IN your woordes ( E. G.) to the reader, I vnderstand the disease you propounde to cure, and in the rest following, the causes of the same: the disease is, the euil life, or (to vse your owne words) the sorie life of manie, which seeme Zealous professours. The causes are poyson, and the giuers of that poyson. The poyson is, A per­suasion that albeit men bee Ʋsurers, Extortioners, Drunken, Leacherous &c: as that no sparckles of vertue, or grace appeare in them, yet if they at anie time, condemne this euill in them-selues, approue the contrarie godlines, belieue that their sinnes are par­doned in Christ, loue these their teachers, and be be­neficiall vnto them, and desire to heare their delecta­ble Sermons, they maie (though they cease not from their former sinnes) assure them-selues for all that to bee the deare children of God, sanctified by Christs spirit, and so elect and praedestinate to saluation, as that they cannot possiblie bee damned, what sinne so­euer they commit. The sicknes I acknowledge [...] too gréeuous, and this poyson, I confesse, is as infectious as that of the Cockatrice. Who bée these mercilesse murderers, that dare infect the f [...]de of Christes flocke, with this mortall poy­son? [Page] You say, priuie libertines, & carnall gospellers. A colde answere, in s [...] hote and necessarie sute, an vnprosperous cure followeth such sleight dis­couering of causes. But whie doe you not name them vnto vs? whie are you so darke in so daun­gerous a matter? If they bee worthelie suspec­ted as accessaries, that vpon an inquirie of mur­der, which they sawe, direct the pursuers with doubtful and ambiguous notes to take the mur­derers: then must I charge you with as great a guiltines, that seeing so many soules poysoned daily with this pestilent doctrine, and knowing (as you seeme) the dooers thereof, could finde in your heart, to passe them vnnamed. But let vs see, whom your darke description, well wayed▪ pointe [...]h vs vnto. Through the pollicie of Satan (you saie) this poyson is profered, by such men, as make a great sh [...]we of godlines, and yet denay (as you heare) the power thereof, and that with most goodlie, and godlie wordes of righteousnes, regenera­tion, repent [...]unce, sanctification, mortification, and what not, to seduce the simple soule? By this, though men of your spirit (like enough) perceiue your meaning, yet what is this to those, that knowe you not, and are vnacquainted with your phra­ses▪ You giue slender addresse hereby to the sim­pler sort, that I saie litle of the offence you laie before them, to stumble on, whilest your descrip­tion giueth no speciall difference, but hath al the notes, pointing out the best sort of preachers. If you aske mee, whether those be the best prea­chers, that make a great shewe of godlines, and [Page 3] yet denaie the powre thereof. I answere, if you had left this note so to the libertie of mens iudg­ments, and not restrained them with ( as you heare) to applie the same to your onelie accusa­tion, and thereby to iudge, I would not, neither coulde I haue occompted this note, in anie wise, appliable to a godlie preacher. But now séeing the note to stand in these wordes▪ [ This poyson is profered by men that make a great show of godlines] and the other wordes, [ And y [...] denaie (as you heare,) the power thereof] to be but an enfors [...] conceipt of your owne peruerse vnderstanding, wee haue good cause to crie out of you, that haue giuen vs no other notes, to know the poisoners by, then such as maie agrée (especiallie in the iudgement of the vnexercised) with the truest teachers of the gospell. Againe, in that sentence, and by that clause, is daungerouslie ins [...]nuated vnto the simple, that euen the preachers of god­liest outward shew (and God onelie iudgeth the heart him-selfe) with the most graue and godlie tearmes, of regeneration, sanctification, & such others, doo nothing els, but vnder▪hand, and pri­uilie (as you spake) sowe those venimous séedes of poisonous doctrine aboue mentioned: which, as it shall appeare (Christ willing) to be as false as the Deuill him-selfe, so layeth it open a wide gappe, vnto all Atheisme, on the one side, and on the other side, armeth the Dartes of the persecu­ting papists, as it were, with wilde fire, against vs. Their father the Deuill, who is a lier from the beginning, hath of late yeares, erected them [Page 4] a newe Forge in the Shop of the blasphemous Jesuites: how heauie a iudgement is comne v­pon you, that (of a christian) are become a mi­nister of matter vnto that broode, to coyne new reproches, and reuilings, against the chri­stians, and saintes of God? But saie you in sad­nes ( E. G.) that this abhominable doctrine, by you mentioned, is openlie taughte by men of great godlines in outward appearaunce? Naie doo you saie, that it is taught generally, or for the most part, in the Church of England? (speake plainelie man, and be not cawtelous like the old serpent.) If here you woulde shrinke, the want of such exceptiōs in your writing, your quarel­ling at such pointes of doctrine, as they all dooe holde with swéete consent, the generall accusa­tion of the liues of the gospellers, together with your wilfull departure from our Church, are as a walle behinde you, so as you cannot hide your heade. And if you stande forth, and abide by it, then I aske you, where is your euidence, where be your proofes and witnesses? Haue you no déede of theirs to shew against them? Nor none to depose with you, and yet would you bée belie­ued of your bare worde? You (I saie) a priuate man, accusinge the Church of God in a whole kingdome? What saide I (in a kingdome?) Naie, throughout Christendome: for in prea­ching the redemption by Christ, they haue all troden one common path with our ministers, as app [...]ereth both by their confessions, commenta­ries and printed sermons. If this sinne be not in [Page 5] time repented, ( E. G.) thinke not otherwise, but in that great daie, before the iudgement seate of the Lambe, you shall pleade guiltie, holding vp your hand with Satan, th'accuser of Gods chil­dren. But you saie, If they shall blame me, because I bring not their meaning in their owne woordes, let them shew their meaning to be otherwise then I haue set it downe, or els all that feare God, and loue good­nes must needes abhorre them &c. Naie, rather it was your part, putting on the person of an ac­cuser, to haue built herein, vpon so sure a groūd of profe, as that, either you would haue brought forth their owne wordes or writinges, saying so much expr [...]s [...]ie, or (at least) such assertions, and sentences, as out of which, you might reasona­blie gather it, by necessarie consequence and im­plication. As for them, if their dailie preaching coulde beate no better vnderstanding into your head, yet their infinite volumes, which euerie where confute this madnes, might haue made you blushe at your rashnes, & haue caused your woordes to sticke fast in your mouth, that they might neuer haue come to light. You in this importunate arrogancie, prouoking them to shewe you another meaning, giue vs plaine enough to vnderstande, that your selfe are alto­gether vnacquainted with their writinges: which if you bee, what madnes hath possessed you, to condemne the thinges you knowe not? If it be otherwise, and that you graunt, you are well acquainted with their doctrine, & therefore dooe of knowledge, charge them with this hai­nous [Page 6] sinne, then can it not be, but that you haue borowed y ^• yron forehead of some Jesuite, which knoweth not howe to blushe, euen in the most desperate insolencie of lying, and forgerie. Now I heare you say, But that men maie be sure I belie them not, but speake that, which is too true of them, it shalbe now shewed, how sleightlie they peruert holy scripture, for the proofe of that which is layde to their charge.] First let vs call to minde, ( E. G.) the question, wherein lieth the controuersie betwixt vs. This is it, Whether the preachers of the gospell teache, that Vsurers, Extortioners, Couetous men, proude men, Leacherous persons, drunkardes, glut­tons, &c. Hauing no sparkles of vertue or grace ap­pearing in them, and continuing without ceassing in the foresayde sinnes, maie notwithstandinge assure them-selues, to be the elect children of God, so as they cannot possibly bee damned what sin soeuer they commit: onlie so, that, they sometime condemne this euill in them selues, approue the contrarie godlines, belieue that their sinnes are pardoned in Christ, loue these their teachers, & desire to heare delectable ser­mons. This you stiflie auouche, I vtterlie denie it, and put you to the proofe of it: you beginne to prooue it thus: They peruert holie scriptures to that ende, therefore they saie somuch in effect. I deny they peruert holy scriptures to that end. Nowe giue vs your instances. The first place (which you call poyson) is this: Paul (say they) was a sanctified man, & the childe of God, and yet he fealt no good thing dwelling in his fleshe, but the euill fruites thereoof: yea, he fealt a lawe, or power of sinne [Page 7] in his members, forcing him to doo the euill he would not, and to leaue vndone the good hee woulde, and so leading him captiue to commit sinne.

If you had meant sincerelie, you would haue produced nothing of their owne against them, without notinge their names, or coatinge such places in their writinges, as might witnes your reporte. This by the waie. Nowe to the place, wherby you would gaine your cause, if I should grant vnto you, that this place of Paul is misin­ter preted by them (which you shall neuer gaine at my hands) yet, how can you out of this place make good your accusation against them? Was it for lack of will, or skill, that you shew not how you gather your cōclusion, out of this assertion? That your will is good, experience teacheth vs: that your skill is not sufficient, argueth more pride. Remember ( E. G.) that you said not bare­lie you would shew how, They peruert holie scrip­tures, But how they peruert them, to proue this, which you lay to their charge? Now if you shew a hundreth euidences, and yet neuer a one, that specifieth that lande you claime, what iudge will giue sentence on your side? So, though it were possible for you, to charge the ministers of the gospell, with manie other crimes, and yet faile in the proofe of this one, you haue nowe vnder­taken, all this labour in your sorie booke is lost: naie, I would it were so lost, as it might not bee found, to redouble your condemnation. But let vs examine that which you haue left at libertie. If by this place you saide anie thinge at all for [Page 8] your cause, then thus you reason: All that vn­derstand this place of Paul, thus dooe it to conclude that which I haue laide to their charge, but the Preachers of the Gospell generally vnderstande it so, therefore they dooe it to that end. But that the first part of your argument hath no truth in it, I would grant your conclusion. For I grant the preachers of the gospell generally, doo inter­prete that place so, and therefore I rightly pro­nounced of you, that you accuse not the Church of England onlie, of Libertine preaching, but al others of the gospell likewise, throughout Chri­stendome, with it. But wée will not yet throw awaie your argument, but rather prosecute it to the vt-most, to see if anie pith of reason maie bee found in it. This place of Paul, thus vnderstood, what can it conclude? Forsooth, that a regene­rate man, and elect childe of God, so long as hée beareth flesh and bloud about with him, cannot be frée from all sinne. The reason is, because so notable a vessell as Paul, testifieth so-much of him-selfe. Now sir, is it all one, to saie, the rege­nerate man is not frée from all sinne, with this, That Drunkards, Gluttons, Leachours, &c. though they continue in their sinnes without ceassinge, maie neuerthelesse assure them-selues to be saued, if they belieue their sinnes are pardoned in Christe, &c? And doo all that conclude the first point, auouche the latter leasing? I hope, by this time, your im­pudencie in this pointe is open. The second in­staunce you bring vs is this: But they obiect that Paul witnesseth of him-selfe, that he had a pricke in [Page 9] the fleshe, and that God would not deliuer him from that weakenes. Goe to, if this interpretation of Paules pricke bee not aright, what maketh it for you? Are you so short witted ( E. G.) as so soone to forget what so latelie you assumed and tooke vpon you to shew: namely, how they per­uert holy scripture to proue that wicked doctrine which you charge them withall? Els, why doo you not vncouer the danger of this interpretati­on, and make manifest, how it leadeth to that terrible downefall of pestilent persuasion afore­said? All that haue common sense in them, sée that this place, (noting onlie holie Paul to haue his infirmities) hatcheth no such monster, as you, in a spirituall drunkennes, haue dreamed of. And thus you go forward to a third instance. It is set downe (say they) for a certaine point of doc­trine, Gal. 5. 17. that the spirit lusteth against the flesh, and the flesh lusteth against the spirit, so that ye cannot do the things ye would. This, confirming the interpre­tation of the first place of Paul, setteth the picture of your minde, as it were in a glasse, before mine eies: wherein I see, that some godlie men ha­uing taken paines with you, to remoue you frō your errours, and namely from this, which you hold, That the regenerate man hath full power to abstaine from all sin, and to doo the works of righte­ousnes, haue in their conference vrged you with these places of Paul, which you resisting, as a man voide of all vnderstanding, can make no difference betwéene light and darknes, life and death, heauen and hell. To the fourth place [Page 10] you bring, They will aske then from whence came that will to doo well, &c.] Prouing good the for­mer interpretation of the seuenth to the Ro­mans, and affording neuer a word for your mō ­strous accusation, what should I saie, but that it is truely verified of you, A true witnes deli­uereth Prou. 14. 25. soules, but a deceiuer forgeth lies. The fift obiection, wherein you saie [ They make the inuer man, and the spirit of Christ all one] as it maketh neither too nor fro, for your cause, so is it a bastard (perhaps) of your own begetting: the Preachers of the Gospell teach it not. This man is desperately bent to slaunder, that forgeth false obiections to féed the fire of his quarrell? If anie your friends ( E. G.) think it not likely that you forged it, because you made it no more preg­nant for the proofe of your cause, let them know, that as this argument hath not vertue enough to cleare you of iust suspition, though you be suf­fered to enforce it as far as you can, so contrari­wise it being exactly weighed in the vnpartiall balance, of vpright and circumspect iudgement, dooth not onlie point in secret, to the forgery, but as in certaine cyphres also, vncouer the cause, and (as it were) the cogitation of your hart ther­in. For whilest it proueth nothing your accusa­tion, but is onlie vsed by you, as a plaine song, for your furious penne to descant vpon, what els appeareth it, but some new affected standing, wherein you would set to sale other farre fetcht wares of your pelagian heresie? All which stuffe (the Lord willing) shalbe sorted out, and exami­ned [Page 11] hereafter, in his fitter place. Your sixt in­stance, of there peruerting scriptures, to teach that wicked doctrine you accuse them of, is this: That they saie, the holie Ghost meaneth him onlie, to be the seruant of sin, and of the deuill, who willing­ly with delight, committeth sin, not misliking, nor striuing against it. If (I saie) this interpretation were not aright, yet it saith neuer a word, ne gi­ueth one backe, nor winke, to witnesse against the teachers thereof, the intoilerable accusation which you, as one that cannot blush, haue laide against them. Therefore take vnto you this saying of wise Salomon, as a glasse wherein to sée your selfe, if possibly anie prick of remorse maie pearse into you: Foolishnes is ioy to him Prou. 15. 21. that is destitute of vnderstanding, but a man of vnderstanding walketh vprightly. And a litle before: The mind of the prudent seeketh Verse. 14. knowledge, but the mouth of fooles is fedde with foolishnes. What I can saie, to warrant their assertion, you shal heare anon, after I haue once throughly shewed, how honest a man you are of your word. Yet or I passe, let it be noted in this place, that of these six witnesses, which you haue (indéede) not orderlie produced, but forcibly haled into the Court, to testifie for you, not one of them would doo you that fauour, as to giue you a good countenance, but presentlie turned their backes, so soone as the matter was but repeated, and in a deepe silence departed. Wherefore now at length, being somewhat spent of witnesses, and hardly distressed in your [Page 12] cause, you set forth your selfe, to entertaine your iudges, partly with the odious repetitiō of your vnproued slaunder, and partly with a new craft of subtile insinuation, as though our Ministers indéed by an argument of comparison, did driue at some such conclusion as you haue enforced vpon them. For answere whereunto, I must tell you, first, that whilest you procéed thus, you betraie the verie issue of your cause into my hands. For whereas in the beginning, you knew that our Preachers saide not that in ex­presse words, which you accuse them of, and yet charged them still to teach no other thing in ef­fect, you grew on then to this point, that you would proue it, by shewing how they peruert the holie scriptures to that end. Hereupon wée haue ioyned our issue, hitherto your proofes haue failed, and now you fall a shifting, as though you would alter your issue. So that A wauering minded man is vnconstant in all his waies. But I am content to make no gain of this van­tage, my cause is full so good, as that I doubt not to ouerthrow you, although I yeld you all those liberties & helpes, that may any way (lawfully) be vsed of you in this case. Now let vs hear you. These men (you say) do hold, That the spirit is in their belieuers, though they bee wholy possessed of pride, couetousnesse. &c. because wee see fier may bee raked vnder the ashes, and the sap may be in the root of the tree, and yet appeare not. Which men? where be they? when heard you it ( E. G?) (lying is no lawfull helpe, I can not graunt it you.) Or [Page 13] if you heard it not, perhaps you might reade it, tel vs, what writers do so apply that similitude? for this he bringeth not a sillable to satisfie vs. O beastlie impudencie. O Babilonish pride. O pal­pable impietie. But I will stay my selfe in ex­claming, though this man hath neither stop nor stay in lying. But do you perswade your selfe ( E. G.) there are anie so seruilely addicted to your heresie, as that they shoulde easely brooke this lothsomnesse, of your lying and forgerie? for my part, though I know (as experience of all ages hath confirmed vnto vs) that there is no heresie so foule or vgglie, but it shal finde too ma­nie fitte subiects to receiue▪ it (such is the iust iudgement of God, vpon those that rest not them selues in his trueth) yet am I in very good hope, Rom. 1. 24. 26. 2. Thes. 2. 11. that this grosse impudencie, and apparant sinne of slander, which thus raigneth in you, through­out all your writing, will giue as cleare light as the sunne, vnto the consciences of all those that haue anie feeling, not onelie that your accusati­on is without proofe, but also that your opinion, of the full power, of the regenerate man, ouer al his waies, to absteine from euil, and keepe the commandements is, (besides the falshood of it) a verie monster, fearefull and venomous, not to be approached of anie, that would auoide the poysoning of their soules. But of this more fully in his place. Meane time, let euerie faithful bro­ther know this, that the ministers of the Chur­ches, professing the gospel, generallie through­out Christendom (I speake not of anie limbes [Page 14] of the diuel in corners) do vse this similitude, of fire raked vnder the ashes, and sap in the rootes of the trees, onely in the case of some afflicted conscience, and not otherwise. As for example: there be manie deare children of God, that either immediatlie vpon their new begetting to the faith, or shortly after, in the growing vp of the same (God in his wisedom so seeing it good for them) are, not so daungerously, as grieuously (for the time) assailed of Sathan, with diuers stormes of doubtfulnesse, dreades, and discom­fortes, and amongst the rest, with the terrour of the remembrance of some speciall time, wherein the fruites of their faith appeared not: with which terrour, so soone as euer he hath dumpped them, he slacketh no time (presentlie to waielaie them with this two-fold snare: to wit, either that their faith (which before they had stoode vpon) was no true faith, but a counterfeit (saith he) because it was not fruitfull by workes, or els though it were at first a true faith, yet now, they had lost it, by their owne negligence: by one of which hookes it commeth often to passe, that the humbled soule is hurried (as it were) to the gates of hell, before it obtaine deliuerance. In which case, when the minister of Christes glad tidinges, finding anie, shall say to him: this ar­gument that Sathan opposeth you withall is sophisticall and false, and he doth it, but in the rage of his malice, to drowne you in doubtful­nesse and despaire. For, the intermitting of good workes, doth not necessarilie conclude a voidnes [Page 15] of faith, no more then you can truelie say, of fire vnder the ashes, or of a tree whose sappe (as in winter) is withdrawne to the rootes, either that the one is quite put out, or the other vtterlie deade. By this similitude (I say) if the minister of the gospel shall detect the fraud of the diuel, and reach a hand for the distressed soule, to bee lifted out of the mire by: what doth he worthie blame therein? or not warrantable by the eter­nall word of trueth? Thus let the faithfull rea­der in this place, obserue, that this shamelesse mouth, hath brought nothing by this place, but one vnaltouchable slaunder to maintaine ano­ther. After this, he retnrneth to his issue againe, as though he would shew how our preachers peruert the holie scriptures for the end afore­said: though with no better successe then before. Thus he setteth downe the places: Christes sheepe Io. 10. 28. (say they) can neuer perish, neither cā any man plucke them out of his hands: for whom he loueth, he loueth Io. 13. 1. Philip. 1. 6. to the end, and in whomsoeuer he hath begon this good worke of regeneration, in them he will performe Rom. 11. 2 [...]. it: for the gifts and callings of God are without re­pentance.

