THE PERPETVITIE OF A REGENERATE MAN'S ESTATE.  
Wherein it is manifestly proved by sundry arguments, reasons and authorities. That such as are once truly regenerated and engrafted into Christ by a lively faith, can neither finally nor totally fall from grace.  
It is also proved, that this hath been the received and resolved Doctrine, of all the ancient Fathers, of all the Protestant Churches and writers beyond the seas, and of the Church of England. All the principal arguments that are, or may be objected against it, either from Scripture, or from reason, are here likewise cleared and answered.  
By WILLIAM PRYNNE Gent: Lincolniensis.  
PSAL. 125. Verse 1.  
They that trust in the Lord shall be as Mount Zion, which cannot be removed but standeth fast for ever  
Fulgentius de Praedestinatione ad Monimum.  
Gratia praevenis impium, ut fiat iustus: subsequitur iustum ne fiat impius: Praveniselisum ut surgat: subsequitur elevatum necadat.  
LONDON,  
Printed by WILLIAM JONES dwelling in Redcrossestreete. 1626.   

TO THE MOST REVEREND FATHER IN GOD GEORGE BY THE Divine Providence Archbishop of Canterbury, Primate of England, and one of his Majesty's most Honourable Privy Council  
MOST Reverend Father in God, it hath pleased the dispenser and giver of all honour and preferment, out of his especial providence, to advance your Grace (next to our gracious and Dread Sovereign) to the highest place of rule and dignity in this our Church, whereby you are far engaged to patronise the truth of God, and the established and resolved Doctrines of our English Church. Which when I had well considered, it moved me to consecrate these first fruits of my studies to your Grace; which are nothing else, but a just, (though weak and mean,) defence of a principell and ground of that religion, which hath been long established and settled in our Church, till some factious and novellizing spirits (if not worse) were so bold and impudent of late for to disturb it. The men and means by which this truth hath been disturbed and drawn into question, are not unknown (I suppose) unto your Grace: and therefore I need not to inform against them. All that I shall say of them is only this; that they are now so potent and so politic, that if they are not speedily and carefully prevented by your Grace, they are like to quell, at least to cloud, that glorious truth and Gospel (which hath shined so bright, so plentifully and comfortably among us for so long a season,) with the dismal, the dangerous and pernicious mists of Popery and Arminianism. Their books, you know, which are fraught with dangerous and hurtful errors (and so much the more dangerous, because they are sweetened, clothed and guilded over, with the name and countenance of the Doctrine of the Church of England) are printed and reprinted, sold openly and dispersed publicly without control: and the pious, wholesome and Christian labours of all such as would confute them (by reason of those means which they have made) can either find no licence for the press: or if they chance to come unto the press by stealth or otherwise, they are either quelled and smothered in it before they come unto their birth, or else they are called in and quelled, before they can be published and dispersed, for to clear and vindicate the truth: so that by the supportation and propagating of the one, and the discountenancing and suppressing of the other, that truth of God which we have hitherto professed, is like to be betrayed. Shall these factious, schismatical and heretical spirits, be so industrous to establish and to vent their Errors, and to quell the truth: and shall not we be as diligent and courageous to defend it? shall they with all their might and main plant Popery and Arminianism, nay Pelagianisme & Atheismie in our Church, and shall we sit still with folded hands, with silent tongues, and stupefied hearts, and not labour to withstand them. Alas where is our love, where is our zeal to God and to his cause? where is our ancient courage for the truth, that we are now so cold and frozen, that we are now so much ashamed of that glorious Gospel of jesus Christ which hath flourished so long among us, and hath made us a mirror and a spectacle of God's mercies unto all the world; that now we dare not, or at least we will not, defend and take its part; that we dare not to (
a jude 3. ) contend and struggle for it? but that we suffer it so willingly to be surprised and betrayed, as if we were more willing to be rid of it, than any longer to enjoy it. Certainly this want of courage for, and love unto the truth, as it is a sure syntome, (
b Math. 24. 12. ) that iniquity doth abound among us, so it may justly cause the Lord to bring a famine and scarcity among us, (
c Amos 8. 11. ) not of bread only (which now is very likely to befall us) but even of the word of God, which is far worse: yea, it may provoke him, and that deservedly, (
