for eternall life, not with doubtfull opinion. The famous Augustane confession, confirmed and ra­tified by all the Protestant Princes, States, and Churches of Germany, Anno Dom. 1530. in the 3. Article concurreth with vs: for saith the Article. ( Concord Lu­therans[?] pag. 12.) Christ doth sanctifie all those that beleeue on him, by sending the holy Ghost into their hearts, who doth gouerne, comfort, and quicken them, and defend them against the diuell, and the force of sinne. If against the Diuell and the force of sinne, then nothing can cast them downe from the state of grace. If you object, that the 12. Article of this fa­mous Obiect. Confession doth condemne the Anabaptists, who deny that such who are once iustified can loose the holy Ghost, and there­fore [Page 205] by the voyce of this confession, those who are once justified may fall from grace. I answer, that the Protestant Answ. Diuines in Germany, who were at the making of this Arti­cle, and those who haue liued since, did neuer expound or intend it in this sense, that a man once iustified might fall away from grace either totally or finally; but they condemned this Tenet of the Anabaptists in that sense as they defended it. For this was the opinion of the Anabaptists. ( Concord. Lu­thera: pag. 310. 574.) That when once a man was regenerated, and had obtained the holy Ghost, and was made a true beleeuer, that sin could not hurt him; and there­fore they would tell men, that if they did beleeue, let them doe what they would, or commit what sinne they would, it could not hurt them: for faith would blot out all those sinnes: which was the Error of the Valentinians as ( Advers. Haer. lib. 1. cap. 1. pag. 22. 23.) Irenaeus hath recorded it. Now in this sense only doth this confession condemne the Ana­baptists and in no other; and so did the Lutherans before them, as you may reade in Articulis Smalcandicis: Article 3. composed by Luther himselfe, which you shall finde in Lu­therana Concordia, pag. 310. Now the reason yeelded by the Lutherans, why they condemne this Error of the Anabaptists in their third Article will fully proue, that the true regene­rate Saints of God can neuer fall from grace: Forsay they, the Saints of God doe alwayes grieue and repent for their sinnes groaning vnder the burthen of them, and they alwayes striue a­gainst them. Theresore those that voluntary rush into sinne, whe­ther it be adultery, murther, or blasphemie, must needes shake off faith and the holy Ghost, and faith and the holy Ghost must needes depart from them. For the holy Ghost doth nener suffer sinne to reigne, to get strength, or to obtaine the victory, and to be perfected: but hee doth represse and curbe it, that so it might not doe the thing it would. But if it doth what it would, certainly the holy Ghost and faith are lost: neither are they present, For so saith Iohn, hee that is borne of God doth not sinne, neither can hee sinne. So that both the Augustane Confession, and the Article of Smalcard, are both for me, and not against me being rightly vnderstood. The Augustane Confession composed by the Ar­gentine Church, and confirmed by their Senate, Anno dom. [Page 206] 1539. concurreth with vs: For these are the words of their 7. Article. ( Zanch. Tom. 7. part. 1. pag. 387.) This sole and only mediator, hath taken away our sins, and reconciled vs to his Father: hee hath impetrated the holy Ghost for all those whom his Father hath giuen him, and which heare his voyce. This regeneration together with all Christs merits, the holy Ghost doth inspire into the hearts of all the faith­full, and preserue them in them to the end. All these Confessions of the Protestants in Germanie and else-where, are expresse for me: let Mr. Mountague, now shew mee any to the con­trarie.

But you will tell mee now that Mr. Mountague records it, Obiect. That all the Protestants of Germanie haue concluded against Gagge. pag. 158. 159. mee, and consented to the Church of Rome, in the Diot of Ratis­bon. Vpon those grounds and reasons which he there men­tions. Answ. True it is, that Mr. Mountague hath so recorded it: but his records are so false in euery thing, that he must haue a strong faith that will beleeue them, without examination of the truth of them. For my owne part, I haue read the disputation of Ralisbon set out by Bucer himselfe Anno dom: 1548. and I can finde no such thing as Mr. Mountague re­lates in it. For first this question of a totall & finall fall from grace, was not so much as controuerted there, neither are there any of those Scriptures, grounds, and Fathers which Mr. Mountague hath recorded in his Gagge, or in his Ap­peale, (only that place of Phil. 2. 12. and of St. Augustine de Ciuit: Dei, lib. 11. cap. 12. excepted) so much as mentioned in all that disputation; and these two quotations are cited, by Steuen Bishop of Winchester, who did oppose the Protestants in that Disputation, and not by Bucer and the other Prote­stants there present. How then could the Protestants of Germanie yeeld to that position in this Diot which was not drawne into question there? Indeed the question of the certainty of saluation was there controuerted and discussed, and by the vnanimous consent of all the Protestants, resol­ued and determined against Maluenda, Billickius, and the Bishop of Winchester who did oppose it; and in the resolution and determination of this Controuersie, if you will beleeue [Page 207] learned Zanchius in his Confession to the Senate of Argentine Tom. 7. operum. part. 1. pag. 372. in this our point De perseuerantia sanctorum, or the Disputation of Ratisbone it selfe, our very assertion though it were not there particularly controuerted, was yet de claro resolued for vs, in this famous Diot in the name of all the Protestants in Ger­manie. For in the Disputation of Ratisbon, or Ralisbon, pag. 41. Respons ad Replic. 14. This is the expresse Resolution of all the Protestants in that Diot. That true faith and a sinne that wastes the conscience are incompatible; and that hee which liues by a true & iustifying faith, can neuer sticke in such a sinne: So pag. 243. to 251. they proceed to proue this assertion and conclusion: For say they, those who haue this iustifying and liuely faith, they are the sons of God, & the Spirit of God doth moue them to those things which are holy and right, that so they may not wittingly commit any things to the contrary, much lesse perseuere in them; notwithstanding oft-times out of the weakenesse of the flesh they sin, & doe not according to faith: but yet they neuer commit those sins which waste the conscience, nor those which doe forth-with exclude them from the kingdome of God: which reason they doe backe likewise with this Syllogisme, drawne from the Scriptures. Hee that beleeueth that Iesus is the Christ, is borne of God, 1 Ioh. 5. but hee that is borne of God, the same A­postle in the same Epistle testifies, cap. 3. that hee doth not sin, neither can hee sin, therefore [...]ee who doth truly and liuingly be­leeue the Gospell of Christ, can abide in no sinne which doth waste the conscience: For euery one who commits such a sin as this, hath neither seene nor knowne God. Wherefore seeing that this Diot hath resolued, that such a one as hath true faith, cannot commit such a sinne as doth waste his conscience, but only sinnes of infirmitie, which doe not cast men wholly from the state of grace: it hath likewise by this resolued against Mr. Mountagues assertion, that faith once had may bee both fi­nally & totally lost againe: & so they haue not consented to the Church of Rome in this, as hee most falsely doth affirme. Againe, this whole Diot haue with one vnanimous con­sent resolued it; that all such as haue true faith, both may and must be assured of their saluation: because that God hath vndoub­tedly [Page 208] promised eternall life, to all such as are iustified, & doe [...] beleeue in him, which promise hee will punctually & vndoubtedly performe in the time which hee hath promised: because that Christ doth call & elect all his, not to a temporarie kingdome grace or life, but to an eternall: because that God himselfe will inable them, & cause them for to perseuere: because this liuing & iustifying faith is in it selfe eternall life; & those that haue it, euen from the first time of their hauing of it, haue euerlasting life: because this faith is preserued in those that haue it, not by their owne power or might, but by the very power of God & of the holy Ghost: & because this faith is of an incorruptible, of a growing & increasing, and neuer failing nature: as you may reade from pag. 461. to 538. Therefore by this expresse resolution, vpon these pregnant and sure grounds, which doe all proue our assertion to the full, it is most euident and apparant to all the world, that this famous Diot, (and so all the Protestants in Germanie who assented to it, and were present at it) haue resolued and determined, That the state of true and sauing graece, that true and liuely faith once had, can neither finally nor totally be lost againe: How base, how trecherous, and perfidious then is Mr. Mountague who would thus traduce this noble Diot and all the German Protestants in recording it vnto the world, that they assented to the church of Rome in this, that faith once Gagge p. 158. 159. had might bee lost againe, when as they did expresly resolue it to the Contrary, Well Mr. Mountague, I must needs speake plainly to you (and let all the world iudge whether I doe amisse in it or no) as in many other things touching this particular controuersie, so especially in traducing and abu­sing of this famous Diot, you haue shewed your selfe a base, an impudent, a lying, and seditious Varlet, and a man vn­worthy to liue in any Protestant Church or Christian Com­mon-wealth, and I will euidence and proue it by these 4. particulars. First, in that you traduce, corrupt, and falsifie the judgement of a whole Protestant Synod. Secondly, in that you traduce and falsifie it in such a manner: saying, that all the Protestants in Germany assented to the Church of Rome in this Diot at Ratisbon; in this point of falling finally and totally [Page 209] from grace, as if all the Protestants in Germany were turned Pa­pists. Thirdly, in that you do it to this end to bring in Popery [...]. and Arminianisme into our Church: to make the world be­leeue that Popery and Protestanisme are all one, and that Pro­testants haue heretofore alwayes yeelded and submitted to the Church of Rome in matters of Doctrine, and therefore they should doe so now: and so the end of this your falsifi­cation of this Synod, is but to perswade all Protestants to turne Papists, at least in this particular point. Fourthly, in that you would father the base bratts of that Arminian Ber­tius, vpon this Protestant and famous Diot, that so his dan­gerous workes might be countenanced, approued, and re­ceiued, as sound, and orthodox, vnder the name and colour of this Diot. For if it please Mr. Mountague to remember himselfe, those Scriptures, reasons, and authorities of Fa­thers which he citeth in his Gagge, cap. 20. as the reasons, ar­guments, and grounds which moued Bucer, and the Diot of Ralisbon, to assent to the Church of Rome in this point of falling from grace, as they are not to be found in the dispu­tation of Ralisbon wherein the contrary was resolued: so all and euery one of these Scriptures, reasons and Fathers. ( Cle­mens Romanus a meere suppositions and forged Writer only excepted) were transcribed out of this Bertius his Apostatia Sanctorum, where they are all, and only to bee found. Now hee who professing himselfe to be a Protestant, and recei­uing so many fauours from our Church, shall putposely tra­duce and falsifie such a generall and famous Synod or Diot as this, in such a base and infamous manner, and that to such dangerous, sinister, and wicked ends as these, how ill hee doth deserue of God and man (especially of this our Mo­ther Church whom hee doth labour to corrupt and seduce by this his jugling) let all men judge. But to passe this ouer (which the loue I owe vnto the truth and to my Mother Church could not suffer mee to smother or conceale) I will now proceed, to giue you some farther and cleare euidence, to proue the totall and finall Perseuerance of the Saints to be the doctrine of the Protestant Churches beyond the Seas. Con­cordia [Page 210] Lutherana which was agreed vpon, and resolued, and set out by the consent of all the Protestants in Germanie, a­gainst those who did oppose the Augustine Confession, in­formes vs, that this was one Article of the Protestants be­leife touching justification, which they did both teach and confesse. That albeit true beleeuers and regenerate men, were li­able Pag. 569. to many infirmities and spotts euen to their death, yet that they ought not for to doubt, either of the righteousnesse imputed vnto them by faith, or of eternall saluation: but that they ought firmely to resolue, that God is reconciled to them in Christ, accor­ding Pag. 573. to his sure word and promise. And though there bee much in­firmitie in the Saints, which makes them to complaine with Paul: yet God doth neuer impute this infirmitie to his Saints, and that for Christ their Mediators sake. For so it is written, That there is no condemnation to those which are in Christ Iesus. Be­sides, we beleeue, teach, and confesse, that faith and saluation are preserued in vs, and retained, not by our owne workes, but only by the Spirit of God. Againe, they beleeue and confesse, that Pag. 600. Predestination, or the eternall election of God, belongs only to the good, and the beloued sons of God: and this is the cause of their saluation. For it procures their saluation, and orders those things which belong vnto it, vpon this predestination of God, our saluation is so founded, that the gates of Hell cannot subuert it. And a­gaine, by this doctrine of predestination wee are assured, that wee Pag 602. 771. are elected to eternall life out of meere grace in Iesus Christ, with­out any merit of our owne, & that no man shall take vs out of the hands of Christ: and that we shall constantly perseuere vnto the end. And a little after, God in his eternall purpose hath decreed, Pag 774. that he will defend all those whom he hath elected, called, & iustified, euen amids their many and sundrie infirmities, against the diuell, the world & the flesh, and lead them on & guide them in his waies: and if they chance to slide at any time, that he will put vnder his hand, that so they may receiue solid consolations in all their crosses and temptations, & be preserued vnto eternall life: he hath decreed that he will finish that good worke which hee hath begun within them, & that he will confirme and finish it vnto the end. Which doctrine of Predestination doth afford vs excellent consolation. For [Page 211] how great a benefit of God is this, that he hath beene so carefull of Pag. 780. the conuersion, righteousnesse, and safetie of euery Christian, and so faithfull to procure it, that he hath deliberated and ordained be­fore the foundations of the world were laid, how he would call and bring vs to saluation, & preserue vs in it? that hee should fence our saluation with such strong garrisons? that hee should place our saluation in his eternall purpose (which can neuer be deceiued nor altered) as in a most defensed Castle, and place it to bee kept in the Almighty hand of our Lord Iesus Christ, out of which no man can pull vs. If the custody and safegard of our owne saluation were committed to our selues, good God, how easily should wee loose it for the infirmity, wickednesse, and corruption of our flesh? how easily would it bee wrested and taken from vs by the trecherie and power of Satan, and by the policie of the world? Therefore Paul builds the certainty of our happinesse vpon the foundation of Gods purpose, when he collects from this, that wee are called according to Gods purpose, that no man can separate vs from the loue of God, which is in Christ Iesus our Lord. And a little af­ter. Seeing our election to eternall life doth not depend vpon our Pag. 787. virtues or righteousnesse, but vpon the only merits of Christ, and the good pleasure of our heauenly Father: who cannot deny himselfe (since that in his will and essence hee is immutable) for this cause when his children doe disobey him, and fall into sinne, hee calls them to repentance by his word: and makes the holy Ghost eflectu­all in them by his word, that they may returne into the way and a­mend their liues. These and many such like sayings are to be found in this Lutheran Concordancie, which giue sufficient testimonie, that all the [...] and Protestants in Germany concurre in judgement with vs, that the true regenerate Saints of God, can neither finally nor totally fall from Grace: See more of this, p. 488. 568. 569. 600 650. 661. 671. 781. Since Luthers and Bucers time, and since this Concordancy was composed, and the Diot of Ral [...]sbon concluded. This hath been the con­stant doctrine of the Lutheran and Protestant Churches, that the regenerate Saints of God can neither finally nor totally fall from grace, as appeares by those seuerall Catechismes which are publikely taught and receiued in these Churches, [Page 212] and by those many learned Writers of those Churches, whose names and workes I haue cited before. Zanchius in Tom. 7. pag. 373. 374. his Confession in this particular point to the Senate of Ar­gentine records it, that many Churches, many Vniuersities, and great men throughout Germanie haue defended and confirmed this assertion: and that this our Theses was publikely defended and approued in the Vniuersitie of Maspurge, and afterward publi­shed in print by the said Vniuersitie as sound and orthodox. The Diuines of the Vniuersitie of Leydon, and the Professors of it: on the 9. of December 1595, in the businesse of Cornelius Wiggerus, declared their resolution to the States, that the opinion of Wiggerus, that the elect Saints of God might out of the liberty of their owne wills fall quite away from the couenant and grace of God, was so contrary to the Scriptures and to the Confessions, and receiued Catechismes of the Belgicke Church, that they could not be reconciled, neither could this his assertion bee taught in the Church of God without great hurt, and scandall; which resolu­tion was subscribed by Iunius, Trelcatius, Gomarus, Bastin­gius, Vtengobardus and others: as you may reade in the Con­ference at the Hage, recorded by Bertius and Brandius: and by Amesius in his Coronis to this conference, pag. 361. 362. The Belgicke confession analized by Festus Hommius Artic. 29. 34. 35. and the Belgicke Catechisme, Respons. 1. 28. 32. 51, 52, 53, 54. 58. 64. 76. and 126. and Bastingius in his Catechisme Exegisis ad Quaest. 45. 53. 54. concurre in this our present assertion. The German Protestants and Orthodoxe Diuines haue from time to time defended it against the Rhemists as appeared by their seuerall [...] at the Hage. King lames in his Declaration against Vorstius informeth vs, That all the Protestant Churches in Germanie had with open mouth com­plained against Arminius, for maintaining of this heresie of the Apostacie of the Saints, and those other assertions concurring with it. The Church of Geneua hath alwayes maintained this assertion, as I haue proued by her Confession, and as it is e­uident by those Theses maintained and defended in her Vniuersitie, Recorded in Theses Geneuenses, Theses 27. de Fi­de. Thes. 6. where our present assertion is publikely main­tained [Page 213] and defended. Indeed Mr. Mountague whom I may well stile the Father of lies, (so many forgeries and vntruths hath hee broached in this our present point) hath recorded it, that Iohn Deodate Minister of Geneua, should tell him when Apeaie. pag. 71. Gagge 171. he was with him at Eaton, that the Church of Geneua did dis­sent from this and other priuate opinions of Caluin and Beza. But his owne Dioceson, Bishop Carlton in the examination of his Appeale, hath taken him tardie in this, informing vs, that Deodate himselfe hath informed a Bishop of this kingdome (in a Letter purposely written to him, to cleere himselfe of this imputa­tion,) that he neuer spake these words to Mr. Mountague, neither was hee euer with him at Eaton, nor is he of this opinion as he hath recorded it. And therefore it is likely that the Church of Ge­neua is still of this opinion as shee was before, and so Deo­date hath declared in that Letter of his: so that there is no doubt, but that all the Protestant Churches in Germanie and other parts, concurre in judgement and resolution with vs, and haue not subscribed and assented to the Church of Rome a­gainst our present assertion, as M. Mountague hath recorded.

But admit now, that the Diot of Ratisbon hath assented to the Church of Rome in this our Thesis, and that the Protest­ants in the German Churches had beene of opinion against vs heretofore (which I haue proued to be false:) yet what reason hath Master Mountague to affirme, that this is their receiued doctrine and opposition now? Master Mountague and all the world knew very well, that in the fifth Article of the Synode of Dort which was held in the years of our Lord: 1618: and 1619. this very controuersie of ours, That those who are once truly regenerated and ingrafted into Christ, can nei­ther totally nor finally fall from grace. was resolued by the vna­nimous consent of the Deuines of Great Brittaine, of the County Palatine of Rhene, of Hassia, of Heluetia, of the correspondence of Weteran, of Geneua, of Breme, of Emden, and of all the Belgicke professors of Diuinitie assembled by lawfull authoritie, who haue all subscribed their names vnto this Synode in testimo­nie of their vnanimous approbation of it, and of this The­sis and position which wee doe here maintine and defend. [Page 214] He knew that Vorstius, Greuinchouius, Bertius and others that opposed it, were banished the Netherlands for it. He knew that this doctrine and assertion was now fully setled and esta­blished by vertue of this Synode, & the Estates approbation of it, in all the Belgike Churches: and yet Master Mountague, that he might doe the Arminians and the Church of Rome a fauour, and wrong the Church of England, to make her swallow a Popish and Arminian doctrine, vnder the coulor of Protestanisme, must [...] passe by this Synode, and the reso­lution of it in this point, and not so much as mention it in his Gagge; making the world belieue, that the German Pro­testants had assented to the Church of Rome in this point of falling away from grace, and that it is their positiue resoluti­on, doctrine and assertion now, notwithstanding the Synod of Dort had resolued it to the contrary. This is square and honest dealing Master Mountagne, is it not? If you had any grace or honestie in you, you would haue publikely recan­ted it long agoe, and haue made fewell of your bookes ere this, which are so full of manifest and palpable lies, forgeries, Impostures and vntruths, least they should record your im­pudencie, your treacherie, and your base and lying forgerie to posteritie. Great reason had you to checke and blame your Informers in your Appeale, for dishonesty, slaunder, iug­gling, legerdemaine, forgery, and the like, when as you your selfe haue so superabounded in them all in this our particular point. Well to spend no more time in this particular, I will close and shut it vp with this sillogisme. That which all the Protestant Churches and writers, haue with one vnanimous consent in their seuerall Confessions, Synodes, Decrees, Re­solutions, Catechismes, Schooles, and writings, published, established, ratified, defended, and resolued, must needes be the established, receiued and resolued Doctrines of those Churches. But all the Protestant Churches and writers be­yond the seas, haue with one vnanimous consent in their se­uerall Confessions, Synodes, Decrees, Resolutions, Catechis­mes, Schooles, and writings, defended, published, establi­shed, ratified, & resolued this our present assertion, That tho [...]e [Page 215] who are once truly regenerated and ingrafted into Christ, can nei­ther finally nor totally fall from grace: (yea, they haue banished and punnished such from time to time as haue opposed it,) as appeares by the premises. Therefore this our present as­sertion here maintained, must needes be the established, re­ceiued and resolued doctrine, of all the Protestant Church­es and writers beyond the seas.

The Church of England.

Thirdly, as this hath beene the Doctrine of the ancient 1 Fathers, and of the Protestant Churches beyond the seas, so The Church of England. it is the receiued, positiue and resolued Doctrine of the Church of England, and of the learnedst & most iudicious Di­uines which the Church of England euer bred. Indeed Mr. Mountague, who contradicts himselfe in most things, con­tradicts both himselfe & me in this particular. For first, he af­firmes, Gagge. pag. 158. Appea [...]e, 28. That the learnedst in the Church of England do affirme, that faith once had may totally & finally be lost, or that men once truly regenerated and ingrafted into Christ, may both totally and Appeale. pag. 26, 28, 29, 30, 31, 36, 37, 73. finally fall from grace. Secondly, hee affirmeth, that this is the publicke doctrine which is publickely professed and established in the Church of England: not deliuered according to ordinary tracts and lectures: but deliuered publickely, positiuely, and declatorilie in authenticall records, insomuch that none can be ignorant of it. And for proofe of this hee cites the 16 Article: the Conference at Appeale. pag 28. 29. Hampton Court, the booke of Homilies: and the booke of Common prayers; in which this doctrine is publickely, positiuely and decla­ratorily Appeale p [...]g. 32, 33, 34, 35. deliuered. Now that I may answer Mr. Mountague, & cleare all that which hee objects, I will first of all proue, that this assertion which I here maintaine, is the receiued, posi­tiue, and resolued doctrine and position, of all the learnedst and most iudicious Diuines of England. Secondly, I will proue that it is the Doctrine of the Articles of the Church of England, and that the 16. Article makes nothing at all a­gainst it, but rather for it. Thirdly, that the bookes of Homi­lies, and of Common prayers, make nothing at all against it. And lastly, I will proue, that it is the publike receiued, establish and resolued doctrine of the Church of England.

[Page 216]For the first of these, that this my present assertion, (to wit) That such as are one truly regenerated and ingrafted into Christ by a liuely faith, can neuer finally nor totally fall from grace,) hath beene the receiued, positiue, and resolued doctrine of all the learnedst, and most judicious Diuines in England, I shall make it good by this argument. If most of the learnedst and judicious Diuines of the Church of England, haue from time to time, not onely in the Schooles and Pulpet, but like­wise in their learned labours set forth by publike allowance and authority, maintained, propagated, and defended this my present assertion, and there be no Orthodox English Di­uine that did euer publikely in the Schooles, or in any writ­ings of his set forth by publike approbation, maintaine the contrary, then it is certaine that this my assertion is the re­ceiued, positiue and resolued doctrine of all the learnedest and most judicious Diuines in the Church of England. But most of the learnedest and judicious. Diuines of the Church of England, haue from time to time, not only in the Schooles and Pulpit, but likewise in their learned labours set forth by publike authority, maintained, propagated, and defended this my present assertion, and there is not one Orthodox En­glish Diuine, that did either publikely in the Schooles or in any writings set forth by publike approbation, maintaine the contrary. Therefore this my present assertion, is the re­ceiued, positiue, and the resolued Doctrine of all the lear­nedest and most judicious Diuines of the Church of England. For the Major it cannot be denied; the Minor I shall proue by many particular authors. I will not stand to mention those many learned Diuines throughout the Kingdome, who in their seuerall Sermons and Lectures haue maintained and defended this my present assertion; euery man knowes that this assertion is publikely preached throughout the Kingdome for orthodox & [...]urrent truth, neither was there any one that euer did positiuely deliuer the contrary in any Sermon that euer I heard of with publike approbation, till Master Mountagues Appeale was published. Some three or foure did preach it (as I haue heard) before, but they were [Page 217] presently conuented for it, and injoyned to recant. How this my assertion hath from time to time beene maintained and defended in the publike Schooles, I neede not for to menti­on it. Sure I am that the Schooles of the Vniuersity of Ox­ford haue alwaies defended it, and so haue the Schooles of Cambridge to: and I neuer heard that the contrary was pub­likely defended and maintained in them. That which I in­tend mainely to insist vpon, is the learned labours and writ­ings of the chiefest worthies, and learne dest of our Church in which my present assettion is recorded and defended. Not to make mention of venerable Bede, or of Anselme and Brad­wardyu, both Arch-bishops of Canterbury, who haue decla­red their opinions vpon record, in defence and maintenance of this my assertion, I will onely mention such writers of our English Church, as haue beene famous and eminent since the reformation. I will begin with that godly and learned Mar­tyr William Tindall, who liued in the beginning of the refor­mation. Who in his Treatises, what the Church is, and whether it may erre: how a member of Christs true Church sinneth and er­reth, and yet sinneth and erreth not, and how hee is yet a sinner and may erre: and of the manner and order of our election: which you shall finde in his workes: pag: 257: to 261. hath recorded it, That the true regenerate Saints of God can neuer sinne so farre as quite to loose that habit and seede of grace which is within them, nor yet to fall quite from God. These Treatises of his are onely to this effect, that the true regenerate Saints of God can neuer finally nor totally fall from grace. Master Latimer, Tyndalls contemporanie, a man of worth and note in the times where in he liued, in his Sermon on the Gospell the third Sonday in Ad­uent: which is in his Sermons: pag: 258. hath likewise regi­stred it. That there was neuer none that belieued in Christ which was lost, but all beleiuers were saued: therefore (saith hee) it is not to be doubted but that if wee will beleiue, wee shall be saued too. Master Greenham, that worthy and experimentall Saint of of God in the 2 part of his workes: cap: 32: sect: 5, 6. in his rea­dings on Psal: 119. ver: 116. and in other places of his works hath deliuered this our present assertion as a sound ortho­dox [Page 218] and experimentall truth. So hath Master Deering in his 27. Lecture on the Hebrewes. But if these men seeme vile and little in your eyes, behold some greater men then these are here, to giue testimonie to vs and our assertion, and that vp­on record. Mathew late Arch-B. of Yorke in his Commentary of Election Praedestination & reprobation. Edwin Arch-B. of Yorke in his Sermon vpon Luke 1: v: 74, 75. sect: 14. Dr. Babington Bb. of Worcester on the 12: Artic: of the Creede: life euerlasting. In his exposition on the Lords prayer, the sourth vse from the word Father, and on the sixth petition. Lead vs not into temptatien, but deliuer vs from euill. Learned Doctor Robert Abbot Bishop of Salisbury, and regious professor of Diuinitie in the V­niuersitie of Oxford, in his Lecture De perseuerantia sanctorum, read publikely in the Diuinitie schooles at Oxford in the Act time, Iulie: 10. 1613. In his Animaduersions vpon Thompsons Diatri­ba: and in his answere to Bishop: part: 1. cap: 12. & part 2. cap: 3. Ready and learned Doctor Fulke in his answere to the Rhe­mist Testament on Rom: 8. 16. 39. Incomparable Hooker in his discourse of Iustification, and in his Sermon of the certaintie & perpetuitie of faith in the elect. Profound Doctor Field in his first booke de Ecclesia: cap: 3: 17: & in his pathway to the Church Digress: 42. Profound, iudicious and famous Doctor Reinolds, once regious Professor of Diuinitie in the Vniuersitie of Oxford, a man of incomparable learning, and of as godly, humble, and religious a conuersation (whom yet Master Mountague, (how justly let all men judge) stiles; a Puritan: Appeale pag. 28, 30, 123. one of the Tribe: a petitioner against the doctrine & discipline of the Church of England: and a man onely excellent for his reading) in his 6: Theses. Thes: 4. sect: 23, 24. in his Apollog: Thesium. sect: 17, 20. and Conference at Hampton Court: pag: 24. Lear­ned Doctor Whitakers regious Professor of Diuinitie in the Appeale pag. 71, 27. Vniuersitie of Cambridge (whom Master Mountague sticks not for to stile, an earnest promoter of nouell opinions) in his Res­pons: ad 8: Rationes Campiani. De paradoxis: lib: 8. and in other of his workes. Learned Doctor Ouer all Deane of Pauls, and afterwards Bishop of Norwich, ( whose memory by Mr. Moun­tagues Appeale pag. 31 owne confession shall euer be pretious with all good and [Page 219] learned men.) Conference at Hampton Court: pag: 41, 42, 43. Profound, orthodox, and solid Mr. Perkins, in his booke of Praedestination and Grace; in his Commentary on Iude 1: 24. and other of his workes. Learned Mr. Nowell Deane of Pauls in his Catechisme. Reuerend Mr. Phillipps in his Sermons on Rom: 8. ver: 15, 16. Godly Mr. Hireon in his Sermons. pag: 102: 119, 205, 365. Mr. Rogers Chaplaine to Arch-bishop Ban­croft in his Analysis vpon the 17: Article, Proposition third. La­borious and learned Doctor Willet in his Synopsis: pag: 63, 64. 548, 546. 923, 924, 925. in his Commentarie on Rom: 5: Con­tr: 3: on cap: 6. Contr: 7: on cap: 8. Contr: 19, 21. on cap: 9. Contr: 16: & on cap: 11: Contr: 19, 21. Mr. Wilcocks on Psal: 125: 1, 2, and on Rom: 8. Godly painfull and learned Mr. Byfield in his discourse of the promises: cap: 13. Mr. Elton in sundry places of his Sermons on Rom: 8. Learned and laborious Mr. Fox in his Martyriolege, Printed at London, 1610: pag: 1506. and in diuers other places. Mr. Iohn Downham in his Snmme of Diuinity: lib: 2. cap: 7. Mr. Culuerwell in his Treatise of faith: the 6: generall head: pag: 489: to 506: to whom I may adde, Learned King IAMES of blessed memorie, in his Declarati­on against Vorstius: all these I say, who were vndoubtedly the learnedest in the Church of England in their times, & haue hitherto bin reputed so without controll: haue with one vnanimous and joynt consent in these their seuerall writ­ings and records (in which they doe and shall for euer liue) defended and maintained the Totall and finall perseuerance of the Saints, as the Orthodox, positiue and undoubted truth and as the receiued and resolued doctrine of the Church of England, opposing, confuting, reiecting and condemning the contrary assertion as haereticall, wicked, blasphemous, and athiesticall, and as quite repugnant and crosse to the recei­ued Obiect. and established doctrine of our Church. But now it may be obiected, that it is true, that the learnedest in the Church of England haue heretosore maintained & desended this our present assertion as sound and orthodox, and as the receiued doctrine of our Church: but doe the learned [...]st in the Church of England, maintaine and defend it now in any Answ. [Page 220] of their workes and writings? I answere, yes Doctor Bene­felde Lady Margarets Lecturer in the Vniuersitie of Oxford, as learned and profound a Scholler as any in the Church of England, in his two bookes de Perseuerantia sanctorum, being nothing else but two publike Lectures which he read in the Diuinitie Schooles at Oxford. Doctor Prideaux now regious Professor of Diuinitie in the Vniuersitie of Oxford, a man as famous for his learning as any in our Church, in his Lecture. de Perseuerantia sanctorum, and in his Sermon intituled Ephe­sus backsliding. Doctor Ames a famous and renowned Schol­ler, now a Professor of Diuinitie in the Netherlands, in his Coronis ad Collationem Hagiensem: Article 5. Doctor Francis White (whom some report to be dyed blacke of late) one of the greatest Gamaliels in our Church, in his reply to Fisher: pag: 52, 53, 54, 81, 84, 87, 102, 167, 168, 200. Doctor Carlton the reuerend Bishop of Chichester. Doctor Dauenat, Bishop of Salisbury. Doctor Samuell Ward. Doctor Thomas Goade, and Doctor Balcanquall, in the fifth Article of the Synod of Dort, at which they were present, and to which they haue subscri­bed their names; and in the Examination of Mr. Mountagues Appeale composed by Bishop Carlton, to which they haue also annexed a Protestation touching the Synod of Dort, & so touching our particular point, which is resolued in the one, and defended in the other. Mr. Wotton in his defence of Mr. Perkins, in the point of the certaintie of saluation. Mr. Bolton in his Discourse of true happinesse, to passe by Mr. Ronse, Mr. Burton, Mr. Yates, and others who haue answered Mr. Mountague, and haue written particularly of this our present controuersie; all these I say, who are the learnedest, at least as learned, as any in our Church, haue defended and main­tained this our present assertion as sound and orthodox, and as the doctrine of the Church of England, in these their se­uerall records: neither is there any English Diuine but Mr. Mountague, that did euer publish and record the contrary. This cloude of witnesses which I haue here recorded, toge­ther with many o [...]hers which I might haue mentioned, is sufficient for to proue, that the learnedest in the Church of [Page 221] England, not onely heretofore, but likewise at this present time, concurre and iumpe with vs in this our assertion, that true grace once had can neuer be totally nor finally lost againe. Mr. Mountague himselfe though hee records the contrary, is so ingenious as to con [...]esse, that many in the Church of England, re­puted learned, haue concurred in opinion with vs, but yet withall Appeale. 28. hee auerreth, that those who hold the contrary, are their superi­ours both in learning & authoritie: so that in his opinion no learned men indeede, no man of place or note in this our Church, but onely some meane obscure men, who are repu­ted learned, but are in truth illitterate, were euer of his opi­nion, that true faith once had could not be totally nor finally lost a­gaine. But whether those men whom I haue formerly menti­oned were obscure men or no, or whether they were illitte­rate dunces, & men only reputed learned, or whether they are not more eminent in place, learning, dignity, and piety, then Mr. Mountague or any of his Abettors let all men judge. Ha­uing now sufficiently proued by many testimo [...]ies, that the learnedest in the Church of England haue assented to vs, and that they haue maintained this our assertion as the resolued doctrine of the Church of England. I will now in the second place examine, whether there are any learned in the Church of England who either did or do oppose it, as Mr. Mountague hath auerred it. For my owne part I must confesse ingenu­ously, that I neuer heard or read of any English orthodox & Protestant Diuine that did euer oppose or contradict our present assertion, in any worke or writing of his set forth by publike authoritie. Indeed Mr. Bradwell in his detection. pag. 89. and Mr. Rogers iu his third proposition on the 17. Article re­cords the doctrine of a totall and finall fall from grace, to bee one of Glouers errors: but whether Glouer were one of the learnedest in the Church of England of which Mr. Mounta­gue speakes, or whether he hath left this error of his vpō any authenticall and approued records, that I know not; sure I am that this doctrine of his which Mr. Mountagne would fa­ther vpon the learnedest of our Church, is but a branded er­ror, and that vpon record. I must confesse that Iohn Breyerly [Page 222] a Priest, in his reformed Protestant, Printed at [...] in La [...]ca­shire, 1621: pag: 79. hath recorded this, to be the Tenet of Mr. Harsnet, now Bishop of Norwich, and he quotes his sermon at Paules Crosse in the margent, for to proue it, where in this er­ror of the totall and finall Apostacie of the Saints, together with some other Arminian points were deliuered by him. If the Bishop of Norwich then be one of Mr. Mountagues learnedest number who oppose this our present assertion. I answer, first, that Mr. Harsnet was long since conuented for his Ser­mon, and forced to recant it as haeriticall and erronious; and therefore since hee hath recanted it as an error heretofore, I doubt not but he doth disclaime it as an error now. Second­ly, I answer, that vpon this Sermon, & the controuersies that arose vpon it, the Articles of Lambeth which do resolue this for vs, that the true regenerate Saints of God can neither finally nor totally fall from grace were composed, and by the appointment of the whole Vniuersitie of Cambridge Mr. Wotton was ap­pointed to confute Mr. Harsnets Sermon as haereticall, the next Sunday following; and therefore, by the voyce of the whole Vniuersitie of Cambridge, and by the resolution of the reuerend Bishops and learned Diuines assembled at Lam­beth (who were farre more learned then Mr. Harsnet,) this totall and finall Apostacy of the Saints was branded for an error, and so not the receiued Tenet of the learnedest in the Church of England. Thirdly, I answere, that this Sermon of Mr. Harsnets was neuer published and Printed by authoritie, it was so farre from this, that it was inioyn [...]d to be recanted by authoritie, and therefore howsoeuer, it can bee no re­cord against me. Neuer was there any among vs before Mr. Mountague that published this error of the Apostacie of the Saints in print, but onely Thompson a Dutch-man, fellow of Clare-Hall in Cambridge, a man of an excellent memory, and of great learning, but of little grace, and of a deboist, loose, li­centious and voluptious life: he being the first who infected Cambridge with Arminianisme, hath published this error of the Apostacie of the Saints in that posthumous Diatraba of his. But was this booke of his printed in England, and allow­ed [Page 223] and receiued of our Church as sound and orthodox? no such matter. For when as Thompson himselfe made meanes to publish it, it was stopped at the presse, and it sound no li­cense or approbation, because it was contrary to the doct­rine of the Church of England. After his death (because it could finde no license here,) it was transported vnto Lyons by some friends of his, & there was it printed. But no sooner was it come from the presse, and scattred abrode in England, but as it found resistance at the presse at first, so it found a Reuerend and learned Antagonist (euen Abbot Bishop of Salisbury) to incounter it, least our Church should bee dis­quieted and infected by it. Since therefore this Thompson was no English, but a Dutch-man & a drunken one to: since this his booke was vtterly disalowed of, as contrary to the doct­rine of our Church, and was printed but by stealth beyond the seas, and not by any publike license and allowance here: and seeing it was no sooner printed, but it was presently re­felled by a learned Bishop of our Church as haereticall and quite opposite to the established and receiued doctrine of our Church, it makes much for me, not against me: fo that as yet there are no records against me, but all of them are whol­ly for mee. Let Mr. Mountague now with all his reading (if hee can stoope so lowe, as to cast his eyes vpon the moderne writers of our Church, whose very names he cannot menti­on without disdaine and scorne) shew mee but one learned Diuine, nay any meane & vnlearned Diuine in the Church of England since the reformation, that did euer openly, and in expresse tearmes oppose, the totall and finall perseuerance of the Saints in grace, in any worke of his set forth by publike allowance and authoritie, and then perchance I shall in part beleiue him, that some of the learned of the Church of Eng­land haue opposed it, till then I shall account him, but a meerelyer and impostor, as he is. For how is it possible, that all the learnedest in the Church of England should af­firme, that faith once had might be both totally and finally lost, and that they should oppose and refell the contrary, when as there is not one member of the Church of England to bee [Page 224] found, from the first reformation of it hitherto, that doth in any publike or approued worke of his record the same. If there bee any records of any learned in our Church to bee found which may make good Mr. Mountagues words, let him doe vs that fauour as to giue vs a Catalogue of their workes and names; but if his learnedest in the Church of England be but a meere notion, abstracted from no Indiuidualls, if they are namelesse and workelesse, then surely Mr. Mountague is much mistaken, and hee must for shame recant this forgery and vntruth of his. Indeed Mr. Mountague hath vouched one by name, and but one, to patronize and make good his words, to wit, Doctor Ouerall Deane of Pauls. But was Doct­or Ouerall the learnedest in the Church of England? if hee were so, yet he is but one, and what is one to all those wor­thies and learned Diuines which I haue cited to the contra­ry? If Doctor Ouerall were of this opinion, where then is this opinion of his recorded? Surely in no printed workes of his set forth by publike authoritie, but only in the Confer­ence at Hampton Court: pag: 41, 42, 43. And what are his words? they are onely these. Those who are called and iustified according to the purpose of Gods election, how euer they might & did fall some­times into greiuous sinnes, and thereby into the present state of wrath and damnation: yet did they neuer fall totally, from all the graces of God, to be vtterly destitute of all the parts and seedes thereof, nor finally from iustification: but were in time renewed by Gods Spirit vnto a liuely faith and repentance, and so iustified from these sins, and from the wrath, curse, and guilt annexed thereunto. Is this the learned man the which you vouch as making for you, who in expresse tearmes concludes againg you? Indeed if this bee your meaning, that those are the learnedest in our Church, who haue maintained this our assertion point­blanke against you, I willingly acknowledge it; but yet that Doctor Ouerall or any others who are ex diametro against a to­tall and finall fall from grace should be so punctually for you, I confesse this is a mysterie and ridd [...]e vnto me: I cannot vn­derstand it, vnles your ipse dixi [...] Gospell, and their o­pinions must bee soe, not because they are so, but because [Page 225] you say it. But it may bee now of late some of the learnedst in the Church of England haue made a defection from their Mother Church, and haue shaken handes and sided with Pa­pists and Arminians, and this makes Maister Mountague to auerre that the learnedst in the Church of England do assent vnto Antiquity, and to Arminius and the Church of Rome in this; That faith once had may be both finally and totally lost. If this bee so (as I doe not beleeue it) I would to God Mr. Mounta­gue would disclose their names vnto vs, that so we might in­deauour to conuert them, or else learne for to auoide them: or at least that wee might iudge of them whether they are the learnedst in the Church of England, yea or noe. Sure I am, whoeuer or whateuer they are, they are neither the greatest, nor yet the learnedest, nor yet the best and honestest in the Church of England: if there bee any such, make the best and vtmost of them that you can, they are but a compa­ny of carnall, gracelesse, prophane, and dissolute persons, there is no truth nor power of grace in any of them. For our two Arch-bishops, and the learned Arch-bishop of Meth (to whom Mr. Mountague and all his Abettors are much infe­riour) they are all for vs. For other of our Bishops, and diuers others of our learned Clargie throughout the Kingdome, I know that they haue declared themselues wholly for vs, and for my owne part I know not any man of any learning, worth, or note, (at least of any grace and goodnesse) in our Church, who hath fully declared himselfe against vs in any written or printed records; if there are any against vs (as I professe I know not any particular man) sure I am that they are neither the best, nor greatest, nor yet the learnedest in our Church: and therefore vnlesse that Mr. Mountague will arrogate and monopolize this title, of the learnedest in the Church of England vnto himselfe alone (which hee is very like to doe, because he doth debase the chiefest worthies of our Church, with such vile, scandalous, reproachfull and vnderualuing termes, and checke, correct, reiect, and vse them at his pleasure) though alas good man hee is not wor­thy for to be their scholler) hee must pardon vs though we [Page 226] beleeue him not in this, That the learnedest in the Church of England haue alwayes held, that faith once had may bee both to­tally and finally lost: for you see that I haue proued it to be a meere forgery and vntruth, that was neuer published and recorded by any member of the Church of England but himselfe.

But now Mr. Mountagne tells vs, that they were the lear­nedest 2 in the Church of England that drew, composed, and agreed Appeale, pag. 28. the Articles in 52. and 62. that ratified them in 71. that confir­med them againe in 640. Well, what if this be granted, though perchance there might be some question of it? All these (saith hee) haue, and doe assent vnto Antiquity in this Tenent, and subscribe it truly, or in hypocrisie. Well, I grant it: for all Antiquity, as I haue formerly proued, hath concurred with me in this assertion: Yea, but Mr. Mountague saith other­wise, and therefore I must take his meaning, not his words: to wit that the learnedest in the Church of England, haue agreed, ratified, and confirmed it, that Faith once had may be both totally and finally lost. But how doth this appeare? O saith hee, obsegnatis tabulis, by the expresse words of the 16. Article; so that now the second and the maine thing which I haue to proue is only this; That the Articles of the Church of England, (but specially the 16. Article,) doe not proue Mr. Mountagues assertion of a totall and finall fall from grac [...].