Were it not for the simple soules sakes, which by this confident writing you suppose to carrie away, no man would file his handes with so senseles an aduersarie: for as a man that hath a feuer, relisheth the thinges he taketh (manie times) according to the humor that afflicteth him, so that (sometime) the most pleasant sup­ping is bitter in his mouth, in like sorte fareth it [Page] with you (E. G.) that can heare of our preachers neither the scriptures alledged, to proue the re­generate subiect to sinne manie times, or that the elect can not vtterlie fall away, but straight­waies you must needs conclude that they main­taine grosse wickednes to raigne in the children of God, & warrant them of saluation, notwith­standing, vpon most light conditions. But would you were no further gone, that I might stay, with comparing you to a simple feuerish man. I would your ague had not affected the originall of sense, and hurt your vnderstanding, so that now, euen as a man frantike, is no lon­ger ruled and kept in order by anie, but reiec­ing the counsaile of his best friendes, accuseth them most as otherwise ill minded, because they most restraine him in all his will, that might hurt him: in like sort, you, being troubled in­wardlie with some heriticall frensies, woulde make men belieue that the doctrine of our prea­chers, tendeth to some generall euil, because in trueth, it most notoriously laboureth against your errours: and will not suffer you peaceably to broach, neither your heresie of free will, nor y ^• against the Lords eternal predestinatiō. Other­wise (I say) were it not, that you are caried in the rage of these frensies, maliciously to kill their credit, with so odious an accusation, whiles you in the meane time, may get placing for your pestilence, all indifferent men see, that neither these your last places, nor all the instances you haue hetherto vrged, do anie more iustifie you, [Page 17] for an honest man of your worde, (that said you would shew, how they peruert holie scriptures to iustifie the wicked) then the fruite of the crab­tree, answereth the beautie of his blossomes, wherewith before, both for colour, plentie, and largenes, he had giuen greater expectation then anie aple trees: yea so much lesse tollerable are you herein, then the crabtrée, inasmuch as his fruite, yeldeth commoditie to the vse of mans life: but this your booke, bane and poyson, to de­stroy as manie soules as embrace it. This your shamelesse slaunder, you haue deuised to make seeme likelie, by patching vnto it, some foolish conditions, of your owne forging, as though the preachers of the gospel should make open sale of the graces of God, to all the vncleane beastes of the fielde, euen for their owne promotion and bellies sake: which hauing alike, both proofe and trueth, with all the rest, I am sorie, that the fa­ther of lyes, could obtaine so much libertie to leade you.