d 2 Thes. 2. 10, 11, 12. ) to give us up to strong delusions to believe lies, that we all may be damned, because we would not receive the love of the truth, that so we might be saved. O therefore let me now beseech your Grace, that as in former times you have, so now, you would take heart and courage for the truth. You have many encouragements, many enforcements and engagements for to do it. For your encouragement, you have the Lord of hosts, and the almighty King of heaven for to take your part; you have the votes and prayers of all true hearted Christians, you have all the aid and assistance that heaven and earth can yield unto you: O fear not then the (
e Isay 2. 22. ) face or frown of man whose breath is in his nostrils; fear not the power or the malice of any that oppose the truth, for wherein are they to be accounted of? the (
f Psal. 46. 7. 11. ) Lord of hosts is with you, the God of jacob is your refuge, man therefore cannot stand before you. For enforcements and encouragements to be zealous and courageous for the truth, you have very many. You are called to defend and to support the truth: the very nature and quality of your function, and the very dignity of that place and person which now you do sustain, do even engage and bind your Grace to be courageous and zealous for it. God hath committed his truth & Gospel to your trust, and hath given it you in charge to propagate and defend it: God and our Gracious Sovereign, have committed the care and custody of this our Church to your charge, and they have given you more ability and power, (and so more cause) for to defend the truth and doctrine that is established and settled in it, then to other men: and therefore they will require and expect from your Grace, (to whom so much is committed) much more than they can, or will from any other. O therefore as you tender the glory and honour of the God of heaven, the defence of Christ, and of his cause and Gospel: the peace and safety of this our Church, which is committed to your charge: as you tender your own honour and reputation with God & man, or that great account which you must shortly make to God, of that great stewardship of his which is committed to you: if you ●…ender the good and comfort of your own soul both here and hereafter: if you would have jesus Christ to own you, and not to (
h Ma●…ke 8. 38. ) be ashamed of you at the last, when he shall come in the glory of his Father with all his holy Angels: if you would not be cast with those other (
i Reu. 21. 8. ) fearful ones, into that lake which burneth with fire and brimstone for ever: take heart and courage for the Lord of hosts, and for his truth and cause, which now are likely to miscarry. Suffer not his word and truth to be betrayed and suppressed, by schismatical, factious, and Antichristian spirits, for want of supportation and defence: but since the eyes of God and man are cast upon you, execute, stir up and act that place and power, which God and man have given to you, to the quelling of heresy and schism, to the extirpation of Popery and Arminianism: (which are now flowing in so fast upon us, that they do even threaten a sudden inundation and deluge to us) to the subversion of the kingdom of Satan and Antechris●…, to the maintaining and enlarging of the kingdom of jesus Christ, and to the establishing of that glorious truth and Gospel, which hath flourished and shined so long among us, to the admiration and mirror of our friends, and to the grief and envy of our adversaries. Let not fear and cowardice, let not flesh and blood, or any other impediment whatsoever, daunt your courage, or cool your love and zeal to Christ, or to his cause; but be willing to deny yourself, to part with all for him, who hath even denied himself, and parted with his life and all for you. And here I would entreat your Grace to pardon this my boldness and my rudeness with you; (which though modesty and manners might ca●…e me to forbear, yet piety and zeal to God and to his truth, and love to this my Mother Church, together with the necessity and extremity of the times, hath made me guilty of it (I hope not faulty in it) and withal I humbly consecreate these Firstlings of my studies (being nothing else but a just defence of a comfortable and Orthodox point of faith, which hath long been settled and established in this our Church, and in all reformed Churches beyond the seas) which if your Grace will but vouchsafe to Patronise and shelter, they shall not feel, they will not fear, a total or a final 〈◊〉,  
Now the God of all Grace, so beautify and adorn your Grace with all the graces of his Spirit, so fill and replenish you with zeal, with fortitude and courage for the truth: and so firmly settle and establish you in the glorious and happy estate of true and saving grace, that neither your Grace, (nor yet that truth and Gospel which 〈◊〉 now enjoy,) may ever feel a final, total, or a partial fall.  