This will euidently appeare; first, by the very title of the 16. Article, which is only this: of sinne after Baptisme. The Title doubtlesse of euery Article compriseth the very pith, scope, and substance of the Article, as well as the title of our Homilies doth of the Homilies, (else they were very injudi­cious, and not the learnedest in the Church of England, who imposed it, and you an injudicious and shallow-pated schol­ler to draw arguments from titles, as you haue done from the Title of an Homily) if therefore this title, and the 16. Appeale 32. Article suite together, the 16. Article must needs bee only intended of sinne after Baptisme, and not of a totall or fi­nall fall from grace. Secondy, as the title of the Article, so the very words, the very scope and end of the Article proue [Page 227] as much. For the very scope and end of the 16. Article, (as any man that hath his eyes in his head may discerne at first) was but to condemne two sorts of Heretickes. First, such as hold, that after men are once regenerated, they cannot sin, as the Nouatians, Iouinians, and Catharists did, and as some Brownists doe: hauing reference to the 15. Article going im­mediatly before: which concludes, that all men besides Christ, though regenerate were sinners: Now this appeares by the con­clusion of the 16. Article: therefore they are to bee condemned, which say they can no more sinne as long as they liue here. Se­condly, to condemne such as denie place of forgiuenesse and reconciliation to such, as commit any grosse and scandalous sinne after Baptisme, though they are truly penitent for the same, as the Montanists and Nouatians did in the primatiue Church, and as some Anabaptists and Brownists doe now: which appeares by the conclusion of the Article from the former praemises: Therefore they are to be condemned which say, they can no more sinne as long as they liue here, or deny place of forgiuenesse to such as truly repent. This then being the only substance, end & scope of our 16. Article, to condemne these two sorts of heretickes, there is nothing as yet to bee found in it, which makes either for a totall or a finall fall from grace. If then there be any thing in this Article making for it, then it must needs be, these bare words of the Article ab­stracted, and wrested from their genuine and proper scope and sense, After we haue receiued the holy Ghost, wee may de­part from grace giuen, and fall into sinne, and by the grace of God wee may rise againe, and amend our liues. But these words torment and racke them to the vtmost, they warrant not this Doctrine of a totall or finall fall from grace, at least they warrant it not in that declaratory and positiue manner, and in App. pag. 36. 37. plaine and expresse words, as Mr. Mountague affirmes they doe. For first, here is not so much as one word of falling either to­tally or finally from the state of grace, and justification, into the state of death and damnation; not so much as one word, that faith once had, may either totally or finally bee lost againe. Appeale 259. Now they are your ow [...] words Mr. Mountague, the words [Page 228] are not direct which are not expresse: so say I, that is not the plaine, positiue, declaratorie and expresse Doctrine of the Articles, which is not deliuered in positiue, plaine, absolute, and expresse tearmes; this Doctrine of a totall and finall fall from grace is not so deliuered in these words in this 16. Ar­ticle, therefore it is but your bare and wrested collection, and not the expresse doctrine of the Article. Secondly, the very words themselues will not beare that doctrine which you would thrust vpon them in any good grammaticall construction. For what good Grammarian is there that would giue this construction to these words. After wee haue receiued the holy Ghost, we may depart from grace giuen, and fall into sinne, that is, wee may fall quite away from the state of grace, into the state of damnation; as if that euery depar­ture from grace and euery fall into sinne, were a falling to­tally from the state of grace. Euery man I hope will grant, that the committing of any sinne, is a departure from grace, in respect of that particular sinne, be it but a sinne of infir­mity: he that commits the least sinne, departs from grace and falls into sinne, and yet hee doth not presently fall from the state of grace into the state of damnation. A man may depart from the act of grace, aud yet retaine the habit still: a man may fall into finne, and yet not fall from the state of grace into the state of damnation: hee may recedere depart, as our Article affirmes, and yet not excedere fall quite away, from grace giuen: so that the very words will not necessari­ly, no nor impliedly beare that sense the which you giue them; because a man may depart from grace giuen, and fall into sinne, and yet not fall either totally or finally from the state of grace. Secondly, the words are, that he may fall into sinne, not that he doth cast himselfe into sinne in a voluntary, pre­sumptuous, and wilfull manner, so that this word fall into sinne, implies, that these sinnes here mentioned, are sinnes of infirmity and incogitancie, not of malice and presump­tion: now I hope you will grant, that sinnes of infir­mitie, and incogitancie without any precogitated and resol­ued malice, doe not cast a man totally from the state of [Page 229] [...]ce, (for then euery Saint of God should fall from the state of grace continually) but only sinnes of malice and presumption, committed with an high hand, and with an absolute, full, and deliberate consent: Wherefore the sinne mentioned in the Article, being but a sinne of infirmi­tie only and not of praecogitated, and resolued malice, it cannot be imagined that this falling into sinne in the Arti­cle should bee a totall or a finall fall from grace. Thirdly, ob­serue the order of the words, they doe first depart from grace giuen, and then, fall into sinne: they doe not fall into sinne first, and then depart from grace giuen; if then they depart from grace before they fall into sinne, then this departure from grace cannot be intended of a falling from the state of grace; because our Antagonists will confesse, that the sinne committed, is that which casts men downe from the state of grace, and that men fall not from grace before, but after sinne committed: this departure therefore from grace giuen, being before the sinne committed, cannot be a totall depar­ture from the habit and state, but from the act of grace. Fourthly, the very coherence and connexion of the words will cleere the sense and meaning of them: For and being a conjunction copulati [...]e [...]itting both sentences together, it makes the sense of the Article, After wee haue receiued the holy Ghost, [...] may depart from grace giuen, and full into sinne, to bee no more but this, after wee haue receiued the holy Ghost, wee may [...]all into sinne: so that [...] departure from grace giuen, is nothing else but to fall into sinne, which a man may doe and yet not fall from grace; so that torture and rack [...] these words which way you will, they will not warrant this doctrine of a totall or a finall fall from grace. Y [...]a, but you will object that these subsequent words, By Obiect. the grace of God wee [...] rise againe, and amend our liues, doe necessarily imply thus much, that the Saints of God may fall totally and finally from grace. True Mr. Mountague, if Answ. you, if Bortius, or the Rhemists bee the interpreters, else there might be some doubt of it. For you must know, that the only reason wherefore these words were added to the [Page 230] former, was but to meete with the Montanists, N [...]uations, Anabaptists and Brownists, who denied forgiuenesse and re­conciliation to such, as sinned after Baptisme; and if you had not beene purblinde when as you reade the Article, you could not but haue seene it: But God in his justice hath gi­uen you eyes according to your minde, which alwaies looke besides and ouerthwart the truth, but not vpon it. But if you will haue the sense of these words, it is only this; that the Saints of God may rise againe from that sinne into which they were fallen and amend their liues, & not that they rise againe from the state of condemnation. That from which the Saints of God must rise, is only from that into which they were fallen; for falling and rising they are Relatiues; but the thing into which the Saints were fallen, was but in­to some act of sinne, as appeares by the words of the Article, wee may depart from grace, and fall into sinne, it was not a fall from the state of grace, into the state of damnation, and therefore this is but a rising from some actuall sinne, to amendment of life. Secondly, I say that these words make much against you. For if those that fall doe rise againe; this doth necessarily imply that they were not fallen quite away from the state of grace, into the death of sinne, that all their spirituall life was not extinguished and abolished by their fall; for if they were dead in trespasses and sinnes, they could not rise againe: Hee that is quite dead in sinne, and with­out the life of grace, is not said to rise againe and amend his life, (for that implies a continuance of the former life) but hee is said to reuiue againe, and to haue a new life put into him: and therefore if the Article had intended, this depar­ture from grace giuen and falling into sinne, of a totall or finall fall from grace, into the state of death and damnation, the words should haue beene these; Hee may reuiue againe, or God may raise him vp to a new estate of grace againe, and hee may haue a new life of grace infused into him, (which would crosse this rule in Logicke, à priuatione ad habitum non datur regressus) and not that he may rise againe, and amend his life. Take then either the title, or the scope and sub­stance, [Page 231] or the very letter and words of the 16. Article, yet neither of them will warrant this doctrine of a totall or a fi­nall fall from grace. All the argument which any man can raise from this Article, in proofe of this conclusion, is but from the bare words and letter ab [...]racted from the sense; to wit, Those who haue receiued the holy Ghost, may depart from grace giuen and fall into sinne, and by the grace of God may rise againt and amend their liues. Therefore the true regenerate Saints of God may both finally and totally fall from grace; therefore faith once [...]ad may be both totally and finally lost; which how w [...]ll it followes, let all men judge. But to giue M. Mountague and others full satisfaction in the sense and meaning of this Article, I will compare it with some other Articles, which are expresse in point, that the true regenerate Sai [...]ts of God [...]an neither finally nor totally fall from grace. The 5. Article of Lambeth concluded and agreed vpon Nouemb. 20. 1595. by diuers reuerend and learned Bishops and Di­uines of this our Church, for the determining of some con­trouersies in the Vniuersitie of Cambridge, is expressely con­trarie to Mr. Mountagues collection from our 16 Article for the words of that Article are these: True, liuing, iustifying faith, and the sanctifying Spirit of God, is not extinguished, it fayles not, it vanisheth not away in the Elect either finally or totally. If the 16. Article had beene expresse to the contrary, I sup­pose, the reuerend and learned Composers of this Article would not haue varied from it. But Mr. Mountague pleads to this, that the Articles of Lambeth are forbidden by Authority, Appeale, pag. [...] 56. 71. 72. but when and where, and by what authority, that he sets not downe. Surely for my owne part I neuer yet could learne that these Articles were disallowed by any publike authori­tie, but only by Mr. Mountagues, who like a Magisteriall Dictator, and Cathedrall moderator ouer all divinitie and Diuines, approues and disalowes of whom and what he will without controll. Sure I am these Articles, and the doctrine in them were approued and agreed vpon on all hands at the conference at Hampton Court, though Mr. Mountague records the contrary. The booke is y [...]t extant, which will auerre [Page 232] all that I say for truth, and proue Mr. Mountagu [...] a lyer and Impostor, if not worse: so that if Mr. Mountague had not had his face euen crusted and steeled ouer with more the [...] audatious impudencie, hee would not haue thus incoura­ged his readers. See the booke. Againe, the Articles of Ire­land, Appeale. 32. Nomber 33. 38. confirmed by King Ia [...]es vnder his broad Seale, they are the very same with the Articles of Lambeth, and contradictory to Mr. Mountagues collection from the 16. Article, which proues that the Articles of Lam­beth were neuer repealed by publike authoritie, and that the 16. Article was neuer expound [...] in Mr. Mountagues sense, by any publike authoritie, for then King Iames would neuer haue confirmed these Articles vnder his broad Seale, hee being such a King as did desire vnitie and peace, as much or more in Church, as in the Common-wealth. The words of the Article of Ireland are these. A true, liuely, iu­stifying faith, and the sanctifying Spirit of God, is not extingui­shed, nor vanished away in the regenerate, either finally or totally: And againe, All Gods Elect are in their time inseparablie vnited vnto Christ, by the effectuall and vitall influence of the holy Ghost, derived from him, as from the head into euery true member of his mysticall body. So that if you will interpret our 16. Article, either by the Articles of Lambeth or Ireland, Mr. Mountagues exposition must be false and strained. But the best expo [...]iti­on of the 16. Article will bee taken from the 17. Article which was composed by the same men, at the same time: and if you will expound it by this Article then farewell Mr. Mountagues false glosse vpon it, For our 17. Article certifi­eth vs; That they which be indued wi [...]h so excellent a benefit as Predestination is, are called according to Gods purpose, by his Spirit working in due season, and that they through grace obey the calling, that they are iustified freely, that they are made the sonnes of God by adoption, that they are made like the Image of his only begotten Sonne Iesus Christ, that they walke religiously in good workes, and at length by Gods mercy obtaine euerlasting felicitie. From which article Mr. Rogers, Chaplaine to Archbishop Bancroft in his Analys [...] on the 39. Articles, allowed to be publike, [Page 233] by the lawfull authoritie of the Church of England, and not hi­therto disallowed or called in, hath raised this third proposi­tion. They which are predestinated vnto saluation cannot perish; and from thence he inferres this Consectarie: Wander then doe they from the truth, which thinke that the very Elect, totally and finally may fall from grace and be damned: that the regene­rate may fall from the grace of God: may destroy the Temple of God, and be broken off from the vine Christ Iesus: which was one of Glouers errors (of which exposition allowed by pub­like and lawfull authority Mr. Mountague cannot bee igno­rant, because (the more is the pitty) hee hath subscribed and read them often, as himselfe informes vs.) And therefore if you will beleeue the 17. Article, or Mr. Rogers his Collecti­on from it ( allowed by the lawfull authority of the Church of The tytle of Analysis. England, as the doctrine maintained, professed, and protected in the Church of England) Mr. Mountagues collection from the 16. Article must be false, and contrary to the Articles and Doctrine of the Church of England, and hee himselfe must in the meane time bee a scismaticall factious and seditious person, and one that doth oppose the Articles and Doctrine of our Church in an audatious, peremptorie, impudent, and dangerous manner. All now that Mr. Mountague can say for himselfe is this: That this exposition and Collection of his Appeale 30. 31. from the 16. Article, and this doctrine of a totall and finall fall from grace, was resolued of and auowed for true, Catholicke, ancient, and orthodoxe by that royall, reuerend, honourable, and learned Synode at Hampton Court, and for proofe of it, he sen­deth vs to the Conference at Hampton Court published by war­rant, and republished by command. But sure Mr. Mountague did neuer reade the booke, or else he was purblinde when hee read it, for there is no such thing within the booke. All that is mentioned and recorded there touching the 16. Article is this; Dr. Reynolds moued his Maiestie, that the 16. Article, Pag. 24. the meaning of which was sound, might be inlarged and explained with this or the like addition; yet neither totally nor finally: and Pag. 41. 42, 43, 44. that the 9. assertions Orthodoxall might bee inserted into the booke of Articles: to which his Maiestie replyed, that it was best not [Page 234] to stuffe the booke with all conclusions theologicall, Vpon this Dr. O­uerall Deane of Pauls informed the King of what had passed be­tweene him and some other in Cambridge t [...]ching our present question: and concludes that notwithstanding those who were in­stified and called according to the purpose of Gods election might and did sometimes fall into grienous sinnes, and thereby into the present state of wrath and damnation, yet did they neuer fall, ei­ther totally from all the graces of God, to bee vtterly destitute of all the parts and seeds thereof, nor finally from instification: to which King Iames replyed, that repentance in the elect of God af­ter knowne sinnes committed is so necessary, as without it there could not bee remission of these sinnes, nor reconciliation vnto God. This was all that was spoken either of this point, or of the 16, Article: and whether Mr. Mountagues glosse and expo­sition were not here condemned in expresse tearmes, let all men judge. But will you now know what was the true cause why Mr. Mountague did so grossely mistake. I will informe you in a word, and it worth your knowledge. Mr. Mounta­gue as he hath beene deceiued by that varlet Bertius in other things, euen so he hath beene in this: For hee transcribed this argument from our 16. Article out of Bertius in his A­postatia Sauctorum, pag. 107. and for his Exposition of it, and that it was so resolued on at the conference at Hampton Court, he had it Verbatim from the Rhemists in their second Conference at Hage, recorded by Brandius, pag. 364. Alas good Mr. Mountague, that you should be ouertaken thus, that you should be driuen to such narrow shifts as to flie to Bertius and the Rhemists, (the very dregges and seumme of all Armi­nians) for corrupt glosses, expositions, and collections vpon our Articles, as if the Church of England did not vnderstand but quite mistake the genuine, true, and proper sense of her owne Articles: or as if that Bertius and the Rhemists who are strangers to them, vnderstood them better then the Church, yea, then the learnedest of the Church of England, who Appeale. pag. 28. composed them. What doth this betoken, but that Master Mountague, like Crowes and Rauens, loues [...] better then any other sweet and wholsome flesh, that hee preferres [Page 235] the Rhemists & Arminians, before all his brethren or his Mo­ther Church: that hee is quite apostatized and fallen from the doctrine of the Church of England (I say not from the state of true and sauing grace, for that I dare presume he ne­uer had as yet) into the very mi [...]e of Poperie and Arminianis­me, thinking to verefie this his doctrine of a [...] and finall fall from grace, by his owne example for want of better proofes. I hope therefore, that seeing Mr. Mountague had this his exposition and collection from Bertius and the Rhemists, that you will rather hearken and yeeld to the sound and or­thodox exposition which the Church of England hath here­tofore made of it, and which Doctor Benefield, Bishop Carl­ton, Mr. Rouse, Mr. Yates, and Mr. Rogers haue made of it, then vnto Mr. Mountague, who labours only to corrupt, but not to expound the 16. Article.

Hauing thus proued that the Articles of the Church of 3 England are vtterly against a totall and finall fall from grace, & that the 16. Article makes rather for me then against me. I come now to the third thing, to proue, that the Homilies of the Church of England, and the Common prayer booke make not against me. As for the homilies, they make not against me. For first, Mr. Mountague himselfe who obiecteth them con­fesseth that the Homilies are not the dogmaticall & confirmed re­solutions Appe pag. 260. of the Church of England: that they haue no dogmaticall positions or doctrine in them to be propugned or subscribed in all and euery point, as the bookes of Articles and Common prayer haue: therefore by Mr. Mountagues owne confession, admitting that the Homilies were cleare againg me, yet they proue not, that the dogmaticall resolution and the receiued, setled and established position of the Church of England is against me to: because the dogmaticall & publike resolutions of the Church of England are not [...] in the Homilies, neither are they such positiue & current diuinitie, as to be subscribed in all and entry point, if Mr. Monntague may be credited. But now you may wonder well what should be the cause that Mr. Moun­tague App pa. 36, 37. should so magnifie our Homilies in one place: as to stile them, authentis alt and orthodox records, containing the established [Page 236] positiue and publikely professed doctrine of the Church of England, and in an other place to slight and vilifie them so much, and to contradict that which hee had written of them before [...] Surely there is a mysterie in it, and some pretty trick of more then Presbyterian-Legerdemaine. For you may know, that App. pag. 29. where Mr. Mountague doth presse & magnifie our Homilies, they giue some seeming colour, to the Popish and Arminian doctrine, of a totall and finall fall from grace: but where he vili­fies & vnderualues them, there they crosse and oppose him in his Popery, in speaking against Images; and therefore here they must not be the positiue doctrine, and the dogmaticall resolution of the Church: or if they be so, yet Mr. Mounta­gue did not subscribe to them in this particular, and so they containe not the dogmaticall resolutions of the Church of England in this particular case, for want of his subscription. So that in Mr. Mountagues judgement, the Homilies establi­shed and confirmed by the Church of England, so far as they make for Poperie and Arminianisme, are the dogmaticall reso­lutions, and the authenticall and orthodox records of the Church of England, and thus far are they to be subscribed to: but as far as they make against Poperie & Arminianisme they are not authenticall, they are not the dogmaticall and posi­tiue resolutions of the Church of England, and thus farre they are not to be subscribed. Very good, Mr. Mountague, if an honest man should haue said as much as this, I doubt mee hee should haue lost his liuings, his eares, yea, and his life ere this, and that deseruedly too: you can say thus much (which is no more in substance but this, that the Church of England is a meere Popish and Arminian Church) and yet scape scot free: take heede you smart not for it ere be long. And doe you not deserue to vndergoe the sharpest censure that your Mother (if your Mother) can inflict vpon you [...] I dare auouch it that you doe, and I will proue it to, or else I will suffer in your steede. For you confesse in your Appeale pag: 260. that the Homilies containe in them godly and wholesome exhortations to honour and worship almightie God: and you grant that they containe in them godly and wholesome doctrine [Page 237] necessary for these times, (and you cite the 33. Article for the 35. Article for to proue it, which shewes that Mr. Mounta­gue is but an Ignoramus in our Articles to which hee hath so oft subscribed.) and yet you say in the same place, that they containe not in them, the publike dogmaticall and confirmed reso­lution, positions, and doctrine of the Church of England, neither are they to be subscribed in all and euery point. I pray obserue this passage well, and then judge what Mr. Mountague is, and what hee doth deserue. For first, in these words he affirmes, that the doctrines established & confirmed by the Church of England, and commanded to be diligently and distinctly read in our Churches by the Ministers, by our 35. Article, are not the pub­like and receiued doctrine of our Church, which as it is a contradiction in it selfe, and a vilification both of our Arti­cles and Homilies, so it is a great disparagement to our Church, accusing her either of ignorance and dotage, in not knowing what her doctrine is; or of inconstancie, in hauing no setled and positiue doctrine; or at least of grand hypo­crisie, in commanding such doctrines to bee diligently and distinctly read as godly and wholesome, and as her publike and receiued doctrine, when as it is nothing so. Secondly, in these words Mr. Mountague affirmes, that the Homilies of the Church of England established by authoritie, are not sound and orthodox, which is contrary to the 35 Article to which hee hath so often subscribed: for which very thing many honester men then himselfe haue not onely bin silen­ced from preaching (which penalty Mr. Mountague needs not vndergoe, for he is to dumme already in that kinde) but haue likewise beene depriued, and quite stripped of all their spirituall liuings and promotions. Thirdly, in these words Mr. Montague judgeth the Church of England, as it is the Church of England, to bee but a wicked, haereticall, and a­theisticall Church, in as much as there are many godly whole­some and necessary doctrines, which though they are in the Church of England, yet they are not the receiued established and confirmed doctrines and resolutions of our Church. Fourthly, by these words, Mr. Mountague makes the Church of Eng­land [Page 238] but an incompleate and imperfect Church, a Church in which there is no life and power of religion, a Church which is all for faith and speculation, but not for life and workes: in as much as there are many godly, practicall, whole­some and necessary doctrines, helping men to honour and worship al­mighty God, which are not the receiued, established, and confirm­ed doctrines of our Church. Fifthly, in these words, Mr. Moun­tague, (if you marke the end wherefore he speakes them, to wit, because they are to sharpe, and to precise against Ima­ges) affirmes that the Church of England, doth gratifie the Church of Rome in points of Poperie, indeauouring tò re­concile herselfe and to submit to her, in things in which she hath formerly oppugned her. These fiue things are necessa­rily implied (and I feare me principally intended) in these words and passage of Mr. Mountague touching our Homi­lies, and their authoritie amongst vs: what censure hee is worthy of for such words and passages as these, I leaue to o­thers, I judge him not.

From the authoritie of our Homilies, and Mr. Mountagues abusing of them, I come to examine the words which hee obiected out of them against my present assertion. His first obiection is from the title of the Homilie. There is an Homi­lie, saith he, allowed and established in our Church, intituled. Of falling (he addes away) from God. Therefore it is the receiued and established doctrine of the Church of England, that true regenerate men, may both totally and finally fall from grace.

Was there euer such a ridiculous and simple argument propounded by any learned man that had his wits and sen­ces about him? as if the doctrine of the Church of England were meerely titular depending on the very titles of bookes, (which as they are not alwaies sutable to the doctrine contai­ned in them, so are they neuer doctrinall, & positiue resolu­tions in themselues:) & therefore Mr. Mountague if you had not a brazen forhead, or a crazie braine, you could not chuse but blush at this your agument. From the title of the homilies I descend vnto the words the which you cite. The words out of the first Homilie are these. For where as God hath s [...]ewed to [Page 239] all them that truly beleiue his Gospell his face of mercy in Christ Iesus, which doth so inlighten their hearts, that they (if they be­hold it as they ought to doe (which parenthesis you haue omit­ted) be transformed to his image, be partakers of the heauenly light, and of his holy Spirit, and be fashioned to him in all goodnesse requi­site to the children of God, so if they after doe neglect the same, if they be vnthankefull vnto him, if they order not their liues accord­ing to his example and Doctrine, and to the setting forth of his glo­ry, he will take away from them his kingdome, his holy word, wher­by he should reigne in them; because they bring not forth the fruite thereof that he to [...]kes for. The words you cite out of the se­cond Homilie are these. The place of Esay [...] before, sheweth, that God at length will so forsake his vnfruitfull [...], that he will not only suffer it to bring forth wilde bryers & th [...]rnes, but also further to punish the vnfruitefullnesse of it. Hee saith, hee will not cut it, he will not delue it, and he will command the cloudes that they shall not raine vpon it; meaning that hee will take away the teaching of his holy word from them; (which words Master Mountague hath passed ouer) so that they shall be no longer of his kingdome, they shall bee no longer gouerned by his holy Spirit, they shall be put from the grace and benefits which they had, and o­uer might haue ini [...]yed through Christ, they shall be depriued of the heauenly life and light which they had in Christ, whiles they abode in him. And to be shart, they shall bee giuen into the power of the [...], which [...] rule in all them that he cast away from God, as he did in Saul and Iud [...]s, and generally in all such as worke af­ter their owne wills, the children of mistrust and vnbeleife. You say Master Mountagne, that these two Homilies, but principally the words here cited, doe thoroughly and wholly insist vpon the affirma­tion, App pi 32, 33. that faith once had may againe be lost, and that no other con­struction of these words may be made, then that a man my fall and hap [...]e from grace both totally and finally. But I pray what faith and what grace doe you intend Mr. Mountague? a true liuing and justifying faith, and sanctifying sauing and habituall grace? or onely an historicall and common faith, or ordina­ry, common and hypocriticall grace? If you intend these latter, (for you leaue them indefinite and ambigious, that [Page 240] so you may euade the better, when you are questioned for abusing our Church and Homilies) then I say, that your in­ference and collection is nothing to the purpose, and reach­eth not vnto th [...]t faith and grace which is now in question. If you intend and meane the former, I answere then, that these words of the Homilie doe not warrant yours. For first, they are your owne words. That words are not direct which are Appeale, p. 257. not expresse. Now here there is not so much as one word, that faith once had may be lost, that a true regenerate man may fall finally and totally from the state of grace, your eyes Mr. Mountagne are better then all other mens, if you can finde these words, or any like vnto them in these Homilies, they are but your priuate fancie & conceite, and therefore this is not the direct, positiue, and declatorie doctrine of these Homi­lies, but your false and forged collection from them. Second­ly, that I may instruct you a little in the Homilies, in which I feare me you are truly or wilfully ignorant: you may please to obserue Mr. Mountague, that in the second and third part of the Homilie of faith. It is said expresly. That hee that belee­ueth in Christ hath euerlasting life: and therefore it must needs consequently follow, that he that hath this faith must also haue good workes, and be studious to obserue Gods Commandements obedient­ly: so that neither the world, the diuill, [...] all the power of them shall preuaile against him. That they that haue a liuely faith doe make their calling and election certaine, sure and stable by good workes. Therefore it is the expresse doctrine of the Homilies that true faith once had cannot be vtterly lost againe; these words then which you alledge cannot imply the contrary, vnlesse you will haue them to repeale and contradict the former. Thirdly Mr. Mountague these two Homilies and the words you cite out of them, doe not thoroughly and whol­ly insist vpon this, that faith once had may be lost againe, but if it Appeale 27, 28. please you to reade them ouer once againe, you shall see that their principall and onely end, is to exhort men to obey the Gospell and the word of God, and to bring forth fruits wor­thy of them, for feare least God depriue them of them. What then will you inferre from hence. All men are exhorted to [Page 241] obey Gods word, for feare of being depriued of it. There­fore the true beleiuers and Saints of God may fall totally and finally from grace: a worthy argument I promise you. Fourthly, these words are spoken indefinitely to all, but principally to such as were not yet conuerted and ingrafted into Christ, as appeares by the conclusion of the second Ho­milie, and they are but an exhortation to moue men to come in and obey God: therefore, they proue nothing against vs. Fifthly, I say that these words which are cited by you, are in­tended onely of hypocrites and barren Christians, and such as haue but a dead faith, ( which as the first Homilie of faith saith, is no faith, neither is it properly called faith.) For they are spoken of the vnfruitefull vyneard, and of such as are barren in good workes, of such as wholly neglect Gods seruice, and order not their liues according to his example and doctrine, in the number of which such as haue a true justifying and liuing faith doe neuer come: as wee may see by the three Homilies of faith. So that your argument from hence can bee but this: hypo­crites and barren Christians may fall finally and totally from grace, therefore the true regenerate Saints of God may doe so too: which is a grosse Nonsequitur. Yea, but Mr. Moun­tague Answ. obiects, that those in the first Homilie are such as truly be­leiue: and such as beholding the face of Gods mercy in Iesus Christ, are transformed into the same image, &c. I answere, that it is true, that they are called true beleeuers, not because they haue Obiect. any true, justifying, and sauing faith within them, but be­cause they are visible members of a true visible Church, and haue a true historicall faith beleeuing the Scriptures to bee true: they are such as beleiue the Gospell to be true, which ( if they behold it as they ought to doe) I pray marke this paren­thesis which you haue purposely and cunningly omitted; will transforme them into his image, and make them partakers of his heauenly light and of his holy Spirit &c: which parenthesis im­plies that those true beleiuers so stiled here, did not behold the Gospell and the face of Gods mercy in Iesus Christ, and so they were not true beleeuers, nor yet partakers of the I­mage of Christ and of the holy Ghost, as they might haue [Page 242] beene, had they beheld them as they ought. So that the genuine sence of the words is onely this. All those that are planted in the visible Church of God, and haue the power­full offer of Christ vnto them in the Gospell, which is able to regenerate them, and to make them partakers of the holy Ghost, if they make a good vse of it; if they neglect this Gospell and walke vnworthy of it, God will surely depriue them of it. What is this to true beleeuers, to true regenerate men, which haue bin transformed into the image of Christ by the Gospell? what is this to a totall and finall fall from the true and sauing state of grace? Secondly, it is euident that these words are not spoken of such as are truly regenerated and made the sonnes of God: for it is said of them, that if they behold the face of God in Iesus Christ in the Gospell as they ought to doe, it will fashion them in all goodnesse requisite to the children of God: which words proue, that these here meant are such as had not that goodnesse which is requisite to the children of God, and therefore they are not the children of God. Last­ly, the conclusion of this Homilie which followes vpon these words, proues that those here spoken of are only such as liue­ing in the Church become notoriously vitious, selling them­selues ouer vnto sinne, and that they were such as neuer were truly regenerated. Lastly, admit that those here meant were true beleeuers and such as had the grace of true and sa­uing faith within them, yet the Homilie saith not, that these do finally or totally fall from grace: all it saith of them is this. That God will beginne to forsake them, and that [...]ee will take his word from them if they doe neglect it: this God may doe, he may beginne to forsake them, and yet not vtterly forsake them; hee may take away his word, and yet not take away their faith and other sauing and habituall graces from them: and therefore racke these words to the vtmost, they will not proue that the true regenerate Saints of God do either finally or totally fall from grace. As for the words of the second Homilie they are only spoken of hypocrites and wicked men & not of the true regenerate Saints of God: which appeares. First, be­cause they are spoken of the barren and fruitlesse vyneard, of [Page 243] such, Christians onely as beare noe fruites, now the true re­generate Saints and such as haue a true and liuing faith are alwaies fruitfull in good workes Ps: 1: 3. Ps: 92: 12, 13, 14. Ier: 17: 8. Math: 3: 8:. cap: 7: 17, 18, 2 Cor: 8: 7. Ephes: 3: 18: 19. Iohn 15: 3, 5. Phil: [...]: 17. & Iames 2: 14, 18, 22, 26. this the three Homilies of faith doe likewise teach: and those that are barren and vnfruitfull vnder the meanes of grace they are such as haue no true and sauing grace, no liuing faith at all, as the Scriptures and the Homilies forecited doe declare: therefore those in the second Homilie are no true re­generate Saints of God. Secondly, they are compared vnto Saul aud Iudas, aud to all the children of mistrust aud vnbeliefe, now Saul and Iudas (as I shall proue hereafter) and the chil­dren of mistrust and vnbeleife were neuer truly sanctified and regenerated: therefore neither were these in the Homilie. Lastly, the whole Homilie proues it, which is purposely in­tended to wicked men planted in the visible Church, and to such as were not yet come into [...]st, nor regenerated by the Gospell; and to no others: [...]re is no mention of true regenerate men in the Homilie; the substance of the Homi­lie and the whole summe of it is but this. Brethren if you will not now obey the Gospell which is preached vnto you, and come into Christ, and bring forth fruites worthy of it, you shall bee depriued of it, and bee cast out of the Church. Christ and his spirit shall neuer rule and raigne within you: what makes all this to our present purpose? sur [...]ly nothing at all. Yea, but saith Mr. Mountague, these were truly justi­fied, Obiect. for they w [...]re in Christ and continued in him for a time. I answere, that they were so in outward shew to the eyes of Answ: men, they were visible members of the visible Church, and men could not discouer so farre as to see their hearts; there­fore in the judgement of men they were in Christ for a time, but yet they were neuer truly ingrafted into Christ, they had neuer any true life in him, they were but like the Church of Sardis Reu: 3: 1. they had a name they liued and yet were dead: they were alwayes dead and barren trees, that neuer brought forth liuing and wholesome fruites: they were but as Saul [Page 244] and Iudas who were neuer truly sanctified and regenerated, as I shall proue hereafter. Sixthty, I answere in your owne Appa. 260, 261. words, that admit that these places are meant of true rege­nerate men, yet these Homilies being no dogmaticall decisions, but popular sermons and Godly exhortations, may sometimes hyper­bolize out of a rhetoricall straine, and stretch some sayings beyond the vse and practise of the Church, and so euery word in these homi­lies is not strictly & litterally to be insisted on, but we must giue thē a faire & gentle construction. Seuenthly, these words here men­tioned are but exhortations and preseruatiues to keepe men from falling from God, therefore they doe not necessarily imply that men may fall from God: all they imply ineuita­blie is but this, that men cannot stand fast in grace & cleaue close to God but by vsing of the meanes, they doe not imply that regenerate men will not vse the meanes, or that they may fall from grace: and the vse of the meanes, doth not im­ply an incertaintie in obtaining of the end. Lastly, which answeres all that can bee obiected; All the comminations and threates in these Homilies are conditionall, so that take them as they are most aduantagious to you, and as spoken to the true regenerate Saints of God, yet all the argument that you can extract and juggle from them is but this. If the true regenerate Saints of God neglect Gods word and become vn­fruitefull, they shall bee cast of, and be giuen vp to the power of the diuell. Therefore the true regenerate Saints of God may fi­nally and totally fall from the state of grace: a learned Nonse­quitur, following the Antecedent, as much as darknesse doth the Sunne, and all one. And therefore Mr. Mountague and all others if they were not obstinate, (admitting these Homi­lies to bee dogmaticall decisions, containing in them the doctrines and resolutions of our Church, which Mr. Moun­tague himselfe denies) must needs acknowledge that these Homilies, and so by consequence the Church of England, makes not against my present assertion, but rather for it then against it.

As for the argument drawne from the Common prayer booke, that infants after baptisme fall from that state of grace [Page 245] which they haue receiued in their baptisme, therefore true rege­nerate men which are ingrafted into Christ by faith, may fall from grace. I shall answer it fully in another place. All that I shall say of it here is this; that though you would ground your argument on the words of the common Prayer Booke, to make a flourish of it to the world, as if it were your owne: yet the truth is this, you had it from the Rhe­mists, from Mr. Thompson, Eckardus, Bertius, Aegidius Hunnius, Zacharias Mathesius and other Arminians or else from Bellar­mine, who doe presse this argument, and relie vpon it as much as Mr. Mountague doth. Which Argument Mr. Moun­tague knowes to haue beene oft-times answered both by Byshop Abbot in his Animad. in Thomps. Diatr. cap. 7. by Dr. Benefield in his booke de Persen, Sanctorum, lib. 1. cap. 14. by Dr. Prideaux in his sixth Lecture; by the Whole Synode of Dort in the 5. Article; and by diuers others; and hee knowes it to be but a meere nonsequitur admitting the Antecedent to be true: and yet that he might deceiue the ignorant and the ouer-credulous, hee makes no bones to publish it as an Or­thodox and inuincible Argument. Alas Mr. Mountague, what is become of your honestie in the meane time, who would thus deceiue both God and Man, yea, and your owne Mo­ther Church, by charging her with such a damnable and pernicious Tenent, doctrine, and assertion, and that vpon such weake and ridiculous grounds as these.

I haue now sufficiently proued, The totall and finall Apo­stacy of the Saints from grace, not to be the receiued and re­solued doctrine of the learnedest in the Church of England, nor yet of the Articles, Homilies, or Common prayer booke of our English Church, and so by consequence I haue ac­quitted the Church o [...] England of this pernicious doctrine which Mr. Mountague would scandalously lay vpon it. I will now in the fourth and last place proue the totall and finall perseuerance of the Saints, to be the established, resolued, and receiued Doctrine of the Church of England, and that by this vnanswerable Argument. That assertion doctrine and position which is ratified and confirmed by the 17. Article, [Page 246] by the Articles of Lambe [...]h and Ireland, and agreed vpon by the royall Synode of Hampton Court: That assertion Doctrine and position which the learnedest in the Church of Eng­land haue with one vnanimous consent, not only published and taught in their seuerall parishes & Cures, but likewise publikely maintained and defended in the Schooles in both our Vniuersities from time to time, and in their learned writings set forth by publike authoritie and approbation, as the established and receiued Doctrine of the Church of Eng­land, must needs be the receiued, established, and resolued Doctrine of the Church of England. But this assertion, Doctrine, and position, 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; is ratified and confir­med by the 17. Article, by the Articles of Lambeth and Ire­land, and agreed vpon by the royall Synod of Hampton Court: and the learnedest in the Church of England haue with one vnanimous consent, not only published it in their seuerall Parishes and Cures, but likewise publikely main­tained and defend [...] it in the Schooles, in both our Vniuer­sities, from time to time, and in their learned writings set forth by publike authority and approbation, as the establi­shed and receiued Doctrine of the Church of England, (all which I haue already proued in the premises.) Therefore it must needs be the receiued, established, and resolued Do­ctrine of the Church of England. Yea, but Mr. Mountague Ob [...]ct. in his Appello Caesarem affirmes the contrary. True, he doth Pag. [...]. 28. to 37. and 73. so, but is Mr. Mountague a Pope that he cannot erre or lie? or that our Church of England should bee included in his Answ. brest alone? or are Mr. Mountagues words such Gospell, that men must of necessity beleeue them, because hee speakes them? Perhaps they may be so with some: with mee they are not, nay, they shall not bee. But if there are any who are so much deuoted to Mr. Mountague, that they will pinne their faith vpon Mr. Mountagues sleeue, and beleeue none else but he: Let them consider but these three things, which I will not only propound, but proue vnto them. The first [Page 247] [...]his, That as Mr. Mountague hath all hee hath (excepting that of our Homilies) touching our present controuersie: out of that arch Arminian Bertius, and that Arch Papist Bel­larmme, so hee hath this among other things, that this do­ctrine of a totall and finall fall from grace, is the receiued doctrine of the Church of England. They are Bertius his words in his booke de Apostata sanctorum, pag. 107. In his Preface to the same booke, and in his Letter to the Archbishop of Canter­bury, as you may see in King IAMES his Declaration against Vorstius. Mr. Mountague cannot shew mee in any of our owne Writers, or in any other Protestant and Orthodoxe Writer, that this was euer the receiued Doctrine of the Church of England: only Bertius, and the Rhemists in their Conference at the Hage, Recorded by Brandius, pag. 364. are the men that auerred this to be the Doctrine of our English Church; and from them Mr. Mountague among other things transcribed it: so that if you beleeue this to bee the do­ctrine of the Church of England, you belieue not Mr. Moun­tague himselfe, but only the Rhemists and Bertius, from whom he doth transcribe it. The second thing which I will pro­pound vnto you is this: that Mr. Mountague doth thrice re­cord it in his Gagge, cap. 20. that this our present Controuersie is vndecided and vndetermined in our Church, and that the Church of England, leaueth it at libertie vnto vs: though in his Appeale, he auoucheth the Totall and finall Apostacy of the Saints to be the publike, receiued and established doctrine of our Church, deliuered in authenticall, plaine, and Orthodoxe records, in such a manner, that no man can bee ignorant of it. Behold, here you haue Mr. Mountague against himselfe, you haue one of his bookes against another: which of them is it that you will beleeue? If you beleeue him in his Appeale, then you must make him, (as hee hath made himselfe) a notable dissembler and Impostor: in recording that to be vndecided and vndetermined by our Church, which hee himselfe con­ [...]th to be resolued, established, and determined by the common, [...], and orthodoxe records of our Church, and that in such a palpable manner, that no man can bee ignorant of it. Or else [Page 248] you must make the Church of England to haue resolued this our Controuersie since the Gagge was written, which can­not bee: For our Articles, our Homilies, and our Common prayer Booke, were composed long before the Gagge or Mr. Moun­tague himselfe were hatched, and I am sure they are the same, as they were before the Gagge was penned. The Church of England (though Mr. Mountague like a Lordly Pope hath done it) hath neither altered the words or sense of any of them: wherefore if this our Controuersie were not recor­ded in them, or decided by them before, it is not determi­ned or resolued by them now, as Mr. Mountague records it. But how comes it to passe, that so great a Scholler as Master Mountague should so much contradict himselfe? It is a saying of E [...]ripedes in his Hyppolitus Coronatus, that all men haue two tongues, the one true, the other what you will. Mr. Mountague hath the latter of these two tongues; but the first he wants, or at least hee wants the vse of it; and this makes him for contradict himselfe. It is storied by Diodorus Biblioth: Histor: lib. 2. sect. 56. Siculus, of certaine Ilanders, who had such a double clouen and deuided tongue; partly from nature, partly from subtilitie and craft, that they could counterfeite and resemble any voyce: and that which was most admirable, they could speake to two men of diffe­rent things at once, the one part of their tongue speaking distinctly of one thing, the other part of their tongue speaking distinctly of another. I know not whether Mr. Mountague bee of these mens race or no, I am sure hee hath their qualities and con­ditions, if not from nature, yet at least from subtilty and craft: for you see hee can speake two contrary things, to two se­uerall men at once. And indeed if you will know the mysterie of it, the difference of the men against whom hee writes, doth cause this difference in his words. His Gagge you know was written against a Papist, and therefore to gra­tifie him in deeds, (though hee curries him with inuectiue and vnciuill words) this Controuersie must be vndeeided by the Church of England; only the learnedest in the Church of England consent with Rome in this: which is as much to say, that the Church of England is so farre from varying from the [Page 249] Church of Rome in this particular point, which shee hath defended against her heretofore, that now shee hath almost yeelded, if not consented to her: if there be any difference betweene them, it is only a few Dunces among vs, (who are not to be reckoned of) that make the difference; but all the learnedest, (which are in substance the whole Church of England,) consent to Rome in this, and so wee both agree. Now his Appeale is purposely written against Protestants, whom hee bedawbes with the reproachfull names of Puri­tans and Novellers, the better to conceale his dangerous pro­jects, and to countenance his Arminian and Popish doctrines, as if no Protestants but only Nouellers and Puritans did euer contradict them: and therefore here that hee might secretly gratifie both Papists & Arminians, he will make the Church of England the Patro [...]esse of their doctrines, and to giue her content withall (and so to please both sides at once) hee beares her in hand, that all hee doth is but to vindicate her positiue and receiued doctrines, from the deprauation and corruption of Puritans and Nouellers, who are alwayes thrusting out their owne priuate fancies and conceites, as the publike and resolued doctrine of the Church of England, and not to coun­tenance either Poperie or Arminianisme, which hee abhorres in words as much as any man, though hee doth reuerence and adore them in his heart. This is the whole scope and Mysterie of Mr. Mountagues juggling; he labours to please the Church of England in words, that so hee may couertly bring in Arminianisme and Popery into her in deeds, and this is the cause why hee doth so contradict and varie from him­selfe in this and other particulars, that so this false and tre­cherous practice of his, might be the better concealed. This therefore being Mr. Mountagues ayme, his words being so contradictory and repugnant to themselues, either beleeue him not at all, or beleeue him in both, and so in neither: else if you beleeue him in the one, and not in the other; whiles you take him for a true man in the one, you con­demne him for a lyer in the other. Thirdly consider, that for any thing that yet appeares, Mr. Mountague is not tho­rowly [Page 250] resolued in this point himselfe. For as farre as I can yet collect from any of his writings hee is a Neuter, at least a man vnsettled in it, ready to change his tune, and to re­cant his words vpon all occasions. For hee certifieth vs in his Appeale, pag. 37. In my answer to the Gagger, I suspended mine owne iudgement, and lay off aloofe in a kinde of neutrality. Neither doe I now say more then I am vrged to doe, by the ex­presse words of our Articles, &c. So that as yet Mr. Mountague hath not declared himselfe so fully in this point, as to giue you his owne resolution in it. But admit he hath declared himselfe: yet hee informeth vs in the same Appeale. pag. 107. That if any Puritan or Papist make it plaine, that any thing by mee disclaimed for being the publike 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. [Page 251] 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 Appeale, pag 2 [...] 28. 36. 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 la [...]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 [Page 252] 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 Fath [...]rs, and the Churches of God; and tho [...]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 1 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 totall or [Page 254] finall perseuerance of the Saints, and proue the contrary to be true: All that they produce against vs from the Scripture, is nothing else but their owne collections and conceits; which how farre they varie from the true scope and meaning of the places from which they are collected, you shall see here­after by particulars. Now on the contrary side, there are di­uers and sundrie texts of Scripture, almost in euery page throughout the Bible, which doe in so many words, either abso lute ly, fully, positiùely, and plainely set it downe; or by way of sound, necessary, and ineuitable consequence in­ferre, that those who are once truly regenerated and ingrafted in­to Christ, can neuer fall, neuer bee moued, neuer bee cast downe from the state of grace: neuer depart quite away from God, nor yet be separated from the loue of God which is in Christ Iesus: the most and chiefest of which places I haue quoted in my former Arguments, and therefore will not stand to repeate them now. The case then standing thus, I take this for a true, sure, and neuer failing rule, which admits of no ex­ception. That when there is any point of doctrine se t downe in Scripture, in plaine, positiue, and expresse tearmes, (especially if it be thus set downe in diuers seuerall places, which is our case) that there no inference, or bare collecti­on from any other text of Scripture, contrary to that do­ctrine, and those expresse places of Scripture which doc warrant it, ought not to bee admitted or receiued: for else wee should preferre the inferences and vaine conceites of men (which are full of error and vncertaintie,) before the positiue and sure word of God. Wherefore seeing that all which is objected against vs from the Scriptures, is not the Scripture it selfe, but bare conceites, inferences, and colle­ctions from the Scriptures, farre dissonant from the true sense and meaning of those Scriptures from which they are collected: it is not to bee valued or accounted of, but to be sleighted and reiected as humane fancies and conceites, and as opposite and contrary to the expresse, plaine, positiue, and absolute word of God, which doth in so many words, and in expresse tearmes lay downe this doctrine which I here [Page 255] maintaine, I shall reduce this first obseruation to this Argu­ment. That doctrine and Argument, which is but a bare in­ference and collection from the Scriptures, and is quite op­posite and contrary to that doctrine which is plainely, posi­tiuely fully, and in expresse tearmes deliuered and recorded in the Scriptures, is not to be regarded or imbraced, but to be rejected, and contemned as false and counterfeit: But the doctrine of the finall or totall Apostacie of the Saints, and the Arguments which are produced for to proue it, are but bare inferences and collections from the Scriptures, and they are quite opposite and contrary to the doctrine, of the finall and totall Perseuerance of the Saints, which is plainly, po­sitiuely, fully, and in expresse tearmes deliuered and recor­ded in the Scriptures. Therefore they are not to bee regar­ded or imbraced, but to be rejected and contemned as falfe and counterfeit. This is the first thing which you must obserue.