HEtherto I haue detected your impudent slaunder ( E. G.) now I come to the pointes of doctrine betweene vs. And to beginne at your first instance, I confesse, we are taught by the preachers of the Gospel, that the regenerat, whilest they liue, are not free from sinne: and that this is an ar­gument [Page 18] whereby they proue it, namely, because that speciall vessel S. Paule, confesseth so much Rom. 7. 15. 18. 22. 33. by himselfe. You, hauing a quarrel to the que­stion, flatlie denie that Paule confessed anie such thing of him selfe, touching his regenerate state, but only of his estate, when he was a carnal mā, solde vn­der sin. &c. Your reasons such as they are, let vs first examine. Because Paule in that Chapter con­fessed verse 14▪ him selfe a carnall man, sold to be subiect to sin, therefore he meant not there, of his regenerate estate. If to be regenerate and yet carnall in diuers re­spectes, could not possibly be verified of one man, your reason were good, but now, because there is no man so perfectlie regenerate, but that still he is withall, partlie vnregenerate, and carnall, therefore Paule in regarde of this, might well call him selfe carnall, though so farre forth, as he was regenerate, hee was otherwise. And this he declareth plainely afterwarde when hee saith, I do not the good that I would, but the euil that I would not, that doe I. Now no verse. 19. man doth anie euil vnwillingly, but by reason of a contrarie power that is in him resisting e­uil. Wherefore also, the Apostle accounteth it not absurd, according to those diuers respects, to call himselfe in the 25. verse; both the seruant of the law of God, and of sinne. And the rather I must enforce this argumēt, because although you denie al the rest of y ^• chapter, to cōcerne Paul as a regenerate man, yet the 25. verse you ac­knowledge to that effect. And in y ^• same verse (if your eyes had not dazled) you might haue seene that the Apostle after his thankes giuing, for [Page 19] his deliuerance from the danger of that same bo­die of death, against which he had exclamed, con­fesseth that euen then, as touching his minde, he serued the law of God, but in his flesh the law of sinne. Which place is as cleare as the sun-shine, not onelie to shew the falshood of your first rea­son against our interpretation of the 7. to the Rom. but also to proue, so your great shame, the trueth of the generall assertion aforesaide: namelie, that The regenerate are not free frō sinne. Yet these are not all the foiles you receiue by it, for it cutteth likewise the throte of your second reason, before it haue time to draw one breath of life. for where you say, Therefore after this, he thanketh God in Christ, that he was deliue­red from that bodie of sinne, which made him to doe that euil he would not, and to leaue vndone the good he would. You would make vs belieue, that Paul in this place was a changed man, so as he could no more sin vnwillinglie, as before: which pur­pose of yours, now you sée, is preuented, and therefore your reason spoilde: yet ere I passe, I must admonish the Reader, to consider of what spirite, this sauoureth, that in alledging the 25. verse, which soundeth thus, I thanke my God through Iesus Christ our Lord. Now there­fore euen I in my minde, doe serue the law of God, but in my flesh, the law of Sinne. He bringeth it out thus: He thanketh God in Christ, and so cutteth off all the rest, but chopping into the roome thereof these wordes, that he was deli­uered from that bodie of sin, which made him to do that euil he would not, and to leaue vndone the good [Page 20] he would. A sentence (I confesse) of like length, but neither of like nature nor trueth. If anie say for E. G. (For now I vnderstand he is dead) that he added that part, not as to haue it taken, for the wordes of scripture, but the sense of the place: I could easely admit that answere, were it not for the sakes of some, of his sect, who (as I vnderstand) can not read at all, and yet are very stiffe in his opinions, I know not, how they haue béene this way abused. Besides, it is not comuenient, in citing of scripture, to sow a­nie peeces of our owne into it: without putting some partition wall betwixt, or bringing in the seruant, in some differing weed from his mai­ster, that the one be not taken for the other, of the commers in. Moreouer if hee bring those wordes for the meaning of the place, yet hee is too impudent, and blasphemous, presuming to speake directlie against the spirite of God: which it is cleare that hee doth, when the text saith, Paule had yet such an enimie of flesh about him, as serued the law of sinne, and this man saith, Paule was now deliuered from that bodie of sinne, as made him do the euil he would not: Two thinges in their substance, flat contrarie, though chaunge of wordes, at first, would seeme to co­uer it. But lest we should maruaile at this dea­ling, he makes a custome of the matter, for the next place he bringeth out of the beginning of the 8. chap. where hee would faine make S. Rom. 8. Paule speake, according to his humor, for whereas the text is, There is now therefore no condemnation to those that are in Christ [Page 21] Iesus, which walke not according to the flesh, but according to the spirite. You must vnderstand it, as it is thus paraphrasticallie de­liuered by him: To them which are in Christ Ie­sus, there is no condemnation (or no such bodie of death, which is the cause of our condemnation) for they walke not after the flesh (as he was forced to doe by the law of sinne, when as he did the euil he would not, and left vndone the good hee would) but they walke after the spirite, and so doe the good they would. His bolonesse here as before, whether it sauour of Babilon or no, I leaue it to the christi­an Reader to iudge. But three thinges must be obserued and examined, wherein beyond al rea­son & warrant, he abuseth this place of the Apo­stle. First, for the worde [ condemnation] by that, he wil haue vnderstoode the bodie of death: therein without anie necessitie, transforming the effect into the cause as though he would cō ­pel the holie ghost to speake for his purpose: but without all probabilitie: both forasmuch, as that word is no where vsed in that sense, as also this verse, repeating the argument of the 5. chap. 1. verse, of the same Epistle, concerning iustifica­tion by faith onely, proued by an argument drawne from the effectes, toucheth nothing at all that speciall obiection, which hee an­swereth in the latter ende of the 7. chapter, whereby he was occasioned so to handle that con­flict of the flesh and the spirite. So that then we sée if ( E. G.) would haue taken this worde ( con­demnation) in his naturall sense, and not maliti­ously peruerted it, as one that would wilfullie [Page 22] runne into the pit, he should haue béene so farre off finding his bodie of death in it, as that much rather the sunne shine of comfort would appea­red vnto him, to haue banished the night of dark discomfort, that came vpon him in his sicknesse: when as this place rather would haue told him, there is no condemnation towardes thee if thou be Christes: agréeably whereto the spirite saith in the 33. and 34. verses afterwarde, [who shall laye anie faultes against the elect of God? It is God that iustifieth: who is hee that shall condemne? It is Christ that is dead, yea ra­ther that is risen againe, who sitteth also at the right hand of God, and entreateth for vs. The second thing I obserue, is concerning these wordes: [They walke not after the flesh] which walking he taketh to be al one with that, S. Paule calleth, the law of sinne in his mem­bers, whereas he might aswell haue compared a beast vnto a man: for by that other law in his members, it is manifest he meant the power of sinne, which gate oportunities manie times a­gainst him, although in his inner man, to his might, he made resistance: as all open eyes may sée, both by the opposing of the law in the mem­bers to the inner man, as also by the whole suite and circumstances of the text. Contrariewise, in the other place, Paule speaketh of the minde giuing obedience to the law of the members, which he calleth To walke according to the flesh, as when there is no resistance made to sinne. So that her [...] the holie Ghost speaketh of a whole man willingly going after sin, there, [Page 23] of a man, falling but sometimes through infir­mitie: also there he sheweth in what respect the law hath a worke of death in our mortal bodies, (according to the obiection in the 13. verse) but here he teacheth a note to know our selues tru­ly iustified by (euen our sanctification) according to the matters handled from the beginning of the sixt chapter. Thirdly ( E. G.) expoundeth [walking according to the spirit] to be a doing of the good we would. Either this is idle, or els it soundeth a full abilitie to do the good we would. And then I sée well, one wilfull maister or Pi­lot, is able to cast away a ship full of men. Let those that haue béene hetherto addicted to this man, looke better to them selues, he hath giuen the ship in this place, one notable stroke, vpon the rocke of frée will, they can not endure many moe before they make shipwracke of faith. But he wil proue it (I trow) that they that walke af­ter the spirite, can do what good they would: because (forsooth) the Apostle affirmeth of him selfe in Christ, that the law, rule, or power of the spirit of life, which is in Christ Iesus, did free and deliuer him frō the law, rule or power of sinne, which before preuailed ouer him vnto death. The Reader must be aduer­tised, that this clause [ which before preuailed ouer him vnto death] groweth not vnto the text, but is the addition of a presumptuous spirite. And whereas he would séeme to borrow it from the places before cited in the 7. of the Rom. he blas­phemeth, there being no sillable to proue that sinne preuailed ouer Paule vnto death, but the flat contrarie. And whereas to make the word [Page 24] [law] in both places, the fuller to serue his turne by, he setteth to all his strength to stretch it out, with these wordes, [rule or power] let him take héed, lest, the text therby sodenly breaking, he receiue some dangerous fall, for by [rule and power] he would haue vs vnderstād an absolute rule, or vngainsaid iurisdiction, which the spirite of regeneratiō bringeth vs, by which, sin should be so banished in vs, as no more to be able to shew his face, wherein he playeth Sathans part with vs, to beguile vs w ^t false allegatiō of scrip­ture. not caring, so his sense might stand, though he set the scripture at oddes with it selfe. For as Sathan tempting Christ, to throw him selfe Mat. 4. 6. headlong from the Pinacle, sollicited him there­unto Psal. 91. 11. 12. with It is written: [he shall giue his an­gels charge ouer thee, & they shall hold thee vp in their handes, that thou hitte not thy foote against a stone: dissembling in the meane time, that this must n [...]edes be vnderstoode of an action done in the feare of God & a warranted calling, the other sense being flatly gainsaide by Ch. [...]. 16. the place of Deut. Thou shalt not tempt the Lord thy God: so in like maner, this man, in strayning here the text to this his sense, would [...]aine haue vs, not to sée, our fréedom by the law of the spirite, to be meant (in that place) a deli­uerance, from the danger of sinne and death, which the law brought vs into before, as Paule had proued in y ^• 7. chap. 7. 13. verse, 6. & although the 25. verse of the same chap. (which E. G. him selfe alloweth to be spoken of Paule a regene­rate man) must necessarilie enforce it: when as [Page 25] the Apostle saith there, Therefore euen I nowe in my minde, do serue the law of God, but in my flesh, the law of sinne. For otherwise, there is a plaine contradiction betwixt this place, and the 2. verse of the 8. chap. if this mans interpre­tation thereof may stand. Well if you will not yet belieue him, now he sends you to consider the whole two chapters going before, and following after the said 7. chap. And what shall we finde there for his purpose? forsooth That the Apostle doth plainely define the regenerate man to bee so dead to Rom. 5. 2. 4. sinne, as that he can not liue in sinne, but in righte­ousnesse, (that is as long as he continueth a regenerat verse. 7. 13. 19. man) as that he doth leaue the cōmitting or seruing of sinne, and he doth serue and do with his members righteousnesse, as he before did serue or commit sinne, he hath his fruite in holines (and not in sinne) and the end euerlasting life. He is not in the flesh (or a carnall man as was Paule before his delinerance frō Rom. 8. 9. 10. the bodie of death) but he is in the spirite, his bodie of sinne being so deade or mortified in respect of sinne, as that he liueth in righteousnesse, and doth not the verse. 11. 13. deedes of the flesh. Hath anie man heard a more vncertaine answere? if this man walke not like a giddie-braine, I neuer saw anie. He is off and on, here and there, faine he would speake out and he dare not. The Apostle (saith he) doth plainely define the regenerate man, to bee so dead to sinne, (who lookes not here for a great blow) as that he can not liue in sin. Is it no better? alas poore faintling. But you may perceiue his heart was good, euē to haue striken out his blow at length, that it might haue sounded, The regenerate [Page 26] hath power not to sin anie more: (which is y ^e stroke he must strike, if he mean to war against our said assertion) but he knew wel inough, that then, all y ^e scripturs which there he citeth, would haue laid hands on him. Again, next that, he in­terpreteth [ cōmitting sinne] by [ seruing sin] & con­trarie wise in the next sentence [ seruing sinne] by [ committing sinne.] And at latter end, say­ing, He that is in the spirite, liueth in righteousnes, and doth not the deedes of the flesh: he both offe­reth an inkling to his Disciples, to take holde of his meaning, and withal cunningly reserueth a vantage to himselfe: to wash his hands of the blooude of those, he should thereby seduce, as Pi­late did his handes from the bloud of Christ: o­therwise he would haue deliuered plainly thus: he that is in the spirite, liueth in righteous­nesse, so that he doth not anie deedes of the flesh anie more. To haue thus therefore poin­ted out his fraudulent dealing (for the simple soules sakes) is answere inough for this place: for if I should take anie other course therewith, I sée not how a needlesse strife of wordes can be auoided, as where no cleare meaning can bee found, and I am warned, not to answere a Prou. 16. foole according to his foolishnesse, lest my selfe also become like him. I shall méete him more plainely hereafter, without these starting holes, and that variable monster of often rege­neration with him, (which here he leadeth tyed in the string of a parenthesis) and then shall they both féele (by the grace of God) the strong hand of trueth to encounter them. Hitherto I will re­duce, [Page 27] as fittest for this place, the residue of the controuersie, concerning the 7. to the Rom. which he as a man, that had waged battaile, both against trueth, and all good order, hath be­stowed other where. He acknowledgeth these sixe reasons to be brought (by our side) out of the 7. chap. to the Rom. to proue Pauls acknow­ledging of sinne, euen in his regenerate estate. namely 1. In that he saith there, hee had a will to do well. 2. A loue of goodnes. 3. A loa­thing of euil. 4. A strife against the flesh. 5. A delight in the law of God, concerning the inner man. 6. That seruice of it in his mind: All which he supposeth to swoope downe, with the crooked taile of one false answere, to wif, that These were no true affections, nor endeuours in Paul, nor any other, then do fall into a naturall man, know­ing and approuing by force of conscience, the law of God to be good, according as the Apostle speaketh of the Gentile in the first and second of the Romans. I acknowledge the disciple of A. C. and doubt Dial. theol. in Epist. ad Rom. not (in the strength of the Lord) to méete you both in this quarrell. Let vs first trie out the boundes and limits of the naturall man, by the line of Gods word, that so the dwelling of the righteous maie enioy the iust space of his allot­ment. Then afterward, wée shall easelier exa­mine, the affections and endeuours here spoken of, whether they concerned Paul, as he was pro­phane, or regenerate. The naturall man is to be viewed, as hée is simply disposed in himselfe, or as he is affected by the written law comming to him. Againe, of those that are simply in their [Page 28] naturals, some liue in a déeper ignorance, others in a greater light of knowledge. In the former rancke maie bee raunged the people of India, Gronnland, Canibals, &c. Whose liues (saue for some séed of religion, argued euen by their Ido­latrous worship, which sheweth they are per­suaded there is a God) seeme to differ but a litle from the verie bruit beasts. Among those of greater knowledge, let vs reckon the ciuiler na­tions, euen the Romans & Graecians themselues: Rom. c. 1. c. 2. and of all these, the Apostle Paul maketh two or­ders: one both impudently cōmitting sin, & also Cap. 1. 32. defending the doers thereof. Another sort more staunch and restrained so far of defending, as Cap. 2. 1. that they reprehend sin in others. And this be­ing the best kinde (as I may speake) of naturall men, yet if we looke vpon him wel, we shal find, (though he caried a generall course of life, bent vnto vertue, God so brideling his euil affection, like as he dooth the affections of manie ciuil men in this life, so far foorth, as he seeth it expedient, for preseruatiō of the generalitie of things) that his heart was neuer taken with loue of the law of God, his minde neuer delighted in it, much lesse his will and purpose bent to practise it: all the ciuil honestie of his life, comming from some vncleane fountaines of worldly respects. For some are restrained and kept back with shame, some with feare of lawes, from breaking out in­to manie sorts of filthines: others take the ho­nester course of life, with propounding to them­selues a readie way thereby, to estimation, pro­motion, authoritie and rule: but not one séeketh [Page 29] the Lord and his glory, (the deuice of mans hart Psal. 14. ver. 2. 3. Gen. 6. 5. & [...]. 21. being euill, euen from his youth) and therefore not one loatheth euill, and willeth good, accor­ding to Gods law. Which point also the Apostle Paul well proueth, when he saith: Wee are not 2. Cor. 3. 5. fit of our selues euen to think anie thing, as of our selues. And again, It is God that wor­keth Phil. 2. verse. 13. in you both to will and to performe, ac­cording to his franke beneuolence. So thus we see, the best naturall man, by his own light, cānot go so far as to haue a wil or desire to serue God, so far is it of the trueth, that E. G. saith, The loue of goodnes, loathing of euill, strife against the flesh, delight in the law of God, &c. which Paul speaketh of in the seuenth of the Romans, may pro­ceed onlie from the force of conscience, knowing and approuing naturally, the law of God to be good. Now let vs consider what effect the written law ta­keth with the naturall man, and what procée­ding Ro. 7. ver. 7. 8. 9. 10. 11. he maketh by it. Paul expresseth this in his own person, where purposely he sheweth, what place the law tooke with him before hée was re­generate. To wit, By meanes of it, sin tooke verse. 8. occasion to beget all maner of lust in him. That it reuiued sin in him, That in stead of verse. 9. verse. 10. life it wrought death in him. And finally, that the law was so far vnable, to crush the force of verse 11. sin in him, as that sin much rather found a van­tage to it selfe, by meanes of the Commande­ment, to seduce him, and to kill him. And in this respect, is the law called a Husband, that verse. 5. begetteth fruit vnto death, the law of sin, and Rom. 8. 2. 1. Cor. 15. ve. 56 death: and The strength of sin. Thus wee [Page 30] haue a sight also of the naturall man, as he is af­fected, when the written law approcheth him, and ye see what he is, euen so far from being bet­ter disposed by it, and framed to that tough bat­tell and conflict, that Paul describeth in himselfe. From the 14. ve. of the 7. chap. to the Rom. to the 25. verse. as that contrariwise, he is become by it much more sinfull, & his affections brought to a grea­ter outrage of rebellion, then before. How far the hipocrite by his enlightning, can go, beyond the mere naturall man, I am not ignorant, as appeareth hereafter. But neither hath the hi­pocrite anie such conflict, as whose faith and re­ligion is neuer vnfained. Therefore to conclude this point, sith the naturall man, neither by his own light, nor yet by the light of the law, can attaine to be a partie in this combat, he must of necessitie, yeld the place to his better, namely to him whom the Lord hath sanctified by his spirit, and made fit to endure it. And so it followeth, that those, that haue armed thus the naturall man, and brought him foorth to the lists, for so honorable an enterprise, must be content to suf­fer losse of their labour, and receiue the regene­rate man (whom the king of kings hath made worthie) into his place. The rest of E. G. answere to this place, (as, that Those affections Paul mentioneth, might bee some good motions, and inspirations of the spirit of Christ, which wicked men may haue,) beeing but a toye of his idle braine, without proofe, a begging of the controuersie, and sufficiently by this that is said, disproued, I will spend no further time withall. And thus hauing gained this place of the seuenth to the Romans. I conclude by it, the generall question [Page 31] thus: If Paul regenerate was subiect to sin, then euerie regenerate person is subiect to sinne, but Paule regenerate was so, as this place apert­ly proueth, therfore our Ministers teach tru­ly, that no regenerate person is frée from sin. This they confirme by two other places of scrip­ture: the first is, wheras Paul witnesseth of him selfe, that hee had a prick in the flesh, and that 2. Cor. 12. 6. 8. 9. God would not deliuer him from that weaknes. E. G. saith, They peruert this scripture: What is his reason? Because The Apostle sheweth, that this was a prick painfull, not delightful to the flesh, as is sin. Well, thus then hee reasoneth, Sin is de­lightful to the flesh, but this prick was not de­liteful to the flesh, therfore this prick was sin. I answere, if by flesh he vnderstand the vnrege­nerat part of Paul, as vsually the scripture doth, in such cases, then is it false that he saith, [ This prick was not delightfull to the flesh] but if by flesh, he meane whole Paul, (as by his next words [ It was a messenger of Sathan sent to buffet his flesh, not to tempt him to sin] he must néeds doo, or elshée corrupteth the text) then the first part of his ar­gument is false, where he saith: Sin is delightfull to the flesh. For it is proued before, that sin is loathsome to the regenerate man, and he doth it vnwillingly▪ whensoeuer he falleth into sin. So here we see, this man would sophistically beguile vs, with a failation of Homonymie. Concerning that he saith, This prick was a messenger of Satan, sent to beat or buffet his flesh, not to tempt him to sin. Let the Reader note, first, that [ of] is here rashly put in betwixt Messenger & Sathan. Secondly he sheweth his accustomed sawcines, in restrai­ning [Page 32] to a part, that, which the text attributeth to the whole: as where Paul saith: The Angell Sathan did buffet him. E. G. saith, He did buf­fet his flesh. His meaning thereby hee sheweth soone after, for he would haue vs to vnderstand by this prick and buffeting of Sathan, nothing but the outward humblings, and afflictions of Pauls bodie: which afterward indéed he reckoneth vp, as things wherein he made his profit and reioy­cing also. But what reasons bringeth hée, that the place must thus be vnderstood? Forsooth Be­cause Paul reioyced and tooke pleasure in these his in­firmities, which hee would neuer haue done, if they had been vices, and such fleshly infirmities as they speake of. First marke his words. [ Such fleshly in­firmities as they speake of] What may he mean by this think you? If you read the first page of his book, where he maketh a flood of slandrous spew­ings, to drowne (if it were possible) all the sin­cerest Preachers of the Gospell in, you shall sée, he would haue the simple take it thus, that our Preachers doo extenuate and hide the gréeuous­nes and ouglenes of the grossest sinnes in the world, with the nice and soft terme of infirmi­ties: which is so open a lie as it bewrayeth, there was no feare of God before his eies. Now for his reason, if he will thus meane by infirmities, whoredom, drunkennes, oppression, &c. We are so far from vnderstanding them to be anie cause of Pauls reioycing (who was far from their in­fection) as that we denie, the temptations, lust, and eggings of sin, (which héere we take for the prick in his flesh) or the buffets of Sathan (which [Page 33] are, by his continuall stirring vp those lusts of concupiscence) yea or yet his infirmities indéed, (whereby he meaneth his weake condition, and necessarie subiection vnto these things) to bee anie true causes of his glorying: no more (if you remember well) then the law could be truly said Rom. 7. 5. 8. to be the cause of sin, for that the naturall man was the more stirred vp to rebellion by it. And yet it is true that Paul gloried in his infirmities: not in respect that they were vncleannes in the sight of God (for in that regard they humbled him, and kept him from being proud of his reue­lations) but in respect that they were the waie that the Lord had chosen both to doo him best good, and also to aduance his own power by: for so he plainly expresseth it, when he saith, There­fore 2. Cor. 12. 9. I glorie rather in my infirmities, that the power of Christ might dwell in mee. And the diuine answere it selfe said to him: My grace is sufficient for thee: for my power is made perfect through weaknes. If beside this refu­tation of his reason some require more, to the clearing of this place to our side, I wil adde two or thrée arguments moe out of the text it selfe, to proue Pauls infirmitie in this place, to be a sinful weaknes, and not the outward pouertie, repro­ches, verse. 10. persecutions, & anguishes for Christ, which he afterward remembreth. First, because those can bee vnderstood but of a bodely or outwarde weaknes, but by this is ment a spirituall or in­ward weaknes, which I proue by the very cause of this weaknes, which is the prick there men­tioned, which being no outward thing, but in­wardly [Page 34] fastened in the flesh (for so y ^• text giueth) [...]sc. 7. hath his proper effect, not in outward abasing of the person in the eies of men, (for that doo those things that come to him from without) but for that it inwardly reprocheth, straineth and so aba­seth him in the eies of the Lord. Herehence I gather my second argument, in that this weak­nes was such as humbled Paul in the sight of God, so, as though he had the comforts of excel­lent reuelations, yet he durst not boast himselfe by them, for the priuitie of his inward vnclean­nes, which hée knew was open vnto the eies of the Lord. Now we know there is nothing in the worlde can make vs hang downe our heads be­fore our God, but sin only: for concerning all outward persecutions and anguishes, wée haue a recompencing comfort and ioy in the presence of our God, euen in the mids of their enduring, so as in them, we are more then conquerours: Rom. 8. 37. as the same Apostle testifieth in another place. Therefore it must néeds bée vnderstood a sinfull infirmitie, which Paul there acknowledged in himselfe. My third argument I take from that, that the Apostle prayed simply for the remouing of it, which, because it cannot be confirmed, by a like example in all the scriptures, naie, is plainly disallowed by the practise of the Apostles. Act. 5. v. 41. And by Paul himselfe likewise in sundrie Phil. 2. 17. Col. 1. 24. places, it proueth strongly that outward afflicti­ons maie not be vnderstood thereby, but that sin­ful weaknes, which euen then remained in him. And so thus we see, this place wel agréeing with the former of the 7. to the Rom. And to proue the [Page 35] question of the regenerate mans weaknes, e­qually with it. Againe for further proofe of that Deut. 19. 15. question, (because by the word of two or thrée witnesses a matter standeth firme,) there is ad­ded vnto these a third place, out of the Epistle to the Galathians, in these words, The flesh lusteth Cap. 5. 17. against the spirite, and the spirite against the flesh, and these are between themselues con­traries, so as you cannot doo whatsoeuer you would. E. G. fearing y ^• light of this place, would faine if he could, at least, make our eies dimmer in séeing it, and thus he answereth: The flesh in­deed will lust in all men against the spirit, but that it shall so preuaile against the spirite in the regenerate man, that he shall not be abled by the spirit to do the things he would, that I deny. An answere not only false but frantick. False (I say) two waies: first in that he saith, The flesh will lust in all men against the spirit, as though all men had the spirit. Se­condly, in that hée benieth That it can so preuaile against the spirit in the regenerate man: as though he that hath the spirit of God is not a regenerate man. Surely me think this geare hangeth togi­ther like the words of a frantike man. But here (I trow) he bringeth some reasons, let vs giue eare vnto them. First (saith he) The Apostle bid­deth verse 16. vs walke in the spirit, and then wee should not fulfill the lusts of the flesh (or we should not leaue vn­done the good we would.) Then he sheweth the incon­uenience verse 17. which would follow, if wee did not walke in the spirit, that is, the flesh then would force vs to leaue vndone the good which God commanded, or the good we would: Thirdly and lastly he sheweth, that if we [Page 36] be not thus led by the flesh, but by the spirit, wee shall not then be vnder that law of sin, which maketh vs verse 18. leaue vndone the good we would. Well, let vs first try his fidelitie in the text, & after that y ^e strength of his reason. For of trueth in all these wordes here, as his follie is miserable, so his vntrue dea­ling with the text is damnable. In the 16. verse, besides that he foloweth the worser translations which are read thus, Walke in the spirit, and then you shall not fulfill the lusts of the flesh, whereas it is righter thus: Walke by the spirit, and fulfil not the lust of the flesh. Besides this (I say) which somewhat bewrayeth his euill hart, he is so impudent, as to adde such a paraphrase, as vt­terly corrupteth the text it self. It is in his pa­renthesis ( Or we should not leaue vndone the good we would) he wold haue y ^e reader vnderstād, that not to performe the lusts of the flesh, is as much as to doo that good that we would. But there is great difference betwixt them. For not to per­forme the lusts of the flesh, is to staie the accom­plishing of such sinnes outwardly, as our lusts doo inwardly solicite vs vnto. But to do the good we would (if it be taken according to Pauls mea­ning) is not only to abstaine from the actions of sin, (which is but the first step of sanctification) but to bring to passe all good that wee would in our conuersation of life. Now the regenerate man hauing his affection sanctified by the spirite of God, approueth & willeth all the law of God: Rom. 7. 18. therefore by this mans exposition, he should bée able also to performe al y ^e law of God. In which point he is not only Antichristian, and therefore [Page 37] a lier: but one that contumeliously (as it were) to his téeth, withstandeth the spirit of God: who Galat. 5. 1 [...] in the next verse saith flatly, Wee cannot doo whatsoeuer we wold. In this 17. verse, giuing the sense of it, he is yet (if it were possible) more shameles: for hee deliuereth it, as though Paul should say (in effect) these words vnto the Gala­thians: [ For if you doo not walke in the spirite, the flesh then will force you to leaue vndone the good you would] The reason that moued him to make this sense of Pauls words is this, That the Apostle there reasoneth from an inconuenience. I answere, first, whensoeuer the literall sense may stande with the proportion of faith and cōsent of other scriptures, there it is to be followed and prefer­red, (for otherwise it must argue a iudgement stained with some corrupt preiudice) but of this place, the literall sense is both agreeable to faith, and the other scriptures, V. petition. Ia. 3. 2. 1. Io. 1. 8. 9. 10. Cap. 2. 1. which euerie where testifie that the elect doo sin, and therefore cannot doo the good they would: (for it is certaine that the elect doo desire Psal. 119. v. 101. 104 112. 128. 159. 174. to walke in all the lawe of God) therefore ought the literall sense in this place to haue béen followed. And so Paul should haue béen heard, (according to the euident mea­ning of his owne wordes,) not enforcing his ex­hortation to the Galathians, by a reason taken from the inconuenience that might follow (as this man foolishly fableth,) but by an argument of comparison from the lesse to the greater, and that in this sort. They that by reason of some strong enemie in themselues, cannot attaine to doo euen whatsoeuer in y ^e rightnes of their mind [Page 38] they would, haue cause to labour so much the more, to follow the spirit, and forsake the waies their flesh stirreth them vnto in all things: but such is your condition, by reason of the sight be­twéene the flesh and the spirit, two mere contra­ries, and therefore you haue so much greater cause to take heed to this exhortation. Now as you see this argument lyeth plaine according to the literall interpretation, (which euerie wise interpreter first striueth to attain to, so far forth as he may,) and containeth doctrine, not onlie agreeable to the scriptures, but also verie nota­bly making for the purpose of y ^e Apostles exhor­tation, so on the other side, if we should stand to the exposition of this miserable man, first, the sense must he such, as neuer a word in the text giueth countenance vnto, (as is manifest by cō ­paring it with his exposition.) and then such a point of doctrine shalbe set downe, as is vtterly without rime or reason (as they speake): yea such a reason shall the Apostle persuade the Ga­lathians withall (which is a horrible thing to grant) as is foolish, absurd, and one part of it o­uerthrowing another. And this is it, woorthie for euerie man to looke vpon. When he had first w [...]l [...]d them to walke in the spirit, and not fulfil the lusts of the flesh, then this should bee his ar­gument to persuade them▪ For if you do not walke in the spirit, the f [...]sh will force you to leaue vndone the good you would. How foolish and vnsauerie is this? to say, If you will not walke right, you shall bee forced not to walke right: I neuer heard that a willing minde néeded forcing. But [Page 39] O how far from the Apostles spirite? who when he would reason from the end, or (as this man saith) from the inconuenience of a thing (as in o­ther places hee doth) setteth another maner of edge vpon his argument, as for example, and e­uen in the verie like case, in the 8. of the Epistle verse. 13. to the Romanes: exhorting to forsake the flesh, and follow the spirite, among other arguments he hath this: For if you liue according to the flesh you shall dye, but if by the spirite you mortifie the actions of the bodie, you shall liue. He can not make vs belieue therefore, that Paule was so rude a workeman as hee preten­deth. Now, in that I saide one part ouerthrow­eth another, I suppose there is none so simple as séeth it not: or cls I pray you, what good willeth he, that walketh not in the spirite? May not a man as easilie make a rope of sand? Thus much for the 17. verse, let vs looke if anie better spirite led him in the 18. the text is this: But if you be led by the spirite, then are you not vn­der the law. He deliuereth it thus: If we be not thus led by the flesh, but by the spirite, wee shall not then be vnder that law of sinne, which maketh vs leaue vndone the good we would. In the second page of his booke, he would make vs belieue that our ministers haue a singuler fleight in per­uerting the scriptures: I perceiue he dreamed of his own disease, and so when he wakened, told his dreame of others. For is not this very sleight and cunning conueyance, vpō this text, in stead of the law of cōmandements, to profer vs y ^e rem­nant of old Adam, yet remaining in the regene­rate [Page 40] man? but let those admire him whose eies he hath bemisted. They whose eyes the Lord hath opened to sée, may rather wonder at his impu­dencie, then be deceiued by such shifting. If the scriptures could haue lent him but one example for this word [law] being simplie set down (as it is here) without anie word of restrainte ac­companying it, to haue meant the law of the members, he might haue had some warrant of this his dealing. But a rubbed forehead, that can not chaunge colour, maketh a hold tongue to vt­ter anie falshood. Before (if the Reader do remē ­ber) whereas we reade in the 1. verse of the 8. ch. to the Rom. There is now no condemnation to those that are in Christ Iesus. This man exp [...]undeth the word [ condemnation] by the bo­die of death, which Paule spake of before in the 7. chap. & 24. verse. Here he can make the word law sound the remnant of sin or vnregenerate part, which Paule in that place also to the Rom. termeth the law of sin in his members. Now if it bee lawfull for a man, to vse this libertie, namely to interprete termes of scripture, onely for his own turne, both taking them from their manifest sense, and yéelding no proofe thereof by conference of other places, then is there no he­resie in the world so foule, as the diuel in his members, cannot find shift inough to maintain, by colour of scriptures. This considered, my an­swere might be sufficient, if I barely denyed his foolish fiction. Yet because his friends shal know that I stand by the heape of trueth, I will not spare, in ans [...]ring, to fill his measure full. To [Page 41] the disproofe therefore of his sense, let vs first re­moue the doubtfulnesse of his speach, and after that the falshoode. The doubtfulnesse is in these wordes [ we shall not then be vnder the law of sin] if he vnderstand here, such a being vnder, as is a willing lying downe, and subiection thereunto, which Paule forbiddeth, and is onely true in the Rom. 6. [...]. vnregenerate, then this makethnothing for him selfe, nor against our assertion, though we gran­ted him this meaning of that place. If so be then we take it to meane (as necessity enforceth) that as manie as are led by the spirit, are no more subiect in anie respect, to the remnants of sin, but that they may do whatsoeuer good they would: then this can not bee the sense of that place, because it is flat contrarie to the Apostle both in the verse afore going: (which I hope is clearely euicted from the aduersaries sense) as also in the 1. verse of the 6. chap. where Paule plainely graunteth, that euen they that haue the chiefest measures of spirituall graces, may also be taken tardie in offences. Wherefore, if this mans minde had not béene forestalled with cor­rupt opinions, which like the worst melancho­lie, turneth euen those things that be verie cō ­trarie in their owne nature, to the féeding and maintenance of it selfe, hee might haue found such a sense of this place, as had beene both su­table to that exhortation the Apostle maketh to the Galat. as also well according with euerie point of doctrine, which anie where els he tea­cheth: namely, that those that are led by the spi­rite, are not vnder the law, as touching the guilt [Page 42] and condemnaiion thereof, as Rom. 8. 1. in in which respect it is deade, Rom. 7. 6. and wee are no more subiect to it. Rom. 6. 15. and hereby the Apostle vtterlie remoued all scruple of wa [...]t endeuour, that might sticke in the Galathians mindes, by occasion of his former argument. The rest, from the 19. to the 21. verse, being but a distribution of the effectes of the flesh, and making nothing at all for his interpretation of the 17. verse (which is the question) is therefore idlely here brought in of E. G. to fill vp roome. As for the end of the fruites of the flesh, there set downe, to wit, that Adulterers, Idolaters, drunkardes, gluttons, &c. shall not bee heires of the kingdome of GOD, it hath beene of our part so firme­ly alwaie belieued and taught, that the Church of GOD neuer needed the life of E. G. nor of anie such tumultuous spirite, on this blas­mous manner, to vrge it. Thus hauing gained this place also to our cause, the proud building of frée will, and Anabaptistical holines, which he foolishlie raised thereupon, is fallen, and there appeareth therein, foundation for nothing els, but the humble habitation of Gods children, not onely outwardlie laide at with the stormes of worldly calamities, but most of all, inwardlie assailed with the buffeting temptations of Sa­than, and rebeilious affections of onr owne remaining nature, as that although wee watch, and labour against them all the dayes of our life, yet shall we be neuer, in this life, vtter­lie rid of them, nor yet in such case, of abilitie, as [Page 43] alwaies, and in euerie thing, to preuaile against them. And therefore in this respect, is our re­demption obserued, to be twofold: the one from the cursse Col. 1. 13. 14. Gal. 3. 13. Rom. 6. 22. of the law, and seruitude of sinne, (which held thereby) the other from the Rom. 8. 19. 21 22. 23. 24. Ephe. 1. 14.corup­tion of our bodie. The first fréeth vs from the rule and iurisdiction of our corrupt nature, the second from the verie corrupt nature it selfe. By meanes of the first we are so deliuered from our sinfull nature, as that, we yeelde no more wil­ling obedience therunto, (it hauing no right o­uer vs) but do wage continuall battaile against it, so as, though it sometimes get the vantage & preuaile, yet we also manie times haue victorie ouer it. But by the other, we shall haue so full and cōplet deliuerance, as that neither anie cor­ruption at all shall be left vnto vs, nor yet anie other aduersarie, that now (by meanes of it) take part against vs, to annoy vs. Finally the benefit of our first redemptiō, we enioy with great com­fort, in this life, (as those that being anoyed, yet can neuer be taken anie more, or spoiled of our aduersary) but the s [...]cond we hold in y ^e assurance Rom. 8. 24. 25. of hope onely, it being a thing, which, as for the excellencie, we sigh & grone for, (that we might once fréely worship our redéemer without all impediments of the flesh) so we are sure, in that day, to see it, when the sonnes of God shalbe re­uealed: which is the day, that euen all the crea­tures Ro. 8. 19. 20. 2 [...]. tures els, likewise, do long to sée, and groane in the expectation of it with vs: yea which that ho­ly vessel S. Paul, casting all thinges alreadie gained behind him, laboured with all contentiō [Page 44] vnto, as one, that confessed him selfe, whilest he Phil. 3. 10. 11. 12 13. 14. liued here, neither to haue attained the marke, nor yet to be perfect. Out of all which, standing on the naturall sense, of the verie worde of God, what appeareth clearer vnto vs, then these con­clusions? 1. That the regenerate hath not whilest this life endureth, full freedom of his will. 2. That he sinneth manie times.