Your Graces in all humble submission and respect WILLIAM PRYNNE.   

TO THE CHRISTIAN READER.  
CHristian Reader, when as I had well considered with myself the great danger and combustion that was likely to befall our Church and State, by reason of some dangerous points of Pelagianisme, Popery, and Arminianism, which some factious and novillizing spirits, have lately broached and set on foot among us, as the received positive and resolved doctrines, not only of the Scriptures, Fathers, and Protestant Churches in foreign parts, but likewise of the Church of England; I supposed, that I could not perform a better piece of service to God, or to our Church and State, then to cast in my Mite among the rest, and to endeavour according to my poor ability, to stop the stream and current of these late revived and new minted Errors; which by reason of the learning, fame and greatness of their Patrons, and the depravation of man's nature (which is always more propense and prone to Error, then to truth and holiness) are like to threaten a general and universal deluge to our Church and State, if authority prevent them not in time, Upon this I resolved to put my pen to Paper, and thereupon I selected and culled out from among the rest, this heretical and pernicious Error, Of the total and final Apostasy of the Saints from grace, to combat and to grapple with. The reasons which moved me to single out this one above all, or any of the rest, were these. First, because this Error is most of all insisted and stood upon, and is more peremptorily maintained and defended then any of the rest; and therefore requires the speediest and the strongest opposition. Secondly, because this Error by reason of a misreported conference, hath drawn more disciples and parties after it, than any of the rest, it hath found more Patrons of late among us, than any other Error that I know; and therefore I thought that I should do the greatest good, in opposing and suppressing the most infectious and spreading Error. Thirdly, I made choice of this above the rest, because it was a part of Pelagianisme heretofore, and it is but a point of pure Popery, and Arminianism now: and therefore I presumed that I might with greater boldness and audacity, and with less offence to any, adventure to refel it: especially, since those who now defend it, produce no other reasons, arguments, answers, or authorities, than those which the Pelagians, Papists, and Arminians, have framed and collected to their hands before, without any new addition of their own. Fourthly, I made choice of this, to vindicate the Church of England, the Fathers, Scriptures, and Protestants in foreign parts, from the false calumnies of those, who would make all these the Patrons of this Error, when as they have all with one unanimous consent, condemned, censured and refuted it, yea, and resolved against it, as against a dangerous and heretical position. Fifely, I made choice of this, because the sound confutation of it, will overthrow the whole frame and fabric of Arminianism: it will likewise out off a great part of Popery, and it will in effect suppress and quite subvert, the most of all those Errors Which have been lately broached among us. For if this total and final Apostasy of the Saints, be once proved to be but an Error: then the doctrines of Universal Grace; of freewill; of Election from the foresight of saith; that such men as were never elected to salvation have true saith: that the number of the elect is uncertain: that the sins of the Saints do cut them off from Christ, that all these who are baptised are regenerated: that the Sacraments convey grace alike to all ex opere operato: that there are some sins which are not mortal in their own nature: that men ought to doubt, and that they cannot be certainly assured of their own salvation without some special revelation: that Grace is but a moral persuasion, and that men may receive it or reject it at their pleasure: that such as are not elected to salvation, are true members of the holy Catholic Church: that such as are not predestinated may be saved. Yea, the Sacrifice of the Mass, Purgatory, Popish penance and Indulgencies, will all to wreck, and fall unto the ground: So many other Errors are there which depend on this. Sixtly, I made choice of this above the rest, because it is an Error of greatest consequence. For it derogates very much from all Gods great and holy attributes; from his glory, mercy, honour, goodness, truth, wisdom, justice, power, and the rest: it derogates from Christ's intercession, and the merits of his death and passion: it detracts very much from the Deity, might, power, essicacte, truth, and working of the holy Ghost: it quite overthrows and disanulls the Scriptures, and the very kingdom, nature, 〈◊〉 and power of true and saving grace: it robs the Saints of God of all their happiness, joy and