The second thing which I would haue you to obserue, is this. That the Scripture saith expressely, that all those that doe Apostatize and fall from grace, were neuer truly rege­nerated and ingrafted into Christ, but only in outward shew and appearance. This is positiuely and litterally set downe by the Apostle, in the 1 Iohn 2. 19. They went out from vs, but they were not of vs, for if they had beene of vs, they would no doubt haue continued with vs: but they went out, that they might bee made manifest that they were not all of vs. Here the Apostle expresly affirmes: That such as are once truly regenerated and ingrafted into Christ, can neuer Apostatize nor fall from grace: And that all such as doe fall away from that outward shew of grace the which they made, doe there­fore fall away, because they had neuer any truth and sound­nesse of grace, or any true regeneration in them. This is seconded by the same Apostle in the 2 Iohn 9. Whosoeuer transgresseth and abideth not in the Doctrine of Christ, hath not God. (He was neuer truly regenerated in the sight of God, though he were in the eyes of men:) but hee that abideth in the doctrine of Christ, hee hath the Eather and the Sonne: hee [Page 256] only hath them in truth and in deed. This is also ratified by Christ himselfe, Iohn 8. 31. If you continue in my word, then are you my Disciples indeed: intimating, that such as did not continue in his Word, were neuer his disciples indeed, but only in outward shew. So Luke 8. 18. Whosoeuer hath, to him shall be giuen; but whosoeuer hath not, from him shall bee taken, (not that which hee had in truth) but that which hee seemed to haue. None are there that doe euer loose the state of grace, but such only as seeme to haue it, but haue it not in truth. All the plants which are rooted out of the Church of God, are such as God the Father neuer planted, Math. 15. 13. Those that seeme to fall out of the hands of Christ and perish, are only such as were not in the number of his sheepe, Iohn 10. 28. and those of Israel that fall from grace and perish, they are only such as were not Israel: they had only that circumcision which is outward, consisting meerely in the flesh and in the letter: they had neuer the inward circumcision of the heart and of the spirit, whose praise is not of man, but of God, Rom. 2. 28, 29. and cap. 9. 6, 7. From which I shall frame these two Arguments: the one to proue my present assertion, the other to defeate all those subsequent arguments which shall or can bee vrged a­gainst it. The first Argument is only this. If all those that fall away from grace, were only such as were neuer truly re­generated and ingrafted into Christ, then such as are once truly regenerated and ingrafted into Christ, doc neuer fall from grace. But all those that fall away from grace, are only such as were neuer truly regenerated and ingrafted into Christ: (yea, and the reason why they fall from grace, is on­ly because they were neuer truly ingrafted into Christ, as appeares by the premises) Therefore those that are once tru­ly regenerated and ingrafted into Christ, doe neuer fall from grace, what can be replied to this Argument, transcends the spheare and compasse of my thoughts. The second Argu­ment, which will vtterly defeate and falsifie, all the Argu­ments, and the very ground of all those objections which are, or can bee made against mee, is this. If all such as fall away from grace, are onely such as neuer had any true and [Page 257] sauing grace, and such as were neuer truly regenerated and ingrafted into Christ: then all the Scriptures and examples which onr Antagonists produce against vs, make nothing to the purpose. (For then they must either be intended onely of such men which are regenerated, & ingrafted into Christ in outward shew, but not in truth, (which are not within the verge and compasse of our question,) and not of such as were in truth regenerated and inserted into Christ. Or else if they are intended of true regenerate men they will not reach so farre as to proue, that euer these did either final­ly or totally fall from grace, notwithstanding all their wrest­ings and collections, because the expresse words of the Scrip­ture say the contrary: and so they come not home vnto the point in question.) But all such as fall away from grace, are onely such as neuer had any true and sauing grace, and such as were neuer truly regenerated and ingrafted into Christ. Therefore all those Scriptures and examples which our An­tagonists produce against vs, make nothing to the purpose.

These, two generall assertions which are able for to satis­fie and cleare all future obiections, being thus praemised: I come now to giue a particular answere, to all those particu­lar arguments which may bee obiected against mee, either from Scripture, or from reason.

The first argument which may bee obiected against this Obiect. conclusion, is drawen from Ezech: 18: 24: 26. and Ezech: 33: 12, 13, 18. where the words are these. If the righteous turneth away from this righteousnesse, and committeth iniquitie, and doth according to all the abominations that the wicked man doth, shall he liue? all his righteousnesse that he hath done shall not be mentio­ned: in his trespasse that he hath trespassed, and in his sinne that he hath sinned in them shall hee dye. When I say to the righteous, that he shall surely liue: if hee trust to his owne righteousnesse and com­mit iniquity, all his righteousnesse shall not bee remembred, but for his iniquity that hee hath committed, hee shall dye for it. From which texts of Scripture, this argument is framed. Righte­ous men, may turne away from their righteousnesse and commit in­iquitie, and doe ac̄cording to all the abominations that the wicked [Page 258] doe, and they may dye in their sinnes, as appeares by this text. Therefore they may fall finally or totally from grace. I an­swere, that the Antecedent is false, and is not warranted by Answ. the place that is alleaged. For first of all, the righteous man which the Prophet speakes of in these places, is not such a one as is justified by the righteousnesse of Iesus Christ, be­ing ingrasted into him by faith, but such a one which is justified, meerely by his owne righteousnesse, as your Popish merit mongers seeke to be: which is euident by the expresse words of the text. For these words: If he trust to his owne righteousnesse: if hee turne away from his righteousnesse, all his righteousnesse, that hee hath done shall not bee remembred: the righteousnesse of the righteous shall not deliuer him in the day of his transgression, neither shall hee bee able to liue for his righteousnesse in the day that he sinneth: proue that the Prophet speakes onely of Legall and not of Euangelicall righteous­nesse, and his words are in effect no more but this. Hee that seekes to be justified by his owne righteousnesse, or by the workes of the law, if he commit but one sinne in all his life, this doth disanull his legall justification, and makes him liable to eternall death. For whosoeuer shall keepe the whole Law, and yet offend in one point, he is guilty of all. Iam. 2. 10. and cur­sed is he that continueth not in all the words of this Law to do them. Deut. 27, 26. So that all the argument which this text af­fords you is but this. Hee that seekes to bee justified by the Law and by his owne righteousnesse, if he commits but one sinne doth loose his justification, and make himselfe liable to damnation. Therefore regenerate men, who are justified onely by faith in Christ, may fall from the state of grace: how well this argument followes, and how well it makes for your purpose, let all men judge. Now for farther proofe that this righteous man, and this righteousnesse here menti­oned is onely meant of such a man that is legally righteous, and of legall righteousnesse, I shall manifest it to bee so by these three reasons. The first is taken from Ezech: 18: 4: 20. where the words are, the soule that sinneth it shall dye: this is true onely in respect of the strictnesse of the Law, but not [Page 259] in respect of the clemencie of the Gospell: for then none should be saued: therefore the righteousnesse here intended must onely bee a legall and not an euangelicall righteous­nesse: for in the Gospell, and in respect of euangelicall righ­teousnesse, the soule that sinneth may not dye. The second rea­son is taken from: Ezech: 18. ver: 5. to 9. ver. 14: to 18. where­the words are these. If a man be iust, and doe that which is law­full and right: and hath not eaten vpon the mountaines &c. hath walked in my statutes and kept my iudgements, to deale truly: hee is iust, he shall surely liue saith the Lord God: which words can­not bee intended of the righteousnesse of faith which is wrought by Christ alone, but onely of the righteousnesse of workes, which is wrought by men themselues: wherefore this righteousnesse here mentioned is onely a legall, and not an euangelicall righteousnesse. Thirdly, the Scriptures say expresly, that a true regenerate man, who is justified by faith in Christ; can neuer sinne vnto death, because he is borne of God, and his seede remaineth in him: 1 Iohn 3: 9. that he keepeth him­selfe, and that wicked one toucheth him not: 1 Iohn 5: 18. that hee shall be had in euerlasting remembrance: Psa: 112 [...]6. and that hee shall neuer perish nor yet dye the death: Iohn 10: 28. & cap: 11: 25, 26. And therefore this righteous man here mentioned which may sinne vnto death, which may bee quite forgot­ten and not remembred, and which may dye and perish in his sinnes, must needes bee one that is legally righteous, or righteous onely in the eyes of men, and not such a one as is regenerated, and justified by Iesus Christ: and so this place of Scripture makes nothing for your purpose. Secondly, ad­mit that this place were meant of a true regenerate man and such a one as is justified by faith, yet it proues not any thing at all against me, for two reasons. First, because the whole scope and meaning of the place is not to proue the Aposta­cie of the Saints, but onely for to cleare Gods justice, and that in these two particulars. First, that he will neuer punish any man for the sinens of other men, of which they are not guilty; that he will neuer punish a righteous son, for the sins of a wicked father: the soule that sinneth it shall dye, & no other: [Page 260] the sonne shall not beare the iniquity of the father, neither shall the father beare the iniquity of the sonne: the righteousnesse of the righ­teous shall be upon him, and the wickednesse of the wicked shall be vp­on him: Ezech: 18: 4: 20. This is the maine scope of the whole chapter, to cleare Gods justice in this particular, and to answere that scandalous prouerbe of the Iewes, The fathers haue eaten sower grapes, and the childrens teeth are set an edge: this was the onely cause of penning this chapter: as you may reade, ver: 2, 3, 19. The second scope and end of this whole chapter, is to free God from [...]niustice and partiality in his dealing: which hath reference to two sorts of men. First, to the wicked. Secondly, to the righteous. His ju­stice, and partiality towards the wicked is manifested in this chapter, in these two particulars. First, that he doth punish them but when there is a cause for it: that hee doth neuer punish them but when they sinne. Secondly, that hee will spare them when they doe repent: and therefore hee doth deale impartially and justly with them, he wrongs them not at all. His justice and impartiall dealing with the righteous, consists in these two things. First, that hee doth not respect them and preferre them before wicked men without a cause: and that the onely reason why hee doth is is, because they doe obey his will. Secondly, that if they fall away from him, and giue themselues ouer vnto sinne, that then he will pu­nish them as well as wicked men. This is the onely scope & meaning of the words, and they are in substance no more but this: he that repents and forsaketh his sinnes shall bee sa­ued, but hee that forsaketh mee, and will liue and dye in his sinnes shall be damned. If therefore the onely aime and end, the onely scope and drift of these words which you obiect, are only to cleare Gods justice in these two particulars, with­out any intent or purpose at all, to declare vnto vs, that a true regenerate member of Iesus Christ, might fall away from the state of grace: the place makes nothing at all a­gainst mee; vnlesse you will peruert the true scope, sence and meaning of it, and wrest and racke it to your purpose, against the true intent and meaning; which will bee a great [Page 261] disparagement, not onely to your selues, but to your doct­rine to, which needes such forraine and strained constructi­ons and collections to support it. The Scripture, as you know hath but one genuine, true and proper sense & in this only it must bee taken, when there is any speciall doctrine to bee grounded on it, or proued by it. If it bee not taken in this sense, it is but wrested: and the argument and sense so wrest­ed from it, is not to be regarded; because it is not the Scrip­ture, but the racked construction and wresting of the Scrip­ture that is obiected. Your argument therefore from this Scripture, being not within the proper scope, sense, and meaning of the Scripture, cannot be warranted by the Scrip­ture: it is but your owne collection, and so it is not to be re­garded, though the place were meant of the righteousnesse of faith, and of true regenerate men. Secondly, if I admit that this place is meant of the righteousnesse of faith, and of true regenerate men, yet it makes not against me; because the words of it are conditionall, and not absolute and posi­tiue. The Prophet saith not, that righteous men doe commit iniquity, and turne from their righteousnesse, and doe according to all the abominations that the wicked man doth, and dye in their sins. But, if they commit iniquitie, if they turne from their righteous­nesse, and doe according to all the abominations that the wicked man doth, that then they shall dye in their sinnes. So that your argu­ment from this place can bee no more then this. If a righte­ous man fall from grace, then hee shall perish: therefore a righteous man may fall from grace; which is a ridiculous consequent. If you obiect, that a conditionall speech though Obiect. it giues no being, yet it giues a possibilitie to the thing to which it is applyed, and therefore this place, though it proues not, that righteous men doe fall, yet it necessarilie proues, that they may fall from grace. I answer, that there are two Answ. sorts of conditionall speeches or suppositions. The first, of things imposible, which neither giue an essence nor a possi­bilitie to the thing supposed. For example, If God should cease to bee, then there should bee no eternall life. If all the stones in England were gold, then wee should be rich. Nei­ther [Page 262] of these two speeches or suppositions giue an essence or a possibilitie to the thing supposed, because the thing supposed is impossible. Secondly, there are conditionall speeches and suppositions which are possible: if such a man study hard, hee may bee Arch-bishop of Canterbury. If such a man bee Arch-bishop of Canterbury, hee shall take place of all other Bishops of England. If such a man get to bee Lord Keeper, hee shall be a man of great imployment. These sup­positions and conditionall speeches: they giue not a reality, nor yet a necessary possibilitie to the thing supposed. Now this place of Ezechiel, it is an impossible condition, and so giues not a being, nor a possibilitie to the thing supposed. For first: those that are regenerated, they are borne of God, & 1 Iohn 3. 9. their seede remaineth in them: therefore they cannot sinne. Se­condly, they are good trees: therefore they cannot bring forth bad Math. 7. 18. fruite. Thirdly, they are the elect of God: and therefore they Math. 24. 24. cannot possible be seduced. Fourthly, the spirit of God is put in­to Marke. 13. 22. them which doth cause them to walke in his statutes, and to keepe Gal. 5. 17. his iudgements and doe them: so that they cannot do the things they Psa. 125. 1. would. Fifthly, they doe trust in God: therefore they cannot be re­moued, but shall stand fast for euer. Wherefore this of Ezechiel must needes be an impossible condition: and therefore can­not imply an actuall or a potentiall fall from the state of grace. If you obiect: that if this be an impossible condition, Obiect. then this commination of God in this place should be to no purpose. I answer. First, that the end of this and such like comminations, is onely to preserue and keepe the Saints of Answ. God from security and presumption, and to stirre them vp to watchfulnesse, and perseuerance: the end of these threats, is to helpe the Saints of God in their perseuerance, and not to proue that they may not perseuere. Now God obtaines this end of his by these his comminations, and therefore they are not vaine and idle, though those to whom they are spoken cannot but perseuere; of this I shall say more here­after. Secondly, I answer: that God doth vse those words and suppositions which you alledge, not as bare comminati­ons, but as declarations of his law and justice. So that the [Page 263] effect and substance of these words is onely this. Suppose a righteous man should cast of my yoake, and wholly in­thrall himselfe to the bondage of sinne and Satan, I will bee so just and impartiall in my dealing towards him, that hee shall surely dye for it. Now this being principally a declara­tion of Gods law, and justice, and not a commination onely, though the righteous neuer fall from grace, yet God hath his end, because his law and justice is declared by this place. Lastly, this commination is made generally to all, as well to the elect of God as to any others: now you your selues doe grant, that those whom God himselfe hath elected to salua­tion ex praeuisa fide can neuer fall from grace: and therefore this commination being made to them as well as to any o­thers, can neuer imply a fall from grace, for then it should im­ply, that the elect of God should fall from grace as well as o­thers, which is impossible by your owne confessions. And thus much in answer to this first obiection. Other answeres there are which are giuen to this place. As first, that this righteous man, and righteousnesse here mentioned, is only meant of hypocrites, who haue onely an outward shew of righteousnes, and seeme to be righteous in the sight of men: and not of men that are truly righteous, nor of true righte­ousnesse: nor of such ai were habitually righteous, but onely such as were actually righteous, hauing onely the acts of righteousnesse but not the habit. Others: answer, that those which are here meant, are such as are truly righteous: but yet the departing from righteousnesse here mentioned, is onely intended of the acts, but not of the habits of righteous­nesse and grace: and that by death in this place, is onely meant a temporall death, but not an eternall: which tempo­rall death being the punishment of sinne, may bee common to the righteous and the wicked, and is inflicted vpon righ­teous men oft times, as a punishment for some sinne of theirs, as we may see in the examples of Iosiah and Hezechiah: 2 Chron: 35: 22. and Isay 38: 1. but neuer the eternall death. But these answers are lesse probable, and come not so home as the others doe. Wherefore I will passe them ouer, and proceed to the second argument.

[Page 264]The second argument that may be made against me, is ta­ken 2 from that of Paul: 1 Cor: 9: 27. I keep vnder my body, & bring it into subiection: least that by any meanes when I haue preached vnto others, I my selfe should be a cast away. From whence this argument is framed. Paul who was a true regenerate man might become a reprobate or cast away. Therefore, such as are truly regenerated may fall from grace. For answer to Answ. this argument, I shall first of all denie the Anticedent. For if you take a reprobate, or cast-away in this place, as oppo­site to one that is elected, (as you doe) then the propositi­on is false, and is not warranted by the text. For hee that is elected to saluation can neuer become a reprobate in this sense: because the foundation of the Lord abideth sure, and his purpose according to election shall stand, fast for euer. 2 Tim: 2: 19. and Rom. 9. 11. Now that Paul did not feare to become a re­probate in this sense, it is euident by these insuing reasons. First, because that Paul was alwaies sure and certaine of his saluation. ( Rom. 8. 35. to the end.) He was alwaies fully perswaded, that neither tri­bulation, distresse, persecution, famine, nakednesse, perill nor sword: that neither death nor life, nor Angells, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, should be able to seperate him from the loue of God which is in Christ Iesus his Lord. Hee was alwaies sure, ( Rom. 14. 8.) that whether he should liue or dye, hee should liue and dye vnto the Lord: and ( 2 Cor. 5. 1, 8.) that when euer his earthly house of this taber­nakle were dissolued, hee should haue a building of God, an house not made with hands, eternall in the highest heauens: hee was confi­dent of his saluation; and this his confidence, made him ( Phil. 1. 21, 23) willing to bee dissolued, that so hee might bee present with the Lord. Hee ( 2 Tim. 1. 12.) knew whom hee had beleiued, and that hee would surely keepe that which hee had committed to him against that day. Whence hee doth boldly auouch this of himselfe: ( 2 Tim. 4. 18.) The Lord shall deliuer mee from euery euill worke, and will preserue mee to his beauenly kingdome. And therefore a little before his death, he triumphs ouer hell and death, in this comfortable, confident and triumphant speech: ( 2 Tim 4. 7, 8.) I haue fought a good fight, I haue finished my course, I haue kept the faith: henceforth [Page 265] is laide vp for mee a crowne of righteousnesse which God the righ­ous iudge shall giue mee at that day. Paul therefore could ne­uer feare, that euer hee should become, such a reprobate and cast-away as you intend, because hee was so sure, and so absolutely confidenr of his saluation. Secondly, Paul was sure that he could neuer fall away from the state of grace, and become a reprobate in your sense, because he knew that hee was praedestinated and elected to eternall life; and therefore could not but be justified, sanctified & glorified for euer with God in heauen. Paul knew very well that none of the elect of God could perish; and hee also knew that himselfe was e­lected to saluation: as we may see by Acts 9: 15. Rom: 1: 1. cap. 8, 30, 33, 35. cap. 9. 11. cap. 11. 7. 2 Cor. 1 21. cap. 5. 1. to 10. Gal. 1. 1. Ephes. 1. 3, 4, 5. 2 Tim 1. 13, 14, 16. 2 Tim. 1. 2 12. and Tit. 1. 1. Therefore hee could neuer feare to become such a reprobate, as should bee damned and cast for euer into hell; or such a reprobate as you inted: and so the Antecedent is vntrue in the sense that you propound it. If then you will take a reprobate and a cast-away, for such a one as is blame worthy, such a one as deserues reproose, (which is the ge­nuine and proper sense of the word in this place,) then it makes nothing for your purpose. For I grant that a regene­rate man may deserue reproofe and blame, for some misca­riages, or sins which he doth commit, but yet if followes not therevpon, that therefore he may fall from grace. Paul he did indeauour to liue according to his doctrine, least his au­ditours should haue just cause for to reproue him: if he had done any thing in his practise which might crosse this doct­rine, for which hee should deserue reproofe; yet it followes not that therefore he might fall away from the state of grace. Wherefore, if you take a reprobate or cast-away in the stric­tersense, for one that is bound ouer to eternall condemnati­on: then your Anticedent is false: if in a more milde and larger sense, for one that deserues reproofe, then the Anti­cedent is true, but the argument is false and followes not. Secondly, admit that Paul in this place, doth vse this word reprobate or cast-away, in the stricter sence, for one that is [Page 266] vtterly forsaken of God, and bound ouer to eternall condem­nation: then the argument followes not. For Pauls mea­ning then is no more but this. As God hath ordained that his Saints should perseuere, so hee hath ordained the meanes by which they should perseuere; as fasting, prayer, mortifi­cation and the like. Now I vse these meanes of perseue­rance, I beate downe my body, and bring it into subiection, as God hath appointed mee to doe, that so I may perseuere. I can­not perseuere in grace but by these meanes, & these meanes I vse, that so I may perseuere. So that, take the words and sense of Paul in this place as fauourable as you can for your selues, yet they make not any thing for your purpose: the most that you can truly collect from them, is but this gaping and disioynted argument. The Saints of God cannot perse­uere in grace but by vsing the meanes. Or, The Saints of God doe vse the meanes to perseuere in grace. Therefore they may fall from grace. Paul could not bee saued, Paul could not perseuere, but by vsing the meanes to do it. There­fore Paul might become a reprobate, and fall quite away from grace. How absurd, ridiculous and false this argument is, there is no man of vnderstanding but may judge. For it makes the vse of the meanes to depriue men of the end, and to make the end vncertaine: where as the end is neuer cer­taine neither can it bee obtained but by vsing the meanes. Answ. But you will say, that the Saints of God doe not alwaies vse the meanes to perseuere in grace: and therefore they may fall from grace. I answer, that the Antecedent is false, and Obiect. quite repugnant to this text which you alledge: for Paul tells vs in this place, that he did beate downe his body, and bring it into subiection; that so hee might not fall from grace: and you argue and reason thus from this example. Paul being a regenerate man did vse the meanes to perseuere in grace: therefore regenerate men doe not alwaies vse the meanes to perseuere in grace: as sound an argument as the former was. Paul did vse the meanes to perseuere in grace: therfore Paul might fall from grace. Well then, I will deale with you, but as you deale with vs. You from this particular example of [Page 267] Paul, would praeposterously collect a generall vntruth: that Paul might fall away from grace, and therefore other re­generate men might doe so to: giue me leaue therefore from this particular example of Paul, to collect this generall truth. Paul did alwayes vse the meanes to perseuere in grace: there­fore all other regenerate men doe vse them to, as well as hee; and so your last objection is but false. Thus you see that this place of Paul makes nothing at all against mee. Giue mee leaue now but to retort it against you who doe object it, and then you shall see how much it makes for me. Those who alwayes use the meanes to perseuere in grace, lest by any meanes they should proue reprobates, at the last, can neuer fall from grace. But all such as are once truly regenerated and ingrafted into Christ, they alwayes vse the meanes to perse­uere in grace, lest by any meanes they should proue reprobates at the last (as it is euident by this example of Paul) There­fore they can neuer fall from grace. Here you are put to this Dilemma: either you must yeeld my Argument to be sound and good, which ouer-turnes your false assertion: or else you must giue such an answer to it, as will vtterly defeate all the Arguments which you your selues can object against me from this place. So that now I hope you will grant mee one of these two things: that either this place makes not against me at all: or else that it makes more (or at least as much) for me, as it doth for your selues: and so it is imper­tinent to your purpose.

The third Argument that may bee objected, is collected 3 from Heb. 6. 4, 5, 6. c. 10. 26. to 30. & 2. Pet. 2: 21. & it is no more but this in substance. Those that haue beene once inlightened: those that haue receiued the knowledge of the truth: those that haue escaped the pollutions of the world through the knowledge of the Lord Iesus Christ: those that haue tasted of the heauenly gift, of the good word of God, and of the powers of the world to come: and those that haue beene made partakers of the holy Ghost, may fall away from grace, and neuer bee remoued againe: (as ap­peares by the fore-quoted places.) Therefore such as are once truly regenerated and ingrafted into Christ, may final­ly [Page 268] and totally fall from grace. To this I shall giue a double Answ. answer. First, I shall denie the Argument, which followes not. For those which you mention in the Antecedent, are only Hypocrites, and such as neuer had any truth of grace: and so your argument is no more in substance but this. Hy­pocrites & such as haue no truth of Grace, may fall from the outward shewes of grace: therefore true regenerate men, and true beleeuers may fall from the truth of grace. Now that these places of Scripture here alledged, and so conse­quently your Antecedent which is grounded on them, are meant only of hypocrites, and such as neuer had any truth of grace within them; I proue it by these insuing reasons. First, because there is nothing mentioned or recorded in any of these three places which are objected, but that which is common to hypocrites and carnall men, as well as to the regenerate Saints of God. For first hypocrites and carnall men, which neuer had any truth of grace, may bee so farre inlightned as to know the truth of God, and the my­steries of saluation: Yea, they may yeeld an assent vnto them and beleeue them to be true: yea, they may doe many things, and goe very farre in the outward practice of Gods word, and yet be hypocrites and carnall men still: as we may see by these seuerall Scriptures and examples. Numb. 23. 10. Deut. 5. 28, 29. 2 Chron. 25. 2. Psal. 50. 16, 17. Math. 7. 21. 22. cap. 13. 5, 6, 7. 20, 21, 22. Luke 11. 44. 47. Marke 6. 20. Acts 19. 15. cap. 24. 25, 26. Prou. 12. 13. Secondly, Hypocrites and carnall men, may escape the pollutions of the world; that is, they may auoide all grosse, notorious, and open sinnes, of which the world takes notice; as drunkennesse whordome, couetousnesse, pride, oppression, deceite, theft, murther, and the like: they may haue a very faire outside, and yet their hearts and soules may be polluted, and not cleansed from their filthinesse, Luke 11. 44. Math. 23. 25. 27. and 2 Pet. 2. 22. Thirdly, Hypocrites and carnall men, they may bee made partakers of the holy Ghost: that is, of the ordinary and 1 Cor. 12. 1. to 11. [...] common gifts and graces of the holy Ghost: as knowledge, illumination, the gift of tongues, preaching, and prophecie: the Math. 7. 22. 23. [Page 269] gift of healing, and of working miracles: the gifts of tempe­rance, sobrietie, justice, meeknesse, affabilitie, fortitude, and such like morall and common vertues: and yet they may not be regenerated by the peculiar, by the sauing and san­ctifying graces of Gods Spirit: as appeares by Math. 7. 21, 22. 1 Cor. 12. 4. to 12. and cap. 13. 1, 2, 3. Fourthly, hypocrites, and carnall men, they may taste of the good word of God, and of the powers of the world to come: that is, they may heare the word of God, and receiue it with great ioy, as the second and third ground did, Math. 13. 20. Marke 6. 20. and as Iohn Bap­tists auditors did, Iohn 5. 35. Yea, they may relish the word of God, and taste a sweetnesse and pleasantnesse in it; they may bee much affected with it for a time, but yet in a car­nall manner, out of selfe-loue, and by-respects, or out of feare, in times of sicknesse, or outward judgements: they may be much affected with the promises of grace and mer­cy: though the Doctrine of mortification and selfe-deniall may seeme harsh and bitter to them. They may taste of the powers of the world to come: that is, they may vnderstand the Doctrine of the Resurrection, and of eternall life: they may bee much affected with the joyes of heauen, and with the happinesse of the Saints, when they shall heare them amplified and expressed to the full. Wee know by common experience, that many Hypocrites and wicked men, when they doe but heare the joyes and excellencies of heauen dis­coursed of, haue oft-times by sodaine fits and flashes, a kinde of inward taste, sense and feeling of them, and their very hearts and soules are euen rauished and delighted with them; not from any inward principle of grace, or any sure euidence of heauen which they haue within them; but out of a secret admiration of the things themselues; or out of a false and groundlesse opinion and conceite that these ioyes and excellencies belong to them, when as it is nothing so, Wherefore, there being nothing in these places, but that which is common to hypocrites and carnall men, we ought with the most and best expositors vpon these places, to ap­propriate these texts and places only to hypocrites and car­nall [Page 270] men, which may fall away from their outward shewes of grace, and not vnto the true regenaerate Saints of God, who cannot fall from grace, nor yet depart from God, or sinne vnto death, Ier. 32. 40. and 1 Iohn 3. 9. cap. 5. 16, 17, 18. But you will object, that those of whom Saint Peter writes, were Obiect. bought with the blood of Christ: for they denied the Lord that bought them, 2 Pet. 2. 1. and those of whom the Apostle writes, Hebr. 10. 29. were such as were sanctified with the blood of the Couenant: therefore they were men truly regenerated, and not only in outward shew: I answer, that they were Answ. such as were purchased with Christs blood sufficiently, or in common reputation, but not effectually, and truly: they were neuer washed and cleansed with his bloud: for Peter applieth this to Heretickes, and false teachers which priuily should bring in damnable beresies, euen to the denying of the Lord that bought them. Now such Heretickes and false teachers, they were neuer truly purchased, or sanctified with the blood of Christ: for if euer they had beene of the true sold and sheepe of Christ, if euer they had beene truly ingrafted into him, they would no doubt haue continued with them: but therefore they went out from him, that it might appeare, that they were neuer truly regenerated and ingrafted into him, 1 Iohn 2. 19. And whereas it is said that they were sancti­fied with the blood of the Couenant. The meaning is no more but this, that they were Sacramentally sanctified; they were outwardly washed in their Baptisme from the filth of their sinnes, but yet their hearts and natures were not inwardly purified, washed, and regenerated, by the bloud of Iesus Christ, and the inward operation of Gods Spirit. This is euident by the 2 Pet. 2. 22. where they are stiled, washen swine, who had their outside only washed, but their swinish and filthy nature still remained in them, and therefore they returne againe to their wallowing in the mire, and puddle of their sinnes. Wherefore all these places must be vnderstood on­ly of Hypocrites and carnall morall men, whose hearts and natures were neuer changed and renewed, and not of the true regenerate Saints of God who are new men, and new [Page 271] creatures. Secondly, all these places must needs bee vnder­stood of Hypocrites, and such as neuer had any truth of grace, because the most and best expositers, doe appropriate and applie them only to such, as commit the sinne against the holy Ghost, which shall neuer be forgiuen. Now this is certaine, that all such as are truly regenerated and ingrafted into Christ, can neuer commit the sinne against the holy Ghost. For St. Iohn tells vs: 1 Iohn 3. 9. & cap. 5. 16, 17, 18. That hee that is borne of God sinneth not vnto death, because his seed remaineth in him: neither can hee sinne thus, because hee is borne of God: hee cannot commit the sinne vnto death: which most interpret to bee the sinne against the holy Ghost: wherefore these places cannot bee meant of such as are tru­ly regenerated and borne of God, who cannot commit the sinne against the holy Ghost: Againe, Christ himselfe as­sures vs, that none of his sheepe shall euer perish: Iohn 10. 28. and Dauid certifieth vs, that though the righteous man fall, yet hee shall neuer bee vtterly cast downe: for the Lord vpholdeth him with his hand: Psal. 37. 24. therefore these places cannot be vnderstood of any of the Sheepe of Christ, or of any that are truly righteous, but only of Hypocrites, and such as had no truth of Grace. Thirdly, it is euident that these places must needs bee intended only of hypocrites and carnall men, and not of true regenerate men, by reason of the antithesis, op­position and difference, that the Apostle makes betweene those regenerate Saints of God to whom he writes, and those which were [...]lightned and were made partakers of the holy Ghost, and had tasted of the good word of God, and of the powers of the world to come. For when the Apostle had spoken of those Heb. 6. 4. to the 9. verse: in the 9. and with verses: he subjoynes these words; But wee are perswaded better things of you, and things that accompanie saluation, though wee thus speake: For God is not vnrighteous, to forget your worke and labour of loue, which yee haue shewed towards his name, and Heb. 10. hee doth the like [...] So that this difference which the Apostle himselfe makes, betweene the Saints to whom he writes, and those of whom these places which you object make mention, [Page 272] proues that those places which you alledge, are only meant of hypocrites, and such as were neuer truly regenerated, and so they come not to the purpose. Lastly, the very words of these places and Scriptures proue as much. For first, those who are here mentioned, are only such as did but taste of the good word of God, and of the heauenly gift, and of the powers of the world to come. Which phrase of tasting, implying but a meere fit, flash, and transitorie act and passion, which is pro­per only to hypocrites and carnall men, & cannot be fitly and properly applied to the Saints of God, and such as are truly regenerated: 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, [Page 273] 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, 4 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 [...]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 Answ. 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 [Page 274] 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 [Page 275] 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. 21 [...] 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 Answ. they were sanctified. I answer, that the text saith that they Obiect. were empris, swept, and garnished: Wherefore this place can­not be intended, that they were garnished, adorned, and [Page 276] 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, S 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, [...] [...]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 Answ. 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: [Page 277] 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 [Page 270] 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 Math. 13. good and bad fish in it: to a field, which had tares as well as corne: Math. 3. 12. to a floore, which hath chaffe as well as wheate and pure corne: and Luke 3. 17. to an house which hath vessells of honor and dishonor in it. So that 2 Tim. 2. 20. 21. the proper meaning of this place is onely this. that in the militant Church of God, there are two sorts of Christians; some there are that are members, and branches of Christ, in outward shew and profession onely, but not in truth: these God the Father, will cut off as dead, rotten, and fruitlesse members, and he will cast them into hell fire to be burned, because they do not abide in him & bring forth fruit. Others there are that are the true members and the liuing branches of Christ, bringing forth much fruite: those God the Father will bee alwaies purging, that they may bring forth more fruite: but yet not by their owne strength and vertue, but by that sappe and nourishment which they receiue from Christ, all therefore that you can collect from hence is on­ly this. That hypocrites and the dead branches of Iesus Christ may fall from grace and perish, which no man will de­ny. Yea, but you will obiect: that here are two words in Obiect. the text, which doe strongly imply, that the true branches of Iesus Christ may bee broken off from him, may become vn­fruitfull, and so be cast into the fire: to wit, this word, [...]xcept: and this word, if: which are both conditionall words. I an­swer, Answ. that neither of these words imply the thing which you intend. For first, this word except, in this place of Iohn, is a word of causality and not of condition: As the branch cannot beare fruite of itselfe, except it abide in the vine: no more can yee, except yee abide in mee: our abiding in Christ, is not a condi­tion, but a cause of bearing fruite: that which makes vs fruit­full in good workes, is our abiding in Christ, is the only sub­stance and summe of these words; and so you can collect no necessary consequence which makes against me from them. [Page 271] All the argument which this sentence yeelds you is but this. No regenerate man can beare any fruite except he [...] abide in Christ: therefore such as are once truly regenerated and in­grafted into Christ may fall from grace: which is a meere [...]. Secondly, for this word, if: I answer, that it doth necessarilie imply, that the true branches of Iesus Christ may be broken off, withered, and cast into the fire. Consi­der but the words themselues, and you shall finde it so. If a­ny man abide not in me, he is cast forth as a branch and withered: If yee abide in me, and my words abide in you, you shall aske what you will and it shall be done vnto you. What now will your ar­guments from these words bee? surely no more but this. If anyman abide not in Christ, he is cast forth as a branch and withe­red: therefore regenerate men may fall from grace. If any man abide in Christ, all his prayers shall be granted: therefore regenerate men may fall from grace. Who but franticke, and distracted men would produce such arguments as these. Yea, Obiect. but there is a great deale of profound matter in the white of an egge: there is much included in these conditionall words which euery mans vnderstanding is not able to fathom: these conditionall speeches must needes imply possibilitie of falling from grace, else to what purpose are they vsed? I Answ. answer. Not to proue that regenerate men might fall from grace, this was neuer Christs meaning in this place, it is but your wrested, strained and forced collection. For the only end wherefore Christ did speake those words, was onely to incourage and stirre vp his Disciples and his Saints, to fruit­fulnesse in good workes, which he doth by these two seue­rall meanes. First, by declaring vnto them the way and meanes by which they might be fruitfull, and that is by con­tinuing and abiding in him. Secondly, by propounding some certaine motiues to them to stirre them vp to fruitfulnesse, which are of two sorts. The first taken from the danger of vnfruitfulnesse: euery branch in mee that beareth not fruite my Father taketh away, and he is cast forth and withered. Second­ly, From the aduantage, and the great commoditie of fruit­fulnesse in good workes: both in respect of themselues, and [Page 280] in respect of God. In respect of themselues: it would cause God to giue them a gratious answer to all their prayers and requests to him: it would preserue and continue the loue of Christ to them: and it would fill them full of joy. In respect of God: God should bee glorified by their fruitfulnesse in good workes. This then being the onely end and scope of Christs words in this place, to stirre vp his Disciples, and to prouoke them to fruitfulnesse in good workes: if you take the words as they are spoken and as Christ intended them, then they make not for you at all: then your conclusion and argument from them must be this. Christ doth prouoke and stirre vp regenerate men, and such as are his members to fruitfulnesse in good workes, therefore they may fall from grace: a ridiculous and absurde inconsequence. To con­clude all, I say that the true branches of Iesus Christ can neuer fall from grace, nor yet depart from Christ. First, be­cause Christ himselfe hath chosen them, and ordained them, that they should goe and bring forth fruite, and that their fruite should remaine, Iohn 15. 16. Secondly, because Christ and the holy Ghost will alwayes liue, dwell, and abide within them: Iohn 15. 3. cap. 14. 16, 17. Ephes. 3. 17. Gal. 2: 20. Math. 28. 20. 1 Iohn 4. 15. and cap. 5. 10. 20. Thirdly, because that Christ doth loue them in the same manner as his Father loueth him, Iohn 15. 9. Now Gods loue to Christ is perpetuall and neuer ends: therefore Christs loue to them must bee perpetuall to: and so Christ cannot but abide in them, and they in him. Fourthly, be­cause the true branches of Iesus Christ, cannot bring forth ill fruite, Math. 7. 18. they cannot fade nor wither, they cannot cease from yeelding fruite, Psal. 1. 3. Ier. 17 8. Fiftly, because the feare of God is in their hearts, that they shall not depart from Christ, Ier. 32. 40. Sixtly, because Christ hath prayed to his Father for them, to keepe them through his owne name, that so they might be in him, and hee in them: Iohn 17. 11. 23. That is, (as ( Contr. Arian. [...]. 4.) Athana [...]us expounds it) that the grace of his Spirit might remaine irreuocable and immouable in his Disciples: that that which was granted to the Sonne by nature, to bee in the Father, might be granted [...] vnto vs by the Spirit: which when [Page 281] Paul knew, who (saith he) shall separate vs from the loue of Christ? for the gifts and calling of God are without repentance. Lastly, because Christ spake these very words which you object to this only end, that his ioy might remaine in his Disciples, and that their ioy might be full, Iohn 15. 11. n [...]ither of which could be, if that the true members of Iesus Christ might fall quite away from grace; For then Christ could haue no joy in them, nor they no ioy and comfort in him. Therefore your collection from this place, being quite repugnant to the ve­ry words and scope of the place; and all the arguments which you can truly collect from hence, being meere Nonsequiturs and inconsequencies, and nothing to the purpose, I will here shake hands with this text and Argument, and proceed to some others.

The sixth Argument that may bee made against me, is 6 that of Phil. 2. 12. Worke out your saluation with feare and trem­bling. The regenerate Saints of God must worke out their owne s [...]luation with feare and trembling: therefore they may fall from grace. For if they might not fall from grace, they had no cause to feare and tremble thus. For answer, Answ. here vnto, I shall deny the argument, for the inconsequen­cie of it. True it is, that a true Saint of God may feare and tremble, yea, and he ought to do it, yet it followes not, that therefore hee may fall from grace. You must know there­fore, that there is a double feare of God: the one a seruile feare, or a feare of hell, and of Gods judgements, a feare of God as hee is a just and vpright judge: which feare can ne­uer stand with the truth of grace & loue, but is alwaies swal­lowed vp and cast out of men by the synceritie and truth of grace and loue, as it appeares by Rom. 8. 15. 1 Iohn. 4. 17. 18. Luke 1. 74. 75. Psa. 27. 1. Psa. 46. 1. to 8. Heb. 13. 6. and 2 Tim. 1. 7. This feare therefore being incompatible with the truth of grace and loue, and being cast out of the hearts of of all the Saints of God, who haue receiued the spirit of grace and adoption, is not the feare which Paul intendeth in this place. Besides this, there is another kinde of feare, of which all the true Saints of God are made partakers; to wit, [Page 282] a religious, godly, deuout and filiall feare, proceeding from the due consideration of the holinesse, the glory, the maie­stie, omnipotencie omnipresence, and gratious goodnesse of God, & from the consciousnesse of our owne basenesse, emp­tinesse, vilenesse, and [...]nabilitie to doe his will, where by we stand in awe of God, and are afraid to commit any sinne which may offend and greiue him, out of that loue and ho­ly reuerence which wee owe vnto him, because hee is our gratious God and louing Father, and not because wee feare that hee will vtterly disinherit and cast vs off for these our sins. This is the feare which is here injoyned; and this feare is alwaies accompanied with faith, with loue, with joy and [...] [...] Ma [...] ­tyr: [...]: quaest: Qu [...]st: 98. perseuerance, and it is the chiefest meanes ( a) to keepe men from falling from the state of grace. For first, this filiall, reue­rent and godly feare, it keepes men from committing sinne, it makes men for to stand in awe of God, and not to sinne against Maior Dei me­ [...] [...] est cur [...] quae [...] [...] mini­ [...] [...]. him. Psal. 4 4. Prou. 3. 7. cap. 8. 13. cap. 14. 2, 16, 26, 27. cap. 16. 6. & cap. 19. 23. Secondly, it keepes men from d [...]parting from the Lord. Ier. 32. 40. I will put my feare in their hearts that they shall not depart from me. Thirdly, it makes men for to cast themselues wholly into the armes of God and Iesus Christ, it makes men for to trust perfectly in God, and to chuse him for their onely portion, their onely refuge, stay, and prop. So that this feare of God, is the onely preseruatiue and antidote against Apostacie and falling away from grace. Now that this is the feare which is here intended it is plaine and euident. First, by the words themselues. Worke out your saluation with feare and trembling: what for feare of falling a­way from grace? no such matter: for it is God that worketh in you both the will and the deede of his good pleasure. They must feare and tremble not because they may fall from grace, but because they haue to doe with God; whose presence, whose loue and goodnesse, whose maiestie and greatnesse, whose purity and holinesse are all exceeding dreadfull and terrible, and require much reuerence, much awe and godly feare, from such as are to deale with him, especially in such weighty matters as concerne their soules. Secondly, it is euident by [Page 283] paralelling this place, with some other Scriptures that ex­pound it. as Psal. 2. 10. Serue the Lord with feare, and reioyce with trembling. Ioy and trembling can neuer stand together, if you take trembling for a [...]lauish feare, or a feare of falling away from grace. So Psal. 4. 4. stand in awe and sinne not. Psal. 33. 8. Let all the earth feare the Lord: let all the inhabitants of the world stand in awe of him. Psal. 34. 7. O feare the Lord yee his Saints: for there is no want to them that feare him. Psal. 5. 7. I will come into thy house in the multitude of thy mercies: and in thy feare will I worship towards thine holy Temple. Psal. 89. 7. God is greatly to be feared in the assemblie of the Saints, and to bee had in reuerence, of all them that are about him. Ier. 5. 22. Feare yee not mee saith the Lord? Will yee not tremble at my presence, &c? and Hosea. 3. 3. They shall feare the Lord, and his goodnesse in the latter daies: which places being compared with this of the Apostle, proue that this feare which hee intendeth, is onely a filiall and louing feare, of not offending God, and not a feare of falling away from grace: that of Heb. 12. 28. will iul­ly cleare it. Wherfore we receiuing a kingdome which cannot be mo­ued, let vs haue grace whereby we may serue God acceptablie, with reuerence and godly feare; for our God is a consuming fire. The place is worth the obseruing. The Saints o [...] God haue recei­ued such a kingdome which cannot bee moued; and yet they must serue God with reuerence and godly feare. But is this feare, a feare of loosing their kingdome and graces? no: they are so firme and sure that they neede not feare the losse of them, they are a kingdome which cannot bee moued. What is it then, that they must thus reuerence and feare? it is onely the glory, the maiestie, and almighty power of God: they must serue God acceptablie, with reuerence and godly feare, because that hee is a consuming fire. So that this place being onely meant of a religious, godly deuout and filiall feare, which is the chiefest preseruatiue against Apostacie, it makes not for you but against you.