But now E. G. fearing lest his naturall man would not be entertained of vs according to his speach, hetherto giuen out in his recommenda­tion, séeketh colour to enter his suite againe, by most vntruely charging our ministers (and that without offering anie proofe) to teach, That the inner man of the regenerate is the spirite of God. Which I can not thinke he did, as hauing re­ceiued it, either by speach, or writing, from any of account, on our side, but because the Adamant rockes of frée will, and mans abilitie had such power to worke his shipwracke, and therefore he laboureth, not onely to ouerthrow our supposed opinion, of the inner man, but also aboue all, to establish the naturall man, with as manie pre­rogatiues as we giue the regenerate man, con­cerning a sanctified life, that so by that meanes, his regenerate man might sit aboue the Stars, & attain to that in this life, which we haue no pro­mise for, but in the life to come. In answering whereunto (I hope) manie wordes will not bee looked for, (though he in this point be larger then ordinarie) partly because, I may not follow his humor, where he fighteth with his shadow, and partly also, for that I haue alreadie, set out the [Page 45] full proportion of the naturall man, according to the scriptures. First therfore in a word, to sa­tisfie the Reader concerning the false reporte of this man. We are taught, and do receiue it from the euidence of the word, that the inner man, is the whole man, so farre forth, as he is borne a­gaine of God, and wrought vpon, and renewed Rom. 7. 22. Ephe. [...]. 16. by the holie Ghost: whereby not onely his vn­derstanding is enlightned, to apprehend & per­ceiue the thinges that are of God, but also his will and affections rightned, to desire, and to moue the members to the doing of them. Which renewing, because it is but in Ephes. 1. 17. 18 Col. 1. 10. 11. Phil. [...]. 12. 13. 14. 2. Cor. 3. 18. 1. Cor. 13. 9. 10. 11. 12. part in this life: therefore is there a contrarietie and strife in the childe of God, betwene this, and his regenerate parte, the one disposed according to God, the o­ther according to corrupt nature. And this lat­ter is according to his contrarie condition, cal­led the outward man, which Paule setteth out, Rom. 7. 23. by the terme of the other law in his mēbers: whereby we vnderstand, euen the whole man, insomuch as he is borne, corrupted and depra­ued from Adam. Which distinction the scrip­ture obserueth likewise in other places, Rom. 6. 6. Col. 3. 9. 10. Eph. 4. 22. 23. 24 by the termes of New man, and Old man. E. G. cha­lengeth these partes, as the natural mans right, in common with the regenerate, and putteth this for difference, that the regenerate hath more­ouer, beside the inwarde and outwarde man, the spi­rite of Christ. Should I say, this is strange stuffe, and hetherto vnheard off, in any sound congre­gation? I shall moue those of his spirite, nothing at all; nay, (I feare me) they take pleasure in [Page 46] walking alone, making to them selues an Idoll of their owne conceipt, and so their reioycing is naught: but I will say this by the grace of God, and make it good, that the worde of the Lord alloweth no such diuision for his naturall man, and therefore he shall not enioy. What therefore bringeth E. G. to proue y ^• natural man to consist of these two partes? First because, whereas the holie Ghost doth bid the naturall man to cast off the old man, he doth there plainely distin­guish betweene the naturall man, and the old man. The place that he citeth for this, is the 4. off the Epist. to the Ephe. and 22. verse: whereupon as though it were cleare for his cause, he presumeth to interpret the meaning of that speach [the old man] for his purpose, namely that by it is meant nothing els, but the old, and wicked conuer­sation and life, of the naturall man. But his reason is apparantly false, and his conclusion heretical. That his reason is false, euerie man seeth, that can read the 1. verse of the Epistle to the Ephe. vnlesse E. G. presuined so farre, of his singuler cunning in conuaying, that hee could bring his naturall man, into y ^• mumber of the true saints, and faithfull ones, whom the Apostle called vp­pon in that Epistle, to put off the old man. If one say, there were hipocrites among them, not regenerated, I striue not therein. But then they must obserue withall, that, which I wish E. G. could haue considered, in all the Apostles wri­tings. Namely, that in regard of this mingling, whilest they exhort, they write that vnto all, which can in déed take place but in the truelie

[Page 47]sanctified. And againe in dehorting, they write manie things vnto all, which can simply be ve­rified but in the hipocrites. And yet both these courses haue due effect, in both these sortes of men. By exhortation, the hipocrites are made vnexcusable, and by threatnings, the children of God are made more watchfull, as hereafter more largely. Now where he saith, The old man is nothing els, but the wicked conuersation, and life of the naturall man. His breath is ranke of pelagian frée will, whilest hereby, he insinuatety, yea and the law of contraries constraineth him to say, that the new man, is the new and godly conuer­sation of the naturall man. Which though it be an absurditie hatefull inough, to all that are but meanely exercised in the scriptures, that the na­tural man should thus be adorned with frée wil, yet it is so much more foule and odious in this man, as that he giueth the naturall man in this place, by consequence of the opposition, some po­wer, both of willing and doing good: and againe, within the space of two leaues following, spoi­leth him of the latter vtterlie. So that he is not onely contrarie to vs in this case, but to himselfe also: that he might agrée with no bodie. Another reason he would draw from these wordes of S. Peter, For of whomsoeuer anie man is ouer­come, 2. Pet. 2. 19. to him also in seruitude is he addicted. Here (saith E. G.) the man that is in bondage, must needes bee distinct from his corrupt nature, to whom he is in bondage. And out of the word [ ouer­come] he gathereth, that there must néedes be a fight and resistance, without which (saith he) there [Page 48] can be no conquest nor victorie. This is but vngra­cious dealing with the scriptures. Peter speaketh not there, neither of a méere naturall man, but of such, as had a calling and reckoning in the cō ­gregation of the faithfull, which because they bare the estimation of fighting the Lordes bat­tailes, together with his people (though it were but in their owne conceipte) if it had béene law­full to haue dealt thus with comparisons, E. G. might yet haue séene, that it was not without cause, the Apostle afforded them such a Phrase as being agréeable to their own sense, might the more notably conuince them in their cōsciences, of their most miserable case. Especiallie this be­ing no new guise or vnwonted thing in the scrip tures: As namely where our Sauiour saith, I am come into the worlde to execute iudge­ment, Io. 8. 39. that they which see not, might see, and they which see might be made blind. Should we gather by these last wordes, that the Phari­ses did sée? We know that our Sauiour meant nothing les: for he saith of them flatly in another place, that they are blind leaders of the blind. Thus E. G. might haue séene, the holie Ghost Mat. 15. 14. sometime, leauing the proprietie of speach, to ap­ply himselfe to the sense of those, whom his re­proofe should most concerne, for the déeper im­pression therof. But I must answere him more­ouer, that this libertie of stretching comparisons is vnlawfull. For like as they that compare thinges together, reckon it sufficient, that there bee proportionable agréement, in those points, wherein the comparison standeth, although in [Page 49] euery circumstance, one be not like an other: so we must be wise, in reading, to vnderstād, chief­ly the scriptures: namely, to note, and receiue, the verie drift and point of the comparison, and busie our selues no further in the other partes of the same. Which rule, if E. G. had here known, or els obserued, I should haue had no cause in this place to note him for an encrocher vpon the spirite of God. For whereas the Apostle was to proue the false teachers, to be seruants of corrup­tion, he doth it by an argument of equall effects, and notes of victorie, set out by a similitude of martiall conquest: wherein the case is such, that whosoeuer is ouercome in fight, is diligent to apply himselfe afterwarde, to serue his pleasure that ouercame him. Now what is the drift of this comparison? but to shew, by one proper note of both, that the seruitude is alike in both con­quests. Wherby the carnall professors might sée, that howsoeuer they perswaded themselues of fréedom and libertie with the children of God, though they followed their lusts stil, making the Gospel a protection of their loosenes, yet should their daylie iniquities, in spite of their beardes, argue against them, that they are no lesse the ser­uants of sinne, séeing they occupie themselues in the workes thereof, then we sée them to appeare seruants of their conquerours, who apply them selues to do their commandements: and this the Apostle amplifieth in the next verse, by a com­parison verse. 20. of vnlike endes. Now hauing here the full purpose and meaning of the Apostle, what warrant haue we, to straine the comparisen, to [Page 50] make the circumstances meete likewise? If it were warrantable for E. G. herehence to infer a resistance, because there is mention of a victo­rie: why might not another of as euil a spirite, and by the like libertie, gather, that a man ser­uing sin aboundantlie, shall neuer be brought to death therby, because we know, it is so by the law of armes, that he that yéeldeth his life, & his seruice to his conquerour, is accepted into grace, and neuer endangered anie more, so long as hee abideth faithfull vnto him? but that the error is infinite, that commeth by this maner of dealing with comparisons in the scriptures, this one ex­ample shall be in stead of manie others: euen the parable of the vniust Steward in the Go­spel, Luke. 16. 1. which, if a man of an vncleane spirite, should come to handle, according to the seuerall partes of it, he might make plaine footing for ma­nifest theft in the 8. verse, and all kind of oppres­sion, and popish merits in the 9. verse: and that cleane beside the purpose of our Sauior Christ, who in al that parable, had simply this meaning, to shew that the care and prouidence of the chil­dren of God, touching the eternall life, is euen farre short of the care that prophane worldlings haue in temporall things. Other circumstances, of the particuler practises of the steward, in ac­complishing his forecast, are of no regarde in all the matter. Thus haue you all the arguments, this good patrone can bringe for his naturall man: which being poore two, and too too weake, yea false and fabulous, yet he is so foolish, as to cast his plot out of them, and make diuisions, [Page 51] for the safe seating of him there, as in his natu­rall habitation: yea & that with sound of trum­pet (as it were) liking to bee contrarie to all o­thers in the matter. But Solomon saith, The fro­warde Prou. 3. 32. are abhomination vnto the Lord, and shame taketh the foolish out of the way. His verse. 3. 5. wise collection of absurdities, with his lying re­ports oft repeated, & other railings, I willingly passe by, as thinges that escaped him, immedi­atly vpon his wakening out of that dreame, wherein he thought we had held the inner man to be the spirite of God. Where he taketh the inward man, both of the regenerate and vnre­generat person, but for the heart, minde, or con­science, thus far equaling either, with the other, ignorantly, arrogantly, and without all ground of scripture, what should I answere? let it goe for me, to the fulfilling of the measure of his fol­lie. In the rest of this diuision he hath promised to stand vpon two points. 1. To reconsile some scriptures which seeme at first blush to say the con­trarie. 2. To shew what difference the holy Ghost maketh betweene the inner man of the good, and the inner man of the bad. In the first his ignorance is wofull, and in the latter his impudencie won­derfull. His [ some scriptures] fall out to bee but one place, and that not the most pregnant for this purpose: for where the question is, whether the naturall man bee endued with an inwarde man, he bringeth that place to the Cor. which 1. Co. 1. 14. denyeth the naturall man to be able, to perceiue the thinges that be of God: which though it bee mightier against him, then hee or his can euer [Page 52] answere, yet because it concerneth knowledge chiefly, and toucheth not the affection directly, it appeareth he was willingly, and therefore wo­fully ignorant of all other places, which cut the combe, and spoile all the powers of his naturall man, concerning the righteousnes of God. Suf­ficient of such places, haue I set downe before, where I haue done the naturall man his right. But now sith E.G. hath brought out this place as easiest for him to answere, let vs sée how well he will auoide it. The argument it afordeth, is of this sorte: he that is not able to vnderstand the speciall righteousnesse of God, is much lesse able to will it, but the naturall man is not able so much as to vnderstand it, therefore much lesse to will it. I meane by speciall righteousnesse the speciall forme thereof, which God propoundeth vnto men: which is the sense of this place to the Corinthes, agréeable to the 17. verse of the 1. chap. of the Epistle to the Romanes. For other­wise, we know, the Apostle alloweth the pro­phane Gentile, to haue a certaine generall no­tion, and vnderstanding of God and his law, but Rom. 1. 19. 20. 21. c. 2. 15. because it is not, nor can not bee, according to Gods prescribed rule, (yea though that rule bee amongst them,) therefore is it saide also, to be e­nemitie against God. As for the argument, E. G. belike saw it not: for he answereth neuer Rom. 8. 7. a worde. But to this text of the Corinthes, he opposeth a place of the Romanes, where the na­turall [...]h. 2. 13. man is said to haue the law writen in his heart. Out of which two places, he would faine resolue, that the naturall man knoweth, and appro­ueth [Page 53] the commandements of God, according to the rule of his will, but onely lacketh abilitie to walke in them. Abilitie being the verie difference betwixt the regenerate and him. And hereupon without anie more labour of reconciling places, he lea­peth into his second point, being gladlie ridde of the former. But hast maketh wast & accompa­nieth daunger. Two places of scripture, that by wordes séeme contrarie, can not be easelie or vndoubtedly reconciled, without the thréed of a third place (at the least) to sowe them together. And that third place, must not be the word of a man, but the word of God. For he, that shall péece his owne wordes, vnto the wordes of the liuing God, shall haue the plagues added vnto Apoc. [...]2. 18. him, mentioned in the word of God. Yet E. G. in reconciling these places, deliuereth his owne sense, without testimonie of other scripture for the same. Therefore he can not be excused of presumptuous and wicked dealing therein. A­gaine, call you that reconciling, when the sen­tence of reconciliation it selfe directlie fighteth with one of the textes? Truely it is like, as if a man pretending to part a fray, should set vpon one of the parties himselfe. But it is manifest, that E. G. resolution of these two places, stan­deth directlie against the place of the Corinthes, as appeareth both generallie by the whole drift of the chapter, and perticulerlie by the reason S. Paule there rendreth, while the naturall man can not vnderstand the thinges that be of God: to wit, because they haue a spirituall vnderstan­ding in them, which the naturall man can not [Page 54] reach vnto. Now if E.G. sense stand, that the naturall man hath the same knowledge, with the regenerate man, then is the Apostles rea­son quite ouerthrowne. Therefore it appeareth, that E.G. hath here reconciled no places at all. And now that his foile is apparant in this, I will procéed to buckle with him in the next. You know he promised to shew, what difference the holie Ghost maketh, betwene the inward man of the good, and the inward man of the bad. Let vs attend vnto him, though he haue thereby, enlarged his question, frō the naturall man, to the vnregene­rate. The difference he putteth thus, that where­as the vnregenerate man, misliking euil, and desirous to will and to do that which God commandeth, wan­teth notwithstanding strength, either to will or doe anie thing that good is, according to the comman­dement: the regenerate man, hath that strength added to him by the spirite of God, so as he can both will, and do that which God commandeth, though flesh and blond striue neuer so much against it. Let vs diuide the partes, and examine them a sun­der. Who séeth not, that all the drift of E.G. in this section, is to able his naturall man, to say as much, as S. Paule saide in the 7. to the Romanes, when he said, To wil is present with verse. 19 me, but to performe that is good, I attaine not to. &c. to the ende, he might prooue that Paul spake that, but concerning his estate before he was regenerate, and therefore hath he all this while, béen busilie blewing in the face of his na­turall man, to fill him as full of an inner man as he coulde, but now when wee come to trie him [Page 55] by his speach, he saith he woulde both will & doe, but he hath no strength either to will or doe: where­as Rom. 7. 15. the regenerate man in a true measure willeth to doo the commaundement of God in the per­fectest maner: so that we sée this is but a rashe Ephraimite, who stammeringly pronoūceth sibo­leth, Iudge. 12 6. for shiboleth, therefore hee must néedes haue here the rewarde of a conquered Ephraimite, that henceforth wee be troubled no more with him. Wel, though he haue thus ouerthrown his own purpose, for his natural and vnregenerate man, yet he mindeth to make vp his losse, in the giftes of the regenerate person. For if hee might once furnish him, throughly, with frée will, he would soone prooue that Paul was no regenerate man, when he coulde not doo the good hee woulde, His verie woordes are these: The inner man, minde or conscience of the regenerate and righteous man, it hath strength and sufficiencie by the spirit of God, both to will and do that good which God commaun­deth, though flesh and blood striue neuer so much a­gainst it.

First for his phrase, wherein the conscience is put to y ^e office of the members, not so strangely as fondly, I will not take the vantage that I could: but referre it to his ouersight, being per­suaded, that indéed hee ment thereby flatly thus much: to wit, That the regenerate man hath strength and sufficiencie by the spirit of God, both to will and doo that good which God commandeth, &c. To which purpose therfore he saith by and by afterward, That God hath of­ten and plainly pronounced, that he is not the seruant [Page 56] of righteousnes, or of Christ, but the seruant of sin, and of the deuill, which committeth sin with his mem­bers, and so serueth and obeyeth the lusts of the flesh, vntill that Christ hath so loosed the works of the de­uill in him, that he sin not.