The seuenth objection that may be made against mee is 7 this. The true regenerate Saints of God may bee led away with the error of the wicked, and fall from their owne stedfast­nesse, [Page 284] 2 Pet. 3. 17. Therefore they may fall from the state of grace. I answer, that the Antecedent is false and not war­ranted Answ. by this place of Peter, which I shall manifest and proue by these subsequent and insuing reasons. First, be­cause this place of Peter, is nothing else but a meere exhor­tation to vigilancie and circumspection, for feare of being seduced by Heretickes and false teachers. You therefore my brethren (saith the Apostle) seeing that you know these things, beware least you being led away with the error of the wicked, fall from your owne stedfastnesse. Which words, being nothing else but a bare admonition and exhortation, to beware of seducing Heretickes, doe not necessarily implie a fall from grace. First, because admonitions, caueates, and exhorta­tions to beware of being seduced, are maine preseruatiues and helpes against Apostacie: they are the meanes which God himself hath prouided to keepe vs from Apostacie. Se­condly, because these admonitions and exhortations they only stirre vs vp to vse the meanes to perseuere: Circum­spection and vigilancie are these chiefest meanes to preserue and keepe vs from falling; and this place of the Apostle doth but quicken and incourage vs for to vse these meanes, and therefore it doth not necessarily implie that a man may fall from grace. Thirdly, because God doth oft-times ad­monish his Saints to beware of being seduced, when as it is impossible for them to be seduced. Christ tells vs expresly, that it is impossible for the elect to bee seduced, Math. 24. 24. Marke 13. 22. and yet in these very places hee admonisheth them to beware of false Christs and false Prophets, lest they should be seduced and deceiued by them: which is the same case with this of Peter: For Peter hee writes this Epistle to the elect Saints of God, and then admonisheth them to be­ware of being seduced, when as Christ himselfe assured vs, that it is not possible for them to bee seduced; therefore this place being but a bare exhortation, yeelds you but this ab­surd and disioynted Argument. The Saints of God are ex­horted to vse the meanes to perseuere, they are admonished to beware of seducers, when as it is impossible for them to [Page 285] bee seduced; therefore they may fall from grace. Or, Ad­monitions and cautions are the meanes to preserue the Saints from falling from grace. Therefore the Saints to whom these admonitions and cautions are giuen, may fall from grace: which how well it followes, I referre it to the reader for to judge. Secondly, the Antecedent is not war­ranted by this place, admitting that this exhortation did ne­cessarily implie, that the true regenerate Saints of God might be seduced with the Error of the wicked: For the Apostle bids them not to beware of falling from the seeds and habits, but from the stedfastnesse of Grace. Beware lest you fall from your owne stedfastnesse. Now grace, or the habite and seed of grace, is one thing, stedfastnesse of grace another: the one is the tree, the other but the fruite: the one is the essence, the other but the degree of grace. Wee grant that a man may fall from the stedfastnesse and the degree of grace, but yet it followes not, that therefore hee may fall totally or finally from the habit and seed of grace, because they are distinct and different things, of a distinct and different nature. Therefore though I grant you all that this place can yeeld you, yet it makes not for your purpose; it proues no more but this, that a man may fall from the degrees of grace, which I doe not denie, but it comes not to the habit and seed of grace, which are the things in question: and so it is im­pertinent.

The eigth objection which may bee made against mee is 8 that of the 1 Cor. 10. 12. Let him that thinketh hee standeth take heed lest hee fall: that of Heb. 3. 12. Take heed brethren, lest there bee in any of you an euill heart of vnbeliefe, in departing from the liuing God, and that of Heb. 4. 1. 11. Let vs therefore feare, lest a promise being left vs, of entring into his rest, any of you should seeme to come short of it: Let vs labour therefore to enter into that rest, lest any man fall after the same example of vnbeliefe. From which places this Argument may bee fra­med. The Saints of God are admonished to take heed lest they fall and depart from God through vnbeliefe, and so come short of heauen; therefore they may fall from grace. [Page 286] I answer, that the argument followes not, because these ad­monitions Answ. and cautions serue only to further the Saints of God in this their perseuerance, they are helpes and meanes to preserue and keepe them from falling; and therefore doe not necessarily imply, that they may sall from grace, of which see more in the answer to the precedent argument. Now for the places themselues- I shall answer them particularly. For that of 1 Cor. 10. 12. I answer, that it makes not against me. First, because it is spoken only to hypocrites and presump­tuous men; and not to the Saints of God: to such as thinke they stand, and not to such as doe truly stand by faith. Second­ly, because it is spoken only to awaken men out of their car­nall securitie; and to make them warie of committing sinne for feare of Gods temporall judgements. Thirdly, because it is spoken only to preserue and keepe men from falling, and not to proue that they may fall from grace. So that your Argument from this place will bee no more but this: Hy­pocrites, presumptuous, and secure men, must beware lest they fall: therefore the Saints of God may fall from grace: which followes not at all. For that of Hebr. 3. 12. I answer: that it was spoken to all the Hebrewes, and not only to such of them as were the true regenerate Saints of God; and it is no more in effect but this: Brethren, let euery one of you search and trie his owne heart, for feare lèst hee should haue an vnbeleeuing heart, and so should depart from God at last: which the true regenerate Saints of God, and such as are true belee [...]ers can neuer doe, Ier. 32. 40. Iohn 6. 68. and 1 Iob. 2. 19. And as for that of Hebr. 4. 1. 11. it is no more in sub­stance but this: Brethren, you haue a gratious and pretious promise made vnto you, of entring into the heauenly Cana­an, see therefore that you labour, and striue to enter into it, lest you come short of it, and so lose the benefit and comfort of this promise. What are these two places to this falling away from grace? surely, nothing at all. All men must ex­amine their hearts to see whether they are sincere and vp­right: all must striue to enter into Gods rest, else they shall neuer doe it. Therefore a regenerate Saint os God may fall [Page 287] from grace, is but a ridiculous and strange Nonsequitur. To these admonitions I will adde that of Rom. 11. 8. place much infisted vpon. Be not high minded but feare. To which I answer first, That this is spoken to all beleeuing Ge [...]tiles, who had taken vpon them the outward profession of [...], and not to the particular Saints of God, and those [...] regenerate men that were among them: for they need not feare a brea­king off: for Christ himselfe commands them no [...] to feare, Luke 12. 32. Feare not little flocke, for it is your Fathers will to giue you a kingdome. Christ hath assured them, that they [...] neuer perish, and that none shall eu [...]r plucke them out of [...]is, or bis Fathers hands, Iohn 10. 28. that Nothing shall euer separate them from that loue of God which is in Christ Iesus the [...] Lord. Rom. 8. 39. and therefore they need not feare this breaking off from Christ: so that this place must bee applied to the whole visible Church of the Gentiles and not to the Elect, faithfull, and particular Saints of God within the Church. Secondly, I answer. That this is spoken only by way of counsell and aduice, to admonish the Gentiles how they should carry themselues towards the Iewes: that they, should not therefore contemne the Iewes and [...] ouer them, because that God had cast off the Iewes, and had chosen them to be his people in their roome: but that they should carry them­selues louingly and humbly toward [...] them, because they were once the people of God, and might be so againe for ought they knew: and God might as well cast off them, if they grow insolent and sinne against them, and [...] [...] the Iewes againe in [...]o his fauour, as hee did cast off the Iewes to receiue them. What then makes this to your purpose? God may reject the Gentiles and receiue the Iewes, therefore the true regenerate Saints and members of Iesus Christ may fall from grace, is no good consequent. [...] I answer with Anselme in his Exposition vpon this chapter, that this [...] [...] in Rom. 11. place here is but a friendly admonition, and a godly exhor­tation, not to a seruile, but to a [...] feare which is the chiefest meanes to keepe vs close to God, and to restraine and awe vs, so th [...]t wee shall not d [...]part fro [...] [...]im Ier. 32. 40. [Page 288] therefore this being but an exhortation vnto such a grace as is one of the chiefest meanes to keepe vs from falling from the state of Grace, cannot implie a fall from grace as you pretend it doth. Lastly, I answer, that the Saints of God, they are humble, meeke, and lowly men, they are not high-min­ded, nor haughti [...] hearted, and they alwayes stand in awe of God, Psal. 131. 1. 2. Psal. 39. 2. Isai. 61. 1. Math. 5. 3. 5. cap. 11. 29. Gal. 5. 22, 23. and Col. 3. 12. therefore they need not feare to be dissected or broken off from Christ for pride and ar­rogance: and so they are not within the compasse of this admonition and aduice of Paul: at least not within the com­passe of the punishment of that sinne, which Paul doth here dehort the Gentiles from. All these admonitions and cautions therefore which you here obiect, make nothing at all against me: they serue only in maiorem cautelam, to make the Saints more wary, not lesse firme and stable in the state of grace.

The ninth objection which may bee framed against mee, 9 is that of the 1 Cor. 16. 13. Watch you and stand fast in the faith, quitte you like men, bee strong. That of Phil. 4. 1. stand fast in the Lord. That of Heb. 4. 14. Hold fast your pro­fession; That of Re [...]. 2. 25, 46. Hold fast till I come, and the like. These exhortations intimate, that the Saints may fall from grace, else they were but idle. I answer, that you are Answ. much deceiued. For the end of these and such like exhor­tations, is but, currenti calcar: to put spurres to a running horse: to incite, incourage, and stirre vp the Saints of God to greater stedfastnesse, and immobilitie in faith: to roote, settle, and ground them more firmely in the state of grace: and to helpe them on in their constant and finall perseue­rance; this is their maine and only end; that men may bee more resolute, firme, and stable, then they were before: and therefore they doe not necessarily intimate or implie, that the true regenerate Saints of God may fall from the state of grace. This I shall euidence and make plaine by some few familiar examples. A Captaine who hath a regiment of re­solute and valiant Souldiers, who will rather die, then turn [...] [Page 289] their backes and flie, being to incounter with an enemie, speakes thus vnto them. Sirs, now you must stand close vn­to it, or else you are vndone: wherefore plucke vp your spi­rits, and your courage, shew your valour, maintaine your credit and your honour, and rather sacrifice your liues vnto the enemies sword, then staine your honour by a dangerous flight: Doe these words of exhortation and incouragement, necessarily imply, that the Souldiers would trust their heeles before their hands, and turne their backes vnto their ene­mies, because they are thus incouraged and exhorted for to fight? should these Soulders take these words as a disparage­ment and blemish to their valour? nothing lesse: for they are words of incouragement only, not of diffidence and distrust. A man that cannot swimme is fallen into a deepe, swift, and broad riuer, so that he is in danger to be drowned: one that is standing by perceiuing this his danger, casteth a rope vnto him for to pull him ou [...]; of which when he hath taken hold, hee then doth vse these words vnto him: hold fast the rope, and be sure not to let it goe, or else you will be drowned: doe these words of his implie, that the other will let goe the rope and not hold it fast? no, hee is in danger of his life, and therefore he will bee sure for to keepe his hold, though the other had neuer vsed these words unto him. So it is here: the eternall life and welfare of the Saints of God, depends vpon their spirituall prowesse, vpon their holding fast of Christ; if they should turne their backes to Sa­than and flie before him, if they should let goe their hold of Christ, they were vtterly vndone for euer, and their soules should perish. Wherefore these and such like exhortations, doe not necessarily implie that the Saints of God may fall away from the state of Grace, and therefore they come not to the present purpose. Secondly, I answer, that these ex­hortations make wholly for mee, for they doe all implie, that the Saints of God doe stand fast and perseuere continu­ally in grace, or at least, that they may doe so, and that they may come to such a stability and firmenesse in grace, that they cannot fall away or be remoued, and therefore these [Page 290] exhortations are wholly against you.

The tenth objection that may bee made against me, are 20 these conditionall texts of Scripture following, Iohn 8. 31. 51. If you continue in my words, then are you my disciples indeed. If a man keepe my sayings hee shall neuer see death, 1 Cor. 15. 2. By which word you are saued, if you k [...]epe in memorie what I prea­ched vnto you, 1 Chron. 28. 9. If thou seeke him, hee will be found of thee: but if thou forsake him, bee will cast thee off for ouer. Gal. 6. 9. In due time you shall reape if you faint not, Col. 1. 21, 22, 23. You that were sometimes alienated, and enemies by your wi [...] ­ked workes, yet now hath hee reconciled in the body of his flesh through death, to present you holy, vnblamable, and irrepròuable in his sight, if you continue in the faith grounded and settled, and bee not moued away from the hope of the Gospell which you haue heard, 1 Thes. 3. 8. now wee liue, if you stand fast in the Lord, 1 Tim. 2. 25. Notwithstanding she shall be saued by childe-bearing, if they continue in faith, in charity and holinesse with sob [...]tie, 2 Tim. 2. 12. If wee denie him, hee will also denie vs, Hebr. 3. 6. whose house are wee, if wee hold fast the confidence and reioycing of the hope firmely vnto the end, and 2 Pet. 1. 10. If you doe these things you shall neuer fall. These condition all places implie, that a true regenerate man may fall from grace, or else they serue to little purpose, they are but idle and and superfluous. To this I answer first, that none of these places were euer re­corded or spoken to this end, to proue that the true regene­rate Saints of God might fall away from the state of grace, neither doe they intimate asmuch: For first, some of these places proue no more but this, that none are truly regenera­ted and ingrafted into Christ, but such as perseuere vnto the end: this is the only end and scope of them, as that of Iohn 8. 31. Col. 1. 21, 22, 23. and Heb. 36 So that if you collect any argument against me from them, it must be this: None are the true regenerate Saints of God, none are reconciled truly vnto God, none are the house of God but those that con­tinue and perseuere vnto the end: therefore, the true rege­nerate Saints of God may fall from grace: which conse [...]uent is quite contradictorie and repugnant to the Antecedent: [Page 291] whereas the only true consequent from it is this, therefore the true Saints of God can neuer fall from grace. Secondly, the greater number of these places are no more in sense, and substance but this. Such as continue to the end, they shall bee sa­ued, as Iohn 8. 51. 1 Cor. 15. 2. Gal. 6. 9. Col. 1. 21, 22, 25. 1 Tim. 2. 15. Heb. 3. 6. 2 Pet. 1. 10. So that your argument from them can be but this. Such only as continue to the end shall bee saued: therefore the true regenerate Saints of God may fall from grace: which is a meere ridiculous inconsequent; supposing perseuerance in grace, and the vsing of the meanes of saluation, to implie a necessarie possibilitie of fal­ling from grace, and loosing of saluation. Thirdly, the o­ther places that are objected; as 1 Chron. 28. 9. 2 Tim. 2. 12. and that of Rom. 8. 13. If you liue after the flesh you shall die: are no more in sense and substance but this. That if men liue vngodly liues, and doe not perseuere vnto the end, that then they shall not be saued: this is the only, true, and proper sense and drift of these places and nothing else. What then can you collect from them? Surely no more but this. Such as forsake God and liue in their sinnes shall die: therefore the true regenerate Saints of God may fall from grace. Or, if the Saints of God forsake God, and liue in their sinnes with­out repentance, they shall die eternally, and God will cast them off for euer. Therefore, they may fall from grace, a learned and profound inconsequent. Reader, canst thou for­beare to wonder at such arguments as these, which are all composed of such strange, ridiculous and absurd consequen­cies, as euen children and mad-men would blush for to pro­duce them? Yea, but our learned and profound Antagonists, (who haue such acute and piercing eyes, that they can prie and diue beyond the reach of ordinarie capacities, and be­yond the sense and meaning of the Scriptures) will object: Obiect. that all these places are applied to the Saints of God: and therefore if these Saints could not fall from the state of grace, these conditionall Scriptures would bee idle. To this I an­swer Answ. in the second place, that the generall end of all these Scriptures, is not to informe the Saints of God, that they [Page 292] may fall from grace, but to helpe and further them to per­seuere in grace; by exhorting them, both by the profit and the danger of perseuering, and not perseuering, to vse those meanes, as care, circumspection, and the auoy ding of those things which would hinder them in this their perseuerance, as might inable them to perseuere both totally and finally, without end or interruption, with greater securitie, alacri­tie, speed and cheerefulnesse: Wherefore they doe not ne­cessarily implie, that the Saints of God may fall away from grace. If a master should vse these words vnto a seruant, of whose care and faithfulnesse he is fully perswaded. If thou wilt be faithfull and trustie still, and carefull in my businesse, I will then reward thee well at last, but if thou proue false and negligent, I will cast thee off. Or if a Father hauing an ingenuous, dutifull, and obedient sonne, of whose dutifull and son-like carriage hee did not doubt, should vse these speeches to him. Sonne, if thou continue to be such a one as thou hast beene hitherto, I will make thee mine heire: if not, I will disinherit thee; would now the seruant or the sonne, or any other that should here these words, thinke that the Master or the Father, did doubt of the seruants or sonnes good cariage, or that they did necessarily implie by these their words, that the seruant and the sonne would take ill courses? No man I dare say would be fo sottish as to make such a construction of these words, but euery one would take them as a great incouragement, as a meanes to cause the seruant and the sonne, to continue such as they had bin before, and as an antidote to keepe them from ill courses. Iust so stands the case betweene God and his Saints. Hee is their Master and their Father, they are his seruants and his children: When ther [...]ore they heare such conditionall spee­ches in the Scripturet as these, If you continue stedfast in the faith, if you indure to the end, if you faint not, you shall be saued, but if you forsake me, if you giue ouer before you come vnto your journies end, and turne backe vnto your sinnes, I will then cast you off and you shall be damned. What shall the Saints of God now make this exposition of these and such [Page 293] like places, that God doth distrust them, and doubt of their fidelitie towards him, that hee is affraid that they will fall from grace, and cast off this yoke? that these speeches of God doe necessarily implie, that they may fall from grace? God forbid, for this would breed such a jealousie betweene God and his Saints, that one of them would neuer trust the other: God then should neuer trust his Saints, and so they would neuer trust him with any thing, much lesse with the keeping of their soules. Wee finde by common experience, that no man will trust another, nor yet beleeue another who dares not for to trust and beleeue him; because he re­putes such a one who dares not for to trust him as his ene­mie, and as one that doth vilifie and disparage him: If God therefore were jealous of his Saints, who are his friends, and his best beloued, to whom hee doth communicate his secrets and his will, they would not, nay, they could not put their trust [...]n him, Yea, it would cause them for to call his promises and truth into question, wherein hee hath promised to preserue them from Apostacie, to keepe them from falling, and to put his feare into their hearts that they should not depart from him, and the like. Wherefore they must and doe, take all these Scrip­tures to be nothing else, but so many motiues and incou­ragements, both from the danger and the profit, to stirre them vp to a finall, constant, vigilant, circumspect, and cheerefull perseuerance in grace, which is the true, the pro­per and only vse and end of them: So that these objections and arguments, which you [...]rame from these and such like Scriptures, are but friuolous and idle, they are but meere inconsequencies, and come not to the purpose. Lastly, the Saints of God by the helpe and assistance of Gods Spirit, doe a [...]waies perfor [...]e these conditions; they doe con­tinue stedfast in the faith, they doe perseuere vnto the end, they are alwayes adding one grace vnto another, they doe still hold on their way, they still grow stronger and stronger, they mount vp with wings as Eagles, they runne and are not wearie, they walke and doe not faint, they walke in gods statutes, and they keepe his iuagements and doe them. Iob 17. 9. Isai. 49. 31. [...]. 36. 27. [Page 294] therefore they shall neuer fall, therefore they shall be saued: so that these conditionall speeches proue only, that they cannot fall from grace; because that God doth alwayes ina­ble them for to performe the conditions.

The eleuenth obiection which may be made against mee is that of Heb. 10. 35, 38. Cast not away your confidence which 11 hath great recompence of reward. If any man draw backe, my soule shall haue no pleasure in him. From whence this argument may bee framed. The Saints of God may cast away their confidence, draw backe from God, and loose Gods fauour: therefore they may fall from grace. I answer, that the Antecedent is false Answ. and is not warranted by the text. That the Saints of God, may cast away their confidence. I answer, first, that the text it selfe doth not warrant it. For two reasons. First, because these words, cast not away your confidence, &c. are nothig else but an earnest exhortation which the Apostle makes to the Hebrewes, to cause them to continue constant in the faith, and in the assurance of Gods loue to them, mauger all those afflictions which did befall them: they are nothing else but an exhortation vnto constancie and perseuerance in the state of grace, and therefore they doe not imply a fall from grace. All the argument that you can haue from these words in this sense is this. The Hebrewes are exhorted to perseuere in grace, therefore they may fall from grace: which is but a nu­gatory, and absurd inconsequent. Secondly, the Apostle tells vs in the former verse, that these Hebrewes were assured of their saluation, and that they kn [...]w that they had in heauen a farre better and induring substance, then their earthly goods and possessions were: therefore these subsequent words of the Apostle, doe not necessarily intimate, that these Hebrewes might fall from grace, and so loose that heauenly substance and treasure of which they were assured: for then this would contradict his former words, and take away that certaintie of saluation which hee had attributed to them before. Second­ly, admit that these Hebrewes might cast away their confi­dence and assurance of Gods loue, and call their saluation in­to question in times of pressure & affliction, yet it followes [Page 597] not, that therefore they might cast away their faith, and those habits and seeds of grace which were within them: for the strongest faith may doubt and stagger now and then, and such as haue most grace, may in times of pressure and temp­tation, call Gods eternall loue and fauour to them [...]to que­stion, and yet their faith and graces may not faile. Christi­ans may cast away or loose their confidence, and the com­fortable assurance of Gods loue & fauour for a time, (which is but a degree and fruite of faith) though their faith and graces do habitually remaine within them. Wherefore make the most you can of this exhortation, your collection from it will bee onely this. The Saints of God may loose the de­grees and acts of grace; therefore they may fall from the ha­bits and state of grace: which is but a meere Noniquitur. For the other part of the Antecedent, that the Saints of God may draw backe from God, and so loose his fauour. I answer, that if you take this word draw backe, for nothing else, but the losse of the degrees of their loue, and vnion vnto Christ, (which is not the meaning of the Apostle,) then I agree it. But if you take it for a totall withdrawing of their soules frō God, for a totall Apostacie and falling from God, (which is the true and proper meaning of the Apostle) then I denie it, because it is not warranted by the text. For those that thus draw backe, they are not any such as are true beleeuers, and truly ingra [...]ted into Iesus Christ, but onely hypocrites and such as made an outward formall shew and profession of religion, and had neuer any true and justifying faith at all within them; which appeares most euidently by these two reasons, taken from the very text it selfe. The iust shall liue by faith: but if any man draw backe, my soule shall haue no plea­sure in him. The just men who haue a true and liuing faith, are here put in opposition to those that haue it not, but on­ly in outward shew. Those that haue this true and sauing faith, they liue by it, their faith doth liue and hold out euen in times of persecu [...]ion, it neuer dies nor yet expires: those who haue not this true and liuing faith, and yet make an outward profession and shew of faith in times of peace, they [Page 296] alwaies doe and will draw backe in times of triall; when perse­cution ariseth because of the word of God, by and by they are offend­ed, like the stonie ground. Math. 13. 2 [...]. they will rather draw backe from God then suffer for him: therefore Gods soule shall haue no pleasure in them. Which Antithesis betweene the iust, who liue by faith, and those that draw backe, proues vndenia­blie, that such as draw backe are no true beleeuers who liue by faith, but onely hypocrites and such beleeuers who had no truth of grace at all within them. Secondly, it is eui­dently proued by the Antithesis in the next insuing verse. But wee (that is wee who are true beleeuers) are not of them who draw backe vnto perdition: wee neuer fall from grace, nor yet deny the profession of Gods name: but of them that beleeue to the sauing of the soule: our faith it alwaies continues to the 1 Pet. 1. 9. end, and wee doe alwaies 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 12 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, Answ. 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, [Page 297] 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 sub [...]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 13 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 Answ. 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 he [...] stumbleth, least the Lord see it, &c: which words doe fully euidence this to be nothing else but a fall into outward [Page 298] crosses and afflictions. Secondly, if this bee not meant of a [...]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 14 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 Answ. 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 him [...]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 [Page 299] 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 Rom. 14. 13. verse 20. is no more in sub­stance and sense but this. That stronger Christians must so much respect the weaker, as that they must not giue them any just occasion of scandall or offence, to wound and vexe their consciences, to breed any s [...]rupels or doubts in them, to weaken their loue to God, to discourage them in the practise of religion, or to prouoke them vnto any sinne: and not that scandals can make weake Christians in whom there is any truth of grace begun, to Apostatize, or to renounce the faith, or to fall finally or totally from grace: for this these scandals cannot do: they cannot cause any of the true sheepe of Christ, any that truly feare the Lord, or belong vnto the [...]old of Christ to fall from grace, or to depart from God and perish. Iohn 10. 28. Ier. 32. 40. and 1 Iohn 2. 19. To answer this obiection in a word. I answer, that there is a double pe­rishing: the one in respect of such as giue the scandall and offence, the other in respect of such as doe receiue it. A weake brother may vtterly perish in respect of those that giue the scandall and offence: that is, they may doe as much as in them lies to cause him for to perish, and to renounce the faith; and therefore God will take it as ill at their hands, as if hee had actually perished: for it is onely Gods mercie which supports him, and not their scandall that offends him, that keepes him from Apostacie: therefore God is as much [Page 300] offended with them as if they had perished in good earnest. But yet such a brother doth neuer actually perish in respect of himselfe: he doth neuer actually Apostatize and fall from grace. This place proues on ely that hee may perish in re­spect of him that giues the offence, but yet not actually in respect of himselfe; and therefore it makes not against me.

The fifteenth obiection, is that of the 1 Tim. 5. 11, 12. The 15 yonger widowes refuse; for when they haue begun to waxe wanton they will marry, hauing damnation because they haue cast off their first faith. From whence this argument may be framed. Re­generate men may cast off their first faith, and so bee damned for it: therfore they may fall away from the state of grace. To this I answer, first, that the Antecedent is false and is not war­ranted Answ. by this text. For Paul speakes not here of true rege­nerate men, and of such as were really ingrafted into Christ, but of young petulant, and wanton widowes, whose light and vnchast behauiour doth euidently proue, that they had no grace or faith at all within them. So that your argument hence can be no more but this. Young, petulant, and wanton widowes may fall from grace: therefore such as are once tru­ly regenerated may doe so to: which is no good consequent. Secondly, I answer, that faith in this place doth not signifie the grace of true justifying and sauing faith, but that vow of chastitie and perpetuall widdowhood, which widdowes vsed for to make in former times, when as they had their vse and place in th [...] Church of God; as appeares by the very sense and scope of the place. Againe, damnation in his place signifies only blame or reproofe; or an Ecclesiasticall cen­sure or punishment, as excommunication, or the like, which was vsed to be inflicted vpon delinquents in this kinde: and not eternall condemnation of soule and body in hell, or the state of damnation. So that the true and proper sense of the place is no more but this. Widdowes that breake the vow of chastity, either by marrying againe, or by incontinency, are to bee blamed and censured by the Church for breach of this their vow, because they are an occasion of scandall and reproach vnto the Church. What maket this to a totall or [Page 301] finall fall from grace? Surely nothing at all; and therefore I passe it ouer, without any further answer.

The sixteenth objection is this. A man man receiue the 16 grace of God in vaine, and beleeue in vaine, as appeares by the 2 Cor. 6. 1. and 1 Cor. 15. 2. Therefore hee may fall from the Answ. state of grace. I answer, first, that if you take the grace of God, for the habituall graces of Gods Spirit, and beleife for true and sauing faith; then the Antecedent is false, and is not warranted by these places of Scripture which are quo­ted: but if you take grace for the word of grace, and the offer of Christ to men in the Gospell, and beliefe, for an historicall and common faith (as they are taken here by the Apostle,) then the argument is false and followes not. Now that this place of Paul is meant onely of the word of grace, and of the offer of grace to men in the Gospell, and not of the habitu­all graces of Gods Spirit, it appeares by the coherence and dependancie of the 2 Cor. 6. 1. vpon the 2 Cor. 5. 19, 20. God hath committed vnto vs the word of reconciliation. Now then wee are ambassadors for Christ, as though God did bee seech you by vs, wee pray you in Christs steed, bee yee reconciled to God: wee then as workers together with him, befeech you also that yee receiue not the grace of God in vaine: which proues, that this is onely meant of the offer of grace and Christ to men, and not of the habit and seed of grace it selfe. So that your argument from hence, can bee no more but this. Men may heare the word of God in vaine: therefore the true regenerate Saints of God may fall from the state of grace: a strange in conse­quent. For that of the 1 Cor. 15. 2. vnlesse yee haue beleeued in vaine: it is not meant of a true, liuing, sauing, and justify­ing faith, but of an historicoll, fruitlesse, dead, and in-effect­uall faith or beliefe, which did neuer truly regenerate & trans­forme the heart and soule of those who did injoy it. This doth fully appeareby the opposition & Antithesis in the sam [...] verse. By which yee are saued, vnlesse yee haue beleeued in vaine: so that sauing faith is here put in opposition to this vaine beliefe, which proues that this vaine beliefe was no true and ustifying faith. So that your argument from hence must [Page 302] be this. Men may loose a vaine and ineffectuall faith; there­fore the true regenerate Saints of God may fall from the seeds and habit of true & justifying faith. Secondly, I answer, that these two places proue nothing for your conclusion ad­mitting that they were meant of true habituall grace and faith: for the one of them is but a meere exhortation, the other, a bare exception and condition, neither of them is absolute and positiue. So that your argument from them can bee but this. The Saints of God are exhorted, not to re­ceiue the grace of God in vaine: and they shall bee saued vnlesse they beleeue in vaine, therefore they may fall away from grace: which is but an idle consequence, and rather deserues to be derided, then answered. So that this objection, doth no­thing impeach the truth of this our assertion.

The seuenteenth obiection against this present assertion, 17 is drawne and collected from Psal. 27. 9. 11. Psal. 51. 11. Psal. 71. 9. and from other places and prayers of this nature, and it is but this in substance. The regenerate Saints of God doe alwaies pray to God, not to hide his face from them, not to put them away in his anger, not to leaue them nor forsake them, not to cast them off at last, nor to take away his holy Spirit from them. Therefore they may fall from grace: or else these prayers would bee but vaine and idle. I answer, that the argument Answ. followes not, and the reason which you alledge for to con­firme it is but friuilous. First, because that prayer is a chiefe meanes, to preserue the Saints of God from Apostacie and backsliding, and to confirme and settle them in the state of grace: therefore the vse of prayer cannot imply a falling from grace. This is no good argument. The Saints of God do vse the meanes to pe [...]seuere: therefore they may fall from grace: because the Saints cannot perseuere in grace but by vsing of the meanes, and the vse of the meanes is the cause of perseuerance, not of Apostacie: this is your argument in ef­fect. The Saints of God doe vse prayer to God, which is a meanes of perseuerance, therefore they may fall from grace. What a ridiculous and absurd argument this is, let all men judge. The perpetuall care of God ouer his Saints, his euer­lasting [Page 303] loue towards them, his continuall presence with them, together with the guidance and direction of his Spi­rit, are the chiefest causes why the Saints of God do thus per­seuere in grace, which though God hath promised vnto them freely, and will be sure to make them good vnto them, yet hee will haue them for to pray vnto him for the accom­plishment and performance of them, that so they may bee thankfull to him for them; that so they may prise them at an higher rate, and ascribe the glory of them vnto him. Therefore their prayers vnto God to haue these promises ac­complished, and made good vnto them cannot imply a fi­nall, or a totall fall from grace. Secondly, The argument fol­lowes not, nor yet the reason which is alledged, because it makes the promises of God vncertaine euen in respect of God himselfe. God hath promised not to leaue, nor yet forsake his children. Deut. 31 5. Iosh. 1. 5. 1 Sam. 12. 22. and Heb. 13. 6. hee hath promised them not to cast them off. Iob. 8. 20. Isay. 41. 9. 1 Sam. 12. 22. and Iohn 6. 37. and that his spirit shall abide with them for euer. Iohn 14. 16, 17. doe their prayers therefore vnto God, make these promises of God vncertaine in them­selues, and doubtfull whether they shall bee performed by that God of truth and faithfulnesse that made them to them? God forbid: for this would bee nothing else but to make God a lyar, and to make him subiect vnto change and fickle­nesse, in whom there is no variablenesse nor shadow of turning I am. 1. 17. I would demand but this question of you, who presse this argument; whether your praying vnto God for his presence and spirit, doe imply that God will not giue them to you? If it doth, how then can you pray in faith without doubt Iames 16, 7. and wa [...]ering, beleeuing that you shall receiue the thing you pray Math. 11. 24. for? It is impossible for any man to pray in faith, if his prayer vnto God, did imply an incertaintie in Gods persormance of the thing hee prayes for; and so it should bee impossible for any man, to haue any fruite or benefit by his prayers, because they are not made in faith. So that if this were true, your prayers must needes be faithlesse and fruitlesse; and all these gratious and comfortable promises of God, concerning the [Page 304] hearing and answering of your prayers, would bee of no effect or truth. If it doth not implie thus much, that God will not grant the things you pray for, how then will this your Argument follow, or stand good? If the prayers of the Saints to God, not to cast them off, not to forsake them or de­priue them of his presence or his Spirit, doe not implie, that God will ca [...]t them off, forsake them, and withdraw his Spi­rit from them, then you can collect nothing at all against me from these prayers, no not so much as a possibilitie of falling from the state of grace. Wherefore if you will but recollect your senses, and weigh but this your Argument in an vpright ballance, you cannot but acknowledge and con­fesse it to be ridiculous, false, and idle, and nothing to the present purpose.

The eighteenth objection that may bee made against me, 18 is collected from these words of Paul, Gal. 5. 4. Christ is be­come of none effect vnto you, who euer of you are iustified by the law; ye are fallen from grace. The Saints of God may fall from grace in seeking to be justified by the law; therefore they may fall away from grace. I answer, that the Antecedent is Answ. not warranted by this place which you alledge: for the scope of this place, and of this whole Epistle, is nothing else, but to disswade the Galathians from seeking iustification and righteousnesse by the Law, and to seeke justification only by faith in Christ. So that this place alleaged, is no­thing else but a dehortation, and no more in sense then this; Those that seeke to be justified by the law, shall haue no benefit by the death of Christ, and therefore beware how you seeke to be justified by the law. What is this to our purpose? Surely nothing at all. Yea, but you will say, Obiect. that the Galathians fell from grace. Well, I grant it. But from Answ. what grace was this? surely the grace of God offered vnto them in the Gospell, or the grace of the Gospell, which is not here in question; but not the true and sauing graces of Gods Spirit: they fell from the doctrine of grace in cleauing to the law, not from the Spirit and habit of grace by clea­uing vnto sinne. The greater part, not all the Galathians [Page 305] fell from the Gospell to the law; but that the true regene­rate Saints of God which were among them did so to, that they fell away from the state of Grace, this place is not suffi­cient for to proue it, though you racke and wrest it to the vtmost.

The nineteenth obiection may be drawn from that prayer 19 of Agur. Pro. 30. 8. 9. Giue me neither pouerty nor riches, feed me with food conuenient for mee; left I be full and denie thee, and say who is the Lord? or lest I be poore and steale, and take the name of God in vaine. Plentie or pouertie may make a regenerate man to fall from grace, as appeares by this prayer of Agur. therefore regenerate men may fall from grace. I answer: Answ. first, that plenty or pouertie may cause regenerate men to fall from grace, if God should leaue them to themselues, and not sanctifie their prosperitie or pouertie vnto them: but God doth neuer leaue regenerate men vnto themselues, he doth neuer leaue them nor forsake them, and hee doth sanctifie Heb. 13. 6. all estates and conditions of life vnto them, making them all to worke together for their good, Rom. 8. 38. therefore they can­not cause them for to fall from grace: Secondly, I answer, that these words of Agur doe not proue that plentie or po­uertie may cause regenerate men to fall from the state of grace: they only proue that they may cause them to com­mit many sinnes against God; which they may doe, and yet not fall from grace. Hezechiah his heart was lifted vp with pride, 2 Chron. 32. 25, 26. yet hee fell not away from the state of grace, but repented him of this his sinne. Plentie or po­uertie they may be occasions of pride and discontent, thus much this prayer of Agur proues: it proues that Christians ought for to desire a competencie, and to auoide, and pray against all occasions of sinne, and this is all it proues. What consequence then can you inferre from hence? What? that the true regenerate Saints of God may fall from grace? be­cause that Agur prayes to God to keepe him from the oc­casions of sinne? because he prayes to God to giue him per­seuerance, and to remoue those lets and obstacles which might hinder him in his perseuerance? What an absurdity [Page 306] would this be? Regenerate men pray to God, to keepe them from the occasions of sinne, regenerate men vse the meanes and helpes to perseuere in grace, and remoue the obstacles that might hinder them; therefore they may fall from grace. This is all the argument that can bee collected from hence, and this all is nothing.

The twentieth Argument that may bee obiected against 20 me, is taken from that of Paul, 1 Thes. 5. 19. Quench not the spirit. The regenerate Saints of God may quench the Spirit of God: therefore they may fall from grace. I answer, that there Answ. is a double quenching of the Spirit, the one of the heate & feruencie, the other of the habituall graces of Gods spirit: the Saints of God out of idlenesse and negligence in Gods seruice, or by the commission of some sinne or other, or by the negligent and superficiall performance of holy duties may quench the feruencie, the heate and zeale of Gods Spirit, that is, of those spirituall graces which are within them (which are no more but the degrees and fruites of grace) but yet they can neuer extinguish the habituall gra­ces of Gods spirit, for they are of a diuine nature, they are an incorruptible seed, a seed which will remaine within them, a spirituall fire which neuer failes, and which many waters cannot quench, as you may reade in the 1 Pet, 1. 23. 2 Pet. 1. 3. 1 Iohn 3. 9. Luke 22, 32. 1 Cor. 13. 8. and Cant. 8. 6, 7. So that the meaning of the Apostle in this place is onely this, that the Saints of God must not neglect the sweet and comfortable motions of Gods Spirit, when as they feele them arising and springing vp in their hearts: that they must beware of aba­ting of the edge, the feruencie, the strength, the heate and zeale of their graces: and not that they may vtterly extin­guish and put out the habituall graces of Gods spirit which are in them. So that your Argument from this place of Paul can be but this. The Saints of God may suppresse and neg­lect the sweet and comfortable motions of Gods spirit, and lose the heate, the zeale, the feruencie and degrees of grace, therefore they may lose the very habits and seeds of grace; which is but a meere inconsequencie. Secondly, I answer, [Page 307] that there is a double quenching of the Spirit: first, in re­spect of our selues, secondly, in respect of the Spirit it selfe: The Saints of God may doe as much as in them lies to quench the Spirit of God, but yet they cannot actually quench the Spirit: the Spirit of God will not be quenched by them, but will still remaine within them, though they themselues, out of incogitancie or negligence (but neuer out of malice, and wilfulnesse) indeauour for to quench it. Thirdly, I answer, that this quenching of the Spirit of God may haue a double construction: For a man may quench the motions of Gods spirit either in respect of himselfe, or in respect of others. Now some good interpreters, expound this place of Paul, of the quenching of Gods spirit meerely in respect of others, making this to bee the meaning of the place. See that you incourage the Ministers of the Gospell, and not crosse, interrupt or discourage them in their prea­ching by your vnfruitfulnesse, or by opposing your selues against them, or by your disreport and neglect of their mi­nistry in not repairing to their Sermons, joyning it with the insuing verse, Despise not prophecie. If you [...]ake the place in this sense as well you may; your Argument can bee no other then this. The Saints of God may discourage and offend their Ministers, therefore they may fall from the state of grace, which is a meere Nonsequitur. Lastly, I answer, that this place of Paul; is but a bare admonition: hee saith not, that the Saints of God doe quench the spirit, but one­ly admonish them not to quench it. Which doth not implie, that the Saints of God may quench the spirit, because their diligent care in not quenching of the Spirit, is the chiefest means for to preserue & keep the Spirit in them. The Saints of God must vse the meanes for to preserue the spirit in them, therefore they may quite extinguish it, is but an ab­surd and contradictor [...]e Argument. So that take this place of Paul in what sense you will it doth not make against me.

The twentie one objection, is that of the 2 Ioh [...] 8. Looke 21 to your selues, that wee lose not those things which wee [...]aue wrought, but that wee may receiue a full reward. Regenerate [Page 308] men may lose the things which they haue wrought; there­fore they may fall from grace. I answer, that the Antecedent Ans [...]. is not warranted or proued by this place: first, because these words are but a meere caution, and exhortations to the Saints, to beware lest Antichrist should seduce them: there­fore this being but a meere exhortation to vse the means to perseuere in grace, doth not, nor cannot necessarily implie, that the saints of God may fall from grace. Secondly, those to whom St. Iohn doth vse this exhortation; they were the elect saints of God, verse 1. the truth did dwell with them, and shall be with them for euer, vers. 2. they were such as should abide in the doctrine of Christ, verse 9. therefore this exhortation and cau­tion made to such as these, doth not necessarily implie, that they may be seduced & fall from grace. For it is impossible for the elect of God to bee seduced, Math. 24. 24. Marke 13. 22. Reu. 9. 4. cap. 17. 8. it is impossible for them, in whom the truth doth dwell and should abide for euer, for them that should abide i [...] the doctrine of Christ, to fall away from grace: therefore this exhortation being made to such as these, cannot possibly implie that they should fall from grace. So that take these words in your owne sense and meaning, as if they were ap­plied to the parties themselues to whom St. Iohn writes, they doe not make against me. But if wee take them in their proper sense, then they make lesse against me then before. For the Apostle doth not say, take heed lest you loose the things which you your selues haue wrought, but that yee receiue a full reward: but looke to your selues, that wee lose not the thing [...] which wee haue wrought, but that wee may receiue a full reward. So that here is no losing of their owne workes, but of the workes of others: not a losse of their owne reward, but of the reward of others: and that not simplie of a reward, for that cannot be lost, but only of a full and plenarie reward. So that the true and proper sense of the Apostle in this place, is no more but this. Brethren, the times are very dan­gerous, there are many Antichrists come into the world, who will labour to seduce you: beware then that you be not se­duced and peruerted by them; for then wee who are the [Page 309] ministers of the Gospell, and haue preached Christ vnto you, shall partly lose the fruite of our labours, and not re­ceiue a full reward. Wee shall lose the joy, the fruite, and comfort of our labour here, we shall haue no joy at all in you, or in our preaching, because you continue not in our doctrine: whereas if you did continue in it, it would euen comfort and reioyce our soules. For that which giues vs best content, and brings vs greatest ioy and comfort here, is to heare that our children walke in truth, and continue constant in the faith: this is our chiefest and our greatest ioy, verse 4. and 3. Iohn 3. 4. Yea, and we shall lose some part of our reward hereafter: for the more those are who are conuerted by our ministrie, and the more constant and firme they are in the profession of the faith, the greater shall our reioycing, the greater shall our reward and glory bee in the day of Iesus Christ, Phil. 2. 16. 1 Thes. 2. 19 28. and Dan. 12. 3. Wherefore if you haue any care or respect to vs or to our good, as well as to your owne, then looke to your selues, and take heed that yee be not seduced, that so wee may not lose the things which we haue wrought, but that wee may receiue a full reward of ioy and comfort both here and hereafter; This is the true, genuine, proper and onely sense, scope, and meaning of this place; and what makes this against me? Surely nothing at all: and therefore I will forbeare to giue any further answer to it.

The twenty two Objection is that of Psal. 119. 176. I haue 2 gone astray like a sheepe that is lost, ô seeke thy seruant, for I doe not forget thy commandements. A regenerate man may goe astray from God like to a lost sheepe: therefore hee may finally or totally fall from grace. I answer, that this place and argu­ment Answ. proues nothing at all against me. For first, though a regenerate man and sheepe of Christ may stray away for a time in some by-path of sinne, yet hee is a sheepe still: A sheepe that strayeth away, is a sheepe still; his straying from the fold, doth not alter and change his nature, and make him not to be a sheepe: So one that is once a true Saint of God, and a true sheepe of Christ; though he chance to stray aside into some by-path of sinne for a fit, yet hee is still a [Page 310] Saint of God, and a sheepe of Christ; this his straying away from God and Christ, doth not alter and change his nature, and make him not to be a sheepe of Christ, because he stray­eth not away wilfully or of set purpose: so that this very comparison and similitude of a lost sheepe doth make against you: For Christ doth account a lost sheepe to be still a sheepe, and doth alwayes seeke him out, vntill hee finde him, and bring him backe againe, as we may see expresly, Ezech. 34. 16. Math. 18. 12, 13. 14. Luke 15. 4, 5. and Iohn 17. 12. Seconly, I answer that if you take all the words of the Psalmist together, this place is so farre from making against me, as there cannot be a stronger place produced for me: for though the Psalmist tells vs, that hee had gone astray like a lost sheepe, yet he certifi­eth vs withall, that euen then when as he went astray, hee did not forget Gods commandements: though in his flesh hee did Rom. 7. 25. serue the law of sinne for a time, yet, in his minde, his heart and spirit, hee did alwayes serue the law of God: and therefore did neither finally nor totally fall from the state of grace. Last­ly, the Psalmist informeth vs in the three verses before this verse which is objected: that hee had chosen Gods precepts, that his soule did long for his saluation, and that his law was his de­light: therefore it is certaine that he was neither finally nor totally fallen from the state of grace, for then hee could ne­uer haue done thus. So that this obiection and place makes strongly for me, not against me.

The twenty three obiection is this. A member of Christ 23 may bee made a member of an harlot, 1 Cor. 6. 15, 16. therefore he may fall from grace. I answer, that the Argument fol­lowes Answ. not. For a member of Christ may be made a member of an harlot; that is, hee may commit fornication, and yet bee a member of Christ still: (as wee may see by the example of Dauid, which I shall come to hereafter.) hee may be one body with an harlot, and yet one spirit with Christ. Againe, I answer, that Paul in these words of his, doth not intend and aime at this, that a true regenerate man may fall quite away from grace, and be quite cut off from Christ by this sinne of for­nication: this is not his drift and purpose: but the end of [Page 311] this his speech, is to disswade the Corinthians from this sinne of fornication, to which they were much addicted, because their very bodies as well as their soules, were the members of Christ, and the temple of the holy Ghost, and therefore they should not defile them with this sinne of fornication, and make them members of an harlot. This is the scope, this is the drift of the Apostle in these words, this is the one­ly thing he aimes at, he did not so much as thinke of your collection, of a fall from grace: and therefore vnlesse you will peruert and wrest the Scriptures, and giue it such a sense and meaning, as was neuer intended by the holy Ghost, and those that penned it, you cannot say that this Scripture makes against me. I haue now (good Reader) gone thorow most of those Arguments that can be produ­ced against me from the Scriptures: and if thou wilt but weigh them with a iudicious and impartiall eye, thou shalt finde them so disioynted, so incongruous, so indigestlie, so idle and absurd, so full of inconsequies, and grosse Nonse­quiturs, so palpably miscollected, and incongruously wrested and extorted from the places which are cited for to warrant them, that thou canst not choose but wonder at the injudi­ciousnesse, and weaknesse of such as doe produce them. For mine owne part, I wonder, how any that make a vaunt or shew of judgement, wit, or learning, can be so strangely be­sotted, and so much ouer-seene, as to build a point of faith, and doctrine vpon such slender and injuditious collections and grounds as these; and to oppose a manifest and vndeni­able truth, with these weake, childish, absurd, incongruous, injudicious and ridiculous arguments and collections, which children and schoole-boyes would blush to vrge. Certainly if it were not, that some of this sect haue a name of learning, wit, and judgement in the world, I should thinke them ve­ry illiterate and simple, very childish, sottish, and injudici­ous, to produce such strange collections, arguments, and conceits as these, against so euident and cleere a truth. But what shall I say? God himselfe hath beso [...]ted them with 2 Thes. 2. 10. 11. these vaine delusions, hee hath giuen them ouer to a reprobate and [Page 312] iniuditious sence to beleeue those lies and fancies of their owne, because they would not receiue the loue of the truth, and submit their wills and judgements to his word: and hence it is, that they are not ashamed to broach these vaine con­ceites, these false collections, and injuditious (if not absurd and ridiculous,) arguments, which they themselues would scoffe at, deride, and vtterly disclaime, if they were in their right sences, and had not their faces steeled with impuden­cie and boldnesse. I mention this but as an Item, on the by. I now proceed to the insuing arguments.

The twentyfourth argument which may be produced a­gainst mee, is that which is the very ground, the very head; 24 roote and fountaine of this damnable and pernitious Error, of the finall and totall Apostacie of the Saints: and it is onely this. A true regenerate Saint of God may commit a grosse and vnknowne sinne, and dye before hee hath particularly repented of it. Therefore he may fall away, both finally, and totally from the state of grace. For answer to this grand and Answ. vnanswerable objection (as our Antagonists repute it) I shall deny the argument, for the inconsequencie of it. Now that this argument followes not, it is euident by these insuing reasons. First, because it requires a particular and actuall re­pentance, after euery knowen and grosse sinne that a true member of Christ commits, as absolutely necessary to salua­tion; which if I should admit, it would necessarily follow, that no man could bee saued. First, because that there is no man whatsoeuer that can particularly repent, of all those par­ticular and mortall sins which he hath committed from time to time. Secondly, because the most righteous men in the world doe no doubt commit some actuall and deadly sin or other, in thought, word, and deed, betweene the last minute & instant of their death and their last actuall repentance, of which sins they haue no time and space particularly to re­pent: if therefore an actuall repentance were absolutely re­quired after euery particular act of sinne that a child of God commit [...], it would bee then impossible for any to bee saued: a desperate and dismall consequent; which would make the [Page 313] very stoutest of our Antagonists to quake and tremble, if it were admitted to bee true, as they pretend it for to bee. Se­condly, this argument followes not, because it would either bring in that Popish distinction of veniall and mortall sinnes, when às the least sinnes that any man can commit, as idle words, and thoughts, are mortall and deadly in their owne proper nature, as appeares by Deut. 27. 26. Ier. 17 9. Ezech. 18. 20. Math. 5. 28. cap. 12. 37, 38. Acts 8. 22. Gal. 3. 10. and Ephes. 5. 3, 7. Or else it would make euery sinne, yea, the ve­ry least sinne that a regenerate man commits, to seuer and cut him off from Christ, and to cast him downe from the state of grace. For if any mortall sinne whatsoeuer may cut a man off from Christ, and cast him downe from the state of grace, as you affirme it may, why then should not euery sinne doe it, as well as any sinne? Euery sin is alike mortall in it felfe, and in its owne nature: and therefore euery sinne, as well ac any sinne, should cut a man off from Christ, and cast him downe from the state of grace. That which makes any sinne to cut a man off from Christ is onely this, that it is a mortall sinne: now euery sinne is a like mortall in its owne essence and nature: therefore euery sinne should cut a man off from Christ as well as any sinne: where there is the same cause, there must needes be the same effect. Now you your selues doe grant, that euery sinne which a Saint of God commits, doth not seuer and cut him off from Christ: and if it were not so, in were impossible for any to be ingrafted into Christ, or to be saued, for before he could repent him of one sinne he would still commit another, which would hinder his in­scition into Christ, and his inuesting into the state of grace, his sinnes would come so fast and thicke vpon him, that hee could neuer be ingrafted into Christ againe, and so he could not be saued. If therefore any deadly sinne that a Saint com­mits doth not seuer him from Christ, and cast him downe from the state of grace, then no sinne at all can doe it; be­cause all sinnes are alike mortall in their owne nature: and so your argument doth not follow. Thirdly, this argument followes not, because it would make the sinnes of regene­rate [Page 314] men, vtterly to abolish and roote out, that immortall seede of grace which is planted in their hearts, & make them liable to eternall condemnation: which cannot be. For Saint Iohn doth certifie vs in expresse words, in the 1 Iohn 3. 9. that whosoeuer is borne of God doth not commit sinne, for his feede re­maineth in him: neither can bee sinne, b [...]cause bee is borne of God. that is, hee cannot sin vnto death, or to extirpate that seede of grace which is within him. The seed of grace is an incor­ruptible and immortall seed. 1 Pet. 1. 23. therefore no sinnes which the Saints of God commit, can suffocate or quite ex­tinguish it. True it is that the sinnes of Gods children may crosse, hinder, and in part suppresse, the acts and fruites, the increase and growth of grace for a time, but yet they cannot quell nor quite extirpate that habit and seed of grace which is within them, they cannot make them not to bee the sons of God, the members of Christ, or the elect of God; and therefore the argument followes not. Fourthly, the argu­ment followes not, because it would make repentance to be but a meere transient act, and not an habituall grace, or at least it would make habituall repentance, to bee of no esteeme in the sight of God: neither of which can bee ad­mitted. For if a new and fresh repentance bee necessarily re­quired after euery particular knowne sinne, as your argu­ment surmiseth; then either the sinne which is committed must destroy that habituall repentance which is in men, or else the act of repentance after those knowne sinnes commit­ted, must be a fruit of that habituall repentance which was in them before, or else it must be but a meere transient act; or else it must follow, that such as haue the habituall grace of true repentance in thē may be damned, or put into the state of damnation for want of an outward act of this their habi­tuall repentance, at that particular time. If the sinne com­mitted doth destroy that habituall repentance which was in them: then you will make one act of sinne to destroy an habit of grace, which cannot bee. If this actuall repentance after the sinne committed, (which you say doth cut men off from Christ, and cast them downe from the state of grace,) [Page 315] bee but a fruite and effect of the former habit of r [...]pentance that was in them, then they were not totally cut off from Christ, and cast downe from the state of grace, for they had still the grace and habit of repentance in them. If this actu­all repentance afterwards proceed not from an habit of re­pentance which is wrought within them: then you make repentance to bee but a meere transient act, and not an habi­tuall grace: which is contrary to the Scriptures, which doe make repentance to bee an habituall grace. If you grant re­pentance to bee an habituall grace, and yet maintaine, that the Saints of God are in the state of damnation after any grosse sinne committed, before their actuall repentance, not­withstanding they haue the habituall grace of repentance in them: then you make the habit of true repentance, to wit; the inward disposition and frame of the heart and soule, the inward hatred and antipathie against sinne, the inward ten­dernesse, and the habituall sorrow and griefe of heart and soule; the constant purpose of heart to forsake all sinne, and to cleaue inseperablie to Christ, to bee nothing wor [...]h in the sight of God, and to bee nothing auailable to the Sa [...]nts: when as it is onely the inward and habituall disposition and inclination of the heart and soule that God requires and re­gards, as an acceptable and pleasing sacrifice vnto him, neuer re­specting the outward act of repentance, vnlesse it proceed from that babit of repentance which is within vs: as you may see at large. 2 [...] Chro. 34. 27, 28. Ps. 51. 17. Isa. 57. 15. c. 61, 1, 2, 3. Eze. 36. 26. & Mal. 3. 14. Wherfore, seeing that this argument would make repentance to be a meere transient act, & not an habituall grace; and seeing it would make the habituall grace of true repentance to bee of no effect, and not sufficient to free men from damnation, it followes not. Fifthly, this argument followes not, because it would breed a great fracti­on and interruption in a Christian mans estate: a regene­rate man, might then bee one day in the state of grace, an­other day in the state of damnation, a third day saued, a fourth day damned, a fifth day written in the booke of life, a sixth day rased out of it againe: the state of grace should [Page 316] then beefull of fractions and interruptions, full of inconstan­cie, and ficklenesse, whereas the Scripture doth informe vs, that a regenerate mans estate is a constant, stable, setled, per­manent, and immutable estate, and so well grounded, fix­ed, rooted, and established, that it cannot be shaken, moued, or totally interrupted: as you may read at large. Psal. 125. 1. Psal. 37. 24. Psal. 89. 36, 37. Ier. 31. 36, 37. Math. 7. 24, 25. Luke 6. 48. Iob. 36. 7. Heb. 12, 28. Ephes. 3. 17. Col. 1. 23. cap. 2. 5, 7. 2 Cor. 1, 21. Rom. 5. 2. 1 Cor. 16. 23. 1 Cor. 1. 8. 2 Tim. 2. 19 and 1 Pet. 5. 10. wherefore your argument followes not. Sixthly, the argument followes not, because it would seuere the meanes from the end, or the end from the meanes: it would seuere Gods absolute positiue and immutable decree and election, from the meanes that should execute it, and so it would make it to bee of no effect. For if repentance bee the meanes which God hath appointed his children to ob­taine saluation by, as wee all know it is: then that God who hath decreed, that his elect, chosen, and true regenerated Saints should bee saued, hath likewise decreed, that they should still repent, because else this decree of his could not be executed. As God hath giuen Christ vnto his Saints and children, so hee doth also together with him freely giue them all things, that may tend to their saluation. Romans 8. 32. as God hath giuen them life and godlinesse, so hee hath giuen them all things that belong vnto them. 2 Pet. 1. 4. all things that may preserue and keep them in them. So that all whom God hath praedestinated to eternall life, he hath likewise praedesti­nated them to all things that are needfull and requisite for to obtaine it, else this praedestination and decree of his would be in vaine, for want of meanes to execute it. Where­fore God hauing praedestinated all such as are regenerated vnto etern all life, hee hath likewise praedestinated them for to repent of all their sins: and therefore this argument of yours which would seuer repentance from praedestination, and suppose that a regenerate man elected to eternall life might die without repentance, and so perish for euer must needes be false. Seuenthly, this argument followes not, nei­ther [Page 317] can it bee admitted, because it would seuer and diuide those graces of Gods spirit which cannot bee disioyned. It would seuer repentance, from faith and loue, from justifica­tion and adoption, which cannot bee disioyned or seuered from the other. For a man may commit a grosse sinne, and yet haue true and sauing faith and loue within him still: a man may bee stained with some foule and scandalous sinne, and yet not loose his adoption and that seede of grace which is within him: 1 Iohn 3. 9. If therefore such a man as is adop­ted and regenerated, such a one as hath the seede of grace, and the habit of faith and loue within him, might fall from grace and perish, as you pretend hee may, then a man that is justified, a man that hath true and sauing grace within him may bee damned, and the graces of Gods spirit which are concatinated and lincked together by an inseperable vnion, might bee seuered, which were an absurd, and an impossi­ble thing. Eightly, this argument followes not, because it derogates much from the merits and satisfaction of Iesus Christ, it puts all vpon one act of repentance, it makes our former repentance and justification by faith in Christ to bee nothing at all, it takes away all from Christs satisfaction and mediation, who is made vnto vs of God righteousnesse and iusti­cation and redemption: 1 Cor. 1. 30. 31. and suspendeth all vp­on our actuall repentance: which is contrary to the Scrip­tures. For when a man is once truly regenerated and ingraf­ted into Christ, though hee doth afterwards commit sinne, yet this sin of his is not imputed to him, because God lookes vpon him as hee is in Christ, who hath fully satisfied for all his sinnes, both past, present, and to come. Hence is that of the 1 Iohn 2. 1, 2. If any man sinne wee haue an aduocate with the Father, Iesus Christ the righteous, and hee is the propitiation for our sinnes. Christ Iesus bee is our ransome and attonment. Rom. Rom. 8. 39. 34. 3. 24, 25. and cap. 5. 11. it is hee that iustifieth; who is he that con­demneth? Those who are once in him, there is no condemnati­on due vnto them though they sinne. Rom. 7. 25. cap. 8. 1. the law of the spirit of life in Christ, bath made them free from the law of sinne and death. Rom. 8. 2. and therefore they cannot perish [Page 318] for want of one particular act of repentance, for one particu­lar act of sinne as you pretend, vnlesse that you will derogate much from the merits and satisfaction of Christ death. Ninthly, the Antecedent is false, because, it would make one act of sinne for to destroy an whole habit of grace, which cannot bee: for if it bee true of naturall, acquisite and artifi­ciall habits, that one or two acts that are contrary to them cannot destroy them, and that they are so setled, rooted and grounded in those subiects in which they are, that they are hard for to be lost againe or rooted out, much more must it be true, of diuine, spirituall, coelestiall and infused habits which are wrought in mens hearts by the holy Ghost, that they cannot be rased or vtterly abolished by one actuall sinne or two, especially when as they are not committed with a full consent. Lastly, I answer, that this argument followes not, because it doth suppose, that true grace, & a grosse notorious and knowne sin can neuer stand together, which is false, and contrary to the Scriptures. True it is, that truth of grace, and the whole body, power, and dominion of sinne can neuer stand together, they are incompatible, and cannot stand to­gether vpon equall tearmes: but yet vpon vnequall and different tearmes they may. Truth of grace it cannot stand together with the dominion of sinne and satan, or with the power and strength of sinne: but where the kingedome of sin and Satan is shaken and brought vnder, where the pow­er and strength of sinne is curbed, weakned, mortified and subdued by the power and strength of grace, where sin and Satan are subordinate to grace (as they are in all the true re­generate Saints of God, who haue crucified the flesh with the af­fections Gal. 5. 24. and lusts thereof) there they are not incompatible, they Col. 3. 5. may stand both together. There is no man in the world so thoroughly mortified, and sanctified, but there are still some remainders of the dody of sinne, some parts of the old man left within him. Euery regenerate man hath flesh in him as well as spirit, and the one of these is alwaies lusting and striuing against the other, so that they cannot doe the things they would. Gal. 5. 16, 17. See this in holy Paul Rom. 7. 15. to the [Page 319] end. I know (saith hee) that in mee, that is in my flesh dwelleth no good thing. For to will is present with mee, but how to performe that which is good I find not. For the good that I would I do not, but the euill that I would not that I do, I finde then a law, that when I would doe good, euill is present with mee: for I delight in the law of God after the inward man: but I see another law in my members [...]arring against the law of my minde, and bringing mee into capti­uity to the law of finne, which is my members; which makes mee to cry out: O wretched man that I am, who shall deliuer me from the body of this death; I thanke God through Iesus Christ. So then with the minde I my selfe doe serue the law of God, but with my flesh the law of sinne. Paul had a body of sinne within him, not wholly mortified and subdued, and yet it stood together with his graces, and with his inwardman. So Dauid and Pe­ter, they committed grieuous sinnes, and yet they stood to­gether with their graces, as I shall proue anon. The Chur­ches of Ephesus, Pergamus, & Thyatira, they fell into such scan­dalous and grosse sins as made God angry with them, and yet they did not fall from grace: for they did labour still in the Lords worke without fainting: they did hold fast his name, and suf­fer persecution for his sake: they did not deny the faith, but they kept their faith, their charity and patience still, of which God takes speciall notice, and their last workes were more then their first: Reu. 2. 3. to 21. These Churches they had many great sinnes within them, and yet they had many excellent and pretious graces ioyned with them. Ieho [...]aphat may commit a great si [...]ne against the Lord, in helping of the vngodly, and in lo­uing those that hate the Lord, and yet there are good things found within him still. 2 Chron. 19. 2, 3. The acts of great, infamous, and notorious sinnes doe sometimes meete and stand toge­ther in the Saints of God, but the dominion, and the pow­er, the strength and babits of those finnes doe neuer. The Saints of God may commit such grosse and scandalous sins, which are in their owne nature peccata [...] [...]alutis, & vastantia [...] (as Augustine and [...] stile them) but yet they neuer doe so wast their consciences and spoile their graces, as to roote out the very feeds and habits of their [Page 320] graces, to cut them off from Christ, and to disturbe them in their state of grace; because they neuer doe commit them with an absolute and full consent and will; they neuer com­mit them out of a deliberate purpose, and setled resolution; but the very bent and frame of their hearts and soules, and of their inward man, which is their selfe, is alwaies set and bent against them, and turned to the Lord: they hate their sinnes and resolue against them from their soules, though now and then out of the strength of the temptation, and out of the policy of satan they are suddainely foyled, though not vtterly cast downe and conquered with them. Where­fore seeing that this argument doth suppose, that the seeds, the habits and the truth of grace can neuer stand together with the acts of any grosse and knowne sinne, which is but a meere fiction and notion of our Antagonists, being ex dia­metro opposite to the expresse testimonie of the Scriptures, and hauing nothing else, but their ipsi diximus to warrant it, there is just cause for to deny it, both for the inconsequen­cies and falsenesse of it. But because this very argument (as I am informed) hath beene lately pressed, and propounded in another manner. I will propound it in the same manner as it was then vrged, and so will answere it. A true regene­rate Obiect. man and a member of Iesus Christ may lie long in a grosse and knowne finne without any actuall repentance, as Dauid and Salomon did: therefore hee may fall totally if not finally from the state of grace. The argument they proue to bee true by this reason. The true regenerate Saints of God committing any grosse and knowne sins and lying in them without repentance, from the time of these sinnes commit­ted, to the time of their actuall repentance of them, are not in the state of grace, but in the state of damnation: which they proue by these two reasons. First, because these sinnes are mortall in themselues, and exclude men quite from hea­uen, as appeares by. Ezech. 18. 20. the soule that sinneth it shall dye. and by the 1 Cor. 6. 9, 10. those that commit [...]nch things and sinnes as these, shall not inherit the kingdome of God. Se­condly, because these sinnes of theirs are not forgiuen be­fore [Page 321] their actuall repentance of them, so that if they should die before their actuall repentance of them, they should be damned for them: so that in that Interim, and space of time betweene the sinne committed, and their actuall repentance, they are in the state of damnation, and not in the state of grace, because their sinnes are not forgiuen: and therefore the Argument followes. For answer to this maine Objecti­on, Answ. which is the very summe and substance of all that can be objected, and the very basis and foundation of our An­tagonists Error. I shall denie the ground and reasons which support this argument. First, I shall denie, that the Saints of God committing any grosse and knowne sinne, and lying in it for a time without any actuall repentance, are during the space and time of this their impenitencie in the state of damnation. And secondly I shall denie, that a particular re­pentance is absolutely necessarie to saluation, after euery particular grosse, and knowne acte of sinne which the Saints of God commit, and that those sinnes of theirs can­not bee pardoned before their actuall and particular re­pentance.

For the first of these, it will be plaine and manifest, if wee 1 consider how farre those men must goe, that will sinne vnto death, or sinne so farre as to put themselues into the state of damnation. He that will sinne vnto death, or sinne so farre as to put himselfe into the state of damnation; must sinne so farre, as vtterly to separate, and cut off himselfe from Christ, vtterly to extirpate all the seeds and habits of true and sauing grace which are within him, and wholly to emancipate and inthrall himselfe to the seruice of sinne and Sathan: For as long as any man abides in Christ, and is not seuered or cut off from him, as long as any man hath any habits and seeds of true and sauing grace within him, and is not wholly inthralled and imbondaged vnto sinne, and Sathan, so that the whole intire wrath of God cannot light and fall vpon him; he is not in the state of damnation, but in the state of grace. Now none of the true regenerate saints of God can sin so far, as vtterly to seuer & cut off them­selues [Page 322] from Christ, or vtterly to roote out the very habit and seed of those true and sauing graces that are within them, and to inthrall themselues wholly to the seruice of sinne and Sathan, so that the whole intire wrath of God cannot arise against them: therefore they can neuer sinne so faire, as to put themselues into the state of death and dam­nation. This is euident by diuers pregnant places of Scrip­ture, and by diuers reasons. First, it is euident, that a true regenerate Saint of God can neuer sinne so farre, as to put himselfe into the state of death and damnation, no not for a time: because he can neuer sinne so farre, as to bee vtterly cast downe from the state of grace, to be vtterly cut off from Christ, and to be vtterly depriued of the life of grace. Dauid he informes vs, ( Psal. 37. 24.) that a good man though hee fall, yet he shall not be vtterly cast downe: for the Lord vpholdeth him with his hand; and Paul he assures vs, ( Rom. 14. 4.) that hee shall be holden vp, for God is able to make him stand. The Saints of God, ( 2 Cor. 4. 9, 10.) they may be troubled on euery side, by reason of sinne, but yet not distressed, they may be cast downe by sinne, but not destroyed: they may be ( 2 Cor. 6. 9. 10.) as dying men, and yet behold they liue: as chastened, yet not killed: as sorrowfull, yet alwayes reioycing; as poore, yet making many rich: as hauing nothing, and yet possessing all things: they may be like ( Luke 10. 30.) the man that went downe from Ierusalem to Ierico, and fell among theeues, euen wounded and halfe dead with sinne: their graces like those of the ( Reu. 3. 2.) Church of Sardis, may be ready to die: the Saints of God and their gra­ces, they may suffer a winter of temptation, they may bee sicke and languishing by reason of sinne: they may bee ( Lib. 4. Epist. Epist. 2 Antoni­ano fratri.) semianimes as Cyprian stiles them, halfe dead, and halfe withered, but yet they are neuer wholly dead in sinnes and trespasses: when they are at the worst and lowest ebbe, they are ( Isai. 42. 3.) but bruised reedes, and smoaking flaxe, they are neuer Math. 12. 20. vtterly broken, neuer vtterly quenched and put out: there are still some breathings of grace and spirituall life within their soules, there are graces alwayes mixed with their sinnes, Reu 2. 2, 3, 4, 5, 6. 9 13, 14. 15 19, 20. there are still ( 2 Chron. 19. 2, 3.) some good things in them, of which God takes speciall notice: there is still a ( Reu 3. 2. 8.) little strength within [Page 323] them, wherby they are inabled to recouer themselues againe, to keepe the word of God, and not to denie his name; and there­fore by the voyce and testimonie of all these Scriptures, the true regenerate Saints of God, doe neuer sinne so farre, as to put themselues into the state of death and damnation; because they neuer sinne so farre, as to be vtterly cast downe from the state of grace, to be vtterly cut off from Christ, or to be wholly depriued of the life of grace. Secondly, the Saints of God when as they fall into any sinnes, they neuer goe so farre, as to put themselues into the state of death and damnation by these their sinnes, because the seed of grace doth still abide within them: this is St. Iohns reason in the 1 Iohn 3. 9. and cap. 5. 16, 17, 18. Hee that is borne of God doth not commit sinne: for his seed remaineth in him: neither can hee sinne (that is, hee cannot sinne vnto death) because he is borne of God: The seed of grace, it is an immortall seed, 1 Pet. 2. 23. it is a diuine nature, 2 Pet. 1. 4. it will quench all the fiery darts of the wicked, Ephes. 6. 16. and it cannot bee quenched or drowned, Cant. 8. 7. it is an annointing that abideth in men, 1 Iohn 2. 27. it is such a seed, as can die no more, death hath no more dominion ouer it, Iohn 11. 25, 26. and Rom. 6. 9. 10. 11. 14. it is a seed that proceeds from the very power of God, and of the holy Ghost, Rom. 15 13. 1 Cor. 2. 5. it is wrought in vs by the selfesame al­mighty power of God, which raised vp Iesus Christ from the dead, and set him at the right hand of God in heauenly places, Ephes. 1. 19. 20. and cap. 3. 20. therefore it cannot bee vanquished or destroyed by all the power and strength of sinne or Sathan: the gates of hell cannot preuaile against it, Math. 16. 18. this power and grace of Christ in vs, is sufficient for vs, it is stronger then sinne or Sathan, it is able to vanquish and subdue them, and to treade and bruise them vnder our feet, 2 Cor. 10. 4. 5. cap. 12. 9, 10. Rom. 16. 20. Ephes. 6. 16. 1 Iohn 4. 4. and cap. 5. 4, 5. No sinne that the Saints of God commit, doth vtterly destroy and roote this seede of Grace out of their hearts, it still abides within them, and therefore they neuer sinne so farre, as to put themselues into the state of damnation, or to fall wholly or totally from the state of grace: Hee who amidst the very [Page 324] greatest of his sinnes, doth retaine the very habit and seed of grace within him, it is certaine that he falls not wholly from the state of grace (for, for any man to fall totally from the state of grace, and yet to retaine the very habit and seed of grace within him still, is a plaine and manifest contradi­ction.) But the true regenerate Saints of God, and such as are truly borne of God, euen amidst the very greatest of their sinnes, doe still retaine the habit and the seed of grace within them (as is euident by the premises) therefore it is certaine, that they fall not wholly from the state of grace by these their sinnes. Thirdly, a true regenerate man can ne­uer sinne so farre, as to fall totally from grace, and to put himselfe into a state of death and damnation, because he neuer sinnes so farre, as to make himselfe a slaue or seruant vnto sinne: though sinne be in him, yet it is in him as a ty­rant and a rebell, not a King or a friend, it rules and reignes not in him, he obeyes it not in the lusts thereof, he neuer yeelds vp himselfe as a seruant or a subject to it: Rom. 6. 12. to 23. 2 Pet. 2. 19. Iohn 8. 34. though he walkes after the slesh, or rather is drawne violently after the flesh sometimes, yet he wars not af­ter the flesh, 2 Cor. 10. 3. hee is so farre from warring after it, that he alwaies wars and fights against it: the very sinne and euill which he doth commit, is the sinne and euill which hee would not doe, Rom. 7. 15. to the end, and Gal. 5. 17. hee neuer sinnes with a full, intire, compleate, resolued, and deliberate will, he neuer yeelds a full and perfect assent vnto his sinne, there is a reluctancie, reuitancie, dislike and hatred of it in his soule, and it his inner man, and therefore he neuer sinnes so farre, as to cast himselfe wholly downe from the state of grace, and to put himselfe into the state of death and dam­nation. Fourthly, Regenerate men they neuer sinne so far as to fall totally from the state of grace, no not for a time, be­cause they neuer sinne so farre, as to seuere and cut off them­selues from Christ. Those who euen then, when as they do commit sinne, and whiles they haue the remainders of the old man, and of the body of sinne continuing in them, con­tinue still in Christ, it is certaine that they are in the state of [Page 325] life and grace, and not in the state of death and dàmnation, (because he that is in Christ the spring and fountaine of all grace and life, hath grace and life within him, and he is wholly freed from the law of sinne and death, Iohn 5. 24. 1 Iohn 5. 12. and Rom. 8. 2. But the true regenerate Saints of God, euen then when as they doe commit sinne, and whiles they haue the remainders of the old man, and of the body of sinne conti­nuing in them, continue still in Christ: as is euident by Rom. 7. 15. to the end, compared with Rom. 8. 1, 2. where Paul making mention of that perpetuall combate which is be­tweene the flesh and the spirit in euery true regenerate man, who did with their minde serue the law of God, but with the flesh the law of sinne: he concludes it with this Corollarie or infe­rence. There is therefore now no condemnation to those who are in Christ Jesus, who walke not after the flesh, but after the spirit: for though there be much sinne, and corruption in them, yet the law of the Spirit of life, hath made them free from the law of sinne and death: There is now, no condemnation to them, euen now whiles there is much sinne and corruption in them, be­cause they striue against this sinne and corruption, they hate it, and are grieued vnder it, they obey and serue it not; be­cause there is an inner man, a regenerate and sanctified part within them, which God doth most respect, which is alwaies grapling and contending with those corruptions, and be­cause they are still in Christ who hath freed them from the law of finne and death: Therefore because the regenerate Saints of God, euen then when as they doe commit si [...]ne, and whiles their corruptions are hanging on them, are still in Christ, Therefore it is certaine, that they are in the state of life and grace, and not in the state of death and damnation. Fiftly, the true regenerate Saints of God, when as they commit auy grosse and knowne sinne, euen before their actuall and particular repentance for it, are still in the state of life and grace, and not in the state of death and damnation, because they are still the elected Saints, and the adopted sonnes of God, and their names are still inrolled in the book of Life. Those who are still the elected and adopted sons of [Page 326] God, and haue their names inrolled in the Booke of Life, it is certaine, that they are alwaies in the state of grace and life, and not in the state of death and damnation: (because their election and adoption, they are altogether immutable, they cannot be altered or changed no more then God himselfe.) But all those who are once truly regenerated and ingrafted into Christ, they are still the elected and adopted sonnes of God, and their names are alwayes inrolled in the booke of Life, Rom. 8. 29. 30. Ephes. 1. 3, 4, 5. Luke 10. 20. Phil. 4. 3. Heb. 12. 13. Reu. 13. 18. and infinite other places. Therefore it is certaine, that they are alwayes in the state of grace and life, and not in the state of death and damnation, yea euen then when as they lie in any grosse, scandalous, and knowne sin, without any particular and actuall repentance. Sixtly, the true regenerate Saint [...] of God, can neuer sinne so farre, as to put them selues into the state of death and damnation, or to cast themselues wholly from the state of grace, because the eternall guilt and punishment of their sinnes is not imputed to them, but it is alwayes done away, and vtterly abolished in Iesus Christ, who is their Aduocate, their Mediator, their satisfaction and attonement. Those to whom the eternall guilt of sinne is not imputed, it is certaine, that no sins of theirs which they doe commit, can wholly cast them downe from the state of grace and life, into the state of death and damnation: (because that no man can bee in the state of death and damnation, but where the eternall guilt and pu­nishment of his sinnes may be imputed to him.) But to all such who are once truly regenerated and ingrafted into Christ, the eternall guilt of sinne is not imputed, (no not then, when as they lie in any actuall and knowne sin with­out particular repentance for it: because they are still in Christ their Mediator, their Aduocate, their surety, and the full and perfect satisfaction, propitiation, and attonement for all their sinnes, which reason is fully warranted and proued by Psal. 32. 1, 2. Rom. 5. 8, 9, 10. cap. 8. 1. 2. 33. 34. 1 Cor. 1. 30. 2 Cor. 13. 5. Col. 2. 13, 14. 1 Iohn 2. 12. and cap. 3. 6, 9.) Therefore it is cer­taine, that no sinne [...] of theirs which they doe commit, can [Page 327] euer cast [...]hem downe wholly from the state of grace and life, into the state of death and damnation: no not for that time, when as they lie in any grosse and knowne sinne, with­out any actuall and particular repentance for it. The Saints of God, when as they are once justified by faith in Christ, and purged from their sinnes by his most [...] blood, they haue no more [...] of sinnes, Hebr. 10. 2. that is, their sinnes are not imputed to them: they are then justified and sanctified, not for one day, one yeare or two, but for euer: Christ by once offering of himselfe vpon the Crosse, hath perfected for euer those that are sanctified, Hebr. 10. 14. The justification and sanctification of the Saints, extend not onely vnto some, but to all the parts & particles of their whole liues, they are neuer reiterated and repeated. For as there is but one natu­rall birth, one faith, one baptisme, one death and passion of Iesus Ephes. 4. 4, 5. Christ, which cannot be multiplied or reiterated: so there is but one spirituall regeneration, one inward baptisme of the spirit, one death to sinne, one justification and sanctificati­on in the Saints, when they are once justified, sanctified, re­generated, and reconciled vnto God in Christ, they are ju­stified, sanctisied, regenerated, and reconciled vnto God for euer. God as he is but one and single in his owne essence, so he is but one, and single in his workes, he desires not to reiterate, and to doe things twice: hee made the world but once; he redeemed the world but once: he will destroy the world but once: hee giues life and being to all his creatures but once: all creatures they are borne but once, and they die but once: God neuer delights in superfluities, or chan­ges: hee will doe nothing in vaine, and hee neuer repents him of his actions; and therefore he doth things but once; he makes his works perfect at the first: Deut. 3 2. 4 Whatsoeuer he doth, it shall be for euer: nothing can be put to it, nor any thing taken from it, Eccles. 3. 14. And therefore those who are but once justified, sanctified, and reconciled vnto God in Christ, those who are but once truly and thorowly ingrafted into Christ, who of God is made vnto them righteousnesse, wisedome, 1 Cor. 1. 30. iustification, sanctification, and redemption: they are justified, [Page 328] sanctified, and reconciled vnto God in Christ for euer: all their iniquities are quite forgiuen, all their sinnes are couered; and so vtterly abolished in the death of Christ, that they shall be no more remembred, nor yet imputed to them, Psal. [...]2. 2, 2. Ier. 31. 34. and Hebr. 8. 12. therefore no sinnes that euer they doe commit, can separate them from the loue of God, which is in Rom. 8. 39. Christ Iesus their Lord: or cast them downe from the state of grace and justification, into the state of death and damnati­on. And here you must obserue a difference betweene Le­gall justification, and Euangelicall justification. Legall justi­fication, or justification by workes and merits, it may be vt­terly lost and abolished by some actuall sinne, as is euident by Ezech. 18. 24. For, hee that keepes the whole law, and yet of­fends in one point, is guiltie of all, and cursed is hee that confirmeth not all the words of the law to doe them: Iam. 2. 10. and Deut. 27. 26. It is not so with Euangelicall justification, or justifi­cation only by faith in Christ: for this justification where once it is in truth, is neuer abrogated, disanulled, or broken off by any sinnes which those who doe injoy it doe commit: This free gift, it is of many offences vnto iustification, Rom. 5. 18. and the blood of Christ, it cleanseth them, not from some sorts of sinne only, but from all sinne, 1 Iohn 1. 7. Christ by once offe­ring vp of himselfe, hath fully satisfied for all the sinnes of all his Saints, therefore all the sinnes that euer they commit, are vtterly abolished and done away in him, they are not imputed to them, they are not put vpon their score. The justification of the Saints by Christ, it is of meere grace and fauour, through the righteousnesse of Christ imputed to them, and not of any workes, merit, or disert of theirs: Christ therefore hauing fully satisfied for all their sins both past, present, and to come, and God hauing accepted this his satisfaction for them, in full recompence for all their sinnes, when as these Saints of God doe sinne against him at any time, the eternall guilt and punishment of these their sins is vtterly abolished and done away in Christ their Ad­uocate and Surety, and not imputed to them (for if it were imputed to them and not to Christ, it were vtt erly impossi­ble [Page 329] for them to expiate it, or to satisfie Gods justice for it, by all the prayers and teares which they could make or shed, or by any other act of theirs) and therefore these sinnes of theirs (especially since they are sinnes of infirmitie and in­cogitancie, and not of wilfulnesse, obstinacie, malice, or pre­sumption) can neuer depriue and spoile them of the state of grace and iustification, nor yet put them into the state of death and damnation, no not for that Interim and interueni­ent time, which comes betweene their sinnes, and their re­pentance for them. Seuenthly, the true regenerate Saints of God, they are the true and liuing members of Iesus Christ, they are bone of his bone, flesh of his flesh, and spirit of his Spirit: 1 Cor. 6. 15. 17. and Ephes. 5. 28. to 37. they are the house, the temple, and the habitation of God and of his Spirit, Ephes. 2. 22. 1 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 Rom. 6. 9. hath no more dominion ouer him) ere the Saints of God who Reu. 2. 18. 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, [Page 330] 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, 1 Pet. 3. 18. and inliuened by the eternall Spirit of God. Now euery true Heb. 9. 14. 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 [Page 331] damnation, no not for one minute, no [...] 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. Obiect. 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 Answ. 1. 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, 1 Cor. 15 55. Rom. 7. 8, 9. 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 [Page 332] 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 cast them all into the depth of the sea. ler. 31. 34 and Mich. 7 18. 19. and therefore these their sinnes cannot bee mortall and deadly vnto them. If a man should commit treason, for which hee deserues to dye, if the King will either pardon it, or take no notice of it, it is not deadly vnto him that doth it, though it bee deadly in it selfe. God will pardo [...], or else passe by the sinnes of all his Saints, hee will not take aduan­tage of them, and therefore though they are mortall and deadly in themselues they are not so to them. Lastly, wee haue the expresse testimonie of Saint Iohn, 1 Iohn 3. 6. 9. and cap. 5. 16, 17, 18. that the Saints of God, and such as are borne of God, can neuer sinne vnto death: and therefore their sinnes can neuer put them into the state of death and damnation, no not for a time. Neither will that of Ezech. 18. 20. the soule that sinneth it shall dye: nor that of 1 Cor. 6. 9. 10. make a­ny thing to the contrary: all that these two places proue is but this: that sinne is mortall in its owne nature, that euery one shall beare his owne sins, and that the vnrighteous, and such as liue and dye in the sinnes there specified, such as make a common trade of those sinnes, being neuer washed, sanctified and iustified from them, shall not inherit the kingdome of God: neither of them proue that the sinnes of the Saints are mortall vnto them, or that they put them into the state of death and damnation. Consider therefore the sinnes of the Saints, as the sinnes of the Saints, as they are inherent in, and conioyned with the Saints, and not as they are abstract­ed [Page 333] and deuided from them; consider how God hath pro­mised to forgiue them in his mercie and to remember them no more, and then you shall discouer and discerne your Er­ror, and finde your selues to bee ouer-reached with a Fallacy and quirke of Logicke, in seuering those things which should not be deuided.