These two places set togither, shewe his meaning to be as I haue said. Now is the rege­nerate man not only a mightie warriour, but a soueraign king, this latter place hauing clothed him with the robe of perfection, and the former, put the crowne of frée-will vpon his head. Why should we not now make hast to salute him, say­ing, All haile victorious king? But soft, that is a matter not so safe as you take it: experience telleth vs, that if there bee a prince set vp with­out right, not only he and his proclaymers, but all other likewise, that congratulate and are knowne to ratifie him with their voices, are in litle better case then traitors, and so shalbe estée­med and rewarded. And if the terror be so great in worldly cases, what are we to feare in heauē ­ly matters, y ^• Lord our God being king of kings and a ielous God? It is best therfore, before we salute him king, to enquire of his right. This must he haue, either in himselfe, or from another that hath power to giue it him. That he hath a­ny such right in himselfe, by all the graces of his regeneration, the scripture euerie where deni­eth, as hath béen hither to proued. And here I saie moreouer: if the regenerat should haue such power and perfection in this life, he must either haue it at his new birth, or els shortly after it: so as there may be a manifest season, wherin hee [Page 57] may appear by his actions to be euen such a one, because E. G. maketh it here an essentiall & pro­per note, to know the childe of God by, [ That he sin not]. Now that he hath it not, vpon his first begetting by the spirit, the Apostles themselues are a president, who whilest our Sauiour wal­ked with them, fell sundry times, not only in vn­séemely behauiour worthie Mar. 9. 32. 33. rebuke (as wée in extenuating will speake:) but also some into Math. 20. 20. Mark. 10 35. foule ambition, Peter into Math. 26. 69. grosse deniall of his maister Christ. And if we follow them further, in their perfect state, (when they had had the ex­céeding measure of the spirit poured vpon them, we shall find Peter a chief Apostle, to haue com­mitted Gal. 2. 11. such a sin in Antioch, as for which, our Sauiour had pronounced, that it should be bet­ter Math. 18. 6. for a man, that a milstone were hāged about his neck, and he throwne into the midst of the sea, then to commit it. What Paul hath confes­sed of himselfe, many places haue béen shewed. Iames saith (to quench the ambitious controlling of some opinionatiue brethren) In many things Ch. 3. 1. 2. we sin all. And Iohn confesseth vs all, & himselfe yet sinners, when he saith: If any man sin, wee 1. Io. 1. 1. haue an aduocate with the Father, euen Iesus Christ the righteous. Yea these words of Iames & Iohn, freely acknowledging a subiection to sin, without any restraint or limitation of time for y ^• ceassing therof in this life, doo at one lash, cut off all y ^e interest of the regenerate mans full power & dominiō in this life. And besides, when we con­sider our daily prayer, which Christ our carefull teacher left all his saints to say, what shall wée [Page 58] think of that, wée are therein commanded: eue­rie day to aske for giuenes of our sinnes? If wée be regenerate, so as we sin no more, what néede we? If to stop vp this breach for E. G. any of his disciples haue a liking, to bring in his popish distinction of veniall and mortal sinnes, let them not spare. I could here bring it in, to make them blush, if it were possible, for I haue it written by his owne hand (as I am persuaded) mentio­ning the conference betwéene M. Whitaker and him: but for that I know of what spirit they are, and am loth to loose labour vpō written papers, I will not now stand vpon it. Thus first wee finde, that the regenerate person by no warran­table right in himselfe, can take this title vpon him. But because some men looke not vpon the right and worthines of a Prince, so hée haue the place by the forcible decrée of some mightie mo­narch that hath power to establish him, let vs examine in like maner, whether this kingly cō ­dition of the regenerate man be by the will and appointment of the eternall God or no: for by the places I finde quoted, some such thing se'e­meth to haue béen by E.G pretended: and espe­cially his confident spéech declareth it, where hee saith, [ This being proued & authorised by the word of God, &c. For the former part, that The rege­nerate man is able to doo what God commandeth, though flesh and blood striue neuer so much against him, hee coateth thrée places: The first is in the 2. Cor. 3. 5. in these words: Not that we are fit of our selues to thinke anie thing as of our selues, but that we are fit, it is of God. This [Page 59] text teacheth vs plainly, that we are in no wise verse 2. 3 to ascribe any thing to our selues, no not in those works, wherin our labor hath chiefest suc­cesse, for asmuch as there is not the least thought verse 5. of good, that riseth in vs, that may in any truth be referred to our selues as the fountaine, but to God only. Wherehence we drawe these lessons to carry with vs: First that no man by nature, hath anie thing in him toward the seruice of God. Secondly, That wee must seeke to him for fitnes in euerie particuler seruice and du­tie, and return the praise of the successe ther­of, to him alone. These things by the grace of God we sée and learne in this text. Only, how the regenerate should herehence be warranted, to haue full strength to kéepe the law, this wee shall neuer sée, so long as there is one hereticke vpon the face of the earth. His second place is, Ephes. 3. 16. where the Apostle prayeth for the Ephesians, That God would giue them euen for his rich glory sake, to be mightely streng­thened by his spirit, in their inner man. The effect of the petition is this, that there might be a verse 16. continuing growth of their inward man, & en­largement of their knowledge in Christ, & they verse 18. verse 19. euery way fulfilled, euen to the high measure that God hath appointed. This place therefore giueth vs this lesson for our instructiō verie pro­fitably. To wit, That no regenerate man, ought to staie in anie measure of his gifts, but to labour and looke continually for the en­crease of them. Which is so far of from enstal­ling the regenerate man, in any kingdom of ab­solute [Page 60] power, as that with one hand it disrobeth him of all perfection, and with the other, casteth his glorious crowne of frée-will to the ground. For if encrease must bee sought for continually, then is there no perfection in this life. And if no perfection, where is that sufficiencie to doo the commandements? Miserable is that case, when a man ministreth a sword to cut his own throat withall. His third place is, Phil. 2. 13. For it is God that woorketh in you, both to will, and to do, according to his franke beneuolence. These words preuented a certaine secret obiec­tion or scruple, which might be in the mindes of the Philippians, vpon the vehemency of the ex­hortation which Paul made vnto them, concer­ning the accomplishing of their saluation, in the 12. verse. For, that they might not slothfully lye down vnder the burthen, as men out of hope and heart to go through with so great an enter­prise, he putteth them in mind, that they haue it from the Lord, both to will, and also to be able to performe. Whereby they had to obserue these two points. First, that they had not the right­nes of their will of themselues, but from y ^• Lord. Secōdly, that he was also disposed to giue them abilitie if they sought it. Which doctrine neces­sarily vrgeth this vse therof: first humilitie and reuerence in all our behauiour. Secondly, care­full diligence, in continuall séeking of the Lord by praier, in euerie thing wee néed: he hauing verie well confirmed this last vnto them, by his own practise and example in the first Chapter. Where he had with feruent affection, praied the verse 8. 9. 10. [Page 61] Lord to giue them more and more abundance of knowledge and iudgement, and still to clear the whole course of their life, vntill the verie day of Christ. Now to cōclude thus from the text, The regenerate hath full power to keep the com­mandements, because the Lord dooth giue them both to wil and to doo, is not to deale truly with the word of trueth, but sophistically to adulte­rate the same vnto the perill of soules. If that be sound reasoning, I may in like maner conclude thus: Whosoeuer honoreth his father and mo­ther, shal liue long in this life, because God hath promised so, in his fift commandement. Againe it is said of the righteous man: That whatsoe­uer Psal. 1. 3. he doth, it shall prosper: therfore shall no vnprosperous successe come to ante of his labors and endeuours in this life? And on the contra­rie part (according to this mans fashion) shal we condemne all for disobedient children that die in their youth, or vnrighteous men, that sow séede which commeth not vp againe? Nay, who is ignoraunte that albeit we reade in the newe co­uenaunt, manie promises of fuller words, then this, whereof is now the questiō, yet is not there performance to be expected or taken (touching [...]his life) absolutely, or simply, according to the [...]ordes, but in a measure and dispensation one­ly. Examples whereof I will reach you one or two. Christ saith, Io. 14. 13. c. 16. 23. Whatsoeuer ye aske the Father in my name, he will giue it you. Yet Paule 2. Cor. 12. 8. prayed often for a full deliuerance frō [...]he sting of concupiscence, and could not obtain. Againe he promised, that when they should re­ceiue [Page 62] the spirit of trueth, Io. 16 13. It should lead them into all trueth. Yet we know they were not afterwarde without all errour in their practise, which appeared both in Act. 15. 37. 38. 39. 40. Barnabas and Gal. 2. 11. Peter. So likewise, Io. 14. 26. The holie Ghost which my fa­ther shall send in my name, he shall teach you all things: proueth not an absolute knowledge in present, to be giuen to the Apostles, neither indéed did they attaine vnto it while they liued 1. Cor. 8. 2. [...]. Cor. 13. 9. [...]. Cor. 12. [...]. 11. here: but only in an ordered measure, accor­ding to the most wise dispensation of the God of spirites, the full performance thereof resting to be reuealed 1. Cor. 13. 12. in that day, when they should sée the Lord face to face. And according vnto this proportion, we ought to vnderstand that saying to the Philippians, That God worketh in vs, both to will and to doo: not that this woorke is full & absolute, as E.G. pretendeth: but daily by measure, wrought in euerie of the children of God, according to the good pleasure and dispen­sation of his will. Which thing he must likewise haue necessarilie séene, (if hee had not wilfully closed his eies) both by the contradiction of other scriptures to his sense of this place, as also by the verie light of the wordes in the text it selfe. For it is not written, God hath wrought in you both to wil and to do: as though it were done alreadie) but God doeth worke (or bring to passe in you) both to will and to doo: as im­plying the worke to be but begun, and in doing in them yet. And this being well considered, is so far from mainteining a full fréedom of wil in the regenerat, to do the commandement of God. [Page 63] as that it concludeth iust the contrarie: and so taking this proud crowne from his head, hum­bleth him againe vpon his knées, to beg daily of his heauenly father, new supplies of strength, to fight the spirituall battels of continuall tempta­tions. But the regenerate person must not only be content to depart with y ^e counterfeit crowne, which this foolish man had put vpō him, but euē tolaie by his robe also, & to put on his armour a­gaine, acknowledging himselfe to be yet subiect to the woundes, though not to the death of his aduersaries hands. For where E.G. would per­suade him, that The seruant of God is so quite sepa­rate from sin, as that he is not to be reckoned the ser­uāt of God that doth sin: what doth he but bewitch his senses, with the enchanted cup of a false per­suasion, that whilest he thus groweth to some se­curitie in his strength, Sathan (as hée is a cun­ning pioner) might secretly vndermine his foū ­dation ere he be aware. For hée that supposeth himselfe all strong, groweth shortly to lesse su­spition of danger (especially y ^e Lord in his iudge­ment so suffering Sathan accordingly to vse his cunning) who then dooth subtilly withdraw him selfe, and for a season puts no more fire to y ^e darts of concupiscence, that so, this man hauing many daies the glorie of the field, and thereby growne secure in the high conceit of his owne strength, might haue at the length all childelike feare and trembling stolne out of his heart, and into the place thereof conuayed (no lesse priuily then the East wind carieth the Caterpiller) the filthy in­fluence of meritorious imaginations. Which if [Page 64] they once drawe nourishment of life in the par­tie that they be able to moue, long time shal not passe, ere they leaue neither bud nor blossome of true religion in him. How far E. G. had the wo­full experience of this, (and therefore how much it standeth euerie man in hande to marke this point) let his miserable fall euen in y ^• very foun­datiō In his conferēce with M. Eger­ton, and in the latter end of his conference with M. Whita­ker, propoun­deth the same. testifie, whilest this was a question, which he stifly mainteined also, namely, That wee are iustified by faith & works, not by faith alone. Which things considered, I thought it my dutie, to giue this caueat to the church, that whosoeuer thin­keth himselfe to stand in the number of the rege­nerate, might a fresh consider himself, (especial­ly the daunger being thus openly set before his eies) that he be not carried away by this false se­ducer, lest hée trie the manner of his wofull fall soone after. Neither think you that the places of scripture which he mustreth here in the margēt, are anie lesse for this matter, then after his accu­stomed maner, abused. The first place he poin­teth vs to, is Ro. 6. 16. 19. thus it is read: Know you not, that to whom you apply your selues as seruants to obey, his seruants you are, whō you obey, whether it bee sin vnto death: or obedience vnto righteousnes? In y ^e 19. verse, As you haue applied your members to bee the seruants of vncleannes and iniquitie, to fulfil iniquitie, euen so now apply your mem­bers to be the seruants of righteousnes, vnto holines. Let the reader also consider the whole Chapter, for his instruction: it resisteth the pro­phane verse 1. securitie, that wicked men would take by [Page 65] the doctrine of iustification by faith taught be­fore, and proueth, that they onely are to glorie in the benefit of Christ, as hauing true faith, that walke now in newnes of life, & resemble Christ, verse 4. 5. in crucifying the old man, and liuing vnto God. Whereof he giueth most certaine notes, in the verse. 11. verse 11. words that E.G. hath cited. For as to occupie our selues in seruing, argueth a Lord or maister to whom we are adicted, so the works of our ser­uice must néeds proue, whom we haue takē our selues to: especially there being in this case, but two maisters to serue, to wit, sin or righteous­nes, and their waies openly repugnant one to the other. Accordingly wherto, in [...]he 19. verse, he exhorteth to apply their seruice vnto righte­ousnes, all those that hold the benefit of iustifica­tion by faith. Which, as all the world knoweth, we are daily taught, with great instancie & ear­nest obtestation, (and therfore E.G. to haue béen in this his abhominable insinuation, impudent aboue all measure) so yet, this maketh not one mite for his purpose, to proue vs altogither frée from the power of sin, but is still his olde sophi­strie, (taking it simply, which is but in some measure or respect) to the great abusing of his reader. His second text, being the 9. of John, and 34. verse, let the Christian reader looke vpon it, and consider the question: further answere I néed not giue. The last two places are out of the Epistles of John: which indéed I perceiue were such vnto him, as certain places of Saint Pauls writings are saide, of S. Peter to be, to the vn­learned 2. Pet. 3. 16. & vnstable. The places are these: Who­soeuer [Page 66] abideth in him, sinneth not, whosoe­uer 1. Io. 3. 6. sinneth, hath not seene him, nor knowne him. He that committeth sin, is of the deuil: verse 8. because the deuil sinneth frō the beginning. And to this ende is the sonne of God reuea­led, euen to loose the works of the deuil. And againe: Hee that is borne of God, doeth not verse 9. sin, because his seed abideth in him: neither can he sin, because he is borne of God. So also in the 3. Epistle and 11. verse: Beloued, fo­low not that which is euil, but that which is good, hee that doeth well is of God, but hee that doth euil, hath not seen God. But where learned this man, in y ^• interpreting of scriptures to take the sense of repugnancie? Els knew hée not, that euen the same Apostle said a little be­fore, If we say we haue no sin, we deceiue our Cap. [...]. 8. selues, and there is no trueth in vs. Yea we doo a horrible thing, euen make God himselfe a li­uer? verse 10. Either els, if he knew the first Chapter, why did he dissemble this place in it? Or why did he not reconcile it with others, séeing it so manifest­ly gainsayeth the letter of the others? Hee could not. Or he would not. Therefore eyther way, a false prophet and seducer, euen in the grossest kynde of impudencie. Conferre (beloued reader) the places togither, and read the first Epistle of Iohn, from the beginnyng of his quotations, thi­therto, or (if thou wilt) vnto the end, and tell me, what spirit was in his eyes, that he could not see the Apostle in the third Chapter, to frame his spéech directly against such, as hypocritically professing fayth, gaue fréely themselues in the [Page 67] meane time to serue sin, and liue in their olde wickednes. Especially he being (as it were) led by the hand vnto it, not only by the 6. 7. 8. 9. and 10. verses of the first Chapter, but also by the beginning of the second, and all the third. A reason or two among many, shall heere suffice. First, in that he fully acknowledgeth all y ^e faith­full Cap. 1. 8. verse 9. ones to sin. Secondly, in that he promiseth from the Lord pardon vnto vs, when we cōfesse our sinnes. Thirdly, if it happen vs to sin, that Cap. 2. 1. we haue Jesus Christ our Aduocat. These rea­sons proue that the righteous may possibly fall into sin, and yet not to be proued children of the deuill thereby: and so consequently, that the A­postle spake not of all manner of sinning in the places E.G. citeth, but only of that which is in a continuall course, and with a whole consent of the heart. Which consequence also may directly be proued, by the reason that hée rendreth, why Cap. 3. 8. he that committeth sin, is of the deuill: to wit, Because the deuill sinneth from the begin­ning. Now his reason is of no force at all, vn­lesse there be hereby granted a resemblance, be­twixt the deuill and them, in the purpose & pro­céeding in sin. Which if it be granted, then can­not this be spoken of the regenerate, (who haue the course of sin broken) but only of the vnrege­nerate, who kéepe it whole still: and who pro­fessing faith, in an outward shew, are (neuerthe­lesse) proued by their daily life, the children of the deuill, since they cease not to sin, nor apply not themselues vnto the Commaundements of God, which those that are truely borne of God [Page 68] vndoubtedly doe. Neither are wee otherwise taught of our preachers, nor do belieue, (how­soeuer this furie was led by his spirite to write) but according to this doctrine of John, That Christ came to loose the workes of the diuel, verse. 8. in all that be his. And that by this they shall be knowne to be his: euen if they obserue his Cap. 2. 3. commandements, (that is, labour and apply them selues with all their strength, to do them) for that it can not possibly be otherwise with them, in that they (if they be his) haue his séede Cap. 3. 9. in them, that is, his spirite, which must néedes bring forth fruite according to his kinde, I there­fore they can no more giue themselues to the ser­uice of sinne. If this man had béene well cate­chised himselfe, before he fell to writing, hee would haue béene better acquainted with our profession, then his booke sheweth him (now) to haue béene. For their sakes therefore, that are readie to runne after him in this his rashnesse, whose cases (I protest) I tender with a christian affection, I will stay here a litle while, besée­ching them, euen as vpon my knées, to graunt me for a space, their frée attention, laying aside (for the time) all partiall affections. God, who in his frée mercie, and choosing will in Christ, hath giuen me the effectuall féeling of his fauor, sealed vp in my heart the assurance of his euer­lasting loue, by his spirite, and hath made me worthie in Christ to fight in his spirituall bat­taile against sinne, and in such measure to pre­uaile, as that none liuing can iustly accuse me, of any such sins, as E.G. saith our preachers do [Page 69] maintaine, euen he (I say) knoweth that in no other respect, but onely in the earnest desire of your saluation, I do beséech you, to returne vn­to our Church againe, and to forsake that dan­gerous way, which that wilfull man hath set you in. For Christes sake, consider whither you are running, and what will be the end of your race. Are you so earnest, because you would come to eternall life? Christ knoweth, my de­sire is no lesse then yours: and that for this cause, I am readie to laye downe my life at his pleasure: and doe dayly deny my selfe of those thinges, which might bee commodious to my present condition. But (beloued) I dare not goe with you, as you are now bent because not only, danger is in the way, but euen the dwelling of death also, is the end thereof. Which (if your eyes haue not yet beene enlight­ned to sée) consider off now at length, and I will shew it you. First, I perceiue your waie is ap­pointed you ouer the mountaine of frée will: wherein, because he knew you were subiect to the terrors of wilde beastes, to kéepe further his credit with you, he perswadeth you, that you must not account your saluatiō sure. Then, be­cause Page. 21. he saw likewise, that the way was not so smooth and faire, but you should pricke your féet often, with the thornes of concupiscence, & raye your clothes with the clay of intemperate affec­tions, he telleth you, those be but veniall sinnes, against which, you haue not grace giuen you of In his conferē [...] with M. Whita­ker. God: so that, it is no matter, if you can escape sinking into the quakemires of grossest sinnes. [Page 70] Yea the more to dull your vnderstanding, and take away your iudgement, that you should perceiue no danger in all the way that you goe, he hath (as I perceiue) giuen you to drinke, that sléepie cup of false perswasion, that the morall In the same con­ference. law is abrogated, and so purposeth at last to transport you through a thicket of blinde Iustificatiō by faith & works: in his cōference with M. Eg [...]r [...]on me­rites, into which, after you are entred, you shall not be able to discerne far before you, vntil you light on the other side, ere you be ware, vpon the vnhappie habitation of death. For he that put­teth his workes to his iustification, falleth from Gal. 2. 16. 2 [...]. cap. 3. 10. 18. 25. cap. 5. 2. 4. 5. 6. Christ, and so is but a dead man. But you will answere (perhaps) that you worthely goe away from our Church, as that, which in no wise, can be the Church of God, seeing such loosenesse of life, is euen spoken for, and maintained by the doctrine of our teachers. E.G. telleth you thus much in déed: but be not led by and by, after e­uerie word: for I will ioyne with you in this point, that if this one thing, among all his fals­hoodes, be true, or stand vpon anie firme proba­bilitie, I will forthwith claspe hands with you, and receiue all his other opinions. How I haue alreadie, so farre proued this accusation of his, to be false, as that I haue taken away all the shewes of reasons, he could bring for the same, you haue now heard in the former part of my answere. For the rest, I will render you (here) an account of my faith (so much as concerneth this matter) as I haue learned it, at the féete of those men whom he accuseth. Which, if it be true, good, and leading to saluation, then is their [Page 71] doctrine such, E.G. accusation a lye, and therfore you may not refuse to ioyne with vs againe.