To the second clause of the objection, that the sins of the Saints are not forgiuen, before their actuall and particular re­pentance for them, and therefore after that they commit any grosse and knowne sinne till their actuall and particular re­pentance for it, they are in the state of death and damnation, and not in the state of grace. I answer: first, that the argu­ment it selfe is false and followes not: which that you may the better and more perspicuously vnderstand. You must know, that when a regenerate man falls into any sinne, his repentance in this case is not required as a meanes to put a new life, and a new estate and seed os grace into him; (as it was vpon his first regeneration and conuersion vnto God,) but it is onely required, as physicke is in a sicke man, to heale him and to cure him, and to preserue that life, that estate and seed of grace was in him before, which by reason of this his sinne, are like the graces of the Church of Sardis, Reu. 3. 2. ready to dye, but yet not wholly dead: and there­fore euen before his actuall tepentance for his sin, he is not wholly dead in trespasses and sinnes, he is not in the state of death & damnation, but in the state of grace. I will euidence and make this cleare by some few familiar and common si­militudes. Suppose a regenerate man should fail into any mortall and deadly sicknesse, which might proue his death vnlesse hee tooke some antidote and physicke to expell it, you will not presently say, that this man is but a dead man, or that hee is in the state of death, because hee is fallen into this disease: or because hee lieth sicke of it for a moneth or two without recouery: for hee hath life within him still, hee is still a liuing man, and for ought you know hee may reco­uer, and therefore you doe still account him, call him, and repute him a liuing man. So if a regenerate man commit a [Page 334] felonie, for which his life may be drawne into question: you will not forthwith determine, that heee is in the state of death and damnation, because hee hath committed such a felonie: for it may bee, that no man will prosecute him for this felonie; or if hee be prosecuted hee may bee either ac­quitted, or pardoned, and so escape that death which hee did deserue. So if a wife commit adultery, for which shee de­serues to be deuorced from her husband, and so cease to be his wife, you will not presently say, that this woman i [...] de­uorced, or that she is no wife, for her husband may forgiue her, and she is still a wife, till the deuorce be sued out. So if a sonne doth highly offend his gratious and louing father, for which hee doth justly deserue to be disinherited, he doth not therefore cease to be a sonne, neither is he forthwith dis­inherited, but hee continues a sonne and an heire still; hee only incurs his fathers anger for the present, and perhaps he may receiue some stripes and correction at his hands, but neuer ceaseth to be his sonne and heire, till he incnrre his fa­thers hat [...]ed, his whole and finall displeasure: till he be actu­ally disinherited, and utterly cast off. Iust so is it in our pre­sent case. Sinne in the regenerate Saints of God, it is a dead­ly disease and sicknesse to the soule: it is such a felonie as may justly draw their liues into question before the barre of Gods Tribunall: it is such an adultery as might justly cause the Lord their husband, to sue out a bill of diuorce against them: and it is such an offence as might moue their grati­ous and louing Father to disinherit and to cast them off. But yet they are not presently dead, neither are they in the state of death because they are sicke of sinne: for they may reco­uer, and purge out this disease: yea, it is certaine, that they alwaies doe and shall recouer: for the Lord himselfe is their physition, hee will recouer them and raise them vp, and re­store them to their health againe, he will not suffer them to dye or perish in this sicknesse of their sinnes: they haue his owne expresse word and promise for it. Psal. 41. 2, 3. Iohn 6. 51, 58. cap. 10. 28. cap. 11. 25, 26, Hosea 14. 4. Mal. 4. 2. and 1 Iohn. 5. 11, 12, 13. and he will surely performe & make good [Page 335] his word to the vttermost. They are not presently in the state of death and condemnation, when as they commit any treason or felonie against the Lord, before their actuall re­pentance for it; for God may passe by their sinnes and trea­sons, and take no notice of them, hee may in his mercy par­don them, and not arraigne them for them. Yea, he will be sure for to doe it. For hee is a God that passeth by the transgres­sion of his heritage, hee will forgiue their iniquities and remember their sinnes no more, because hee delights in mercy, and because it is his couenant so to doe. Mich. 7. 18, 19. and Ier. 31. 33, 34. If hee doth take notice of those sinnes of theirs as to scourge them for them, yet he neuer drawes them into question for their soules, hee neuer brings them into the judgement of eternall condemnation: as we may reade expresly. Isay 45. 17 Iohn 3. 19. cap. 5. 24. and Rom. 8. 1, 2. wherefore though the Saints commit treason against the Lord, for which they de­serue to be perpetually condemned, yet this their treason neuer puts them into the state of death and damnation. So when the Saints of God commit adultery against him, and such sinnes as might cause him to deuorce them from him: yet they are not presently deuorced, because they doe not presently repent: for God is a louing and kinde husband to them: hee is not easily prouoked to put them away, and to giue them a bill of deuorce vpon euery act of adultery which they doe commit: as is euident by Ier. 3. 1. If a man put away his wife, and shee goe from him, and become another mans, shall he returne vnto her againe? but thou hast played the harlot with ma­ny louers, yet returne againe to me saith the Lord. The adulteries of the Saints, doe neuer breake that bond of matrimonie which is betweene God and them, because God will not take aduantage of them: hee hath married them vnto himselfe Hosea 2. 19. for euer, in faithfulnesse, in louing kindnesse, & in mercies: therefore will he loue them, and not cast them off: therefore will hee not seuer or deuorce them from him. Hee hath commanded vs, not to seperate those whom hee hath ioyned together: therefore hee Math. 19. 7 himselfe will neuer seuer nor deuorce those from himselfe whom hee hath married and betrothed to himselfe for euer: but [Page 336] hee will seperate their sinnes from them, that so they may not seuere or diuorce them from himselfe: and therefore when as they sinne against the Lord, they are not presently in the state of death and damnation, because they are still married to, and not deuorced from the Lord. So when the sonnes of God offend their gratious and louing father by their sinnes, they doe not therefore cease to bee his sonnes, neither are they forthwith disinherited: but they continue sonnes and heires still, and he continues to bee a gratious fa­ther to them. It may be they may incurre his anger and dis­pleasure for a time: it may bee, hee doth ( 2 Sam. 7. 14. [...]. Ps. 89. 26. to 38.) chasten and cor­rect them with the rods of men, and with the stripes of the children of men, ( Prou. 3. 12.) out of his fatherly care and loue vnto them, and out of a desire of their good, ( 1 Cor. 11. 32.) that so they may not be condemned with Heb. 12. 6. to 12 the world. But yet they neuer incur his hatred or his whole displeasure, hee neuer disinherits them or casts them out of doores: hee alwaies dealeth with them as a gratious, merci­full, and louing father, ( Mich. 7. 18.) who delights in mercy, ( Psa 103. 8, 9, 10, 13. Mal. 3. 17.) hee will not alwaies chide them, neither keepeth hee his anger foreuer hee will not deale with them after their sinnes, nor yet reward them ac­cording to their iniquities, but will euen pitty, spare, and pardon them, as a father pittieth, spareth, and pardoneth his onely son that serueth him. And therefore though they sinne against their gratious Father, and lie perhaps in this their sinne for a time without repentance, yet they are not thereby disinherited nor put from the state of grace, I will now contract all this into this Syllogisme. Hee that is still aliue in Christ, and is but only sicke and not dead of sinne: hee that is onely in a meere possibilitie to be questioned, arraigned, diuorced, & disinherited for his sinne, and is not actually questioned, ar­raigned, diuorced, disinherited, and condemned for it. He that is more likely to liue & to recouer, more likely to escape vnsentenced and vncondemned, more likely to continue a wife and an heire vnto God, then to dye of sinne, and to be perpetually condemned, diuorced, and disinherited of God for sinne. Nay hee that is sure to recouer and neuer to die of sinne, sure to scape scot-free, and neuer to bee condemned, [Page 337] diuorced, or disinherited for sinne, it is vndoubtedly true, that such a one is not in the state of death and damnation, but in the state of life and grace. (For no man can be in the state of death and damnation, but such a one as is either dead in trespasses and sins; such a one as is actually condemned, di­uorced, and disinherited for his sins, or such a one as is more likely to dy, to be condemned, diuorced, and disinherited, in and for his sins; then to liue, and to escape vncondemned, vn­diuorced, and vndisinherited for his sins.) But all those who are once truly regenerated & ingrafted into Christ by a true and liuely faith, they are aliue in Christ, and euen then when as they lie in any knowne sin without repentance; they are but only sicke & not dead of sin: they are only in a m [...]ere re­mote possibility; to be questioned, arraigned, diuorced, disin­herited and condemned for their sinne: they are not actually questioned, arraigned, diuorced, disinherited and condem­for it. They are more likely to liue and to recouer, more like­ly to escape vnsentenced and vncondemned: more likelyto continue wiues and heires vnto God, then to dye of sin, and to be perpetually condemned, diuorced, and disinherited of God for sin. Nay, they are sure to recouer, and neuer for to dye of sin: they are sure to escape scot-free, and neuer to be condemned, diuorced, or disinherited for sinne, as is euident by the former premises. Therefore it is vndoubtedly true, that such as are once truly regenerated and ingrafted into Christ by a true and liuely faith, euen then when as they lye in any knowne sinne without repentance, are not in the state of death and damnation, but in the state of life and grace: and so the argument which is produced followes not.

Secondly, I answer, that the Antecedent is false. For these sinnes of the Saints, they are and may be pardoned and actu­ally forgiuen without any particular repentance for them. First, because when men are once truly justified, the eter­nall guilt of these their sinnes is neuer imputed to them, as I haue formerly proued: therefore a particular actuall re­pentance for them is not necessarily and absolutely required for to saue them and [...]ree them from damnation: Christ [Page 338] had made them free from the law of sinne and [...] before, being Rom 8. 2. made a curse for them, that they might bee made the righteousnesse of God in him: therefore they might bee saued without this 2 Cor. 5. 21. this actuall and particular repentance. Secondly, These their sins, as I haue formerly proued, did not put the Saints into the state of damnation: and therefore a particular re­pentance for these sinnes of theirs, is not absolutely neces­sary to saluation. Thirdly, a particular and actuall repen­tance for these sinnes, is not required as absolutely necessa­ry to saluation, because a generall repentance, and an in­ward disposition of the soule, without this particular, out­ward and actuall repentance will serue the turne. If a Saint of God commit any grosse and knowne sinne, let him haue but an vpright and syncere heart, which is fully and reso­lutely set and bent against all sinne, and stedfastly set and fix­ed vpon God with a desire to cleaue fast and close to him, and to doe his will in all things: let him haue but an hum­ble, a broken, and a contrite heart within him which trem­bles at Gods word, and is thorowly affected with the grosse and generall apprehension of his owne vilenesse: though he neuer pitch particularly vpon this sinne of his, nor hum­ble his soule before the Lord for this his sinne, yet, I dare be bold to say, that this generall repentance of his and this in­ward frame, bent and disposition of his heart and soule, shall sufficiently cleanse and purifie his soule from this his sinne, and saue him so that he shall neuer die or perish for it: for it is the inward and habituall repentance, the inward frame, bent, and disposition of the soule that God respects more then the outward act, as wee may see by that of Dauid. Psal. 32. 5. I said I will confesse my transgressions vnto the Lord, and so thou for ga [...]est the iniquity of my sinne: the inward purpose and disposition of [...] heart for to repent, was sufficient to moue God to forgiue his sinne, before his outward, actuall, and particular repentance was expressed. Which proues, that though a particular confession and actuall humiliation bee very fit and requisite and necessary, after euery grosse and knowne sinne which the Saints commit, yet it is not [Page 339] absolutely necessary to saluation for an inward disposition & purpose of the heart for to repent or a generall repentance and humiliation without this particular will serue the turne. But of this see more in the fourth answer to this argument, as it was, first propounded. Fourthly, a particular, outward, and actuall repentance for these sinnes of theirs is not abso­lutely required of them as necessary to saluation, because God in his mercy will passe by these actuall sinnes, or acts of sinnes, and take no notice of them, if they doe chance to for­get to repent and humble their soules particularly for them: for God is a God that passeth by the transgressions of his people, Mich. 7. 18. 1 Pet. 4. 8. as well as their lesser sinnes: hee out of his charity and loue vnto his Saints, doth couer euen a multitude of their sinnes and take no notice of them, when as they forget for to repent particularly of them. So true is that of Bernard, that the sin of the Saints of God, vel punitur [...] poenitentia, vel in De [...] et lib. [...]: tract. charitate absconditur, it is either punished with condigne re­pentance, or hid in mercy. I could adde more reasons for to proue, that there is no absolute necessity of a particular re­pentance for euery grosse and knowne sinne, but I will passe them ouer, and referre you to the answers which are giuen to this argument, as it is first propounded and objected.

For the last clause of this objection: that a regenerate man may dye in the very act of sin, as hee may murther him­selfe, or God may smite him sudainly in the act of any other sinne, before his actuall repentance, or any other repentance else: and therefore he may dye and perish in his sinnes, and so fall finally from grace. I answer, that the argument fol­lowes not. For let any one that is a true regenerate Saint of God be taken away in the very act of any knowne sinne, be­fore it is possible for him to repent, I make no doubt or scru­ple of it, but that he shall as surely be saued as if he had liu­ed to haue repented of it: and that for these reasons. First, because this saint of God was truly praedestinated to eternall life, and therefore he cannot but be saued, or else it would follow, that a man who is absolutely praedestinated to eter­nall life might yet bee damned, which can neuer be proued [Page 340] or admitted. Secondly, because Christ hath promised that none of his sheepe shall perish, that none of his Saints and children shall be confounded, but that they shall be sure of heauen and eter­nall life. Iohn 10. 28. Isay. 45. 17. Iohn 5. 24. and cap. 6. 39. 40. Now all those that are once truly regenerated and ingrafted into Christ, though they are taken away in the very act of sinne before any [...]epentance at all, are the true Saints and sheepe of Christ, and therefore they doe not, therefore they cannot perish in this their sin. Thirdly, it must needs be so, because God will neuer require impossibilities at his chil­drens hands, nor take the strictest course, and greatest ad­uantage against them for their sinnes. Now it it Gods owne act to take away the Saints in their sinnes, and it was impos­sible for them to repent at all of this their sinne in respect of their sodaine surprisall: if they had had space & time to haue repented, no doubt but that they would haue repented them of this their sinne, and therefore God seising on them before they could repent, wee should exceedingly eclispe the riches of Gods mercy, and of his gratious dealing with his Saints, in affirming that they should be damned when as they had not space to repent. Fourthly, it must needs be so, because this one act of sinne (as I haue proued to the full before) it doth not seuere and cut them off from Christ, or destroy out of them those habits and seeds of grace which are plan­ted, and setled in their hearts, it doth not put them into a state of death and damnation, or cause their gracious and louing Father, who is alwaies ready to pardon and to pitty them, to disinherite them and cast them off, especially see­ing they neuer sinne against him out of precogitated ma­lice, or out of the setled purpose and resolution of their hearts: and therefore though death doth cut them downe in this very act of sinne, they cannot perish in this act, but their soules are vndoubtedly saued, and receiued into mer­cy. Fifthly, it must needs bee so, because this one act of sin, it doth not take away their justification, or make them not to be justified, but only in respect of this particular act: it re­uiues not all their former sins againe, and therefore it puts [Page 341] them notinto the state of death and damnation: a man may be an holy & religious man, he may offend in many things: yet hee may be holy and vpright in Gods sight and estimation, in respect of the constant holinesse and integrity of his life, though not in respect of those particular sinnes of his. Now God he alwaies lookes vnto the inward frame and dispositi­on, the inward integritie and synceritie of the heart, to the constant tenor and carriage of his Saints, and not vnto their particular fayles and slips: if their hearts, and the constant tenor and carriage of their liues, be syncere, holy, blamelesse and vnspotted, God estimates and rates them according vn­to this, and takes no notice of their priuate slips: hee values them according to their grace and inward, not according to their sins and outward man: and therefore God taking them away in the very act, not in the habit and the trade of sin: he will estimate and reward them according to their graces, and their inward man, according to the inward purpose, bent and clination of their soules, according to the constant course and practise of their liues, and not according to that particu­lar and priuate act of sinne in which they dye; so that they doe not perish euerlastingly for this act of sinne, but they are certainly receiued vnto life euerlasting. Sixthly, the theefe which neuer did repent in all his life before, was saued on the Crosse, euen at the last gaspe and period of his life: there­fore that God and Sauiour who was so mercifull to saue a sinner that neuer was a Saint, at the very last gaspe: will al­waies be so gratious, so louing and compassionate, as to saue a sinner at the last which was a Saint, a friend, a brother, and a best beloued vnto him before. Lastly, to shut vp all in a word or two. Admit that an actuall and particular repentance were required as a thing absolutely necessary to saluation of all the true regenerate Saints of God, after any grosse and knowne sinne committed by them; yet then I say, that when God doth take away any of his Saints, in the very act of sinne, hee doth in that very instance which hee takes them in giue them such an actuall & particular repentance, as shall saue their soules, for hee hath praedestinated them vn­to [Page 342] euerlasting life; and therefore hauing predestinated them vnto the end, he doth likewise predestinate them vnto the meanes for to obtaine it. Wherefore as it is altogether impos­sible for to depriue them of the end, so likewise is it im­possible to depriue them of the meanes which are annexed inseparably vnto it: and therfore put the worst you can ima­gine, yet we may safely say, that God doth alwayes giue his Saints this actuall repentance, euen in the very point and instant, when he cuts them off, (which the Pseudolut herans, and those that defend only a totall fall from grace, without a finall doe confesse and teach.) And therefore notwithstan­ding, all those sinnes they doe commit, notwithstanding, their lying in sinne for a time, or their dying in sin (I meane in the act, not in the habit and trade of some particular sin) without any actuall or particular repentance, for that sinne of theirs, they neither fall finally, nor yet totally from the state of grace. This is the maine and principall argument, this is the very knot and hinge of the question, and there­fore pardon me (good Reader) though I haue beene so prolix and tedious in my answer to it.

The twentie fiue Argument or obiection that is made a­gainst 25 me is, That a true regenerate Saint of God may bee excommunicated, therefore he may fall from grace. I an­swer, Answ. 1. that the Argument doth not follow. For though ex­communication may seuer a Saint of God from the societie of the faithfull, and the visible Church of God for a time, to humble him for his sinne, and to make him more circum­spect in his carriage for the time to come, yet it neuer doth dissect or cut him off from Christ; nay, it doth not wholly seuer and cut him off from being a member of the visible Church; for then he ought not to be assayled or admitted into the visible Church againe, vnlesse he were rebaptized: and during the time of this his excommunication he should be no better, and no more a Christian than a Turke or Hea­then man: neither of which can be admitted: and therefore this excommunication, if you take it in the true and prima­tiue vse of it, (not as it is now commonly abused, and made [Page 343] a common proces vpon pettie and trifling occasions) it on­ly suspends men from being partakers of the priuiledges of the Church, it neuer cuts them off from being members of it. This is the opinion of Mr. Hooker: in his third booke of Ecclesiasticall policie, cap. 1. pag. 88. of Bishop Abbot in his an­swer to Mr, Thompsons Diatriba, cap. 16. of Mr. Caluin in the 14. booke of his Institutions, cap. 12. section 9. 10. of Marlorat in his Exposition vpon the 1 Cor. 5. 5. And I know not any Diuines either Moderne or Ancient of any note or credite, that doe affirme the contrarie; and therefore your Argument followes not.

The twenty sixe Argument which may bee made against 26 me is this. All Infants which are baptized, they are by this their baptisme truly regenerated and ingrafted into Christ, and yet we see that many of them, doe afterwards fall total­ly and finally from grace: Therefore those who are once tru­ly regenerated and ingrafted into Christ by a true and liue­ly faith may fall from grace. The Argument is taken for granted: and therefore the Antecedent is only to be proued. This our Antagonists indeuour for to doe, by Scripture, and by the authoritie and Doctrine of our Church of England. The maine place of Scripture which is alledged, is that of Gal. 3. 27. As many of you as haue beene baptized into Christ, haue put on Christ: which they say is full in point. And that this is also the Doctrine of the Church of England, is proued by the forme of baptisme recorded in our Common prayer Booke: where the Minister before baptisme, reciting how Christ did blesse the little children that were brought vnto them, and rebuke his Disciples for hindering such as would bring them to him, doth from hence exhort the people in these insuing words. Doubt not therefore, but earnestly beleeue, that hee will likewise fauourably receiue these present Infants, that he will im­brace them with the armes of his mercie, that hee will giue vnto them the blessing of eternall life, and make them partakers of his euerlasting kingdome: And againe, when as the childe is bap­tized, there is this forme of thanks-giuing there prescribed to vs. Wee yeeld thee hearty thankes most mercifull Father, that [Page 344] it hath pleased thee to regenerate this Infant with thy holy Spirit, to receiue him for thine owne childe by adoption, and to incorporate him into thy holy congregation. Which words doe fully proue, that all such Infants as are baptized, are truly regenerated: and so the Antecedent is fully proued to bee true. Because this is an argument in which our Antagonists doe much tri­umph and boast, as if wee were not able to vndergoe the charge and vigor of it; I shall indeauour to giue a full and satisfactorie answer to it, in which I shall bee forced to bee Answ. somewhat large and tedious, in respect of those many parti­culars which I am to giue an answer to; I will reduce them vnto these foure heads: First, I shall denie, that all Infants that are baptized, are truly regenerated and inwardly ingraf­ted into Christ by vertue of their baptisme. Secondly, I shall affirme, that the place of the Galathians proues it not, nor yet any other têxt of Scripture. Thirdly, I shall affirme, that it is not the Doctrine of the Church of England, and that these words of the Common prayer Booke doe not warrant it: And lastly, if all these faile me, I shall denie the Argu­ment, and proue vnto you that it followes not: and that though the Antecedent and the Argument were both true, yet that they are both impertinent to our present purpose. For the first of these, that all Infants that are baptized are not by their very Baptisme truly regenerated, and ingrafted into Christ, but only Sacramentally, I shall make it good by these subsequent reasons. First, because the Sacraments doe neuer conuey any inward and spirituall grace, which may truly regenerate and ingraft men into Christ, but where there is the hand of faith for to receiue them, and that grace which is conueyed by them. This is euident by Mark 16. 16. not he that is baptized only, but he that beleeueth & is baptized shall bee saued; but hee that beleeueth not (though hee be bati­zed) shall bee damned; therefore it is not baptisme of it selfe, but faith which doth regenerate and saue men. So Acts 8. 36. 37. When the Aethiopian Eunuch demanded of Philip: behold here is water, what doth hinder mee to be baptized? Philip returnes him this answer: If thou beleeuest withall thine heart [Page 345] thou maist: intimating, that his baptisme without faith, would doe him no good at all, that it could not regenerate him, nor yet conuey any grace into his soule. So Gal. 3. 26, 27. Yee are all the children of God by faith in Christ Iesus: for as many of you as were baptized into Christ, haue put on Christ. It was the Galathians faith, and not their Baptisme, which made them the adopted sonnes of God: for in Christ Iesus neither circumcision auaileth any thing (no nor yet Baptisme which succeedeth it) neither vncircumcision, but faith which worketh by loue, Gal. 5. 6. Baptisme without faith is in effectu­all: it may wash and purifie the body, but it can neuer wash, purifie, regenerate, and cleanse the soule, vnlesse it bee ac­companied with faith which workes by loue, and with true re­pentance. For it is faith only that purifieth the heart, Acts 15. 8. it is Repentance, and not Baptisme that doth wash away our sinnes: Baptisme without repentance it cannot doe it: therefore Peter, Acts 2. 36, 37, 38. doth joyne them both toge­ther. For when his auditors that were pricked at the heart, de­manded of him what they should doe? Hee answers them thus: Repent, and bee baptized in the name of Iesus Christ, for the re­mission of sinnes, and yee shall receiue the gift of the holy Ghost. If Baptisme without repentance had beene sufficient to haue regenerated them, and purified them from their sins, Peter would neuer haue aduised them for to repent withall, for that had beene superfluous: but his joyning of repen­tance and baptisme thus together, intimates that the one is not effectuall without the other. It is faith only that doth iustifie vs, and ingraft vs into Christ, Rom. 4. 3. 5. cap. 5. 1. 2 Cor. 13. 5. Gal. 5. 6. and Ephes. 2. 8. it is faith onely that doth make the Sacraments effectuall to regenerate vs, and ingraft vs into Christ: this I am sure is the doctrine of our Church. Now all those Infants which are baptized, (no nor all those that are baptized at their ripe yeares, be they An [...]baptists, or such as are newly conuerted to the faith) they haue not this grace of true, sauing, and justifying faith within them, and therefore they are not truly regenerated by their bap­tisme: As it is said of the word of God, Heb. 4. 2. that it pro­fited [Page 346] them not, because it was not mixed with faith in them that heard it. So I may say of Baptisme, that it regenerates not all Infants, because all haue not faith that doe receiue it. Secondly, all Infants that are baptized, are not truly rege­nerated and ingrafted into Christ by their very baptisme, because this would make the Sacrament of baptisme effe­ctuall to all that doe receiue it, which cannot be. First, be­cause that this would make baptisme to bee quite different from all the other ordinances of God, and meanes of grace: For the Sacrament of the Lords Supper it profits not all alike, to all vnworthy communicants, it is the cause of dam­nation; 1 Cor. 11. 27. 29. it is a cause of grace to none, but such as doe receiue in a worthy manner: so the word of God, though it be the sauour of life vnto life to some, yet it is the sauour of death vnto death to others that doe heare it, 2 Cor. 2: 16. So it is of all the other meanes of grace whatsoeuer, they are not effe­ctuall to worke grace in all; and therefore Baptisme cannot doe it. There is the same reason of all Gods ordinances, where one of them is effectuall, all of them are effectuall; where one of them is ineffectuall, there all of them are in­effectuall to; for else there should be a great confusion, and jarring in the ordinances of God: a man should then bee sa­ued by one ordinance of God, suppose by Baptisme, and damned by another, by the vnworthy receiuing of the Lords Supper, or by the vnprofitable hearing of the word of God, which the God of order, peace, and vnion can ne­uer suffer. There is a sweet harmonie and mutuall agree­ment betweene all the meanes of grace, and ordinances of God, they alwayes goe hand in hand together: they all worke within the same sphere and compasse, one of them is no larger then the other: where one is effectuall there the others are, or at least may be to: Wherefore since the other ordinances of God, are not effectuall to regenerate, and to worke grace in all, no more can Baptisme doe it. Secondly, Baptisme cannot regenerate all alike, because circumcision which was a type of Baptisme, did not doe it. All those that were circumcised with the outward circumcision of the flesh, were [Page 347] not circumcised with the inward circumcision, of the heart and spi­rit, whose praise is not of man but of God, Rom. 2. 28, 29. there­fore all those that are outwardly baptized with water, are not inwardly baptized with the holy Ghost and with fire. Baptisme Math 3. 11. is come in the place of circumcision, and therefore it must be of the same effect as circumcision was, and so it is. For as there was an outward circumcision of the flesh which was common to all, and an inward circumcision of the heart, which was proper only to the elect of God: so there is an outward Baptisme, or putting away of the filth of the flesh only, 1 Pet. 3. 12. which is common to all, but saues none: and an inward bap­tisme of the Spirit, which is the answer of a good conscience to­wards God: this is the Baptisme which doth regenerate and saue men, of which all that are baptized are not partakers, but only such as are elected to saluation. Thirdly, all that are baptized are not alike regenerated by their baptisme, be­cause this would take away the libertie of Gods Spirit, which breatheth when and where it listeth, Iohn 3. 8. It is only the Spirit of God which doth regenerate men: if men bee borne but of water, and not of water and the spirit both, they cannot enter into the kingdome of heauen, Iohn 3. 5. If then euery one that were baptized, be by his baptisme necessarily, and truly regenerated, the libertie and freedome of Gods Spirit should be restrained, and must of necessitie breathe vpon euery one that is baptized whether it will or no, whereas Christ him­selfe tells vs euen in this very case of baptisme and spirituall regeneration, that the Spirit bloweth where he listeth: he is not Iohn 3. 8. confined to any person, place, and ordinance, but hath his owne libertie to worke, when and where hee will; which libertie this doctrine of yours would restraine. Fourthly, all those who are baptized are not forth-with regenerated, and ingrafted into Christ by vertue of their baptisme: because this would take away all election and reprobation: this would make all Infants that are baptized to bee necessarily saued, if they die before yeares of discretion, though God hath otherwise determined of them: or else it would seuer true regeneration, and sanctification from election, making [Page 348] such to be truly sanctified and regenerated, as were neuer elected to saluation: which cannot be, because election is the only cause of true regeneration; and true grace and re­generation are proper only to the elect of God: (as I haue proued at large in my first Argument drawne from God,) or else it would make all men to be elected to saluation, and so consequently to bee saued: which as it is false and contrary to the Scriptures, so it makes against you to, for then none could fall from grace. Now none of these three consequen­cies can be admitted; and therefore, your Antecedent, that all who are baptized, are truly regenerated and ingrafted in­to Christ cannot be true. Fiftly, if your Antecedent were true, it would bring in what popish doctrine, that the Sa­craments doe ex opere operat [...], conuey grace to men, that the bare act of Baptisme, or of receiuing the Lords Supper, should of it selfe, without any respect of the persons, that are partakers of these Sacraments, conuey grace to all that come vnto them. Sixtly, all Infants that are baptized, are not tru­ly regenerated and ingrafted into Christ by their very bap­tisme, because then the time of their regeneration, repen­tance, conuersion, and effectuall calling; should alwaies be accounted from the time of their baptisme: but this wee all know is false. For some wee know are regenerated, called, and conuerted in their youth, some in their middle age, some in [...]heir old age, but all after Baptisme; and we doe al­waies account them to be regenerated, conuerted, and effe­ctually called, not from the time that they are baptized, but onely from the time that they doe repent them of their sins, and turne from all their euill wayes, to serue the liuing God in holinesse and newnesse of life: God and men account the time of mens regeneration and ingrafting into Christ, not from the time that they are baptized, but from the time that they are effectually called and conuerted vnto God, be­being made new men, and new creatures, which they were not before: therefore they were not truly regenerated and ingrafted into Christ by their very baptisme, for then, their effectuall vocation should bee accounted from the time of [Page 349] their baptisme only, and not from any other time. Seuenth­ly, it is plaine and euident, that Infants who are baptized, are not alwayes truly regenerated and ingrafted into Christ by their very baptisme, because that after their baptisme, and before their effectuall calling and conuersion vnto God, the whole old man, the whole body of sinne, and the lusts of the flesh, are as strong and vigorous in them, as if they had neuer beene baptized; Christians that are baptized be­fore they are called and conuerted, are for the most part, as sinfull, wicked, and euery way as vitious and prophane as Heathens and Infidells, that neuer were baptized: therefore it is certaine, that they were neuer truly regenerated and in­grafted into Christ by baptisme. For true regeneration, it doth alwayes alter and change mens corrupt natures, it makes them new men and new creatures: it mortifies their earth­ly members; it casts out the old man, and the body of sinne, and crucifies the flesh with the affections and lusts thereof: Iohn 3. 5. 5. Rom. 8 13. cap. 12. 1, 2. Gal. 5. 16. 24. and Col. 3. 5. 8, 9, 10. and therefore it is euident, that all Infants are not truly regene­rated and ingrafted into Christ by their very baptisme: be­cause the old man, the body of sinne, the flesh, and the lusts there­of, are as strong and vigorous in them, from their very in­fancie to their conuersion, as if they had neuer beene bap­tized. Eightly, all Infants that are baptized cannot be rege­nerated and really ingrafted into Christ himselfe by vertue of their baptisme, because they are not all elected to salua­tion, nor all included within the couenant of grace. Bap­tisme is effectuall vnto none, but to such as are the true Spouse and Church of Christ, to such as are within the new couenant of Grace, and to such as are the true and faithfull seed of faithfull Abraham. For, Christ hee gaue himselfe only Ephes. 5. 25. 26. for the Church (which all the Fathers and Orthodox Diuines, both of our owne and other Churches, affirme to bee only the number of the elected Saints of God, and no others) that hee might sanctifie and cleanse it, with the washing of water by the Word; that hee might present it to himselfe a glorious Church, without spot or wrinkle, or any such thing: but that it [Page 350] should be holy and without blemish. Christ doth wash and san­ctifie his body and his Church, and none but they; now all that are baptized, they are not the true body and Church of Christ, because they are not all elected to saluation, there­fore they are not truly regenerated and ingrafted into Christ by baptisme. All that are baptized are not within the new couenant of grace and mercy, they are not the true seed of faithfull Abraham, nor the true Israel of God. Many there are that are baptized, that were neuer truly included within the couenant of grace: the law ( Ier. 31. 31. 32.) of God was neuer written in their hearts, nor yet ingrauen in their inward parts: God did neuer ( Ezech. 36. 26. to 30.) sprinkle them with pure water, nor yet cleanse them from all their filthinesse: he neuer gaue them a new heart, nor yet an heart of flesh: he neuer put his Spirit within them, nor caused them to walke in his statutes and doe them: hee neuer sa­ued them from all their vncleannesse; he neuer became ( Ier. 31. 31.) a husband to them: hee neuer chose them to bee ( 1 Pet. 2. 9.) a royall Priesthood, an holy nation, a holy nation to himselfe: and there­fore they were neuer truly within the couenant of grace. Many there are who are baptized, and yet they were neuer the heires of promise, nor the faithfull seed of faithfull Abra­ham: Ishmael was circumcised as well as Isaac, Gen. 17. 25, 26. yet he was not of the promised seed, hee was borne after the flesh, and not after the spirit, Gal. 4. 28, 29, 30. Simon Magus was baptized as well as any others, and yet he was not regenera­ted, hee was still in the gall of bitternesse, and in the bond of ini­quitie, Acts 8. 13. to 25. hee was not an heire and childe of promise. All are not Israell which are of Israell: neither because they are the seed of Abraham are they all children: but in Isaac shall thy seed be called: That is, they which are the children of the flesh, those are not the children of God: but the children of the promise are counted for the seed, Rom. 9. 6, 7. 8. The promises of God, and the couenant of God, belong onely to the sons of faithfull Abraham, to the children of the promise, and the righteous seed, which are only the elect of God, and such as the Lord our God shall effectually call, Acts 2. 39. Tit. 1. 1. and Rom. 4. 11, 12, 13. 16. 24. Now all those that are baptized, they are [Page 351] not the elect of God, they are not the righteous seed or children of promise, they are not within the new couenant of grace, and therefore, they haue no fruite not benefit, no true regeneration and incision into Christ by their bap­tisme. I will contract this reason into this Syllogisme. If all those that are baptized, are not of the true Church and bo­dy of Christ, if they are not within the new couenant of grace, if they are not the promised seed, and the elect of God, then all that are baptized are not regenerated and in­grafted truly into Christ by their baptisme, (For as Circum­cision was, so Baptisme is, nothing else, but a seale of the Rom. 4. 11. new Couenant, and of the righteousnesse of faith: and so it doth regenerate and ingraft none into Christ, but by estating of them in this new Couenant of grace.) Now none can bee estated into this Couenant, but such as are within it, such as are the righteous seed, the heires of promise, the true Isra­ell, the true Church and body of Christ, and the elect of God; because the Couenant belongs to none but them, and none can haue any benefit by the Seale, that haue not an interest and share in the deed and Couenant it selfe.) But all those that are baptized, are not of the true Church and bo­dy of Christ, they are not within the new couenant of Grace, they are not the promised seed and the elect of God: (as I haue proued.) Therefore all that are baptized are not regenerated and ingrafted truly into Christ by this their baptisme. Lastly, the Scriptures are expresse in it; that ma­ny are circumcised outwardly in the flesh, who were neuer cir­cumcised inwardly with the spirit, in the foreskin of their hearts: Deut, 30. 6. Ier. 9. 26. and Rom. 2. 28, 29. that many are out­wardly baptized and washed with water, which are not inwardly baptized with the holy Ghost and with fire, nor washed with the washing of regeneration, and the renewing of the holy Ghost, Math. 3. 11. 1 Pet. 3. 21. and 2 Pet. 2. 3. And therefore all these places of Scripture, which speake of this inward bap­tisme of the Spirit, are onely attributed and appropriated to the elect and beleeuing Saints of God, and to no others, and not to all that are baptized: as you may see, Math. 3. 11, [Page 352] Acts 2. 38, 39. Rom. 6. 2. to 7. Gal. 3. 26, 27. Titus 3. 5. 1 Pet. 3. 21. Iohn 3. 5, 6, 7, 8. Ephes. 5. 25, 26, 27. 2 Tim. 2. 19. Ezech. 36. 26, 27. Marke 16. 16. and Col. 2, 11, 12. Which will giue an answer to all the Fathers which are objected to the contrary. Who when they say of Baptisme: that it is ( Tert. de Bap­tis. lib. cap. 5. Ba­sil Exhortatio ad baptis. Oratio.) the death and expiation of sinne, the cause of regeneration and renouation, the way of heauen, the regeneration of the soule, the grace of adoption and the like: they say not that it is so to all that are baptized 1. Gregor. Nyss. Oratio de bap­tismo. outwardly, but to the elect and chosen of God, and to the faithfull in Christ Iesus: Neither doe they speake it of the outward baptisme of water, but only of the inward baptisme of the Spirit, which is proper only to the elect of God. And that all that are baptized, are not regenerated and ingrafted into Christ by this their baptisme, but only the elect of God, and such as are true beleeuers, it is euident by the expresse words and testimonie of the Fathers: of Tertullian lib. de baptismo, of Hilarie: Com: in Math. Canon. 10. of August: cont. Donat. lib. 5. cap. 24. & de vnitat. Ecclesiae, cap. 19. and of Hie­rome, Com. in Gal. lib. 2. vpon the words of Paul, Gal. 3. 17. And of this opinion is Peter Lumb. lib. 4. Dist. 4. cap. 3. Caluin. Iustit. lib. 4. cap. 15. sect. 15. 17. 22. cap. 16. sect. 9. Marlorat; Exposit: in Acts 2. 38. in Rom. 2. 25. in 1 Cor. 12. 13. in Gal. 3. 27. and in 1 Pet. 3. 21. Iohn Frith a martyr in his treatise of Baptisme: Hooker, lib. 5. of Eccles. Pol. sect. 58. 59. 63. 64. Dr. Abbot Bishop of Salisburie: In Thomps: Diatr. cap. 7. Dr. Bene­field de Perseuer: Sanctorum, lib. 1. cap. 14. Zanchius, Bucer, Me­lanthon, Beza, Dr. Francis white, Iewell, Willet, Master Fox. all other Orthodox Diuines, both of our owne and other Protestant Churches are of the same opinion; and I know not any Father, or orthodox writer, that holds the contrary: yea, this is the expresse doctrine of our owne, 27. Article, and it is Mr. Rogers his obseruation in his second propositi­on raised from this Article, and therefore we need not for to question it. But now you will object, that the holy Obiect. Ghost doth alwaies accompany the Sacraments, and workes effectually in them, if there be no impediment on our parts, but now in all infants that are baptizad, there is no impedi­ment [Page 353] to hinder the effectuall working of the holy Ghost; and therefore the holy Ghost workes effectually in them to regenerate them. I answer, that it is true that the holy Ghost Answ. doth alwaies accompany the word and Sacraments (yet not as an effect, but as a concomitant of them) where men are fitted and prepared to receiue them, in a godly, faithfull, and religious manner; the holy Ghost doth alwayes worke effe­ctually by them, when as they meete with such persons and subjects, as are capable to receiue them in a gratious & holy manner; but where men are not fitted and prepared to re­ceiue these Sacraments and meanes of grace, there the holy Ghost doth not accompany them: as we may reade at large, Ezech. 2. 5. Math. 13. 4. to 10. 18. to 24. 2 Cor. 2. 15, 16. Heb. 4. 2. & c. 6. 7. 8. Now all infants they are not fitted and prepared to receiue the meanes of grace, or the Spirit of grace which should regenerate them, because they want faith and know­ledge, to receiue them and apply them: and therefore in re­spect of this impediment, Baptisme doth not worke effectu­ally in them, to change them and regenerate them. Second­ly, admit that faith is not necessarily required to make Bap­tisme effectuall, yet all Infants, nay most Insants that are baptized, are not regenerated by their baptisme, because they are not all elected and ordained to eternall life. The meanes of grace, and the Spirit of grace which accompanies them, doe neuer worke powerfully and effectually vpon a­ny, but vpon such as are predestinated and ordained to eter­nall life, as you may see expresly by Acts 2. 39 c. 13. 48. Rom. 8. 28, 29. 30. cap. 11. 5. 7. 8. Ephes. 1. 4. 5. and Tit. 1. 1. now all In­fants that are baptized, are not predestinated to eternall life, for then they could neuer perish or fall from grace; and therefore baptisme and the holy Ghost doe not worke effe­ctually on them to regenerate them. But you will say, if In­fants Obiect. that are baptized are not regenerated, to what end and purpose is their baptisme? To this I answer first, that Answ. though baptisme doth not truly regenerate all Infants that are baptised, and ingraft them truly into Christ, yet it is of much vse and purpose to them. For first, it seales all the [Page 354] promises and couenants of God vnto them, and giues them an interest and right vnto them, if they will imbrace them when they come to yeares: Secondly, it makes them Chri­stians, and incorporates them into the Church, making them visible members of the visible Church, and giuing them an 1 Cor. 12. 13. interest in all those priuiledges which the Church inioyes. Arti. 27. Thirdly, when men are once in truth regenerated, it makes the match betweene Christ and them to be of greater vali­ditie, it increaseth and strengthened their faith, and knits them closer vnto God: it makes them more carefull to a­uoide all kinde of sinne, and to obey and serue the Lord in all things: the very remembrance of that vow and coue­nant which they haue made to God in baptisme, will make them more diligent and carefull for to please the Lord, and to resigne and giue vp their selues wholly vnto him. Fourth­ly, I answer, that though Infants that are baptized, are not truly regenerated by their baptisme, that is, they are not so farre regenerated as to haue any habit, stocke, and seed of true and sauing grace wrought within them, yet those whom God hath ordained to eternall life are so farre clean­sed and washed by their baptisme from the guilt of originall sinne, that if they die in their infancie, before their actuall regeneration and reall conuersion vnto God, they shall bee saued: and therefore though Infants are not really and tru­ly regenerated by their baptisme, yet they receiue much fruite and benefit by it in these foure respects, and so it is not to no purpose. Secondly, I answer, that the end of bap­tisme is not to regenerate men, neither was regeneration the end why baptisme was instituted. For if baptisme had beene instituted of purpose to regenerate men, then men in the Apostles times should alwayes haue beene baptized be­fore they did beleeue; but men in the Apostles times that were not formerly conuerted vnto Christ, nor borne of Christian parents, were not to be baptized before they did belieue: as is euident by Marke 16, 16. and by the example of the Eunuch, of the 3000. conuerts, of Cornelius. the laylor and others: as you may see Acts 2. 37, 38. cap. 8. 36. to 40. cap. [Page 355] 10. 44. to the end, and cap 16. 31. 33. 34. therefore the end of baptisme is not regeneration, for then men should haue beene baptized before they did bele [...]us, that so they might be regenerated, and not haue beene regenerated by [...] first, before they had beene baptized. Againe, if the prin­cipall and chiefe end of Baptisme had beene for to regene­rate men, then those men who were regenerated, should not haue bin baptized, because they were regenerated before, & for their baptisme had bin [...] meerely superfluous: but those who haue bin truly regenerated, haue bin afterwards bapti­zed: as you may see by these expresse testimonies of Scrip­ture, Mat. 3. 6. Acts 2. 37. 38. ca 8. 36. to 40. ca. 10. 44. to the end; Acts 16. 14. 15. 31. 33. 34. therefore the end why baptisme was instituted, was not for to [...] men. Why then may Obiect. you say was baptisme instituted? I answer, that it was institu­ted Answ. to the [...]s ends. First, it was instituted in the place of circumcision, to the intent that it might seale the couenant and promises of God vnto the Gentiles, as circumcision did vnto the Iewes: for which reade Acts 2. 39 and Rom. 4. 11. Secondly, it was instituted as a type and signe, to [...] vnto vs, that as the water it selfe which wee vse in baptisme d [...]th wash away the filth of our bodies, so the blood of Ie­sus Christ doth wash and purge away the filth and corrupti­on of our bodies, and the sin of our soules: as you may see Rom. 4. 11: Tit. 3. 5. Col. 2. 11, 12. 1 Pet. 3. 21. and 1 Iohn 1. 7, 9. Thirdly, it was [...], to incorporate men into the visi­ble Church, and to interest them into the priuiledges and benefits which the Church injoyes. Mat. 28. 19. Act. 2. 37. 38 39. [...]. 18. 19. Fourthly, it was instituted to distinguish Chri­stians, from [...] [...] and Heat [...] on mon: [...], it is the [...] [...] & [...] Christians, where by they are distinguished from Turkes and Infidels, it is the outward [...] and seale whereby they are knowne to belong to Christ. Lastly, it was instituted to knit men faster and to bring them [...] vnto [...], and to make them more [...] and carefull for [...] and [...] [...] him, to abandon and auoide all kinde of sinne, and to sticke more fast and [Page 356] close vnto the truth, by considering that vow and cone­nant which they made to God when as they were baptized: as you may see: Rom, 6. 1. to 9. Gal. 3. 27. Math. 28. 19, 20. and 1 Cor, 1. 13. these were the many ends why baptisme was in­stituted and not of purpose to regenerate men; and there­fore though children are not regenerated by their baptisme, yet they must be baptized in obedience to Christs instituti­on, and to these seuerall ends which are vsefull, profitable and comfortable. And thus much for the first thing the which I vndertooke to answer, that all infants that are bap­tized are not regenerated.

I come now to the second, to proue, that Gal. 3. 27. As 2 many of you as haue beene baptised into Christ, haue put on Christ, makes not against me. For first, I say, that it is one thing to be baptized into Christ, and another thing to be baptized in the name of Christ: to be baptized into Christ, is to be incorporated and ingrafted into Christ by faith: as appeares by verse 26. 28. for yee are all the children of God (not by baptisme) but by faith in Christ Iesus, and yee are all one in Christ: so that the con­nection of these words with the precedent and subsequent verses proues, that to bee baptized into Christ, is not to bee baptized with water in the name of Christ, but to be ingraf­ted, and vnited vnto Christ by faith: so that the sense of the place is no more but this, those that are incorporated and ingrafted into Christ by faith haue but one Christ: and not, all of you who haue beene baptized haue put on Christ. Now that this should bee the literall meaning of the words, I proue it by two reasons. First from the very phrase which the Apostle vseth: for this phrase baptized into Christ, is vsed in no other text of Scripture. vnlesse it bein Rom. 6. 3. where it signifieth not the outward Sacrament and act of baptisme, as some would haue it, but only our true [...] and in­grafting into Christ: in all other texts of Scripture. besides these two: this phrase of baptizing into Christ, is not vsed: all that is said is but this, they were baptized, or baptized in the name of Christ, or in the name of the Father, the Sonne, and the holy Ghost. So that the very phrase it selfe doth sufficiently [Page 357] proue, that to be baptized into Christ, is no more then to be incorporated and ingrafted into him. Secondly, this is eui­dent by that restriction and limitation which Paul vseth in both these places. You know that he wrote his Epistles, to the whole Churches of Galatia, and Rome, and to all those that were baptized among them, but not to any who were not baptized: now Paul doth not say either in Gal. 3. 27. or Rom. 6. 3. that all that were baptized, were baptized into Christ; or that all that were in those Churches had put on Christ; but so many of vs as were baptized into Christ, were bap­tized into his death: and as many of you as haue beene baptized in­to Christ haue put on Christ: so that this restriction and limi­tation of Paul in both these places, restraining this puting on of Christ, to those only that were baptized into Christ, and not to all those to whom he wrote, or to all such as were bapti­zed; proues vndeniablie, that it is one thing to be baptized into Christ, and another thing to be baptized: that all that are baptized, are not baptized into Christ, and so not truly regenerated and ingrafted into Christ by their very baptis­me. But least this answer should not satisfie vnquiet spirits, that I may stop vp their mouthes and leaue them no euasi­on. I answer. Secondly, that those Galathians to whom Paul writes, who had put on Christ by their baptisme, they were men of ripe yeares, and they did repent and beleeue Christ Iesus before they were baptized, because they were but new­ly conuerted from Gentilisme and Idolatrie vnto the faith: and therefore they hauing faith and repentance before they were baptized, might put on Christ by their baptisme, that is, they might put him on in a greater measure: and yet it followes not, that all infants that are baptized doe likewise put on Christ as well as they, because they want that faith and repentance which those Galathians had. Thirdly. I an­swer: that these words of Paul are only restrained to such of the Galathians as were the sonnes of God by faith in Christ Iesus, and the true elect seede of faithfull Abraham: as is eui­dent by ver. 26. 29. they are not spoken indefinitely to all the Galathians that were baptized & admitted into the Church: [Page 356] therefore all that these words proue, is only this; that the elect and faithfull children of God, do put on Christ in thei [...] baptisme; and not that all wicked, reprobate, and vnrege­nerate men, or all that are baptised doe so to. Fourthly, If you will take this baptizing into Christ, for the meere outward Sacrament and act of baptisme, I answer then, that this put­ting on of Christ, here mentioned, is nothing else but the put­ting on of the name, doctrine and prosession of Christ, and not a putting on of the [...]mage, the nature and the graces of Christ. So that the Apostles words and meaning are in effect and substance no more then this. As many of you as are baptized, haue put on the name and profession of Iesus Christ, you haue vowed to forsake all other things and doctrines whatsoeuer, and to bee to him alone; you haue couenanted to depend wholly vpon him, and to follow his counsell in all things: therefore seeing that you haue put on the name and profession of Iesus Christ, seeing you haue sworne alleageance vnto him, and haue taken him for your Priest, your Prophet, and your King: be yee now directed, ruled and gouerned by that Word and Gospell which hee hath deliuered and commended to you; and not by the Law which was only a Scoolemaster to bring you vnto Christ: remem­ber that Christ died for you, & you were baptized into him, and not into the Law, and therefore seeke your justification, righteousnesse and happinesse not from Moses or the Law, but from Iesus Christ alone, who hath redeemed and freed you from the Law. If you will but consider the scope, and dri [...]t of the whole Chapter, you shall finde this to be the on­ly thing that the Apostle aymes at in these words, to be are the Galathians from the Law, because they were baptized in­to Christ, and had put on the profession of his name and Gos­pell, and not the profession of the Law: wherefore this put­ting on of Christ, being not a putting on of his [...]mage, natur [...], and graces, but of the profession of his name and Gospell, this place makes nothing to this position, that all such as are baptized are truly regenerated by their baptisme, because all that put on the outward profession of the name of Christ, [Page 357] doe not put on the inward [...]mage, the inward graces and spi­rituall nature of Christ. Lastly, I answer, that if you take this putting on of Christ, for regeneration and the putting on of the nature, [...]mage, and graces of Christ, and this baptizing into Christ, for meere and common baptisme, and as the cause of this regeneration and putting on of Christ. I answer, that these words of the Apostle do not warrant it. For first, the Apostle saith not, that as many as haue beene baptized haue put on Christ by their baptisme; all hee saith is only this, that as many of them as haue beene baptized into Christ, haue put on Christ: this they might doe, and yet not by their baptisme, but by some other meanes, therefore this place proues no­thing. Secondly, the Apostle tells vs, that they put on Christ, not by their baptisme, but by their faith: for hee certifieth in the former verse. Yee are all the sonnes of God by faith in Christ Iesus; and then come in these words with re­ference to the former: for as many of you as haue beene baptized into Christ, haue put on Christ: so that the Galathians did put on Christ by their faith, not by their baptisme. That which is the instrument and cause of putting Iesus Christ on, must be that which makes men the sonnes of God, that which stampes the image of Christ vpon them, that which brings Christ into their soules, and ingrafts them into Christ, that which inables men to take, and to receiue Christ Iesus: now it is not baptisme, but faith only which doth this: it is faith only that ingrafts men into Christ, and makes them the sonnes of God. Gal. 3. 26. Iohn 1. 12. it is faith only that brings Christ Iesus into mens soules. Gal. 2. 20. Ephes. 3. 17. it is the hand of faith only that takes Christ Iesus, that applies him, and puts him on: in Iesus Christ neither circum­cision a [...]aileth any thing, nor vncircumcision but faith which work­eth by loue. Gal. 5. 6. And therefore take this place of Paul how you will, it proues not, that all those that are bapti­zed are truly regenerated. If any other places of Scripture are obiected to the contrary, the former answers will fully satisfie them.