I do belieue that Jesus is Christ: that is, the onely and whole Ier. 33. 1 [...]. 1 [...] cap. 23. 5. 6. 7. Act. 3. 20. annointed of the Lorde to bring saluation vnto his people. I do belieue (I say) in this same Jesus, that he is vnto me, that same annointed Psal. 110. 4. Priest and Heb. 7. 2. 3. King, which are the two parts of his Mediatorship. The Priest­hood of Christ, is the first part of his office, wher­by he is appointed in Heb. 5. 1. al those things, which are appertaining vnto God, so as he can Cap. 7. 24. 2 wholy saue all those, that come vnto God by him. The effectts hereof are two. Gal. 3. 13. Redemption and Rom. 8. 34. Rom. [...]. 24. 25. Heb. 7. 24. in­tercession. Redemption is the first effect, where­by he hath wrought for vs, the matter of full de­liuerance from all euils, and of a happines farre Zach. 9. 12. Heb. 7. 24. 25. more excellent then the first was. This re­demption consisteth in reconciliation and sanc­tification. Reconciliation is whereby we are de­liuered from the curse, and Rom. 5. 10. 11 Ephe. 2. 15. 16. Col. 1. 20. 22. restored more per­fectly into the fauour of God. Hereof commeth, remission of sins, and imputation of righteous­nesse. Remission of sins, is whereby all Col. 2. 13. 1. Heb. 2. 14. 15. 1. [...]. 1. 7. 9. cap. 2. 1. 2. guilti­nesse and Ephe. 2. 15. [...] punishment of all sins are remoued from vs, by his Ephe. 2. 16 Esai. 53. 4. 5 [...] suffringes. Imputation is whereby in him, through the Rom. 5. 19. Ro. 4. 35. 6. 8. 23. 24. imputing of his righteousnesse vnto vs, we stand iust, and vn­blamable before God. Upon which sure grounds of remission of sins, and imputation of righte­ousnes, are founded the vnmouable fortresses of iustification and adoption. Justification is, whereby we are deliuered from all guiltinesse Rom. 8 33. Ro. 5. [...]7. 18 [...] of sinne before God, and accounted Gal. 4. 6. 7. Col. 1. 12. worthie [Page 72] the merite of righteousnes. Adoption is where­by Rom. [...]. 15. 17. Ephe. 2▪ 19. we are accounted the sonnes of God & heires with Christ. By this we haue two speciall be­nefits. The first, that euen al afflictions, crosses, and whatsoeuer men call punishments, (which in déed are Psal. 89. 33. 34. but fatherly chastisments vnto vs) shall all turn to the Rom. 8. 28. best and for our profit. The second benefit is, that al the Psal. 8. 7. creatures are made subiect to our rule, the Angels excepted, which do also here Heb. 1. 14. minister vnto our health and good. Thus much of reconciliation, being the first part of our redemption. The second is sanctification, whereby we are deliuered from the tirrannie of Rom 6. 1. 2. 3. 4. 6. 21. [...]. Cor. 1. 30. c. 6 11. 1. Pet. 2. 24. sinne, into the libertie of righteousnes, and ther­in walke perpetually, receiuing from Christ, dayly, new Io. 15. 5. w 16. and Gal. 2. 20. Phil. 4. 1 [...]. c. 2. 13 Gal. 2. 19. 20. encreases thereunto. This consi­sieth of mortifying sinne, and rising vp vnto righteousnesse. Mortification is, whereby sinne is continuallie slaine, that is, more and more dri­uen Rom. 6. c. 8. 10. [...]. Io. 3. 9. out, buried and consumed. Rising vp to righteousnesse is, whereby a holinesse, really in­herent, being begunne in vs, is continuallie en­creased. And these partes of sanctification, ha­uing Eph. 4. 15. 1 [...]. reference to the soule, are the same which we call true repentance, but in respect of the actions of the bodie, expressing them, they are the fruites Luke. 3. 8. of repentance, such as are the sundrie partes of obedience. Now true repentance is Luke. [...]. [...]. 2. Cor. 7. 10. 11. 12. a continuall renewing of all the faculties of the minde, from euil vnto good. The beginning of this, is sorrow according vnto God: (which as the Apostle saith, in the place last quoted, brin­geth forth repentance vnto saluation) and the [Page 73] companion of this repentance, is spiritual war, Rom. 7. 17. 20. 21. &c. Eph. 6. 11. 12. 13. or fight: which is that fight of the mind, as it is renewed against concupiscence, the diuel, the world, and their temptations: whereby it com­meth Gal. 5. 16. 17. Rom. 6. 12. and the places last before. to passe, that their lustes are not fulfilled. Hetherto of redemptiō, the first effect of Christs Priesthood. Intercession is the second effect of his Priesthood, by the which Christ maketh all our obedience, being of it selfe vnperfect, and de­filed with the flesh, to be Mal. 3. [...]. 3. Rom. 12. 1. 1. Pet. 2. 5. Heb. 4. 16. acceptable vnto God, through the merite of his death, and obedience. In this effect moreouer, we do consider the acti­on of his diuinitie, and of his humanitie. The ac­tion of his diuinitie is two fold: first, that by his spirite, he might support our weaknesse, and in our prayers, (when as we know not what to Rom. 8. 26. 27. pray as we ought) might entreat for vs, with sighes that can not be expressed, that is, might prompt vs inwardly, in our hart, according vnto God. The second is, whereby hee be­ing the searcher of our heart, knoweth the mea­ning of the spirite, like as he doth the imperfecti­ons and defilements of the flesh. The action of his humanitie herein, is, to be touched with the Heb. 4. 15. 16. c. 7. 25. 26. 27. Exod. 28. 38. féeling of our infirmities, & for the same, to ap­ply by his spirite, the merite of his death and o­bedience, whereby so, taking away iniquite, he maketh our obediēce accepted. Hetherto I haue declared how I belieue in Christ, concerning his Priesthood, insomuch as pertaineth to the present occasion: now, as concerning his kingly office, measured by the same consideration. His kingly office is the second Esai. 9. 6. 7. Zac. 12. 1 [...]. part of his Media­torship, [Page 74] whereby he applying vnto his elect the effects of his Priesthood, doth spiritually psal. 2. 6. 7. &c Ephes. 1. 21. 22. go­uerne his Church, to the destruction of all his e­nimies, and to the perfect glory of all his childrē. The partes hereof are, his spiritual administra­tiō in this world, & the last iudgement. His spiri­tual administratiō in this world is, for the Eph. 4. 11. 12. 13. ga­thering together of his Church, & preseruation therof, vnto y ^• last iudgement. This spiritual ad­ministration consisteth of an inward working, [...] an outwarde diuine gouerning: (whereof this place requireth no further speach) the inwarde working or operatiō, is that part of administra­tion, which is in the efficacie of the spirite, wor­king inwardlie by the outwarde meanes of di­uine pollicie, as preaching of the worde, mini­stration of Sacraments, &c. also this same in­warde operation is twofold: as tending to the fulfilling of the decrée of election or reprobation: both which againe are diuerse in Act. 2. 29. 1. Cor. 7. 14. infants, and elder persons. In infants, I vnderstand the o­peration after this sorte, when as outwardlie, that is as pertaining to the iudgement of the Church, they are holie, through the grace of the couenant, whereinto they are entred. And of these, 1. Cor. 12. 13. so manie as are elect of God, are after a secret and vnspeakable maner, graffed into Christ, by the spirite of God. The Reprobate of them, are for the The 5. of Ro. ve. 12. 15. 16. 17. 18. 19. with the 9. of Rom. from the [...]. to the. 24. guiltinesse of their natiue [...] originall sinne, cast off for euer, being left vnto them selues. Now in the elder sorte, the inward operation is their vocation or calling. Uocation is that whereby 1. Cor. 2. Ephe. 4. 12. men are gathered vnto the Church. This is accompanied wi [...] distributi­on [Page 75] of gifts, and the kéeping and encreasing of them. But this vocation we find to be twofold: one common to euerie sorte, wherein both Mat. 1 [...]. 41. 47 Ephe. 2. 19. re­probate and elect, are brought, as if they were a brotherhood, to one outward societie of a church. But the other is the proper calling of the elect, 2. Th. 2. 13. 14. Ro. 8. [...]8. & th [...] places before. wherby they are brought vnto election. Electi­on is a Eph. before. & 17. ver. Ion. 15. 19. seperation of them from the world, to be citizens together in Christ, and of the hous­hold of God. Their proper gifts are, faith vn­fained, and the fruites of faith. Faith vnfained is a faith, whose facultie is altogether a Col. 2. 12. & 1. Thes. 1. 3. with Eph. 3. 17. 20. cap. 2. 8. super­naturall efficacie, put into the heart, to the apre­hending of Christ & the promise extant in him. The proper action hereof, (or as Paule speaketh 1. Thes 1. 3. the worke of it) is to take Ioh. 6. 29. 35. 47. 50. 53. 54. hold of Christ, and to receiue him applyed vnto vs: whereby he not onely dwelleh in our heartes, as it is in Ephes. 3. 17. but is also put vpon vs, as a worthie clothing, like as the Apostle speaketh Gal. 2. 27. The fruites of this faith are those; which Gal. 2. 23. Ephe. 3. 17. 18 Christ worketh in his elect, dwelling in them by faith. The chiefe heades of which are, Rom. 5. 1. 2. 3. w ^t 20. 21. verses. Rom 6. 1. 2. 3. Rom. 8. 1. 2. 3. 4. Rom. 12. 1. Gal. 2. 6. 7 8. 9. 10. 13. 14. 15. 16. 18. 19. 20. 21. Col. 2. 12. 13. 14. 15. 16. 17. reconciliation, and sanctification, and so the fruites that respect or follow either of them. Fruites respecting reconciliation are the fruites of the spirite, which spring from the certaine ap­plying of the same reconciliation. And those are either respecting iustification, or adoption. Those of iustification, are such as like verie effects of a true cause, so do they declare the same iustifica­tion (for certaine) to be applyed vnto vs: such as are they, which of the Ro. 5. 1. 2. 3. 4. 5. 6. Apostle are set downe in [Page 76] their order: namely, an entrance into the fa­uor wherein we stand. The loue of God to­warde vs poured out in our heartes, that is, by the excellent working of the holie Ghost, plē ­tifully imprinted in the sense of our soule. The peace of our conscience before God, spiritu­all gladnesse, and glorying in these benefits. Now the fruites respecting adoption, are those which do Gal. 4. 6. 1. Cor. 1. 21. confirme the same yet more certaine­ly vnto vs. To wit, the [...] Ibid. & Ro. 8. 23. 24. Eph. 1. 13. 14. spirite of Adoption, & hope. The spirite of adoption (which is here a figuratiue speach, the cause being put for the ef­fect) is that working of the spirite of Christ, which Rom. 8. 15. 16. witnesseth vnto our spirite that we are the sonnes of God. Wherehence ariseth that boldnesse, that we Ver. 15. call God our father. And haue the Ver. 33. 38. 2. Cor. 1. 22. Ephe. 1. 14. certaintie of the inheritance, so as with a pledge, or earnest pennie, confirmed vnto vs here, till we be brought to the full libertie, to the prayse of his glorie. Hope which is the other fruite respecting adoption, is whereby from the certaintie of faith, we Rom. 8. 25. 1. Thes. 1. 3. 10. Col. 1. 5. 23. expect with patience, all those thinges which are to be fulfilled. This pa­tience or waiting is, the Rom. 8. 25. [...] Thes. 1. 3. Luke. 8. 15. & 11. 19. Col. [...]. 11. Heb. 10. 32. 34. 36. waiting of the setled or quieted soule, for the full redemption from all euils, which redemption also I haue largelier spoken of heretofore. In this order are the fruits respecting reconciliation. Those that respect our sanctification is the gift of right repentance Act. 15. 19. in­fused in our heartes by faith, where the right season of the practising faculties of holie life, spe­ciallie towardes God and men, is called 1. Cor. 3. 1. 2. [...]. 3. 14. cha­ritie, by a figuratiue phrase, ascribing the whole [Page 77] vnto a part. And the action of this loue is, a 1. Thes. 1. 3. Heb. 6. 10. Col. 1. 10. la­boring in euery good worke. Which I belieue, euery Christian man, so far forth as his life is lent vnto him, is 2. Pet. [...]. 3. 4. 5. 6. 7. 8. 9. Ia. 2. 12. 14. 17. 26. bound vnto, not that good workes are anie causes of righteousnes, (for the Apostle flatly calleth them the Phil. [...]. 11. fruites of righ­teousnesse) nor yet that wee can deserue any thing by them, as the filthie Papist speaketh: but for others, most excellent and necessarie v­ses, which the holy Ghost setteth down vnto vs in sundry places, and that both in regard of God and of man. Of God, in shewing forth his [...]. Pet. 2. 9. ver­tuous power thereby, to the Ioh. 15. 8. Phil. [...]. [...]. Mat. 5. 19. prayse and glorie of his holy name. In regard of man, according to the saying of James. 2. 18. Shew mee thy faith by thy workes. Which this way haue vse both in respect of our selues, and of others. For to our selues they bring a double benefit: for the present life: in 3. [...]. 3. Iam. 2. 21. 22. 24. 25. getting a good testimo­nie and approbation of others that feare y ^• Lord: and in 2. Pet. 1. 10. assuring more and more our own con­sciences of the certaintie of our election. Also to­wardes other men our good works haue notable vse: whether they be now of the number of the faithful congregation with vs, or els euen with­out the same. Of those that are within the Church they bee beneficiall both to the weake and the strong: to the weake, to confirme and Rom. 1 [...] 19. c. 15. 2. build them vp more. To the strong, in reioycing them and Phil. 4. 1. 10. 2. Ioh. 4. Phil. 2. 16. gladding of their heartes. And as for those that are without, this our holie conuersation shall either 1. Pet. 2. 12. win them, if they pertaine to the Lords election, being (as [Page 78] it were) a hand of conduct vnto them, in the day of their visitation, to bring them to the Gospel of Christ) or els [...]. Pet. 2. 15. [...] stop their mouthes, so, as they hauing no iust occasion, by vs, to blaspheme the trueth, may be also [...]. Pet. 3. 16. ashamed when they come to speak euil of our professiō. Thus (I hope) your consciences beare me witnesse, that I soundly belieue in Christ both touching his priestly and kingly office, and haue good workes in pretious account, in their proper place: yet had I neuer other teachers for the matter, then such as that wilfull man, whom you would follow, hath cō ­demned, and by writing, laboured to make odi­ous both to friends and enimies. So that it is more then probable, that the cause of the poyson which he speaketh of euery where so virulently, is not at all in our teachers, but in such vncir­cumcised hearers as E.G. was: who for lacke of an vnderstanding heart and humble spirite, tur­ned that into venome, which another man re­ceiueth the permanent foode of life by. Neither is it maruel, that one and the same cause should haue so contrarie effectes, through the onely di­uersitie of the subiects, or matters whereon it worketh, for nothing is more common in the whole course of nature. Let the sunne be an ex­ample for all: which by one and the same shine of his beames, doth not onely soften the waxe & harden the claye, but also most comfortably fur▪ ther the sprout of the fruites of the earth, and yet horribly encreaseth putrefaction in all other thinges, that haue not the séed of life in them. His next diuision, framed against this doctrine [Page 79] [ that the holy Ghost meaneth him, to be the seruant of sinne and of the diuel, who willingly with delight committeth sin, not misliking it, nor striuing against it] partly is answered, (as his place of Peter) the rest is not worthie a word of answere, in re­gard of the matter, being nothing but a heape of friuolous words, either quite from the question, or els absurdly begging the question. Onely for the simpler sort, I will take some occasions that it offreth me, to laye abroad some pointes which (perhaps) the Reader might wish to be instruc­ted in, for the further clearing of the controuer­sie. First for the doctrine (which hee putteth downe, with that poysomous title, according to his accustomed lewdnesse) I graunt it to bee ours: so it be rightly vnderstood. Namely, that by the words, [ misliking] and [ striuing] be not vnderstood euerie light pricke, or remorse of con­science, (which euen the wicked haue, not by cō ­trarie affection of their will, (for they sinne with all their 1. Pet. 4. 3. 4. heart) but by the contradiction of their iudgement, which they haue by the light of na­ture, whereby they can inwardly Rom. 2. 14. 15. controll themselues, in committing the grosser sins) but an vnfamed psal. 97. 10. Psal. 115. 104. 12 [...] Rom. 7. 15. hatred and detestation of sinne, which the loue of GOD hath wrought in our heartes, whereby groweth that warre and spi­rituall battaile, which Paule speaketh off, and which none but the children of God haue in them. As for his impudent insinuation which in euery place he offreth, (as though we exemp­ted grosse continuing sinners, according to his diuelish accusation, euen such as make but an [Page 80] hipocritical profession of religion, from the num­ber of the seruants of sinne, and of the diuel) I will answere it no more, supposing his booke doth now blush alreadie thereat. But some will aske, if the regenerat man do so hate sinne as I haue declared, how it commeth to passe, that he can fall into sinne at anie time. I answere, that it falleth out by reason of the vnregenerate con­dition that is in him: sith (as I haue aboundant­ly proued) our inherent righteousnesse is, in this life, but begone in vs. And when I speake of a beginning of inherent righteousnesse, I meane such a beginning, as hath a dayly procéeding & encrease, euen as it is saide, from strength to strength. Which whosoeuer féeleth not in him selfe in some answerable measure, to his graces receiued (I except onely the afflicted conscience, during the storme of affliction) let him not flatter himselfe, he is not yet in the state of the childe of God. And in this exacting of holie life, our preachers are so farre from being behind E.G. that he is not worthie to be named the same day they are. For he reckoneth it sufficient, or to be out of the compasse of daunger, if we be able to abstaine from such grosse sins as hee babbleth off in euerie place, as though there were no o­ther sins to be spoken off els. But they make (in comparison) small reckoning of him, that hath but so farre preuailed: (for manie ciuile men, for other respects then the reuerend loue of God, are séene to absteine from those sinnes) therefore do they also, with all instancie, p [...]test vnto vs, that we must resist euen the first motions of sin, [Page 81] and goe into the field with our affections euerie day. And when they acknowledge the life of the regenerate, not to bee without sinne, they speake not that, either to deny good works, or that they thinke not the good workes of rege­nerate men to be pleasing vnto god (wherby to dull our desier and weaken our members to la­bour after them) but only to stoppe the way of presumption against vs, and to make vs vnder­stand and sée, our vncleannes and impuritie: to the perceauing wherreof we are blockish, and more then blynd. Here hence another question se­meth to rise: namely whether the regenerate man can possibly fall into anie of the grosser sins. In a word, the examples of Dauid and Peter do answere yea. The euidence of which examples E.G. séeing so full against him, deuised this most vnlearned and prophane shift to auoid it: to wit, that when such are ouercome of their cor­ruption, and so commit such sinnes, they are destitute of the spirite of Christ, and loose the grace of Gods children, or of their new birth and regeneration, vn­til it be renewed againe in them by repentance. This is that monster of often regeneration, which he made shew off before in his second diuision. An egge verie worthie the crow that laied it. But let vs sée, what he can say for it, why we should suffer it to be hatched. Peters example he subtil­ly ouerslippeth. But Dauid (he saith) did there­fore praye diligently when he was ouercome of mur­ther and adulterie, that God would renew a right spirite in him, or giue vnto him a new, a right spirite, & that he would not take his holie spirite from him: [Page 82] to wit, as he did, for the time hee was ouercome of those two horrible sinnes. And further he saith, also he prayed that God would giue vnto him a new and cleane heart, whereby we vnderstand, that for the time, the grace of his new birth was lost, and the i­mage of God was wholy defaced in him. A heauie iudgement, that you had no better vnderstan­ding. How grosly he abuseth here the text, with his [...] glosses, I hope there is none, that ei­ther Ps [...]l. 51. reading or hearing the text, will not espy it. For whereas Dauid prayeth God to renew a right or (as the chiefest translate) a firme spi­ [...]i [...] ver. 12. in him, it is manifest he prayeth not there, f [...]r the spirite of God: first, because in the next verse following, he maketh petition concerning the holie Ghost. Secondly the context and epi­thete leadeth, that Dauid by these wordes, re­quired one speciall effect of the spirite, to be wrought in his minde, namely, of strength & fir­mitie, to be stedfast in the obedience of the Lord hereafter. The context I say sheweth it: for the words are these: Create in me (O God) a clean heart, or (as some translate) a cleane mind, and renew a firme spirite within me. Nothing is more sutable, then when as the affections are cleansed afiesh, that in the next worke, stable­nesse and constancie be added vnto them. But if there were no more, saue onely the nature of the word [renew,] it were inough to conuince this frensie of often regeneration: for that argueth, that Dauid prayed not for y ^e thing, that hee was absolutely without. The like shame receiueth his cause, in the next verse: Cast me not from thy presence, and take not away thy holyspi­rite [Page 83] from me. Dauid saw his offence so great, and so felt the terror of Gods displeasure in his conscience, that he was well- [...]ere the doore of de­spaire, knowing that his sins had deserued, that God should vtterlie withdraw his spirite from him. Whereupon yet he cryeth vnto him, that he would not: and therehence, he that is in his wits, must néeds conclude, that it was not. Last­ly, whereas vpon this petition [Create in me a cleane heart] E. G. gathereth, that therefore the grace of his new birth was lost, & the image of God wholy defaced in Dauid, it must néeds be that the spirite of slumber had oppressed him. For who prayeth not for this vnto God, euerie day? And although Dauid had vnderstanding of a greater foulenes hereby, then euerie man ordinarily in prayer hath, you see that is nothing to warrant this cōclusion, which standeth only vpon y ^• false principle, he that hath not a cleane heart, is not re­generate. Thus first you sée, E. G. can shew no good reason, why his monster of often regene­ration should be suffered to liue. Now will I, on the other side (by the grace of God) proue, that it ought of right, to dye. First, I reason thus against it. Whosoeuer hath one continuall abi­ding of y ^e spirit of God in him, hath also o [...]e cōti­nual state of his regeneratiō, but y ^e child of God hath one cōtinual abiding of the spirit of God in him, (as is manifest in this example of Dauid) therefore he doth neuer any more become vnre­generate. Secōdly, they that haue both their en­trance, & their standing by mere grace, cannot be excluded by works, but y ^• regenerate haue both their Rom. 5▪ [...] entring & standing in that state by mere [Page 84] grace, therfore their fallinges do not vnregene­rate them. Thirdly, he that once falleth away Heb. 10. 26. after he is enlightned can no more be restored: the reason is, because there is no more sacrifice for sin, whereby he should be restored: but, E. G. graunteth that the grace of the new birth may be lost, and the image of God wholy defaced for a time, which is all one with falling away: it should follow therefore, that such can no more be restored by repentance. Which incōuenience I earnestly request this mans followers to marke. Lastly, the baptisme of water, is an ar­gument y ^• our regeneratiō is but once wrought in vs: for therefore also is it (being the signe) but once to be added vnto vs. Whereas, if re­generation were to be twise or thrise repeated, and wrought in vs, then also the same baptisme must as oft be repeated and receiued of vs. Thus then we sée, the trueth is, that regeneration once wrought in vs by the holie Ghost, is also conti­nuallie preserued in vs by the same, vnto the end. And that this mans doctrine of often rege­nerating is false, absurd, and extreamely dan­gerous: and therefore such a monster, as all the louers of trueth, ought of duetie vnto God, laye violent handes thereon, that it may not liue. Like as he that hath once lost his way, is readier (for the most part) to wander still from it, then to hit vpon the right path againe: so in like maner, fared it with E. G. who hauing runne into the error of often regeneration, laboureth next to e­stablish it, with putting cleane [...]t the spirite of Christ, in him that was once regenerate. And [Page] therefore now he saith: It is manifest in the word of God, that if we be not stirred vp to take heed, wee may quench, & so put cleane out the spirite of Christ, we may fall away from the grace of God, we may de­stroy the temple of God, we may be broken off from the vine Christ Iesus &c. First let the Reader note, that the question here, differeth nothing in effect from the last before handled. Which was, That the regenerate might fall from his state of regeneration for a time: and so implyed an often regeneration in the saints. Which hauing now (by the grace of God) with sound & cleare arguments, sufficiently ouerthrowne, the force likewise of this must needes bee fallen together with it. So as there onely remaineth, that we examine these places of scripture, and satisfie the Reader in those thinges, wherein they séeme to make shew of doubtfulnes vnto him. It is wri­ten 1. Thes. 5. 19. Quench not the spirice. & Heb. 12. 15. Beware that none of you fall a­way from the grace of God. Againe, 1. Cor. 3. 17. If anie man destroy the temple of God, him will God destroy, and cap. 6. 15. Shall I take the members of Christ and make them the members of an harlot? also Ioh. 15. 4. A­bide in me & I in you, as the braunch can not bring forth fruite of it selfe, vnlesse it abide in the vine, so neither can you, vnlesse you abide in me. Lastly, in the 5. of Mat. & 13. verse: If the salt haue lost his saltnes [...]e, &c. The conclu­sion E. G. maketh out of these places is, There­fore all these thinges may come vpon vs, to wit, wee may quench the spirite, fall frō the grace of God, &c. [Page 86] Which conclusion (I hope) shall only shew this by and by, that this man was very wittie to be­guile him selfe. But first we might lawfullie diminish the number of his places: for the first place of the Corinths, if it be translated destroy the temple of God, the word [destroy] is to be vnderstood as an excessiue speach, comprehen­ [...]inng the end of a carnall kind of preaching the Gospel: not that Paule spake there, of any art, that simply had the force to destroy the temple of God in his children, but onely in respect of it owne nature (in which consideration, euerie wicked course in the Church of God tendeth so much as it may, to the destruction of the whole: but God vpholdeth [...]i [...] Saints with his owne hand) and therefore Paule threatketh destruction to those that should offer such an occasion. And according to this sense of the place, the best inter­preters translate it, corrupting or de [...]ing the temple of God: which (it seemeth) many concei­ted Corinthians, as much as in them laye, by their carnall eloquence dayly brought to passe▪ Thus if E.G. be graunted but the true sense of this place, he can conclude nothing for his own purpose by it. For his question is, of the depri­uing of our selues of the true grace of God recei­ued, and this place speaketh but of giuing occa­sion to corrupt others. But admit this place goe for his purpose, let vs likewise receiue al the rest of his word, without examination, and frame [...]is argument thus in his forme: Whatsoeuer the scriptures diswadeth vs, that may we fall into, but they diswade vs from the euil here specified, therefore [Page 87] we may fall into them. I answere he must vnder­stand by the word [we] a whole congregatiō ge­nerally professing the gospel, such as were those to whom the Apostle wrote. And such a one (I say) doth consist of two kindes of men, which are called in the scriptures sanctified, iustified, and e­lect. The first kinde, are in deed and tru [...]ly, such before God, & in his holy presence, to wit, those whom he hath chosen in Christ, according to his euerlasting purpose, and in which, he hath not onely wrought an vnderstanding of the trueth, but also (anew) seasoned their heartes, with the spirite of regeneration. Of this sort the 8. Rom. entreateth And these are properlie the Church of God. And for this number sake, the rest which are in the Church, as tares in the corne, are vn­properly and by a figure of the whole for a part, termed by the name and title of sanctified and iustified ones. This is plaine by the Israelites, which though in deede, and in the sight of God, they were not all y ^e people of God▪ yet we know, that all of them bare the name of the people of God. So Paule calleth all the Church of the Co­rinthians, [...] ▪ Cor. 1. 1. sanctified ones. So Peter calleth all 1. Pet. 2. 9. those to whom he writeth, A holie people, and an elect generatiō. So Paule calleth al the Ro­maines, Rom. 1. 7. Saintes. Againe, of these that beare a name with the best are two sortes. One which hold not Christ our true righteousnesse & sancti­fication, in their heart, apprehended by a true & liuely faith, & yet haue him not onely in tongue and outward profession, but are besides enligh­ned by the spirite of God, in their vnderstanding, [Page 88] and their iudgement so formed, as that in some sorte, they Heb. 10. 29. 2 Pet. 2. 21. shew a kind of liking to reforme them selues, as if they were made partakers of the spirit of Christ, whiles that partly in words, partly in déedes, they will after a maner glorify God, shew Heb. 6. 4. 5. Mar. 6. 20. a certaine delight in the exercises of religion, with zeale and feare, and Gal. 415. reuerence towardes the Ministers. But for all that, the seede taketh no roote in their heart, neither doth the spirite set any new season vpon their affecti­ons: so that they are in trueth, before the Lorde, that séeth the heart, vnregenerate still, what ac­count soeuer they carry among men, or in the Church of God here militant. The other sort of Hipocrites, attaine not so far, as to haue know­ledge, and reformation in iudgement, much lesse to reforme themselues, or shew anie zeale or feare of God, but onely content to accompanie the Church in the outward profession of Christ, and seruices of religion, according to that our sa­uior saide to the Samaritan woman: you wor­ship you know not what. Notwithstanding Ioh. 4. 22. because this confession of Christ, is vnto the Church an outward testimonie of some inward regeneration, (vntil there breake out of them, some manifest stubbornesse, or open impietie) they are reputed with the rest, regenerate, iusti­fied, and sanctified▪ Now of these two, there is no doubt, but that the dangers which the scripture admonisheth of, may simply fall vpon them: and they become bereaued euen of that they séemed to haue: according to those wordes of Christ: from him that hath not, euen that which he Mat. 13. 12. [Page 89] hath shalbe taken away. Also as cōcerning the truly regenerate, I grant, that in respect of their own strength, they may fall away, so would I haue saide (if a certain measure or maner might haue been admitted) that they may quench the spirit, but to put it cleane out, or quite to fall a­way, is not in their power to will, much lesse to doo. For their standing is not of themselues, but of the Lorde, not by their will, but by his grace, neither is founded vpon the sand of their strength, but vppon the rocke of his assured promise. Yet cannot heerehence bee concluded that then such admonition should bee giuen in vaine of the Apostle: for as the reprobate were thereby left vnexcusable, so the elect were both stirred vp to a greater alacritie and circumspect­nes, (séeing the perill set before them and their own weaknes pointed at) as also gratiously ex­ercised of the Lord, to worke togither with him, in the finishing of our Iud. [...]. phil. [...]. 1 [...]. faith and saluation. Ex­ample hereof for our slender capacitie may bée this. A father setteth his yoong sonne on horse­back, and stayeth him thereon with his hande, that he shall not fall: yet while the horse goeth, he saith vnto him, hold fast (my childe) hold fast for falling: although (I saie) the securitie of the childe rest in the fathers holding, (himself being euer readie to slip of, either on one side or other, not willingly, but through his weaknes) yet his admonitions are not in vaine, for they still stir vp the childes desire, and cause a further care of better practise. And this is a full answere, not onlie to these places of scripture, but likewise to [Page 90] all others of like nature, that can be brought for this purpose: namely to the 11. of Rom. v. 20. which he alledgeth in the 9. diuision, and the 18. of Ezech. v. 24. with all the rest that follow, to proue (if his astonied senses had not failed him) That the holie Ghost doeth no where teach, the tru­ly sanctified ones to perseuere in that estate vnto the end. For in all those his testimonies & examples like as in these before, he either by grosse vnskil­fulnes, or singuler maliciousnes, seduceth his reader, with sophisticall deceits: as in the peti­tion of the principle, both here and throughout his booke, taking it still for granted, that we hold presumptuous sinners for elect and sanctified: which is the chiefe thing he should haue proued. Also taking wordes in one signification which haue diuers, as where men are called iust & sanc­tified, that indéed are not so: and again, taking things as spoken simply, which are but in part, and in some respect, as where the Corinthians are feared to bee corrupted from the simplicitie that is in Christ, and the Galathians seduced, he vnderstandeth them to be simply and altogither corrupted and seduced, which cannot be said of the truely regenerate, but hath only place in the hypocrites and reprobate. Which because E G. so proubly hath denied to bee the dectrine of the holie Ghost, let vs adde yet moe arguments vnto those against often regeneration, that this trueth may plentifully appeare, to haue a surer foundation in the scriptures, then that all the hereticall spirites in the worlde can preuaile a­gainst it. And first of these, which he (after his [Page 91] mad maner,) putteth down for our proofes, nei­ther quoting place, nor naming his authour, I will make some (by Gods helpe) [...]oo hote for his handling. First, none that are Christes shéepe can fall away, Io. 10. 28. All that are truly sanc­tified are Christes shéepe, as appeareth by that whole Chapter: therefore none that are truelie sanctified can fall away. E. G. staggering at the blow, knew not what to saie to the argument of the place, but hunted for his answere in y ^• verse going before it, where it is reade: My sheepe heare my voice, & I acknowledge them, and they follow me. And what of this? Here (saith he) it is manifest, that Christ hath elect and chosen, only such to be his sheepe, which heare his voice, and obey his word, and so follow Christ in their liues and conuersations.

First it is false and pepish doctrine, to make obedience anie cause of our election, when as Christ plainly sheweth, their hearing & follow­ing of him, to be signes of their election, putting the only cause of it, in his fathers gift, in the 29. verse. Then also a childe may see, this is nothing to the question: for wee enquire not of the cau­ses, but of the certaintie of our election. The lat­ter part of his answere is in these words: When as therefore we doo heare the voice of Christ and fol­low him, then may we be sure that wee are his chosen sheepe, which can neuer bee plucked out of his hand, nor perish, but that wee shall haue eternall life. But when as we refuse to heare his voice and will not fol­low him, but our owne fancies and euill lusts, then may we be sure, that we are not his chosen sheepe.

[Page 92]How this agreeth with the former part of his answere, I refer it to the reader, and what his crasie head here ran vpon, I will not deter­mine. Only this sufficeth, he granteth in these words, an euerlasting certaintie of the state of those that are Christes chosen shéep, therefore he granteth the argument of the place, and so conse­quently the question. Thus the Lord can make the enemies of his trueth to wound themselues. Another of the places hee bringeth, I acknow­ledge, which is this: The gifts and callings of Rom. 1 [...]. 29. God are without repentance. His answere to this, is, That it was written to proue, that though the Iewes were reiected and reprobated for a time, yet at the last they should bee conuerted vnto Christ, because God had from the beginning chosen them, for their fathers sakes.

A lier is best knowne by his shifting: and it is their propertie, if they can possibly auoide it by circumstances, they will neuer speake di­rectly to the purpose, as knowing they shal then be taken tardie. So E. G. being pressed with the place aforesaid, telleth vs a tale of the verse go­ing before it in the text, that of the Jewes shall also some be saued, because they were chosen for their fathers: and so cunningly passeth ouer the proofe of that reason, which the Apostle yeldeth, and which was now the question. For the Apo­stle [...]rs [...] 28. hauing rendred this reason, why of y ^• Jewes there should be saued, to wit, because there was of them elected for their fathers sakes: hée sawe this néeded further proofe: séeing men might think their election to be a matter of nothing, to [Page 93] them that folowed not the footsteps of their god­lie fathers. Therefore in the 29. verse, he confir­meth his former reason, by this vniuersall and perpetuall principle, For the gifts and calling of God are such, as he cannot repent him of. As though he should haue answered the former obiectiō in mens minds, on this sort: The gifts of God (in the 9. Ch. 4. v.) and his calling, wher­by he tooke vnto him this nation, for his people in times past, are not the gifts and calling of a man, who is apt to repent him of his facts, but they are of God who cannot be changed, and is subiect to no repentance: whereupon it follow­ed, that their election stood certaine and could not be disanulled by anie meanes. Yet E. G. who presumed so much of his quicke sight, that hee durst set downe these points, and interprete di­uers scriptures, contrarie to the receiued iudge­ment, and sense of the whole Church of GOD, was so blinde, in espying the consequence of this place, that he asketh, how this doeth prooue, that he can neuer fall away from God, that is once truely called and sanctified.

Certeinly hée shall neuer iudge colours for me, that is not able to discerne one inch before his eies. But lest he haue left any, as dim eids as himselfe behinde him, I will lend them these spectacles, to make the letters greater: What­soeuer is done not to be repented of, for abideth euer vnremoueably, but the gifts that God gi­ueth, and the calling wherewith he calleth his, are done, not to be repented of, therefore they a­bide for euer vnremoueably. And so consequent­ly [Page 94] there is no breaking of anie more. The parts are plaine, and the argument (I doubt not to a­uouch it against anie heretike) inumcible. Now to these arguments I wil adde two or three me, not as my store: (for I protest I could fil a [...] treatise with the proofes for this purpose) nor yet as a thing verie needfull (considering what hath béen said:) But for the desire I haue, to satisfie all such, as are not wilfully bent to contention. E. G. hath granted before, That they are certain­ly Christes chosen sheepe, which heare his voice and follow him. Now we take all the truely sanctifi­ed to be such▪ therfore those whom we vnderstād here for truely sanctified are all one with those, E.G. accounteth the chosen sheep of Christ. Here­vpon let this be the third argument, for the per­seuerance of the saints. They that cannot be se­duced, cannot fall awaie, but the elect cannot be seduced: (if the word of Christ may bee taken, 24. Math. 24. verse) therefore the elect cannot fall away. 4. Christ saith, 4. 10. 14. verse, Who­soeuer shall drink of the water that I wil giue him, he shall not thirst for euer, but that same water which I will giue him, shall become in him a fountaine of water, springing vnto e­ternall life. Now what hee vnderstood by that water, is explaned in the 7. of John. 39. verse: where it is said to be the spirite, which Christ wold giue those that beleeued in him. Wher­hence I reason thus: Whosoeuer haue the holy Ghost promised to abide in them for euer, shall neuer fall away, but all that truely beléeue in Christ haue this promise: therfore they shal ne­uer [Page 95] fall away, and so consequently the state of the saints is vnchaungeable. 5. That blasphe­mous absurditie which before hée foolishly char­ged our doctrine withall, touching the inward man of the regenerate, shall most necessarily bée found the consequence of this his srensie. For if the spirite of God may bee cleane put out in the saints, as he most gros [...]y granteth, how can it be auoyded, but that he maketh the deuill mightier then God himselfe? Christ indéed, is that strong Mat. 12. [...] man that many times, that is, in all that are or­demed to life, entreth by force, and driueth Sa­than out of his kingdom. And although Sathan also cease not to assault the Cities of Christ, that is, the saints in whō Christ owelleth by his spi­rite, yea & to batter some pinnacles or towers of the same, yet that hee should be able to take the spoile of it, [...] cast out Christ the king, and raign himself in hissteed, is abhominable to be thought and ouermatcheth in measure, the greatest blas­phemie of the Papists. 6. The golden chaine of so sure a making, as the linkes can neuer be sun­dred, in 8. Rom. 29. 30. verses, warranteth vn­doubtedly this doctrine vnto vs, sith that iustifi­cation the lowest linke, by the order of working is indissolubly coupled with glorification, the highest linke, for the assurance of possession. To conclude, what is more firme, or can giue grea­ter securitie for the possession of anie couenant▪ then dooth the receiuing of an earnest pennie, vp­on the same? Doubtles, he that receiueth it, rec­koneth himselfe as sure of his bargaine, as if hée now enioyed it: and he that giueth it, goeth not [Page 96] againe from that he hath said. If the case bée so with men, (who haue no faith or credence in their word, if they be compared with the euer­lasting truth himselfe) then how much more is the perseuerance of the Saints, euen to the pos­sessiō of the euerlasting inheritance, certain and sure vnto them, seeing God (that cannot be chā ­ged) Ephes. 1. 13. 14. c. 4. [...]. hath giuen them the holie Ghost in their harts, not only for a seale, but for an earnest pe­ny to abide with them, till the day of their full redemption and libertie? Thus (I hope) this cause shall néed litle labour of me hereafter.

From hence E. G. ascendeth to the high pa­lace of predestination, & there taketh vpon him, like a wanton childe, more cockedly, then with any modestie can be declared. For, besides the generall view of the glorious buildings, com­ming to the marble of Gods vnchangeable coū ­sell, and reading the writing of his secret decrée, he first insolently condemneth the iudgement e­uen of the chiefest of al such, as God hath hither­to giuen vnto his Church, to be interpreters of his reuealed will, and next that, presumptuously setteth foorth himself, to be the only true expoun­der of the same. And thus he babbleth: First, God hath from the beginning purposed, appointed, elected and chosen in Christ, such onely to bee in the state of saluation, the children of God, and heires of euerla­sting life, which are in the state of true repentance and amendment of life, holie and blamelesse before God, in loue and charitie, and so made according to the likenes and Image of Christ. Secondly, God hath from the beginning, purposed, appointed, predestinate, [Page 97] elect, and chosen all such to bee condemned to eternall death, which are not in that state of true repentance and amendment of life. Whereupon (saith hee) it must needs follow, that Dauid a murtherer and an adulterer was elect and praedestinate of God from the beginning, to be the seruant of sin, the child of the de­uill, and in state of eternall death. But on the contra­rie, Dauid a true penitent, a righteous & holy man, blamelesse before God in loue and charitie, hee was elect of God in Christ from the beginning to bee the sonne of God, and fellowheire with Christ of his hea­uenly kingdom.

To my remembrance, I neuer read so short a spéech, so full of vnsoundnes. If a man would examine euerie word to the farthest, & diligently gather euerie absurditie that falleth, the words would s [...]arse surmount the faultes in number. To all that haue their senses exercised, they are plaine inough, only for the simpler sort, I will point at the chiefest. First, he calleth Dauid the sonne of God, which is a fault, in that he durst so boldly vse this phrase, contrarie to the custome of the scriptures, which doo no where giue that title, by those words vnto anie, but to the onely begotten sonne of God, who is called [the sonne of God] by an excellencie. Secondly, so déepe was his ignorance, that he knew no difference betwéene election and reprobation: wheras the former euer tendeth to life, and the latter euer to death. So that whereas he saith, God hath elected & chosen all such to bee condemned, &c. Hee might as well haue said, The Prince hath pardoned such a man to be hanged▪ Or▪ [Page 98] The father hath made such a sonne his heire, to disinherite him. A man would thinke, fire and water could not be ioyned togither. Third­ly, pretending that this point of doctrine, hath been hitherto corruptly taught, & that he would teach the trueth, he neglected to set downe what predestination is, the discription whereof (not­withstanding) he ought most exactly to haue set down: seeing therupon resteth y ^• whole waight of the building. Fourthly, in the former part of his words, he either maketh works the cause of our election, or els maketh election nothing els, but an appointment or decrée of God, concer­ning such signes as should tell vs, who is in the state of saluation. As though a decrée were not rather directly of such thinges as shoulde bee brought to passe, the things incident thereto, ha­uing a more remote consideration. Els can there be an adiunct, without his subiect? Now in the contrarie member, he saith, God hath praede­stinate all such to bee condemned to eternall death, which are not in the state of true re­pentance. Who then is not condemned in the beginning of his life? And if euerie one of vs re­ceiue Gods speciall condemnation one time of our life, where haue we our dispensatiō for that sentence afterwarde? Againe, a little wit might haue serued him to haue put it downe thus rather, God hath praedestinate all such to be in the state of eternall death, &c. For so the contrarietie of his members shuld haue stood (at least) in some proportion. Fiftly, if when a man dooth well, he be the childe of God, & when hee sinneth any actuall sin (for so I vnderstande [Page 99] his meaning) he forthwith become the childe of the deuil, and thus again and again, as oft as he riseth vp and falleth down, it followeth necessa­rily that the spirite of God dispossesseth y ^e deuill, and againe the deuill dispossesseth the spirite of God, from time to time. What raging blasphe­mie is this? These shall suffice the reader in re­spect of my labour: for it is easier to enter into moe, then to know when to make an end. And it is suffi [...]ient confutation, thus to haue opened him, for a man in this high point, both vnskil­ful, inconstant, absurd, and presumptuous. The first two whereof, shewed him to lack teaching, the third, earnest rebuking, but the fourth, se­uere whipping, that he might haue learnd, how he climed any more so high, till the ioynts of his knowledge had béen better knit, and the sinews of his vnderstanding got more sense. The rest of that diuision, is nothing but a continued course of his old shamelesse lying, and a begging of that which no bodie will grant him.

In his next diuision, where he saith, Because they surmise that Gods praedestination and election, should be sure and certaine vnto vs, although we doo euill, I aske them whereunto men are said of the ho­ [...]e Ghost to be praedestinate, and elect in Christ from the beginning. If by [ doing euill] hée ment as hée sheweth in all other places, presumptuous and raigning sinnes, then he is here in his old vaine of lying, for we are so far from this iudgement, to call any elect, that haue sin raigning in them, as that we are taught the flat contrarie, to wit, that the elect, after they are called, are no more [Page 100] wholly subiect vnto sin, to yeld willing obedi­ence thereunto, and to serue sin. Otherwise if he ment by [ doing euill] any kinde of euill, then belike he held, that euerie kind of fall or slip doth cut of election. But some perhaps will vrge the former sense againe, as to ouerthrowe my an­swere, interpreting raigning sin, by actuall sin, betwixt which they discerne no difference. If there be any so ignorant, they must learne: that euerie raigning sin is actuall sin, but not cōtra­riwise, euerie actuall sin raigning sin. Like as al wallowings in mire are defilings to a mans bo­die, but euery defiling is not wallowing in the mire. To slip, and fall in the dyrt to his defiling, is incident to the carefullest man that walketh, but to wallow in y ^• myre is proper vnto swine. So experience hath taught the dearest children of God, that they are subiect to their defilements and falles, but if any man loue to fall, or lye stil, our soules haue no pleasure in him. And now to his question, I answere thus far, as hee would haue me: that the elect are predestinat to a [...]phe. 1. 4. 1. Pet. 1. 2. ho­lie and vnblameable condition in this life, and further, to be [...]ph. 1. 10. 11. gathered in Christ, vnto God him selfe finally. Which double end of election cōcer­ning man, if E. G. saw not, he was blinde, if he did sée it, he had no good meaning to conceale [...]. But from the former end of election, he suppo­seth he hath got a great aduantage, and thus he reasoneth. Those onely are praedestinate to life at a times, that liue blamelesly before God at all time but no man liueth blamelesly before God at all time therefore no man is praedestinate to life at all times▪ He knew his first proposition would be denie [...] [Page] and thus he prouided to proue it. For it cannot be said, that there is then, or for that time, anie praede­stinatiō or electiō vnto life, for the time, when as there is no praedestinatiō or electiō vnto the sanctification of the spirit, or vnto true repentāce & amendmēt of life.