Thirdly, I say, that this is not the doctrine of the Church [Page 360] of England, and those words which Mr. Mountague hath ci­ted out of the Common-prayer Booke doe not proue it. For that which is saide of infants which are to bee baptized in our Common-prayer Booke in the forme of baptisme: doubt not therefore but earnestly beleeue that Christ will im­brace them with the armes of his mercy, that hee will giue them the blessing of eternall life, and make them partakers of his euer­lasting kingdome; if you take it in the right sense, it is no more in effect then this. That it is Christs will and pleasure that infants should be baptized, and that hee hath'a fauour and respect vnto them: but that all infants that are bapti­zed are in truth regenerated that it proues not: Mr. Moun­tague Appeale. 34. 35. indeed as if hee were not acquainted with the Liturgie and publike religious seruise of our Church, vnlesse it were to correct it, and to cauell at it, for which hee taxeth and condemneth others who are lesse guilty then himselfe: would haue the word in the preterperfect tence, citing this word hath, for wilt: because he would wrest the words to his purpose; but the words are in the future tense, and are no more in effect then that which I haue said before. Indeede the wordes after bap­tisme are in the preterperfect tence. We yeeld thee hearty thankes most mercifull Father, that it hath pleased thee to regenerate this infant with thy holy Spirit, to receiue him for thine owne childe by adoption, and to incorporate him into thy holy congregation. Which words proue not that all infants which are baptized are by their very baptisme, truly regenerated and ingrafted into Christ: because these words (and so the others before bap­tisme) are not generall and vniuersall, but they are limited and restrained to one particular infant, or those particular infants which are then to be baptized, whose absolute and definitiue estate is only knowne to God and not vnto the Church. Our Church out of charity, because shee know­eth nothing to the contrary, doth beleeue, that euery par­ticular infant that is baptized is regenerated, that is, sacra­mentally, or (because you will haue it so, Mr. Mountague) really and spiritually, yet shee beleeueth not, that all infants that are baptized are spiritually and truly regenerated by [Page 361] their baptisme, and ingrafted into Christ, that Mr. Moun­tague (as well read as hee is in the Common-prayer Booke,) cannot shew mee. If you now object, that that which is Obiect. true of euery indiuiduall is true of the whole species, and ther­fore i [...] our Church beleeue, that euery particular infant that is baptized is regenerated, therefore that shee is of opinion that all are so. I answer, that the rule is false: for Answ. there are many things which may bee saide and predicated truly, or at least charitablie of Indiuidualls, which are false of the whole species and cannot bee applied to it. A man may say, hee ought to say of euery particular, and euery in­diuiduall man in the world, that hee may beleeue, hee may repent, and he may bee saued, because hee hath no warrant to the contrary, and hee cannot know whether God hath o­therwise disposed of him: yet a man cannot say that all men shall be saued, that all men may beleeue and repent, be­cause it is contrary to the reuealed will and word of God. So a man may and ought to say of euery particular infant which is baptized that hee is regenerated, because he knowes not any thing to the contrary. (Indeede afterwards if hee see him liue a wicked and vngodly life, he may then safely say, that hee was not regenerated by his baptisme, because his life and workes declare as much) but yet no man can safely say, that all that are baptized are spiritually, really and effect. ually regenerated, because it is not so reuealed in the Scrip­tures. This charitable opiniō then of the Church of England being restrained to indiuiduall & particular infants, and not extended and inlarged to all such as are baptized, warrants not Mr. Mountagues collection from it. That all infants which are baptized, are truly spiritually and effectually regenera­ted. Which answers likewise, the words in the Catechisme: for there the childe in the second answer, answeres only for himselfe, that by his baptisme, (not all that were baptized) but I was made a member of Christ, a childe of God and an inhe­ritor of the kingdome of heauen: that is, I haue a right and title to all those by my baptisme, if I will lay hold on them, and take possession of them by faith: my baptisme giues me a title to [Page 362] them, but doth not giue mee actuall and full possession of them, For these words in the Rubricke before the Catechisme. That children being baptized haue all things necessary for their sal­uation: the meaning is no more but this. That ba [...]tisme without faith, knowledge, lou [...] and actuall repentance is suf­ficient for to saue such children as dye before yeares of discre­tion, because God will not require impossibilities at their hands, and such conditions which they were not able to performe. Or else, that children by their baptisme are ad­mitted into the Church, and haue an interest in all those priuiledges and means of grace which are necessary to salua­tion: what is this to purpose, that all infants that are bapti­zed are spiritually and truly regenerated? Yea, but the Ru­bricke saith, that if they dye before actuall sinne they shall bee vndoubtedly saued. That is, such infants as are baptized and dye before actuall sin are saued, because our Church knowes nothing to the contrary: shee knowes not whether God hath otherwise disposed of them. But yet it is not there re­corded that all infants that are baptized are regenerated and saued: or that such infants which fall away from the sacra­mentall grace which they receiued, should haue beene sa­ued if they had died before actuall sinne. Wherefore in any wise mans judgement that hath his wits and senses about him there is nothing in the Booke of Common-prayers to war­rant this assertion. That all such a [...] are baptized are truly and spiritually regenerated: it is only Mr. Mountagues false and brainsicke conceite who torments and rackes our Com­mon prayer Booke to defend his Error. But admit, that this were the receiued opinion and doctrine of the Church of England, that all infants are by their very baptisme truly re­generated and ingrafted into Christ; then Mr. Mountague you are in this Dilemma: then you must grant this to be the doctrine of the Church of England, that those who are truly regenerated may both totally and finally fall from grace which I haue proued to be false, or else you must of neces­sitie grant, that none who are baptized fall from grace, which is contrary to your owne assertion: or else you must needes [Page 363] grant, that all such as are baptized are not regenerate, which is contrary to that for which you do so much con­tend: so that turne which way you will, you are but in a maze and labyrinth, and fettred in the gines of your owne argument. Againe I would but demand this question of Maister Mountague, whether this be an article of his Creed [...], that all infants that are baptized, are truly regenerated by the holy Ghost, that they are partakers of eternall life, and of Christs euerlasting kingdome, as you say our Common prayer booke affirmes? If you beleiue it not, why then doe you presse it vpon vs; or why do you not beleiue, that which you say our Church beleiues? If you beleiue it, how then can your doctrine of a totall and finall fall from grace stand together with it? if you beleiue that all infants that are baptized, shall haue euerlasting life, and be made partakers of Christs kingdome: you must of necessity beleeue, that they shall perseuere in grace vnto the end: hee that beleeues that the end shall cer­tainly be obtained, must as certainly beleeue that the meanes which must obtaine this end shall be vsed to: and therefore if you beleeue that all infants that are baptized shall haue e­uerlasting life and injoy Christ kingdome, you must like­wise beleeue, that they shall perseuere, and neuer fall from grace. If you say, that you do not absolutly beleeue, that Obicct. they shall haue euerlasting life, and bee made partakers of Christs kingdome, but only conditionally: if they perseuere in the Answ. grace receiued in their baptisme. I answer, that if you doe absolutely beleeue that they are regenerated, why doe you not as absolutely beleeue, that they shall haue euerlasting life and be made partakers of Christs kingdome? they are both recorded in the same tearmes, they are knit together in one sentence, one following vpon the necke of another: they are both set downe as absolutely and positiuely as the other: there­fore you must beleeue all of them to be alike absolute, and then you cannot beleeue that euer they should fall from grace: for then they could not be made partakers of Christs kingdome and of euerlasting life: or else you must make them all conditionall, and beleeue that those infants which are [Page 364] baptized are regenerated if they perseuere in grace, else that they are not regenerated by their baptisme, which would falsifie this your proposition, that all infants are truly rege­nerated by their baptisme: which proposition as you see, is no waies warranted by the Common prayer Booke, or by the Church of England.

Lastly, admit that all infants that are baptized are regene­rated, 4 and that this were warranted by Gal. 3. 27. and by the doctrine of the Church of England, vet I say that this argu­ment followes not, nor is not to the purpose: for the questi­on is not, whether infants, & other men may fall totally or fi­nally from that sacramentall grace which they receiue inbap­tisme: but whether vere fideles, whether such as are truly regene­rated & ingrafted truly into Christ by a liuely faith, may fall total­ly or finally from the state of grace, of the state or iustifying faith? Now sacramentall grace and regeneration is one thing, and this state of true & sauing grace, and of justification by faith is another: if we admit that infants once baptized haue a sacra­mentall grace within them, which is nothing else but a freedome from the guilt of originall sinne: yet no man I thinke can be so absurd as to say, that they haue any habi­tuall graces, or any liuing and justifying faith within them; for they want reason and vnderstanding to apply the word and promises of God, and to vse these meanes which should beget these graces in them. And therefore seeing that the grace which children and others receiue from baptisme is but sacramentall, far different from the grace of which our con­trouersie and question is, if wee grant the whole argument to be true, yet it is nothing to the purpose. And so much in answer to this twenty sixth argument, in which I haue beene ouer tedious, by reason that our Antagonists rely so much vpon it.

The twenty seuenth argument which may be objected a­gainst 27 mee, is from particular examples, which may be re­duced to three heads. The first, of Adam and the Angells: the second, of particular and whole Churches: the third, of particular and priuate Saints.

[Page 365]The first argument from Examples, is drawne from Adam 1 and the Angells. Adam and the Angells who were of an higher alloy then any regenerate Saints of God now are, they fell from the state of grace: the one totally, the other finally. Therefore the true regenerate Saints of God, whose grace, are inferiour vnto theirs, may fall totally and finally from grace as well as they.

I answer, that the Argument followes not, because there Answ. is a great difference betweene the graces which the regene­rate Saints of God injoy, and that grace which Adam and the Angels had. For first, that grace which Adam and the 1 Angels had, it was in their owne possession and custodie, they themselues were the gardians and keepers of it. But that grace which the regenerate Saints of God doe now in­joy, it is not in their owne keeping, they themselues are not the gardians and preseruers of it: but it is God himselfe who keepes it and preserues it in them by his power. This is euident by the 2 Tim. 1. 14. That good thing that was com­mitted to thee, keepe by the holy Ghost which dwelleth in vs: the holy Ghost himselfe who begins, doth likewise gard and keepe the graces of the Saints. So in the 1 Pet. 1. 5. who are kept by the power of God through faith vnto saluation: the po­wer of God, it doth not onely keepe the Saints vnto salua­tion, but it preserues and keepes their faith to. So in the 1 Tim. 1. 12. I know-whom I haue beleeued, and I am perswaded, that he is able to keepe that which I haue committed to him against that day. The faith of the Saints it doth not stand in the wis­dome, and custodie of men, but in the power of God, 1 Cor 2. 5. Ephes. 1. 19, 20. and cap. 3. 20. and the Saints of God they doe not preserue and keepe their graces, or themselues, but their graces and their persons are garded, preserued, and prote­cted by God himselfe, by Father, Son, and holy Ghost, and that continually: as you may reade Psal. 4. 8. Psal. 12. 7. Psal. 66. 9. Ps. 121. 3. to the end: Psal. 125. 1, 2. Isai. 26. 3. Ier 32. 40. Iohn 10. 28, 29. [...]. 17. 11. 2. [...]. 4. 7. 13. 19. Col. 2. 10. 19. c. 3. 3, 4. Phil. 1. 6. 1 Thes. 5. 23 24. 2. Tim. 4. 18. 1 Pet. 4. 19. Iude 1. 24. and Ier. 31. 9, 10. (all comfortable and excellent places worth [Page 366] your reading:) therefore they cannot fall from the state of grace, though Adam and the Angels did; whose graces and persons, were kept and preserued only by themselues, and not by God. Secondly, that grace which Adam and the An­gels had, it was their owne: they had free will and libertie to dispose of it at their pleasure: they were Lords ouer that grace the which they had, their grace had no Lordship and kingdome ouer them. It is now farre otherwise in the gra­ces of the Saints: for their graces, they are not their owne, nor yet their persons, but their graces and their persons they are Christs: their graces they all flow and spring from Christ, and they are but stewards, not owners of them. Yea, their graces they are aboue their wills: they haue a Lord­ship and kingdome in their soules: they are not Lords, but subiects to their graces: Grace doth rule and dispose of them, not they of grace: see Gal. 5. 16. 17. 18, 25. Rom. 8. 5. 14. Ezech. 36. 27. 1 Cor. 3. 23. cap. 6. 19, 20. 2 Cor. 5. 14, 15. cap. 10. 4. 5. cap. 13. 8. Acts 4. 20. and Col. 3, 15. all expresse to this purpose: therefore they cannot lose nor yet cast out their graces, as Adam and the Angels did. Thirdly, that grace 3 which Adam and the Angels had, it had no promise of per­petuitie and perseuerance annexed to it, and therefore it is no great wonder though they fell from grace: but the gra­ces which the Saints of God haue now, they haue the pro­mises of perseuerance and perpetuitie annexed to them; (as you may see by all those gratious promises which I haue formerly mentioned,) therefore their graces cannot faile, therefore they cannot fall from grace, though Adam and the Angels did. Fourthly, that grace which Adam and the An­gells 4 had, it had neuer the benefit of Christs intercession: Christ neuer prayed for it that it might not faile: but the graces which the Saints now haue, they had the benefit of Christs prayer whiles he was on earth; and they haue the benefit of his euerlasting intercession now he is in heauen, Luke 22. 32, Iohn 14. 16. cap. 16. 26. cap. 17. 11. 15. 21 23. 24. Rom. 8. 34. Heb. 2. 17. cap. 4. 14, 15, 16. cap. 7. 25. and cap. 9. 24. therefore they cannot faile, though Adam and the Angels [Page 367] did. Fiftly, that grace which Ada [...] and the Angels had, 5 they had it not by Gods immutable decree and purpose, they had it only out of his prouidence and fore-sight, and not from his eternall election and predestination: and there­fore they might fall from it. But the regenerate Saints of God, they haue their graces from Gods immutable and eter­nall purpose and decree, and by vertue of their eternall ele­ction and predestination. Rom. 8. 29. 30 cap. 11. 7. Acts 13. 48. Eph. 1. 4, 5. cap. 2. 10. 1 Thes. 5. 9, 10. 2 Thes. 2. 13, 14. 1 Tim. 6. 12. 2 Tim. 1. 9. cap. 2. 19. 21. Titus 1. 1. 2 Cor. 2. 5. and 1 Pet. 1. 2. therefore they cannot fall from grace, though Adam and the Angells did. Sixtly, that grace which Adam and the 6 Angells had, they had it of meere free gift, it was not meri­ted and purchased for them by Christ, and therefore they might lose it. But the graces of the Saints they are a purcha­sed Ephes. 1. 14. possession, they are purchased by Christ himselfe at the hands of his Father, that so they might be sure to all the seed, Rom. 4. 16. Christ who hath purchased them for them, will preserue them in them, and therefore they cannot fall from grace, though Adam and the Angells did. Lastly, that grace 7 which Adam and the Angells had, it was no grace but na­ture, it had its rise and being from themselues, and was inci­dent vnto their natures: therefore they might lose it, and fall from it as they did. But the graces which the Saints of God haue now, they are transcendent and aboue nature: they stand not in the wisdome, or nature of men, but in the power of God, 2 Cor. 2. 5. 2 Pet. 1 4. they haue their rise from hea­uen, and from the mightie power of God, Ephes. 1. 19, 20. cap. 3. 20. and Rom. 15. 13. not from humane nature: they are part of the di [...]ine nature, and they flow from Iesus Christ, and the holy Ghost, the spring and fountaine of all grace: Iohn 1. 16. cap. 4. 14. cap. 7. 38, 39. Gal. 5. 22. Ephes. 1. 23. and Col. 2. 9. 19. These graces which the Saints haue now, are of a more di­uine, heauenly, permanent, and spirituall nature, then that naturall grace which Adam and the Angells had, and they flow from such a head and spring of grace which neuer failes, which is neuer drawne drie. And therefore though [Page 368] Adam and the Angells fell from grace, yet you see for all these reasons, that it followes not, that therefore the rege­nerate Saints of God should fall as well as they. How euer, the question is not of naturall grace, or of that grace which Adam and the Angells had, whether that may be lost (for that was no more but common nature, and nog grace:) but whether true, justifying, and sauing grace may be lost; and so this Argument is nothing to the purpose, or the thing in question.

The second sort of examples are of whole Churches which 2 haue fallen from grace: from which this argument is fra­med. If whole Churches haue fallen totally and finally from grace, then much more may priuate and particular Saints fall so too: But whole Churches haue fallen totally and finally from grace. Therefore priuate and particular Saints may fall so too.

For answer to this argument, I must first distinguish of Answ. this word Church: first, it is taken in a large and generall sense, for all such as make an outward profession of Christ, whether they are good or bad; secondly, it is taken proper­ly and strictly, for the whole company of the elect and cho­sen Saints of God, and for them onely; in which sense it is vsed in our Creed. Secondly, I must distinguish of this word whole Church: for sometimes it is taken vniuersally for all and euery one that is included and comprised within the Church: other times it is taken for the Major and the grea­ter part only, and not for euery indiuiduall and particular member. If you take now the whole Church, in the lar­gest sense, for euery visible and particular member of the Church both good and bad: or if you take the whole Church in the stricter and more proper sense, for the com­pany of the elect and chosen Saints of God, then the Mi­nor proposition is false: because none of the elect and cho­sen Saints o [...] God, can either totally or finally fall from grace. But if you take a whole Church, for the greater part of a visible Church, for those who are members of a visible Church, and yet are but goates, tares, and chaffe, and no [Page 369] members of the true and holy Church of Christ, then the sequell of the Major proposition is false, and no more in sub­stance then this. If hypocrites and wicked men may fall from the shew and shadow of grace, then the true regene­rate Saints of God may fall from the very habits and seed of true and sauing grace: which is but a meere Nonsequitur. True then it is, that all those of a whole Church which are notregenerated, (which are farre the greatest number) may Apostatize and fall from the doctrine of grace: but yet the true regenerate Saints of God in such a Church, doe neuer fall from the habit and state of true and sauing grace: and therefore both the Major and the Minor proposition in that sense as they are propounded, are false and vnsound. Thus much for the generall.

The first example of any particular Church that is obje­cted 1 against me, is the Church of the Iewes. The Iewes who were partakers of the fatnesse of the roote and Oliue tree Christ Iesus, were broken off and fell from grace: Rom. 11. 16. to 25. therefore the true regenerate Saints of God may fall from grace,

I answer first, that the Antecedent is false: for the roote Answ. and Oliue tree which the Apostle speakes of, is not Christ, but Abraham and the Patriarkes. So Chrisostome, Bede, Anselme, Theodoret, Haymo, Caluin, Peter Martyr, Beza, Pa­reus, Willet, Hyperius; and most of those that coment on this place: and therefore it followes not, that because the Iewes might be broken off from Abraham, and be depriued of the promises and couenant made to him and to his seed, that therefore the true beleeuers may be broken off from Christ. Secondly, admit that Christ himselfe and not Abraham, is the roote and Oliue tree here mentioned, and that some of the Iewes were broken off from him: yet I answer, that those Iewes and branches which were broken off, were such as were neuer truly ingrafted into Christ, but only in com­mon reputation, ond in outward shew: which is euident by the same chapter. First, because it is said, ver. 7. that such as were blinded and broken off were such as were neuer elected: [Page 370] Secondly, because it is said v [...] [...]. that they [...] [...] [...] through vnbeleefe: if then those that were thus broken o [...] were not elected, if they were vnbeleeuers, it is certaine then that they were neuer truly ingrafted into Christ, because they neuer had any true and liuely faith. Thirdly, though the greatest part of the Iewes did Apostatize, and so were broken off, yet the 2. 5. 7. and 17. verses of this chapter cer­tifie vs, that all the elect and chosen Saints of God that were among them, all the true Israell of God belonging to the election of grace, did still continue in the stocke and roote, and were not broken off, they did not fall from grace: none but the counterfeite and superficiall branches were broken off, the true and liuing branches did still continue. So that this example makes wholly for vs, not against vs.

The second example is taken from the Galathians. The 2 Galathians they were true beleeuers, and the true regenerate Saints of God. For they receiued the Spirit of God, they began in the spirit, and suffered many things for Christ, Gal. 3. 2, 3, 4. yea, they were all the sonnes of God by faith in Christ Iesus, and they all had put on Christ, ver. 26. 27. But yet they fell from grace, they ended in the flesh, they disobeyed the truth, and turned from the Gospell to the law, and so made Christ of no effect vnto them, Gal. 1. 6. cap. 3. 1. 3. cap. 4. 9. and cap. 5. 2. 4. 7. Therefore the true regenerate Saints of God may fall from grace. For answer to this example, I say sirst, that all the Galathians to Answ. whom Paul wrote were not regenerated: because there was neuer yet any Church on earth (I meane any visible Church,) neither shall there euer be any, where all the mem­bers of it are regenerated; for Christ himsele hath certified vs, that there shall be chaffe as well as wheate, goates as well as sheepe, good fish mixed with bad continually in his Church, euen to the end of the world, Math. 13. therefore it must needs bee so in these Churches of Galatia to whom Paul wrote. If you object, that Paul saith, that they were all the children of God by Obiect. faith in Christ Iesus, Gal. 3. 26. therefore they were all rege­nerated. I answer, that the meaning of these words of Paul, Answ. is not to shew vnto vs, that all the [...] were then in [Page 371] the [...] of rege [...]eration and justification, (and if it were so, it would make quite against you not for you, for if they were in this estate when as P [...]l wrote vnto them, then they were not fallen from grace as you pretend) but Pauls mea­ning there is onely this, That all such as are the regenerate and adopted sonnes of God in Christ, they are so onely in regard of faith, it is faith onely that makes them so, and not the workes of the law; which is euident by the very scope of the place: so that this place proues not, that all the Gala­thians were truly regenerated. And so the Major propositi­on, that all the Galathians were regenerated, i [...] false. Second­ly, I answer, that all those Galathians who were regenerated, did perseuere in grace, and did not turne away from the Gospell to the Law, and that such as did Apostatize vnto another Gospell, were such onely as had receiued the Gospell, but not the grace of Faith, and such as neuer were regene­rated. I would aske but this question of our Ant [...]gonists, whether all the Galathians, or onely the greater part of them fell from grace? If all, then they were no Church, when as Paul did write vnto them (for there cannot be a Church but where there are some faithfull ones continuing in the state of grace.) If all of them did not fall from grace, then who were those which did fall away? Who were they which did continue? did the true regenerate Saints of God fall away, and the hypocrites onely continue? or did the hypocrites fall away, and the true regenerate Saints of God continue? If any fell away they were certainly the hypocrites, and such as had no truth of grace within them: for the true regene­rate Saints of God they cannot bee seduced, they cannot depart from God, and they goe not out from the fold and flocke of Christ. Math. 24. 24. Ier. 32. 40 1 Iohn 2 19. and Reu. 3. 12. If any did continue, they were certainly the faithfull Saints of God, for hypocrites and wicked men they hold not out, but as the chaffe before the winde they are blowne away, Psal. 1. 4. and Math. 3. 12. Therefore if that the outward face only of the Church of Galatia, if the greater part of them onely; if the chaffe of them, if the Goates, and not the wheate and [Page 372] sheepe among them fall away, this example proues nothing at all against me. All that this example proues, if you racke it to the vtmost is only this; that men may fall from the word, the doctrine and Gospell, of faith; but not that they may fall from the grace of faith.

The third example is taken from the Churches of Ephesus, 3 Smyrna, Thyatira, and Pergamus, these they lost their first loue, and fell from grace. Reu. 2. 4, 5. therefore the true regenerate Answ. Saints of God may fall from grace. I answer, that neither of these Churches fell from grace, though they fell into some sinnes, for which the Lord reproues them by Saint Iohn. For it is there said of the Church of Ephesus: verse, 2, 3. that shee had workes, and labour, and patience: that shee could not beare them which were euill; that shee had tried them which saide they were Apostles, and were not, and shee found them to be lyars: that shee had patience, and that shee had laboured for Gods name sake, and had not fainted; of which God tooke speciall notice: and God himselfe tells her, that hee had but somewhat to say against her: all that was in her was not out of order, she was not ge­nerally faulty, something only was amisse: and what was that? she had lost, not her loue, but her first loue: that is, shee had lost the degrees, the zeale, the heate and feruencie of her loue: her loue was not so intense, so hot, so zealous and so ardent as it was before: but yet the habit of her loue was still remaining in her: shee had loue in her still though not in that degree as shee had it before: yet she had it in such a degree, that shee hated the deedes of the Nicholitans, whom God hated, and shee could not beare them which were euill. verse 3, 6. which shee could neuer haue done, if this habit and grace of loue had beene vtterly extinguished and abolished in her: and therefore, because that all things in her were not amisse, because there were many graces and good things in her, of which God tooke speciall notice, it is most certaine that she was not fallen totally nor finally from the state of grace. The same answer may serue for all the other Churches: for they had all, workes, charity, seruice, faith, patience; they did hold fast the name of Christ, and not deny his faith: and their last workes were [Page 373] [...] then their first: vers [...] 9. 13, 19. and of this God himselfe takes speciall notice: and can you thinke that these Chur­ches which had these things in them were fallen quite from grace? Can any Church or person haue all these graces in them, and yet be fallen totally from the state of grace? Cre­dat [...] Apella, non ego: others may beleeue it if they will, but men of any judgement cannot doe it: because it is a plaine contradiction, that a man should bee fallen totally from grace, and yet haue many graces in him still. So that these examples proue nothing at all against mee. Yea, I may boldly say, they are vnanswerable proofes and euidences for mee. For say I, if these Churches of God when as they fell into those sinnes for which God reproues them, did not fall totally from the state of grace, (as it is manifest they did not) then it is plaine, that the Saints of God doe neuer fall from grace: (for if they fall not from the state of grace by falling into sinne, they fall not from it by any other meanes, and so they fall not from it at all.) So that these maine examples and proofes on which you doe rely, they are the strongest euidences that make against you. Thus much for the second sort of examples.

The third sort of examples are taken from some particu­lar 3 Saints of God; and these are many in number. First, the examples of the second and third ground are produced a­gainst 1 vs. The second and third ground, they had true grace and faith: but they fell away from grace. Math. 13. 5, 6, 7, 20, 21, 22. Therefore the true regenerate Saints of God may fall from grace. I answer, that the Major is false: for though Answ. they did receiue the word with joy for a time, yet they had no true and sauing grace at all within them, as is euident by these reasons. First, because they neuer came to that ma­turity and ripenesse as to bring forth fruite, there was only a blade and outward shew of grace within them, there were only the buds and leaues, but not the fruites of faith in them: now faith without fruits and workes is but a dead and empty faith, yea, no faith at all. 1 Thes. 1. 3. Iam. 2. 14, 17, 26. Secondly, because the faith the which they had, it did not [Page 374] altar and change, it did not [...], [...] and [...] their hearts, it made them not good and firtle gro [...]nd: they were but stonie and thornie ground still, the word the which they did receiue, it wrought no chang or alteration in them, they were still the same they were before. Now how is it possible, that such as were neuer changed and regenerated, such as continued in their carnall and old estate, being as bad as euer; such in whose hearts there was no alteration and renouation wrought, that they should haue true grace or faith within them? For true grace and true faith, they doe regenerate, transforme and alter men, they purifie and [...] their hearts and soules, and make them new men and new creatures. Rom. 12. 2. Acts. 15. 9. 2 Cor. 5. 17. Ephes. 4. 22, 23, 24. Gal. 5. 24. and Col. 3. 9, 10. and therefore these two grounds could haue no true and sauing grace or faith, because they were not thus truly regenerated, purified, and transformed into good ground, but continued stonie and thornie as they were be­fore. Thirdly, because it is said of one of the groundes, that afflictions and temptations made the seeds that was sowen in it to wither away: and of the other ground, that the thornes and weeds sprung vp and choaked the seede that was sowen in it. Now this is the propertie of true, justifying and sauing faith, that it makes men to abide the triall, and to hold out in times of persecution, affliction and temptation. Iam. 1. 12. and 1 Pet. 1. 7. that it ouercomes the world and the cares and troubles, and temptations of it. 1 Iohn 5. 4 5. and therefore these two grounds which were ouercome of temptations persecutions and afflictions, and of the cares, the pleasures and riches of this world, had no true, justifying and sauing faith within them. Fourthly, because that true, justifying and liuing faith (of which only our question is intended,) is alwaies rooted and grounded in the soule, so that it can ne­uer wither, nor yet be rooted and weeded out: as we may reade at large Ephes. 3. 17. Col. 1. 23. cap. 2. 5. 7. 1 Cor. 15. 58. Ier. 17. 8. and Heb. 6. 19. but the faith which these two grounds had, it had no roote at all. Math. 13. 5, 6, 21. Luke. 18. 13. it was such a faith, or credulity rather, which was setled in [Page 375] the vnd [...]rstanding, but was not rooted and grounded in the heart and spirit; therefore it was no true, liuely, justify­ing and sauing faith. Fifthly, because the faith of these two grounds is put by way of [...] and opposition to that of the [...] and good gro [...]nd: these two temporary sorts of hea­rers are [...] and distinguished from the fourth sort, who did with honest and good hearts not only heare the word of God, but keepe it to, and bring forth fruite with patience, which the others did not. The text it selfe makes a kinde of speciall dif­ference betweene the faith of the one, and of the other; and therefore their faith could not bee true, because it is distin­guished and put in opposition to the faith of the fourth ground. But if all this will not giue you satisfaction. I an­swer, that the difference in this parable is only intended and meant of hearers not of beleeuers: the parable informes vs that there are foure seuerall sorts of hearers, not foure dif­ferent sorts of beleeuers. Now of all these foure sorts of hea­rers, there was but one sort of them that were true beleeuers, for in the other three sorts, the word preached did not profit them, and why was this? because it was not mixed with faith in them that heard it. Heb. 4. 2. therefore it is certaine, that the three first sorts of hearers had no faith at all, as you surmise they had: neither can there be foure sorts of true bel [...]euers, as you would hence collect: for as there is but one God, one Lord, one spirit, and one body: so there is but one faith, one kinde, one sort and speci [...]s of true beleeuers, who are not different and many, but all one in Christ. Ephes. 4. 3, 4, 5. 1 Cor. 12. 12, 27. Rom. 15, 5, 6. 1 Cor. 1. 10. cap. 10. 17. 2 Cor. 13. 11. Phil. 1. 27. cap. 2. 2. Col. 3. 15. and therefore this Scripture being on­ly meant of seuerall kindes of auditors, and not of seuerall kindes of beleeuers, makes nothing at all against mee.

The second example is of those, Iohn 2. 23, 24. Those that 1 [...] in the name of Christ when as they saw his miracles had true iust [...]fying faith. But these fell from grace: for Iesus did not commit [...]imselfe vnto them, for hee k [...]ew all [...]en: therefore the true regenerate Saints of God may fall from grace.

I answer, that these had not true justifying and liuing Answ [Page 376] faith within them: which is euident by these reasons. First, because this faith was wrought only by the sight of miracles without the preaching of the Word, and it was no more but a beleife that Christ was the true Messiah: but true, liuing, justifying and sauing faith, as it is alwaies a fruite of the spirit of God. Gal. 5. 22. so it is alwaies wrought by the word of God. Rom. 10. 14, 15, 27. whence it is stiled, the word of faith. Gal. 3. 2. and 1 Tim. 4. 6. therefore this beliefe which was wrought meerely by miracles without the word and spirit of God, could be no true, justifying, and liuing faith. Secondly, these men could be no true beleeuers, because the text saith, that Iesus did not commit himselfe vnto them, because hee knew all men: and needed not that any should testifie of man; for hee knew what was in man: that is, Christ knew them to be but hypocrites, he knew their hearts were not vpright towards him, and therefore he would not trust himselfe with them. Now will any man dare to say, that those whom Christ himselfe knew to be hypocrites, that those to whom Christ would not com­mit himselfe, were true beleeuers? that they had true and sauing faith within them? if hee doth (as our Antagonists doe) what is this but to make Christ ignorant of the estates of men, and to make our selues more skilfull in discerning of mens hearts then hee? Well marke these words of the Euangelist. First he saith, that Christ did not commit himselfe vnto them: therefore they had no true faith, therefore they were no true beleeuers. For Christ is so farre from not com­mitting of himselfe to true beleeuers, that hee doth euen inhabit and dwell in their hearts by faith. Ephes 3. 17. and 2 Cor. 13. 5. Secondly, hee saith that the reason why Christ did not commit himselfe vnto them was, because hee knew all men: that is, hee knew them to be hypocrites, as most interpreters ex­pound it: if they were hypocrites, and not sound at hart, then they were no true beleeuers: for true faith it purifieth the heart, it makes it syncere and vpright, and purgeth it from all hypocrisie. Acts. 15. 9. Math. 23. 26. and 2 Cor. 2. 17. If you now object, that they beleeued in his name: therefore this phrase implyeth that they had true faith. I answer, that this [Page 377] phrase in this place, (for the reasons formerly giuen) de­clares no more then this, that they had an historicall faith, that they beleeued him to be the Christ: and not that they did rely and trust vpon him, or take him for their Lord and Sauiour, and in this very sense it is taken. Math 7. 21. 22. Iohn. 6. 2. 14. cap. 11. 40, 41, 48. cap. 12. 42, 43. cap. 5. 44 & Iames 2. 19. and so haue all interpreters agreed it, vpon this place. But admit that these Iewes here mentioned had true faith. Then I deny your Minor, that they fell away from it againe: the text saith no such thing, that they fell from grace; and you can produce no other text of Scripture, to proue that these particular Iewes which Saint John here mentions, fell away from grace or faith; it is your owne imagination and surmise: wherefore let these bee true beleeuers, or no true beleeuers, this their example proues nothing against mee. The third example is that of Iohn 6. 66. Many of Christs Dis­ciples 3 went backe, and walked no more with him: but these had true faith: therefore those who haue true faith may fall from grace.

I answer, that the Minor is false: for Christ himselfe in­formes Answ. vs. ver. 26, 27. That these Disciples which departed from him, did seeke and follow him, not for his doctrine or his miracles, or for that meate which indureth vnto euerlasting life, but onely because they did eate of the loaues and were filled: and therefore when he exhorted them to eate his flesh, and drinke his blood; that is, to feed on him in their hearts by faith, this very thing did so much offend them, that they depar­ted from, him: which makes it cleare that they had no faith at all; for then they could not haue taken scandall at an ex­hortation vnto faith. Yea, Christ himselfe doth certifie vs: verse 64: that those who departed did not beleeue: and it ap­peares by Peters answer: verse 68, 69. that the reason why they did depart was only this, 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 [Page 378] this example is impertinent, because they were no true be­leeuers.

The fourth example is from Dauid: Dauid was a true re­generate 4 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 Answ. 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 [Page 379] 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: Obiect. 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, Answ. 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 [Page 380] 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 ap [...]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 [Page 381] 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 2 Sam. 12. 7. 13 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, 1 Pet. 1. 23. and therefore he could not sinne vnto death, because the seed of 1 Iohn 3. 9. Psal. 37. 24. 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 O [...] 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 [Page 382] 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 Obiect. 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 Answ. 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 d [...]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 [Page 383] 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, ( Gen. 47. 9.) 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 ( Iob 40. 4. & 42. 5.) to be vile, and therefore he abhors himselfe, and repents in dust and ashes: the holy Prophet Isaiah, he cries out, ( Isai. 6. 5.) Woe is me, for I am vndone, because I am a man of vncleane lips. ( Luke 5. 8, 9.) 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, ( Rom. 7. 14. 18. 24.) 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 justification, because he prayes to God, to forgiue him his tres­passes, which may seeme for to implie, that his sinnes are not as yet forgiuen, and so he is not iustified. If men then will not be so absurd and ridiculous, to collect such an inference [Page 384] and conclusion from these forecited speeches and prayers, why then should they doe it from this prayer of Dauid, cre­ate in me a new heart, O God, and renew a right spirit within me, which doth not intimate or implie as much as they? Third­ly, I would demand of our Antagonists whether Dauid had not the Spirit of God within him, whether he were not in the state of grace when as he penned this Psalme? If he had not the Spirit of God within him, if he were not in the state of grace: how then could this bee a poenitentiall Psalme? (for no man can vnseignedly repent him of his sinnes, but by the helpe and assistance of Gods Spirit:) If hee had not the Spirit of God within him, why then doth he pray to God in the next verse, Cast me not out of thy presence, and take not thy holy Spirit from mee? yea, why is this Psalme re­corded and receiued as Canonicall Scripture if Dauid, were not in the state of grace, if he had not the Spirit of God within him (which is the author of all Canonicall Scrip­ture) when as he penned it? If then Dauid had the holy spirit of God within him, when as hee penned this Psalme (as our Antagonists must needs grant, or else they must raze this Psalme out of the Booke of God) then it is certaine, that these words of Dauid, Create in me a cleane heart O God, and renew a right Spirit within me, cannot implie that Dauid was now fallen from the state of Grace by these his sinnes. So that the first reason of our Antagonists, is vaine and idle. For the second reason drawne from Iohn: that no murtherer Obiect. hath eternall life abiding in him: therefore Dauid being a murtherer fell from grace. I answer: first, that the scope of the Answ. Apostle in this place, is no more but this: to proue that such as hate the Saints of God, haue no life and grace within them: this is the onely aime of the place, which cannot bee applied to Dauid, who was a louer, and an earnest fauourer of the Saints, as we may see Psal. 16. 3. Psal. 101. 6. and Psal. 119. 79. and therefore by St. Iohns words, was passed from death to life, and did dwell in God, and God in him: 1 Iohn 3. 14. and 4. 16. Secondly, I answer, that this is onely true of such, as neuer were in the state of grace, and of such as liue and [Page 385] die without repentance in this sinne, and not of the Saints, and therefore it cannot be applied vnto Dauid: But because I would be as briefe as may be, for further answer to this, and to the other two reasons which our Antagonists object; to proue that Dauid fell from grace, I referre you to, my answer of the twentie foure Argument: where these three reasons are fully answered: and to my two obseruations immediat­ly before my answer to these Arguments, where I haue pro­ued, that no true regenerate men can fall from grace, and that such as doe fall away, had neuer but a shadow, and no truth of grace: All which being pondered and considered, together with my reasons here alledged, will giue you full satisfaction, that Dauid did neither finally nor totally fall from grace.

The fift Example is Peter: Peter hee was a true regenerate 5 man: But he fell from grace in denying of Christ. For first, hee denyed him thrice, and that with an oath; yea, with many oathes and execrations, Math. 26. 72, 73. 74. Now he that deni­eth Christ before men, hee hath not the spirit of Christ: and Christ will denie him before his Father which is in heauen, Rom. 8. 9. 2 Iohn 7. Math. 10 33. Luke 9. 26. and therefore Peter in de­nying Christ thus fell from grace. Secondly, Christ him­selfe intimates that hee should fall from grace in denying him, Luke 23. for he saith vnto him, with reference to his deniall: and when thou art conuerted strengthen thy brethren: Peter needed a new conuersion, therefore he fell from grace. Therefore true regenerate men may fall from grace as well as Peter.

I answer, that the Minor is false, and that Peter in denying Answ. Christ did not fall totally from grace, and that I shall eui­dence by these reasons: First, because that Christ had prayed that his faith should not faile. Luke 22. 32. If therefore Peter fell from grace, either Christs prayer was not heard, which is contrary to the Scriptures: for he himselfe informes vs: Iohn 11. 42. that his Father heareth him alwayes, or else Christ made no such prayer: either of which makes Christ a lyar. If you replie, that Christs prayer extended meerely to a fi­nall, [Page 386] not to a totall failing; that he prayed that Peters faith Answ. should not faile finally, but not totally: I answer first, that Christs prayer extendeth as well to a totall as a finall falling: For, first the originall word it signifieth to faile: So as the [...] Sunne or the Moone doe in an ecclipse, which are neuer wholly deptiued of their light, nor so ecclipsed, but that they may be seene if the medium bee cleere: and therefore Christ praying that his faith should not faile, no not as the Sunne or the Moone doe in an ecclipse: prayes that it should not so much as faile totally for a time, as well as that it should not finally faile. Secondly, that which failes total­ly for a time, it is certaine that it failes: now Christs prayer for Peters faith, was not that it might not faile finally, but that it might not faile: therefore that it might not faile to­tally as well as that it might not finally faile (because that faith which failes totally, doth faile as much as that which failes finally) and therefore to make vp the words, and to giue them their full and true signification, wee must take it as well for a totall as for a finall fall, else the words are not suf­ficiently supplyed and satisfied. Thirdly, faith cannot faile totally, but it must faile finally to: If Peters faith which he had before his deniall of Christ were wholly abolished and destroyed in him, it were impossible for the same numericall faith which was vtterly lost and abolished, to be restored to him againe; the faith which he had afterwards must bee a new faith, and not the same numericall faith which he had before. And therefore since Peters faith could not faile to­tally, so as to be vtterly abolished in him, but it must of ne­cessity faile finally to (because it was not in abeiance, nor yet transmitted into any other subiect for the time, but vtterly lost and annihilated by this his sin as you affirme) and there­fore if this prayer of Christ extends to a finall failing (as your felues confesse) it must needs extend to a totall failing to: and so as Peters faith did not 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 [Page 387] 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 [...]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 A [...]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 [Page 388] 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 com [...]itted, proues that he did not totally fall from grace: for no for had the Cocke crowen, but hee presently remem­bers Math. 26. 75. the words which Iesus spake vnto him, and hee went forth and wept bitterly: I [...] Peter had fallen totally from the state of [Page 389] 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 g [...]eth out and weepes bitterly: his repentance followes so soone [...]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 gra [...]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 s [...]arch and trie their owne? Sure I am, the Scrip­ture makes no mention that Peter fell from grace by this his sinne, therefore I may safely say he did not fall from grace, and may well aduise our Antagonists, to search and trie their owne estates, and to forbeare to censure and determine Pe­ters, till the Scriptures haue defined it. Lastly, that Peter fell [Page 390] fell not totally from the state of grace in denying Christ, it is the expresse determination and resolution of most Diuines both ancient and moderne. So it is resolued by Tertullian: De fuga in Persecutione. lib. cap. 3. by Origin. Hom. 4. in Psal. 36. et Hom. 3. in Math. by Hilarie in Psal. 54. by Basilius Magnut de Humilitate sermo. by Chrysostome. Homil. 88. in Math. by Augustine de Corrept. et Gratia. lib. cap. 6. 7. & Contra Menda­tinm ad Consentium cap. 6. by Prosper in his Epist. de Liber [...] Ar­bitrio ad Ruffinum. pag. 12 [...] Leo de Passione Dom. sermo. 3. 9. by Gregorius Magnus Hom. 15. in Ezech. et Morral. lib. 25. cap. 11. by Anselme in Hebr. 6. 4, 5, 6. by Theophylact in Luke 22. 32. by Bernard. De natura et dignitate amoris diuini. cap. 6. by Luther in John 17. & Enarratio. in magno Comment. in cap 5. ad Galatas. by Melanethon in 1 Cor. 10. by Bucer in Psal 1. & in Rom. 7. by Tyndall in his Treatise of the manner of our E­lection. by Zanchius, Caluin, Pareus, Mar [...], [...], Abbot, and by all other moderne writers of our side: yea, and by most Pontificians to: and therefore wee may rest in their judgements, and not preferre the sentence and opinion of euery factious Noueller before them, who hath nothing else but his owne words and fancie for his warrant.

Now wee haue sufficiently proued, that Peter fell not totally from grace by this his sinne, I will answer the reasons that are obiected to the contrary. For the first of them, that such as deny Christ haue not the spirit of Christ, and that Obiect. Christ will also deny them. I answer, that it is true of such as deny Christ wilfully, of such as deny him both in word Answ. and deede; of such as will not submit themselues vnto him, and will not suffer for the profession of his name. Now Pe­rer hee denies Christ only in words, but not in heart and in deede; hee denies him out of feare, and that but for a fit, not out of disobedience, malice, or meere infidelity: hee denyed only the knowledge of his person, not his diety, his offices and his attributes: hee denied him because God left him to himselfe, to humble him for his former arrogan­cie and pride, and not for want of loue and will to Christ; and therefore these Scriptures reach not vnto Peter, especi­ally [Page 391] seeing he had no sooner denied Christ, but hee repen­ted of it presently, euen with great griefe and sorrow of heart. To the second objection, that Peter wanted a new Obiect. conuersion vnto Christ: therefore hee was fallen quite a­way Answ. from grace. I answer, that this conuersion here meant by Christ, is not a conuersion, from a state of sin death and damnation, vnto a state of grace: or a conuersion from in­fidelity to faith: for in the same verse, Christ tells Peter, that hee had prayed for him that his faith might not faile: and then these words follow vpon it: and thou when thou art conuerted strengthen thy brethren: which connection by this coniuncti­on copulatiue, and; with the former words, proues that Pe­ters conuersion here, was only a conuersion from that sinne of his in denying of Christ, to a confession and profession of his name: and not a conuersion from infidelity to faith: and so doe the most and best expound it. So that notwithstan­ding all these cauils, it is plaine and euident, that Peter fell not from the state of grace, and so his example makes for vs, not against vs: and is as farre from your purpose, as Peter was falling from the state of grace.

The sixth Example is Iudas. Iudas was once a true rege­nerate 6 man and in the state of grace, but hee fell totally and finally from grace. Therefore others may fall so to. I an­swer, Answ. that the Major is false. For first, Iudas was excluded from the number of beleeuers euen by Christ himselfe. Iohn 6. 68, 69, 70, 71. For there when as Peter in the name of all the other Disciples had testified his faith & beleife in Christ, Christ to cleare this scruple, that Iudas had neuer any true and justifying faith in him, no not at that very time giues this answer vnto the 12: haue I not chosen you twelue, and one of you is (not shall be) a deuill: this (saith the Euangelist) hee spake of Iudas Iscariot which should afterwards betray him. If Iudas were then a Deuill, where then was that true grace and faith the which you speake of? True it is, the di­uills themselues beleeue and tremble. Iam 2 19. it may be Iudas did so to: but yet that Iudas who was a Deuill, or that the Diuells haue any true grace and justifying faith within [Page 392] them, I thinke that none but Diuills dare affirme. Second­ly, Christ himselfe stiles Iudas, the sonne of perdition. Iohn 17. Rom. 9. 22. 12. and therefore hee being but a vessell of wrath fitted for destruction, was neuer truly regenerated. Thirdly, hee was alwaies couetous, he loued the bagge better then the poore at Obiect first, and that made him loue it better then Christ himselfe at last, and therefore he had neuer any truth of grace within him. But our Antagonists object, that Iudas was chosen of Christ, and giuen vnto him of God. Ioh. 6. 70. and 17. 12. therfore hee was regenerated and in the state of grace. Surely these Answ. acute opponents, who leaue no stone vnmoued, know Iudas better then Christ euer did: hee neuer tooke him but for a deuill, and a sonne of perdition: they like the ancient ( Contr. Har. lib 1. Tom. 3. Har. 38.) Caia­nites mentioned by Epiphanius, adore him for a Saint: whe­ther Christ or they are to bee beleeued bee you the judges. But to answer this objection: I say, that this election and choise of Iudas was only to an office, to be a Disciple, not a Saint: which is euident first by expresse Scriptures: as Mar. 3. 14. Luke. 6. 13. Acts 1. 20. Iohn 6. 70. where Iudas is men­tioned among the number of those twelue whom Christ did chuse not to bee his Saints, but his Disciples. Secondly, it is euident that Iudas was not chosen to be a Saint, but a Dis­ciple, because hee was only chosen by Christ, not in Christ. Now all those who are chosen to bee Saints, are chosen by God the Father in Iesus Christ (not by him) before the founda­tions of the world were laide (not when Christ was on earth) Ephes. 1. 4. therefore Iudas being chosen by Christ only, not by the Father, & that in the daies of Christs abode on earth, not from all eternity, must needes bee elected and chosen to an office only, and not to be a Saint. Thirdly, Iudas was appointed, and prophecied of long before Christs comming, or his owne being, that he should betray Christ, and there­fore hee was neuer elected or chosen to saluation. And whereas you say, that hee was giuen by God to Christ; true as a sonne of perdition (as the same text tells you) not as a sheepe of Christ; as a traytor, not as a friend: as a Disciple, not as a Saint: as one ordained to destruction, that the Scripture, [Page 393] might be fulfilled, nor as one elected to saluation: therefore this example comes as short of the purpose, as Iudas did of grace.

The seuenth Example is Salomon: Salomon he was a rege­nerate 7 Saint of God. But hee fell away from grace in com­mitting idolatrie. 1 Kings 11. 1. to 13. Therefore other re­generate men as well as hee may fall from grace. To this I Answ. answer, that it is not fully agreed vpon by Diuines, whether Salomon, (though God indued him with excellent parts and wisdome beyond all those that were before or after him) were euer truly regenerated yea or no: if hee were not tru­ly regenerated, then hee is not within the verge and com­passe of our present question: if hee were regenerated, as most Diuines doe thinke. I answer, that though Salomon in his old and doting age was led away vnto idolatrie, by rea­son of those idolatrous wiues the which hee married, yet there is no place of Scripture, that proues that he fell total­ly from grace, there are three places which doe strongly proue the contrary: to wit: the 1 Kings 11. 6. where it is said, that Salomon went not fully after the Lord his God as did Dauid his father: which word fully implyeth, that hee did still fol­low the Lord notwithstanding his idolatry, but not so fully as hee should haue done, not so fully as Dauid did. Psal. 68. 30. to 38. and 2 Sam. 7. 13. 14. where God bindes himselfe by his oath and couenant to Dauid, that though Solomon should sinne against him, yet his mercy should not depart from him as hee tooke it from Saul: that he would not vtterly take from him his louing kindnesse, nor suffer his faithfulnesse to faile: that hee would not breake his couenant with him, nor alter the thing that was gon out of his lips, but that hee would establish him for euer be­fore him, though hee did visite his iniquitie with rods, and his sin with scourges: which places being compared with his Eccle­siastes (which most take to bee a penetentiary booke for his idolatry and other sinnes,) will fully proue, that Solomon did neither finally nor totally fall from grace.

To auoide prolixity: and to end these examples: Saul, A­sa, 8 Ioash, Symon Magus, The Elders of the Church of Ephesus, [Page 394] Demas, Hymeneus, and Alexander: Those of whom Christ prophecied that their loue should waxe cold. Mat. 24. 12. Those of whom Paul and Peter and lude prophecied, that they should depart from the faith, and sed [...]ce many: all these say our Anta­gonists were true regenerate men, they had the Spirit, and true faith. But all these they fell away from grace either to­tally or finally. Therefore true regenerate men may fall from grace. I answer, that the Major is false: these had no Answ. true grace at all, they were neuer in the number of Christs sheepe; for then they would haue continued with the residue of his flocke, that went not from the fold; but they went out from them that it might bee made manifest that they were not of them 1 Iohn 2. 19. If any of these by the verdict of the Scrip­tures had the Spirit, it was but only the ordinary and com­mon gifts, but not the justifying, sanctifying, and sauing graces of the Spirit. If any of them had any faith, it was an historicall, not a justifying and sauing faith, and the faith from which they departed was nothing else but the doctrine of faith, and not the grace of justifying and liuing faith: as is euident by Acts 20. 30. Phil. 1. 27. 1 Tim. 1. 18, 19, 20. cap. 4. 1, 2, 3. 2 Tim. 3. 8 9. and 2 Pet. 2. 1. 2, 3. Iude 3. The loue the which they had it was but counterfeite: for many waters can­not quench true loue, neither can the floods drowne it. Can. 8. 7. Yea, the very Scriptures, from which these examples are taken, do distinguish them from the Saints of God, and rec­kon them as hypocrites; as wicked and prophane persons, as gracelesse men, as reprobates, as the seede and children of the diuell: so that I cannot chuse but wonder at the impu­dencie of our Antagonists, who will canonize them for Saints and godly men, against the manifest and reuealed truth of God, as if they knew them better then God him­selfe: and therefore since God himselfe hath branded them for hypocrites, they come not to the point in question.

The twenty eight and last argument is drawne from those 28 dangerous consequencies which would follow vpon this doctrine of the finall and totall perseuerance of the Saints. Bertius he enumerates and musters vp some sixteene of them, [Page 395] the most of which are but meere trifles and not worth the answering. I will only cull out three of them which are the chiefe, and most commonly objected by all our Antag [...]nists, and will waiue the other as idle and impertinent. The first inconuenience which is obiected is this. That this our as­sertion Obiect. would make men very bold and presumptious to commit sinne when once they are regenerated; because they could not fall from grace nor yet bee damned for it. I Answ. answer, that you are much mistaken, and this your argu­ment shewes plainely to the world, that you who vrge and presse it were neuer yet acquainted, either with the nature or the power of true and sauing grace, nor yet with the myste­ries and secrets of the word of God. For if euer you had bin acquainted with the power and t [...]uth of grace, or with the Scriptures and the word of God, you could neuer reason so carnally, so rawly and ignorantly as now you doe: the want of grace, and the ignorance of the Scriptures, is that which makes you argue thus, that which makes you for to mea­sure the Saints of God by your owne selues, when as they haue not so learned Christ as you haue done. If you were but acquainted with the Scriptures, or with the nature of true and sanctifying grace, you should finde, that notwithstand­ing the true regenerate Saints of God, could neither final­ly nor totally fall from grace, yet they dare not sinne either willingly or wittingly against the Lord, for these insuing reasons. First, because their hearts and natures are changed and regenerated, sinne now becomes as odious and distast­full vnto them in their proportion and degree, as it is to God himselfe: they hate and detest, yea they do vtterly defie and abhor from their very hearts and soules, all kinde of sinne; they hate it with an implacable and perfect hatred, as an o­dious, dangerous and bitter thing, and as the greatest ene­my of their soules: therefore they will not, therefore they cannot commit it. Strange it is that any man should so much mistake himselfe, as to thinke that perseuerance in the state of grace, (which is the onely meanes to keepe men from committing sinne) should cause them for to sinne with [Page 396] greater boldnesse and security? Is it not grace, & that only, that restraines and keepes men backe from sinne? Is it not grace, and that onely, which makes men to detest, abhor and vtterly renounce all sinne? and dare you then affirme, that perseuerance in the state of grace, will imbolden and incou­rage men to rush into all kinde of sinne? doubtlesse you are much mistaken and deceiued in affirming it; and it is an infallible argument, that you are so [...]arre from hauing any truth of grace within you, that as yet you know not what this true grace is of which wee now dispute. Secondly, re­generate men, they are dead to sinne: they haue crucified the flesh with the [...] and lusts thereof: and therefore though Gal [...]. 24. they cannot sall from grace, yet they cannot, yet they dare not sinne against the Lord. This is Pauls reason, Rom. 61, 2. What shall wee say then? shall wee continue in sinne that grace may abound? God forbid: how shall wee that are dead to sinne, liue any longer therein? the true regenerate Saints of God they are dead to sinne, therefore they cannot liue any longer to it: they haue put off their coate, how then shall they put it on? they haue washed [...]. 5 3. their [...], how then shall they defile them? they are regenerated sanctisied and dead to sinne: therefore they cannot, there­fore they will not runne into it, though they cannot fall from grace. Thirdly, the true regenerate Saints of God, they are ( 2 Cor. 5. 15.) redeomed from their sinnes, that they might no longer liue vnto them, but liue vnto the Lord: they are now ( Reu. 1. 5.) made Kings and Priests vnto God the Father, to offer vp spirituall all sacri­fices 1 Pe [...]. 2. 5. vnto him; they are now quite other persons then they were before: and therefore they scorne now to stoope to those base and filthy sinnes, which might defile their soules, and [...] their professions: they are now the sonnes of God, and heires of heauen; they are now the ( 1 Cor 6. 19.) vessels and [...]emples of the holy Ghost: and they haue vowed to fo [...]sake their sinnes and lusts, and to ( Iam 1. 27.) keepe themselues vnspotted from the world: and therefore now though they cannot fall from grace, yet there is such an holy ingenuity and magna­nimitie wrought within them, that [...] they scorne for to how and yeeld to sin, or to sell themselves as slaues and [...] [Page 397] to it. Fourthly, the true regenerate Saints of God, they hauethe loue of God which is shed abroade in their hearts by the Rom. 5. 5. holy Ghost, (which loue is preserued and increased in their hearts and soules, by the assurance of their constant and fi­nall perseuerance in the state of grace.) Now this loue of God doth so worke vpon their hearts and soules, and so awe and curbe them, that they dare not sinne against the Lord, for feare of greeuing & offending him, though God would neuer disinherite them for their sinnes. A dutifull and lo­uing fonne that honours and respects his father, though he be sure of his fathers loue and fauour to him, yet hee dares not to offend him, because hee honours and respects him: God is an exceeding good gracious and louing Father vnto all his Saints, and they are exceeding dutifull and louing vnto him, yea, they estimate his louing kindnesse better then life it selfe. Psal. 63. 3. and therefore though they cannot fall from grace, yet they dare not, yet they will not sinne against him, for feare of greeuing and offending him. Fifthly, the true regenerate Saints of God, they haue the holy Spirit of God within them, who doth sway and ouerrule their wills, their hearts and soules, and will not so much as suffer them to doe the sinne and euill that they would: when they haue any euill and sinsull lusts or thoughts arising in their hearts, the holy Ghost doth crush and quell them: when they are running on to any sinfull actions, the holy Ghost doth pull them backe, and quite restraine them, causing them to walke in his statutes, and to keepe his commandements and doe them, so that they cannot will or do [...] the euill that they would: as you may reade. Ezech. 32. 6. 27. Rom. 7. 25. c. 8. 1, 2, 13, 14. Gal. 5. 16, 17 25. 1 Iohn 3: 9. and 5. 18. therefore though they cannot fall from grace, yet they will not, yet they cannot rush more boldly, into sinne. Sixthly, the true regenerate Saints of God, though they cannot fall from grace, (because God will pre­serue them, and cause them for to vse the meanes, which should preserue them in the state of grace:) yet they know, that they cannot perseuere but by vsing of the meanes; they know that sinne will hinder them much in this their perse­uerance [Page 398] and therefore though they cannot fall from grace, yet because they must vse the meanes to perseuere in grace, they dare not plunge themselues presumptuously into any sinne. Seuenthly, though the Saints of God can neuer fall from grace, yet they dare not to allow themselues in any sinne, because they know that euery sinne the which they doe commit, it doth wound and pierce the sides of their gracious and louing Sauiour and crucifie him afresh: they know that hee is wounded, payned, and grieued with their sinnes, and therefore they dare not to commit them: but pray against them as Dauid did, Psal. 19. Lord keepe me [...] from presumptuous [...]nnes. When any good Christian is temp­ted vnto any sinne, though the sinne i [...] selfe could neuer hurt him, yet hee reasons thus with himselfe, What hath not my blessed Sauiour been crucified already for my sinnes, haue I not wounded and grieued him enough already, but I must wound, and grieue, and crucifie him yet once againe? O no: I will not, nay, I dare not doe it, though I might gaine a thousand worlds. I will not shew my selfe such a gracelesse and vnthankfull wretch. I will rather die, I will rather doe or suffer any thing, then sinne against him. This is the re­solution of euery Christian soule, and therefore though he cannot fall from grace, yet hee dares not, yet he will not sin. Lastly, to omit all other reasons: The true regenerate Saints of God, though they cannot fall from grace, yet they dare not sinne against the Lord. For though the Lord hath pro­mised neuer to disinherite or cast them off, neuer to take away his graces, or his euerlasting mercies from them: yet if they sin against him, he hath threatned, and hee will performe it, that hee will chastise them with the rod of men, and with the stripes of the children of men, that he will visite their iniquitie with rods, and their sinne with stripes, 2 Sam. 7 14, 15. and Psal. 89. 30. to 34. God will chastise them as sonnes, though he condemnes them not as enemies and rebells: this his fatherly correcti­on and chastisement then is sufficient to keepe them from presumption, and to restraine them from rushing into sinne, though God neuer disinherits or casts them off. And so you [Page 399] see what a false, what a shallow, weake, and carnall inconue­nience and pretence this is, which is obiected against our Orthodox and comfortable assertion.

The second pretence and inconuenience that is obiected, 2 against this totall and finall perseuerance of the Saints, is this, that it will make men idle, negligent, and floathfull in the wayes of God: for if men cannot fall from grace, they need not, they will not be industrious for to please the Lord.

I answer you as Christ once answered the Sadduces in a­nother Answ. case, Math. 22. 29. Yee doe erre not knowing the Scrip­tures, nor the power of God. For when once the seed of true and sauing grace is sowen in mens hearts, it makes them much in action, and they cannot but be operatiue and stir­ring in the worke and seruice of the Lord. First, because the loue of God is shed abroad in their hearts by the holy Ghost, and it Rom. 5. 5. is much in larged and increased in them by this assurance of their totall and finall perseuerance in the state of grace. Now this loue of God doth so warme and heate, and so in­large the hearts and soules of all the Saints; and it is of such an operatiue working and stirring nature, that it alwayes stirres them vp to action, they cannot be idle though they would; this very loue of God constraines men for to please and serue the Lord, and to be exceeding fruitfull and abundant in his worke and seruice: as you may reade, Acts 2. 37. cap. 4. 20. Cant. 4. 9, 10. cap. 8. 6, 7. Iohn 21 15. cap. 14 15. 22. 23. cap. 15. 10. 2 Cor. 5. 15. 1 Thes. 1. 4. Gal. 5. 6. and Ephes. 3. 19. There­fore though the Saints of God can neuer fall from grace, yet because this loue of God is seated and spread abroad in their hearts, they cannot be idle and sloathfull in the worke and seruice of the Lord. Secondly, though the true rege­nerate Saints of God can neuer fall from grace, yet they can­not be idle and sloathfull in Gods seruice, because it is the very ioy, the very comfort and reioycing of their hearts and soules, their very heauen vpon earth, and the very essence and substance of their happinesse, to obey and serue the Lord, and to be abundant in his worke. Nothing is there that brings so much delight and ioy vnto the Saints, as fre­quencie [Page 400] in holy duties, and assiduitie and diligence in the seruice of the Lord, as you may see, Prou. 3. 17. cap. 21. 15. Psal. 42. 1, 2. Psal. 84. 1. 2. 10. Psa. 119. 97. Psal. 122. 1. Isai. 26. 8. 9. and cap. 58. 13. Now that which a man doth most of all delight and ioy in, hee will bee sure neuer to neglect and sleight; he will be diligent and frequent in it, euen for the very ioy and comfort that is in it: and therefore though the Saints of God can neuer fall from grace, yet because their only ioy and chiefest comfort consists in seruing God, they cannot but be operatiue, and diligent in his seruice. Third­ly, though the true regenerate Saints of God can neuer fall from grace, yet they cannot but be operatiue and stirring in his seruice, because the Spirit of the Lord which is with­in them, will neuer suffer them to be idle, but will alwaies incite and stirre them vp to action: as you may finde it in the 1 Sam. 11. 6. Iudges 14. 19. cap. 15. 10. Acts 4. 20. Isai. 1. 1. 2. Rom. 8. 1. 11. 14. 15. 26. cap. 12. 11. and Gal. 5. 16. 17. 25. Fourthly, though the Saints of God can neuer fall from grace, yet they cannot be idle and sloathfull in Gods worke, because it will be hurtfull and prejudiciall to themselues. The lesse men are in the worke and seruice of the Lord, the lesse ioy and comfort haue they here, and the lesse glory hereafter, but the more fruitfull and abundant they are in all good workes, the more ioy and comfort haue they here, and the more glory shall they haue hereafter. Dan. 12. 3. Math. 5. 12. and Luke 10. 17. Therefore though they cannot fall from grace, yet selfe-loue, and the care of their eternall hap­pinesse, will make them diligent and fruitfull in Gods ser­uice. Fiftly, though the true regenerate Saints of God can neuer fall from grace, yet they cannot grow cold and neg­ligent in his seruice, because there is in euery regenerate man, an ambitious and inward desire of attaining to perfe­ction, and to the vtmost end, euen to the very toppe and height of grace. As it is in naturall, so it is likewise in spiri­tuall things, they both desire accomplishment and perfecti­on. And therefore a good Christian, doth alwaies goe from grace to grace, from faith to faith, and from strength to strength: [Page 401] He forgets that which was before, and presseth forwards towards the marke of the price of the high calling of God in Christ Iesus; indeauouring to attaine vnto the measure of the stature of the ful­nesse of Christ, Psal. 84. 7. Psal. 92. 12. 13. 14. Phil. 3. 13, 14, 15. and Eph. 4. 13. Therefore he cannot be idle and sloathfull in Gods seruice, though he cannot fall from grace euen in this respect. Sixtly, though the Saints of God, can neuer fall from grace, yet they cannot bee negligent and carelesse in his seruice, because it is not for Gods glory that they should be idle, and sloathfull in his worke. The more diligent and painefull, that the Saints are in Gods seruice, the more ho­nour and glory doe they bring to God, Math. 5. 16. Ioh. 17. 4. and Phil. 1. 11. Now the true regenerate Saints of God, they tender Gods glory aboue all things else, they will not suffer him to be dishonoured vpon any tearmes, and therefore they cannot be negligent and backward in his seruice, though they cannot fall from grace, because then they should dis­honour God. Lastly, (to omit all other reasons) though the Saints of God can neuer fall from grace, yet they can­not be idle and sloathfull in Gods seruice, because that grace it selfe is of an actiue, growing, stirring, and increa­sing nature; and will not suffer any man to sit still and idle. Grace is that which makes vs diligent and carefull in Gods seruice, it is that which incites and stirres vs vp to action; and can any one then imagine, that grace should make men negligent and idle in Gods seruice? This is all one, as if a man should say, that fire makes men cold; that life makes men dead; that knowledge makes men ignorant; or that reason makes them bruitish: therefore since grace is of a stirring, liuely, growing and increasing nature, seeing it is the prime and onely cause that makes men diligent and actiue in Gods seruice; it is certaine that this totall and fi­nall perseuerance in the state of grace, can neuer make men negligent and sloathfull in the worke and businesse of the Lord. Yea, (as I haue formerly proued that this doctrine of a totall and finall fall from grace, is the onely meanes to make men idle, and sloathfull in the worke and seruice of the [Page 402] Lord) so now I will maintaine it against our Autagonists that the onely meanes to make men diligent and carefull in Gods seruice, is the assurance of their totall and finall perse­uerance in the state of grace. This is cuident by that speach of Dauid, Psal 27. 13. I had fainted, vnlesse I had bel [...]eued to see the goodnesse of the Lord in the land of the liuing. If Dauid had not beene sure of saluation, and of his totall and finall perseuerance in the state of grace, he had then fainted, and vtterly giuen ouer the worke and seruice of the Lord; but the assurance of his finall and constant perseuerance, and of Gods mercie to him, was the onely thing to strengthen, quicken, and rouse him vp againe. That which made Paul to suffer so much for the Gospell, and not to be ashamed of it was this: that hee knew whom hee had beleeued; and that bee was perswaded that he was able to keepe that which bee had com­mitted to him against that day, 2 Tim. 1. 12. Yea, the same Paul informes vs; that the onely thing which makes the Saints to la­bour, 2 Co [...]. 5. 1. 6. 8. 9. that whether present or absent, they may bee accepted of the Lord, is this, that they are confident of Gods loue and fauour to them, and that they know that if their earthly house of this tabernacle were dissolued, yet they haue a building of God, not made with hands, eternall in the heauens: and therefore Paul in the 1 Cor. 15. 58. exhorts the Corinthians, to bee stedfast, vn­moueable, alwayes abounding in the worke of the Lord, euen from this very ground, for as much as they knew, that their labour was not in vaine in the Lord: intimating thus much vnto vs; that the onely meanes to make men abound in the worke of the Lord, is to be assured that they shall perseuere in grace, and that their workes shall be rewarded at the last. Hence also is the ground of his other exhortation in the 2 Cor. 7. 1. Hauing therefore these promises (Dearely beloued) let vs cleanse our selues from all pollution of flesh and spirit, perfecting holinesse in the feare of God. The more assured men are of their con­tinuance in the state of grace, the more industrious are they for to perfect and increase their graces. Hence is it that St. Iohn informes vs: in the 1 Iohn 3. 2. 3. That euery man which bath this hope, that when Christ Iesus shall appeare, hee shall bee [Page 403] like to him, and see him as he is, is so farre from being idle in Gods seruice, that hee purifieth himselfe, euen as hee is pure. Was it euer knowne that the certaintie and assurance of the end, should make men slacke and sloathfull in vsing of the meanes? Was there euer any Souldier that was sloathfull and vnwilling for to fight, becanse he was sure for to winne the field? Was there euer any Husband-man that was slacke in tilling of his ground, because he was sure for to reape the croppe? Was there euer any Merchant who was vnwilling for to traffique, because he was sure of a safe returne? Or was there euer any true regenerate Saint of God on earth that grew idle, lazie, and secure, because he was sure not to fall srom grace? Who more certaine and sure of perseuerance in the state of Grace then Paul? and yet none so painefull, none so laborious and industrious in the worke of God as hee: Neuer was it heard as yet of any childe of God, that grew secure, negligent and sloathfull in Gods seruice, be [...] cause he could not fall from grace: the assurance of cons [...]ant and finall perseuerance, hath alwayes made the Saints indu­strious, neuer idle and secure: and therefore this second pre­tence, and inconuenience which our Opposites obiect, is vaine, falfe, and idle, and sauours only of fleshly and carnall reason, not of heauenly, and spirituall.

The third and last pretended inconuenience of this our 3 assertion is, that it would make men proud and arrogant. I answer, that you are much mistaken. True it is that this Answ. our assertion doth comfort and reioyce the hearts and soules of the Saints, it breeds in them an holy magnanimitie, which causeth them to scorne and contemne the world and all things in it, as base and worthlesse, and not worth the seek­ing: it makes their mindes more high, heauenly and gene­rous in respect of worldly things, then euer they were be­fore: but yet it cannot make them proud and arrogant for diuers reasons. First, because the more a Christian is assured of Gods loue and fauour in Iesus Christ, and of his totall and finall perseuerance in the state of grace, the nearer doth hee alwaies draw to God, and therefore the more is hee [Page 404] humbled and abased in his soule. The nearer any Christi­an drawes to God, and the more and greater fauours hee re­ceiued from him, the more he seeth his owne vilenesse and emptinesse, the lesse is hee alwaies in his owne opinion, and the more is ho [...] confounded and abased in himselfe: this is euident by the example of Dauid: 2 Sam. 7. 18. to 23. of Iob: Iob. 42. 5, 6. and of the Prophet Isaiah: Isaiah 6. 1. to 6. who were neuer so much humbled, abased and confounded in themselues, as when they saw the Lord in his glory, and con­sidered the greatnesse of his mercy to them. Therefore this our assertion can neuer make men proud and arrogant as you surmise, because you neuer felt the working of grace; and of Gods mercies on your hearts. Secondly, it cannot make men proud and arrogant, because grace is alwaies of an emptying nature, it alwaies emptieth vs of our selues, and makes vs alwaies to ascribe the praise and glory of our perseue­rance vnto God who workes it in vs and for vs, and that out Psal. [...]. 1. Ro. [...]. [...]7. of his meere grace and mercy to vs, without any de [...]ert of ours. Lastly, the Saints of God though they are sure that they shall neuer fall from grace, yet they dare not to exalt themselues, they dare not swell and puffe themselues with pride, for feare the Lord should send a messenger of Satan for to buffet them, as he did to Paul. 2 Cor. 12. 7. they know and are assured; that God doth alwaies resist the proud, and giues grace to the humble. 1 Pet. 5. 5. and therefore though they can­not fall from grace, yet they dare not swell themselues with pride, least God should humble them and cast them downe.

You see now, that all these pretended inconueniences are but friuilous, false and idle: that this our present assertion, doth neither make the Saints of God presumptuous to com­mit sinne, nor idle and slouthfull in Gods seruice, nor yet proud and arrogant in themselues. What then though wic­ked men which haue no grace within them, abuse this sweete and comfortable assertion, as the ( Iren [...]us a [...]u. b [...]r lib. 1. cap. 1.) Valentinians, & Anabaptists did? is it not therefore true, becaus [...] that they, (b Concordia. Iu [...]erana pag. 310. 574. and not the Saints abuse it? Will you say the Scripture is not true, but false, because some wrest it to their owne confusi­on? [...] Pet. 3. 16. [Page 405] or will you say, that Gods mercy is not true, because that most abuse it? I tell you nay; the abuse of things that are true and good doth neuer take away the truth, the vse, and goodnesse of them: and therefore these your cauills a­gainst our present assertion, are but false and idle. And that you may know them to be so in truth: looke but vpon the liues of those who are assured of this their totall and finall perseuerance, and vpon the liues of such as doe oppose it, and then the controuersie will be ended. Who more m [...]eke and humble, who more diligent and painfull in Gods ser­uice, who more vigilant and watchfull against all kinde of sinne, than those who are assured in their hearts, that they shall neuer fall from grace? Who more proud, ambitious and arrogant? who more negligent and sloathfull in Gods seruice? who more prophane and dissolute in their liues? who more fell and bitter enemies against the power and practise of religion, then those who most violently oppose our present position? Shew mee but one man among the whole packe of our Antagonists, in whose life the power of 2 Tim. 3. 5. godlinesse, and the truth of grace shines forth: shew mee but one among them who is diligent and carefull in Gods ser­uice, who is holy in all his waies, and righteous and just in all his workes: shew mee any one among them that excells in piety, in grace and holinesse, that is zealous and earnest sor the Lord of hoasts, and forwards to aduance his glory and inlarge his kingdome: certainely there is not one such man among them to be found: and therefore their very liues and actions do proue their doctrine, and these their cauells and obiections to be false.

I haue now by Gods gratious assistance, waded through the depths and fords of this great and weighty controuersie, and that as syncerely, indifferently and impartially as possi­blie I could. God who knowes the very secret turnings of my heart can testifie, that I haue not concealed, baulked, or om [...]ted any materiall or substantiall thing that might make for mee or against me. And now I hope, that I haue so ful­ly proued and confirmed this orthodox and comfortable as­sertion: [Page 406] That those who are truly regenerated and ingrafted into Christ, can neither finally or totally fall from grace: from Scrip­ture, Fathers, Councells, and all Protestant Churches and Diuines: and so satisfactorily and plainly answered the prin­cipall and chiefe objections from Scripture and from reason, that haue or can be made against it, that there are none but obstinate or ignorant readers but will subscribe vnto it. And here I could very fitly, and I would as willingly set vp my rest, and take my farwell of this truth. But because it is pit­ty that so sweet a Theses and position, should passe without some comfortable and vsefull application, I will giue you one salute or two with it at parting for manners sake, and so Adieu.

If this then be the estate and condition of all those that are Vse 1. once truly regenerated and ingrafted into Christ, that they can neuer finally nor totally fall from grace, how should this cause vs for to prise and estimate the state of grace and regenerati­on, which is now so vnderualued and slighted of the world? It is the part of wise and vnderstanding men, to prise and purchase such estates, as they are alwaies sure to inioy: now there is no estate, no purchase in the world so sure and sta­ble as the state of grace. Friends, goods, riches, honours, morrall virtues, all worldly possessions and heritances what­soeuer, they are alwaies subject to change and alterati­on: they haue their periods and their ends, they are or may be lost: but the state of grace and regeneration, is such a good, such an honour, such an estate, inheritance and po [...] ­session as neuer can be lost: no affliction, no temptation, no crosse or chance, no man or diuell whatsoeuer, can rob, de­priue, or dispossesse those of it, who doe but once in truth inioy it. It is such a Diuine and heauenly treasure, that no moth Math. 6. 20. or canker can corrupt it, nor no theefe purloine it: hee who doth but once inioy it, is made an happie man for euer after; He hath such a firme, fixed, sure and stable felicitie, as all the powers of hell can neuer shake: he hath the very earnest, the very beginnings of heauen whiles he is on earth, and hee shall be sure to inioy the whole ere long: and yet how few [Page 407] men are there in the world who doe estimate and prise this state of grace? Many are there in the world, who are so farre from prising it, that they doe vtterly abhorre, contemne, and vilifie it, and all such as doe in truth inioy it. Most men doe so vnderualue it, as to preferre their riches, their plea­sures, and their honours (which are subiect to a thousand changes) farre before it. All men doe so much debase it, as not to prise it at its true and proper worth. But now let me request you (Christian Readers) to estimate and value it ac­cording to its price and wor [...]h, to preferre it farre before all treasures that the world affords. For this estate of grace is such a treasure, such a possession and inheritance as will still remaine within you, to comfort, strengthen, and support your selues, euen then when all things else will quite for­sake you. When troubles, trialls, and temptations come, when stings and prickes of conscience, when pangs of sick­nesse and of death shall come vpon you, (as they will surely come ere long) then what will all your worldly inheritances and possessions, what will all your honours, friends, plea­sures, and riches doe? then they will all forsake you, then they will leaue and faile you altogether: they will not, nay, they cannot comsort you or doe you good. But if you haue once this state of grace begun within you, this will neuer faile you nor forsake you at your need: this will still abide within you, and beare you company in all distresses: When you are in any asfliction or distresse; this will succour, com­fort, and support you, that you sinke not vnder it: when you are assaulted by the diuell, this will ayde; and succour you, that he shall not gaine a conquest ouer you: when you are cast downe and humbled in yonr soules, in the sense and feeling of your sinnes, this will comfort and cheere vp your hearts, and raise you vp againe: When you lie a dying on your death-beds, and you haue none to helpe and comfort you, then this will strengthen, pacifie, comfort and reioyce your soules. Grace will neuer leaue you hopelesse, helplesse, nor comfortlesse: it will not leaue you nor forsake you, till it brings you safe to heauen, where there is no end of ioy [Page 408] and happinesse. O then, if you tender the wealth, the good, the ioy and comfort of your soules, make out for this estate of grace if that you want it, imploy and bend your mindes and thoughts to get and purchase it, and rather part with all you haue then be without it. And as for you who now in­joy it, and haue it in possession, learne more and more to prise and value it, and to be more and more affected, joyed and delighted with it. It is the onely and chiefest treasure of your soules, it is the only thing that makes you truly blessed, and that for euer: let God then, and all men see how much you value it, by counting all things losse, yea, drosse and dunge, and worse then nothing in respect of it.

Secondly, if those who are once truly regenerated and in­grafted [...]se 2. into Christ by a true and liuely faith can neither final­ly, nor totally fall from grace; then this may serue to comfort and reioyce the hearts and soules of all such men, as are thus truly regenerated and ingrafted into Christ. You that can but truly say, that you are regenerated and made new crea­tures, that you are ingrafted into Iesus Christ in synceritie and truth: yea, you who haue but the least sparke and at­tome of true and sauing grace began within you, and plan­ted in your hearts, what cause haue you sor to reioyce and sing for ioy? You haue such an heauenly treasure, such a firme, setled, and sure estate of grace within your soules, as nothing shall be able to depriue you of it: let all the diuels in hell, or men on earth, combine and plot together to de­priue and spoyle you of it, they are not able to effect it. The least sparke [...] that seed of true and sauing grace which is within you, is of such a diuine, permanent, and immortall nature: that all the flouds of prosperitie, all the waters of aduersitie, all the stormes of temptation, all the malice of of men or diuells, cannot vtterly extinguish or put it out a­gaine. What then should euer daunt your hearts, or cause you for to feare? What is there that should make you sad or heauy, or interrupt your ioy? If once you haue but the true seed of grace within you, be it neuer so little, neuer so small, it is a sure pledge and earnest of heauen, it giues you actuall [Page 409] possession, and seison of eternall life, it keepes you so that you can neuer perish. If once you haue the smallest dram of true and sauing grace, you need not feare afflictions or temptations, you need not feare the very King of terrors, hell and death: you need not feare the most that men or diuells can doe to you: they cannot seuer you from the loue of God, Rom. 8. 38, 39. which is in Christ Iesus your Lord, nor yet disturbe you from the state of Grace. Wherefore you (my brethren) who finde and feele this seed and habit of true and sauing grace within your soules, reflect on what you haue, and see that match­lesse happinesse the which you now inioy: banish all anxi­ous, sad, and dolorous feares and doubts that cause your hands, your hearts and soules to droope, and take your fill of ioy and comfort: reioyce in the Lord alwayes, and againe I Phil. 4. 4. say reioyce, and let not any thing depriue and spoyle you of that ioy and comfort which is due vnto you. This is the fault of most, but specially of young and tender-hearted Christi­ans, that they dote too much vpon their sinnes, and that they doe not so much prise their state of grace, nor take that ioy and comfort in it as they should: they are apt to bee discouraged and deiected, apt to suspect, and to grow jea­lous of their state of grace vpon all occasions, as if that they might lose it, and bee depriued of it: and this makes them [...]o dull, so heauie, so dead and lumpish in Gods seruice. Wherefore now at last endeuour for to know your happi­nesse, and the worth and nature of your state of grace. It is a state of joy and comfort: it is such an estate as you can ne­uer lose or fall from: hee that hath the life of grace but once began within him, can die no more, the second death shall haue Reu. 20. 6. no power o [...]er him. Establish then and settle this vndoubted truth, and ingraue it in your hearts and soules. That those who are once truly regenerated and ingrafted into Christ by a true and liuely faith, can neither finally nor totally fall from grace; and this will strengthen and support, this will comfort and reioyce your soules in all temptations and afflictions what­soeuer, in all extremities and times of need. Wee haue all great cause as the times are now, to stablish, ground and [Page 410] settle this truth within our soules: wee see what feares and dangers, what crosses and afflictions, what iudgements and calamities are like to come vpon vs: wee see what miserable and wofull times are likely to befall vs; if then we haue this truth ingrauen in our soules, that the grace we haue within vs, is of an incorruptible and immortall nature, that it can­not be lost or perish, O how will this establish, settle, comfort and reioyce our soules, and strengthen and inable vs to vn­dergoe asflictions with patience, ioy and comfort? This will make vs for to feare no euill. Though the earth beo moued, and Psal. 46. 1. to 5. the mountaines carried into the midest of the Sea, though carnall and wicked men shall be so amazed and affrighted, with the Luk. 21. 25. 25. miseries and afflictions that shall befall them, that they shall Isai. 2. 10. 19. 21 call to the rockes and mountaines for to fall vpon them, and couer them, and bee euen at their witts ends for very feare, yet such as haue this state of grace within them, shall not feare, but they shall euen reioyce and sing in the middest of all their troubles and afflictions, and lift vp their heads and hearts with ioy and comfort, because the day of their redemption draweth Luk. 21. 26. 28. neere. Wherefore beloued brethren, if you would fill your soules with ioy and comfort, and arme your selues against the euill day, be sure for to ground and roote this comforta­ble, sweet, and heauenly meditation in your hearts, that come what will, you can neuer finally nor totally fall from Grace, nor yet be seuered and cut off from Christ, and this will comfort, strengthen, and reioyce your soules in times of need, and beare them vp in all extremities. And thus adieu.

FINIS.

Errata.

PAge 3. line 36. for the, reade these. p. 4, l. 1. for degrees: the degrees. p. 5. l. 34. for haue: raise. p. 49. l. 31. for this: his. p. 51. l. 27. for title to: title. p. 59. l. 19. for one only: only. p. 61. l. 7. for anithesis: antith [...]sis. p. 62. l. 15. for sons: sound. p. 70. l. 31. for those: these. p. 73. l. 23. for will his: will performe his. p. 77 l. 10. for keepe them: keepe. l. 20. for himselse: him p. 83 l. 12. for that it: that he. p. 86. l. 7 for man may: may p. 91. l. 34. for that: it. p. 96. l 3. for how true: how. p. 104. l. 19. for receiued: recorded. p. 105. l. 8. for these: those. p. 116. l. 2. for but yet: yet. p. 125. l. 15. for hath: haue. p. 127. l. 31. for those: these. p. 128. l 7. for, so sealed: so firmely: sealed; firmely. p. 136. l. 7. for exposition: position. p. 137. l. 6. for but now: but. p. 138 l. 13. for gappe: gaspe. p. 141. l. 29. for: is that, is. p. 144. l. 29. for they: hee. p. 148. l 36. for Becanius: Becanus. p. 141. l. 37. for those: these. p. 152. l. 32. for enermare: ener [...]are. p. 158. l. 34. for 21. 11. p. 169. l. 17. for: 300. 390. l. 31. for: 220. to 212. 400. to. 412. p. 173 l. 25. 26. for omnibus: onibus. p. 175. l. 15. for serue: seeme. p. 180 l. [...]. for reddatur: impleatur. p. 198. for his booke: de Prouidentia. p 16. Loc: de Predest. cap. 8. l. 24. for iustificatione & fide: de Ecclesia. quast. 1. p. 201 l 11. 37. p. 212. l. 27. p. 229 l 35 p. 234. l. 24. 28. 32. p. 235. l. 1. 9. p. 245. l. 7. 8. p. 247. l. 13. 19. for Rhemists: Remonstrantes. p. 205. l. 35. for Augustane: Ar­gentine. p. 213. for opposition: position. p. 223. l. 6. for Lyons: Leyden p. 225. l. 19. for Merh: Armath. p. 226 l. 10. for 640. 604 p. 228. l. 25. for excedere: ex­cidere. p. 232. l. 18. for vanished: v [...]quished. p. 233. l. 12. for them: the ar­ticles. p. 250. l. 12. for That if: If. p. 265. l. 19 for inted: intend. p. 167. l 35. for remoued: renewed. p. 270. l. 26. for them. him. p 271. l. 30. for with: 10. p. 276 for Iohn 5. Iohn 15. p. 279 l. 6. for doth necessarily: doth not necessarily. l. 21. for possibilitie: a possibilitie. p. 298. l. 28. for thereto: into. p 299. l 13. for charitable: vucharitable. p. 301. l. 3. for man man: man may. l. 37. for vstifi­cation, iustification. p. 302. l. 7. for are, a. p. 303. l. [...]1. for it is, if his. p. 307. l. 27. for admonish, [...]. p 311. l. 17 for indigestly, indigested. l 18. for inconsequies, inconsequencies. p. 312. l. 1. for those, these l. 16 for vnknowne, knowne. p. 315. l. 15. for loue, frame. l. 19. for cleare, cleaue. 32 for faction, fraction. p. 342. l. 31. for assailed, assoyled. p. 343. l. 28. for them, him. p. 361. l. 36. for those, these. l. 11. for hee, and hee. p. 363. l. 4. for gines, guies. p. 364 l. 15 for of the, or the. p. 365. l. 6. for grace, graces.

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