O seducing Sophister. How many pitfals hath he made here to catch y ^e simple soules with­all? First he snatcheth this, as though it were giuen him, that euerie fall or ceassing from holy actions, is a cutting off, of the sanctification, that so he might conclude, hée that is vnsanctified is not elect. But now he must restore it again with shame to his setters on. For euerie fall is not a falling away, as I proued before, and a sanctifi­ed man is reputed holie, not in that he neuer fal­leth at any time, but in the estimation of the cō ­tinuall tenor and course of his life, for the most part. So was Dauid a holie man, yea, a man according to Gods owne heart. And in this sense is Ezekiah said, to haue cleaued vnto the 2. King. 18. 6. Lord, and not to haue departed from him. Though his life was not without some blemi­shes of 2. King. 20. 13. rashnes, and 2 King. 23 13. grosse omissions. Other­wise, if there be no sanctification but when there is a holie action, then sanctification shall be no­thing els but an actuall holines, now if there be no sanctification but actuall, then which way is 1. Cor. 1. 30. phil. 3. 9. Christ our sanctification? Wee must burie the righteousnes that comes to vs by imputation, in the graue of forgetfulnes, with the absurd Pa­pist. If a man would prosecute the absurdities that rise herehence, he should finde no end. For in these cases, not to walke in the direct path, is [Page] neuer to make an end of wandring. Againe, hée maketh his sanctificatiō which is (as you heare) altogither an actuall holines, the proper adiunct and perpetuall vndeuided note of electiō, which though it haue no ground of scripture, yet agre­eth it well with his conclusion, that there is no election at all. Thus you sée this clause [ at all times] must be rased out in his proposition, and so his mutable predestination prooueth but a dream. If any mā vrge y ^• place of Paul to y ^• eph. 1. 4. (which it séemeth E. G. would haue done) to infer y ^• particle [ at all times] by: as because the Apostle saieth, We are chosen to be holie and blamelesse before God, therefore actually at all times, (vnderstanding that to bee spoken ab­solutely and simply for this life, which is but in some sort and measure.) You sée, that hee shall deale but deceitfully. For the holie and blame­lesse state there spoken of, which the Saintes should be in through loue, is indéed imputatiue, and otherwise can intende but onelie a mea­sure and d [...]pensation, not a fulnes and exact perfection, whiche is neuer to bee atteyned to till the day of the full redemption of our bodies: as hath beene proued. And so are all those places of scripture to bee vnderstood, that exhort vs to perfection, namely, that it is the go [...]e which all the race of our life must tend vnto, and the per­fectest man can be saide but to [...]hil. 3. 12. g [...]e towardes. When it is said, as in this life, a man to be 2. Tim. 3. 17. per­fect, and instructed perfectly vnto euery good worke, there is meant nothing els, by a perfect man, but suche a one, as in regneration is [Page] Ephes. 4. 14▪ 15 grown to mans state (like as it pleased the spi­rite of God to speake for our capacitie) who is able by the worke of God, to discerne betwixt thinges that differ, and apply him selfe to euery right way, farre aboue manie others, who in comparison of him, are but children in the faith of Christ. Thus we sée, how manie deceiptes were secretly couched in this argument, to ouer­throw the certaintie of our election. But I trust he hath left none behind him, of so simple iudge­ment and gifts of vnderstanding, as that know­eth not, a decrée, to be a stedfast thing, such as can not faile, Finallie to be accomplished, what soeuer falleth out betwene: especiallie, the God of spirits, that knoweth all things that can come to passe, beforehand, ordaining y ^e same. Yet this miserable man procéedeth, and saith: God doth from the beginning predestinate, and elect in Christ, some to stand onely for a time in the state of true sactification and saluation, and then giueth them o­uer in iustice vnto themselues, & so wipeth them out of the booke of life. That hipocrites euer attaine to true sanctification, is false, and followeth the forme of his old beggerly reasoning. That they are predestinate to life, is absurd, and like him­selfe. That he gathereth it from some scriptures that make mention of a putting out of the booke of the liuing, as the 32. of Exod. 33. verse, and 69. Psal. 29. verse, vttereth his old ignorance & childish vnderstanding of the scriptures. First therefore let the Reader consider, that God wri­teth no bookes of memorie, but this is onely a speach borrowed from the manners of men, and [Page 104] ascribed vnto God for our capacitie & comfort: whiles it imprinteth in the mindes of the childrē of God, that not one of them can be forgotten in the day of the iust, sith they are now from euer­lasting, as plainely set downe in the foreknow­ledge of God, as if their names were registred in a booke written for that purpose. Therfore saith 2. Tim. 2. 19. the Apostle: The foundation of God standeth sure, the Lord knoweth who are his. As for his places that mention a wiping out of the booke, in Exod. it is called, [The booke that thou hast written:] in the Psalme, [the booke of the li­uing.] His iust answere might be, that there is not meant the booke of predestination to life, but the communicating of the couenant, which God had made with Abraham and his séed, whereby they were now, as in a mustre rowle reckoned the onely people of God, the Gentiles being ex­cluded. But if by way of concession, we graunt him that place of the Psalme to respect the booke of life, mentioned Apoc. 20. 12. as also anie such place of scripture, reporting a racing out of the vngodlie: yet he that is not wilfullie blind, may sée, that those places, are not to be taken in a full and exquisite sense, as though any such as the scripture thus speaketh of, were euer writen in déed in the booke of life, but onely according to the supposall of men, and estimation that the hi­pocrite hath of him selfe: so doth the scripture in such places answere home, to his owne heart, that he shall be wiped out of the number, among which he thinketh himself so certainly registred and written. Which is nothing els, but to bee [Page 105] declared and laid open, that howsoeuer he hath boastingly borne himselfe among the Saintes, he was neuer in trueth, of their number before God. In likt sorte Iohn speaketh of those that fall away: They went out from vs, that it might 1. Ioh. 2. 19. be made manifest, they were neuer of vs. And this is (according likewise as I alledged before, against the hipocrite) to take from him, euē that Mat. 13. 12. which he was supposed to haue. This certainly is the vttermost, that can bee concluded out of those places: although it be graunted E. G. that in them is vnderstood the booke of predestination vnto life. For, that any in déed once written in the booke of life, and predestinate to be saued, can fall away, or be crossed out of the number anie more, is vntrue, and vnpossible as I will proue. 1. This is a certaine place, that the elect cannot fall away: God speaking by his Prophet of the new couenant, saith, I will put my law in their I [...] 31. 3▪ inner parts, and I will write it in their hearts, and wilbe their God, & they shalbe my peo­ple. How farre this reacheth to the assurance I speake of, appeareth by the opposition of the ef­fectes of the two couenants: touching which, he verse. 31. saith first, that the new should not be like that, which was giuen vnto their fathers, neither for the forme thereof: (for the new should be writen in their hearts, arguing the old to be writen but in stone, as Paule also speaketh) neither yet for 2. Cor. 3. 3▪ the effect, for they brake y ^• couenant, verse. 32. But contrariewise touching the effect of the new he saith, and I will be their God, & they shall be my people. Which (I say) the necessi­tie [Page 106] of the contrariety enforceth as farre, as if the wordes had béene, They shall not breake this couenant, nor be seperated from me for euer. My second reason is, from that place of Iohn: If [...]. Ioh. 2. 19. they had beene of vs, they would haue remai­ned with vs. Which hath this most apparant consequence, that all those that are of the num­ber of the elect, shall euen so abide for euer. For either the Apostle there, maketh it a necessarie conclusion, or els his reason must bee nothing worth. 3. This chaine can neuer bee broken which the Lord himselfe hath made: whom he Rom. 8. 29. hath knowne before, those he hath predesti­nate, whom he hath predestinate, those he ver. 30. hath called, whom he hath called, those he hath iustified, and whome he hath iustified, those also he hath glorified. So that, what is clearer, then that all that are written in the booke of Gods foreknowledge, are predestinate, to passe through all the midle meanes, euen to glorification. And Paule saith afterward, no­thing [...]er. 38. 39. can seperate vs from this loue of God in Christ Iesus. 4. It is written, concerning that many headed beast, which should so pre­uaile with the people of that age vnto Idolatrie: Therefore all the inhabitants of the earth Apoc. 1 [...] ▪ 8. whose names are not written in the booke of life, of that Lambe, slaine from the foundati­ons of the worlde, shall worship that beast. Now when we sée all those that are written in the booke of life, to be vtterly exempted, from pe­rill of falling into Idolatrie, euery man séeth it most equall, that they be exempted from falling [Page 107] away from grace. 5. If it were possible for those that are once written in the booke of life, to be wiped out againe, to what purpose did our Sa­uiour place all his Disciples ioy and reioycing in this life, in this meditation aboue all other, that their names were written in heauen? Luke▪ 10. 20. [...] Where anie doubtfulnesse is, there is no solid ioy nor comfort. Finally if it be true that E. G. hath hetherto stood in, that euer as a man stan­deth firme, he is predestinate to life, and when he falleth, he is predestinate to death, then it fol­loweth, that he is euer anon written in, and ra­ced out of the booke of life, which is y ^• foreknow­ledge of God: and so it can not be said, that pre­destination, is from before the begining of the Ephe 1. 4. world, when as this man maketh it but a dayly decrée for this life. The inconuenience whereof I perceiue he saw not, when he set downe, that Dauid was predestinate from the beginning to be the child of the diuel when he sinned, and a­gaine the childe of God when he repented. Wel now at length, let vs heare his conclusion of this matter. Lastly ( [...] E. G.) we deny not, but that God hath also predestinate some, neuer to fall away, but to be renewed alwaies by repentance, and therein to perseuere, euen to the day of their death. But it can not be knowne who are of this number, vntill we see this grace giuen vnto them of God, euen to their last end. O chaungeable cameleon. Had he conclu­cluded a lite before, that that no man is prede­stinate vnto life at all times? And what is this that he now affirmeth? Some are predestmate ne­uer to fall away, but to perseuere vnto the end. A lier [Page 108] (they say) had néed of a notable memorie. Tou­ching that he saith, we can not know who are of this number till the end: I sée well, he was euen ouer head and eares in poperie. But howsoeuer he, or any other euil spirites, call it impietie, presump­tion, and sawcines in the children of God, to hold their election in assurance, here in this life, let vs neuer a whit be discouraged, to walke so farre in this point also, as we haue iust warrant by the word of God. Concerning others, we haue litle to say, this businesse concerneth euerie mans selfe. And if it did not greatly concerne euerie mans owne selfe, the Apostle would neuer so vpbradingly, haue bidden y ^• Corinthians, enter into this examinatiō of themselues, saying, Try your own selues whether you be in the faith, [...]. Cor. 13. 5. proue your own selues, doe you not know your own selues, to wit, that Iesus Christ is in you? except you be reprobates. Hetherto al­so maketh S. Peters exhortatiō, that we would 2. Pet. 1. 10. make our vocation and election sure vnto vs, that is, confirme our mindes therein by a holie life. Of the notes to examine our selues by, I haue spoken hertofore more exactly, page 75. 76. where are described the seueral fruites of our re­cōciliatiō. Briefly, like as by good works indéed, we acknowledge sanctification, and from sancti­fication ascend to faith: (as which can bee no more separated then the fire and his light) euen so, from those sure effects we gather our effectu­all calling, from that calling we conclude our e­lection, and so our predestination in Christ, as firme, (through the infallible connexion of can­ses [Page 109] & effects) euen as the throne it self, of God is firme & vnmoueable: & here fastening y ^• anker of our hope which neuer maketh vs ashamed, wée are carried vpward, and foorthright stil we fare, amids y ^e tempests of all temptations (being euer conquerous through the spirit of God) vntill at the last, we attaine to the desired glorification.

His exhortation directed vnto vs, wherein hee boasteth to minister sure matter of sounde comfort for our reliefe, (as though all our Ministers doo comfort vs amisse) as it receiued proportion and forme from the prince of pride, (who maketh his instruments surpassing all o­thers in the height of their owne conceit) so the matter of it, is as a waight of lead, specially for the afflicted conscience, to sinke it downe to hell. For when the soule now alreadie humbled and brused with the sense and burden of sin, shall re­ceiue this newes, that there is no allowed har­boure for her safe comfort and reioycing, til shée can attain to that stately abilitie of standing, as neuer more to commit anie thing y ^• shée know­eth to be sinne, to what extremitie shall shée bée brought hereby? How shal she auoyd the iawes of hell and dispaire? (especially hauing alreadie before her eyes, the terrible experience of her own impotencie.) And he that standeth firmest▪ can herein finde no comfort, séeing no certaintie is gran [...]d him, so long as his conscience can tell him of any sin: for this man saith plainly, That condemnation abideth for him so long, vntill he haue by Christ all the workes of the deuill so loosed in him, that he sin not. Which wordes shew more fully [Page 110] the reach of his meaning, if they be wayed with that, which a litle after he vttereth: Wee may be [...]m. [...]. 32. bold by the example of Christs Apostle, to affirme, that no violēce either heauenly or earthly, no death, no persecution, no swoord, no power or force whatsoe­uer, shalbe able to separat vs from the loue of God, in our Lord Iesus Christ, that is, shalbe able to force vs to sin wittingly. Here his wholesome glose vpon the text, telleth the reader, how little grace was in the man. Besides a child cannot be deceiued, that readeth y ^• place, but must sée, that there the Apostle speaketh of the loue, (not wherewith we loue God) but wherewith God loueth vs in Christ Iesu. Now in that hée hath framed it thus for his purpose, it declareth, that I haue not charged him amisse hitherto, in saying he af­firmeth the regenerate man to haue a full & abso­lute power to withstand sin. Which as I haue (by the grace of God) plentifully confuted here­tofore, so yet can I not, but by this flat place, presse him moreouer and that worthely, with these his owne absurdities and contradictions. First if the regenerate mans abilitie be so great, that nothing can constraine him to sin, then it should folow, that he cannot sin wittingly at a­nie time, for S. Paul plainely inough teacheth, [...]m. 7-15. 18. 2. 23. that his will is, euer to d [...] that, hee knoweth God hath commanded him, and euerie one of vs féeleth this most certainly, in his owne experiēce to be true. Secondly, if this doctrine stand, then election is alwaies at one staie with the regene­rate, his perseuerance neuer faileth vtterly, the spirit cannot quite be put out, and so that fayre [Page 111] puppie [often regeneration] néedeth no other violence then such, as the hand of him that be­got it, bringeth here vnto it. And to conclude, thus we see in true consequence, al other founda­tions in his booke rased to the ground, for the e­stablishing of this own browne paper building, of mans absolute abilitie: which hauing now al­readie, put the fire of Gods word vnto, it suffi­ceth me here, to behold the flame thereof. The­scriptures which he wringeth, will not yeelde him one drop of liquor to quench it. He faileth still in this common fallation, to toke that for simply and in all respects, which is meant but in a measure and in some respects. So for the place of the Philippians, because Paule saide he was Phil▪ 4. 13. able by Christ, to behaue him selfe in all states of life, whether in fulnes or hunger, aboundance or scarcitie, this man wil vnderstand it, of euery actiō throughout Paules life, & of an absolute po­wer to performe the same, euen as he would. In like sorte dealeth he, with the other two places, 1. Cor. 4. 4. and 2. Tim. 4. 18. In both which, Paule speaketh, concerning the offices and due­ties of his Apostleship. I know nothing by my selfe. And, The Lord shall deliuer me from e­uil Rom. 7. 19. phil. [...]. 12. 1 [...]. worke. For concerning the perticuler acti­ons and practise of all his life, these places of his franke confession shall for euer stand vntouched, I do not the good that I would, but the euil that I would not. And, I haue not yet attained the marke, nor am not perfect. Beside what soeuer may be saide for Paules holie life, yet hee reasoneth absurdlie frō him to vs: as if he should [Page 112] haue said: A man can carrie a hundreth waight, therefore a childe can do the same. The 1. Ioh. 5. 4. hurteth his cause: for the beginning of the verse is, whosoeuer is borne of God, ouer­commeth the world, which we acknowledge, namely the worke to be a doing, euen from the first day of our effectuall calling. The other part of the verse is, and this is the victorie which hath ouercome the world, to wit, our faith, wherin if his eies had serued him, he might haue séene, that our present victory is placed, not in actuall, but in imputatiue righteousnesse onely, that is, in such righteousnesse as wee haue in Christ by faith: which surely should not be, if we had here an absolute power. And whereas he saith, there is nothing so hard or strong, which (by Christ) we shall not be able to performe & ouercome: he saith trueth: but the question is not betwéene vs, what we shalbe able, or how much we shall attaine vnto finally: But whether our strength be at full to do good, and our power ab­solute in this life therevnto. I haue graunted be­fore, not onely an imputation, but also an incho­ation of inherent righteousnesse, in all that are truely sanctified: which though it be not in like measure with euerie one, yet is it in a true mea­sure in the weakest, and such, as hath continual encreasing in this life, our inner man preuailing more and more, and our old Adam consuming still in strength, till finallie at the last point of death, it ceaseth to be at all: and we in the bles­sed resurrection with perfect bodies, receiue the crowne of life: which thing God hath promised [Page 113] vnto vs saying: he that ouercommeth & kee­peth Reu. 2. 2 [...]. my works to the end, to him will I giue the crown of life. The which notwithstanding this our endeuour and studie obtaineth not. for neither do we labour and contend thereunto by our own strēgth, (but it is by Christ that dwel­leth Gal. 2. 20. in vs) neither yet accomplish we our course by any one receipt or measure of gifts, but by dayly obtaining of supplies by praier: according as we are commanded. Aske and it shall be gi­uen you, seeke and you shall finde, knocke & Mat. 7. 7. it shalbe opened vnto you. Therefore as the midle graces and meanes come to vs, by the mere frée gift of God, so of necessitie, the [...]all crowning of them must be reckoned: that all the glorie may be the Lordes, who as hee hath not spared, to giue his owne sonne for vs, so he will Rom. [...]. 32▪ not faile to gratifie vs in all thinges, with him. There is the goale, and this is the race which we are set to runne in, vnto the same. Which course because we can not so stedfastly hold on, but that we doe receiue slips and soiles often times, our Sauiour e [...]tsoones purgeth vs with his euerlasting sacrifice, and maketh vp our breaches by imputation of his vnspotted righte­ousnesse. Thus as we haue our enimies, that al­waies may annoy vs, so yet we haue our cap­taine sure, that euer will deliuer vs. Now if any man, hard to bee perswaded, will here stand questioning, why GOD restoreth vs not in one moment, but committeth vs to this battaile, with Sathan and the flesh, whilest we remaine in this life: the reasons are at hand: first [Page 114] to beat downe our pride and to humble vs, that when the naturall ticklinges of our proud con­ceiptes would arise, from the knowledg of our fauour with God, the present sight of our remai­ning corruption, might strike downe our tailes againe as the Peacocke doth, at the beholding of his foule feete. Secondlie, for that it is the pleasure of God, thus by our weakenes, to bring 2. Cor. 12. 9. his power to perfect manifestation, whilest the foyles of sinne shame vs, euen as the despitefull buffetings of an aduersarie, and force vs euer anon, to runne for rescue: whereby we continu­allie testifie, that the power of the Lord onely sa­ueth vs. Of this our cōdition, the conducting of y ^• children, of Israel into the land of Canaan, is a liuely picture. We doubt not, y ^e Lord could haue brought his people to the promised land, with­out battaile: But because the land of Canaan, was a figure of our heauenly countrey, it was his pleasure, that they in dayly conflicts, should bee found conquerours, yet by his might: for so it was told them, The Lorde shall fight Exod. 14. 14. Ios. 6. for you. A goodlie testimonie thereof they had, at the winning of Iericho, whose walles fell downe at the sound of the trumpets compassing them. Which hath a comfortable proportion, with the victories that Gods children haue in their spirituall battailes: the prayers and gro­ninges of the faithfull, being no vaine or idle noyse, flying about in the aire, but like those pearsing trumpetes, at the sound of which, the strong walles of Iericho were ouerthrown. moreouer, after God had brought the Israelits [Page 115] into the land of Canaan, he left amongst them, the Philistians, and other enimies, to the end they might not grow secure, and that their faith might so be tryed, whether they would truely cleaue vnto the Lord, or be drawne away after straunge Gods. In like sort hath he placed vs, to sit with him, in the heauens in Christ, and Ephe. 2. [...]. meane time, here hath left vs, the remnants of sinne, as enimies to fight withall, both to exer­cise our faith, and aduance his glorie. In the vn­derstanding of this, is sure matter of sound comfort, wherein (I am sure) all the children of god doe rest, with great reliefe vnto their cha­sed soules, in this life. That E. G. felt it not, nor contented himselfe therwith, I leaue it to the Lord, in his time, to reueale the cause.