comfort: it strips and spoils them of all their spiritual privileges, of all the treasures of their souls, and leaves them 〈◊〉, poor and miserable, where else they were the only, happy, and blessed of the Lord: In a word, it strikes at the very root of all true religion; it pulls God out of heaven: and it either makes men Atheists, to have no God at all, or at least to have no God besides themselves. These and many other, are the inevitable consequencies of this Error, which as they are many, so are they very great and dangerous. Laftly, I made choice of this above the rest, because it is not (as some surmise) a notional and speculative Error, fit only for Schools and Scholars to know, and to determine; but it is a practical Error, and a point which trencheth far into the practice of Christianity: it is a point and Error that concerns not only the learnedest, but the very lowest and meanest Christians; it extends itself alike to all, and therefore the more needful is it to refel it. Questions which concern the nature and the truth of Grace, the Perpetuity and properties of Grace, extend indifferently to all those to whom grace itself extends, to one as much as to another, because they are alike useful and necessary unto all, be they learned or unlearned. Now this being a question concerning the very nature essence, and property of true and saving grace, extends alike to all men, and it is of great use and moment, even in their very practice of 〈◊〉. Yea, I will affirm it, that there is no one thing 〈◊〉 which will more 〈◊〉 men in the practice of religion, than this one pernicious Error, that they may fall totally & finally from grace. For if Ministers should preach and publish this for orthodox and current truth; that true grace is of a corruptible and fading nature; that it is such a thing as may be lost, when once it is obtained; who is there that would seek it or respect it; who is there that either would or could prefer his profit and his pleasures, his riches and his honours far before it? who is there that would part with these to purchase it, when as they were not sure to enjoy it? when as they might be dispossessed of it at the last? If grace might utterly be lost, if it were a transitory and fading good, men would not, nay, men could not love it or affect it; they would not part with any other thing to win and purchase it: every man would then love and serve his own lusts and pleasures, you should have none at all to love or serve the Lord. Besides if this were true, that men might fall from grace, what comforts or encouragements could Christians give unto themselves or others? If a man should come to any one that was perplexed in his conscience, or to a dying Christian, if this were true, that true regenerate men might fall from grace, what comfort could he give them? Should he magnify God's grace and mercy to them in Christ? Should he repeat those comfortable and precious promises of grace and mercy which are every where recorded in the Scriptures? should he tell them that they have lived a godly and religious life? That they are in a happy condition and state of grace? that they are the beloved of the Lord? that Christ hath prepared an everlasting kingdom, and a crown of glory for them in heaven, and therefore they need not for to doubt or despair of God's mercy? Alas, all these might be wiped off with this one answer; we are fallen quite away from the state of grace by these and these our sins; if not, we are sure to commit 〈◊〉 sin or other ere we die, which will utterly sever and cut us off from Christ for ever; and therefore all these promises and comforts which you bring, they belong to others not to us, our souls can take no comfort in them. Doubtless there is not a Christian in the world, which could administer any ●…oy or comfort at all, unto his own or other men's souls, if true regenerate men might fall from grace at last, and lose the fruit and benefit of all their works and graces. Again, what comfort or encouragement could any Christian have, to do or suffer any thing for the Lord if this were true? Who is there that would spend his life and days in doing of God's service? Who is there that would suffer persecution and afflictions, that would undergo disgrace, contempt and scorn, or fire and faggot for the Lord, if he might after all this fall from grace, and lose the things which he had wrought? Christian's could have no comfort or encouragement at all, to do or suffer any thing for Christ, if this were true. Again, in what a miserable and forlorn estate should poor Christians be in dubious, troublesome, and dangerous times, if this position were grounded in their hearts, that they might fall from grace? then they were not sure of heaven, they were not sure of earth; they were uncertain of this present life, but more uncertain of the life to come: they than should have no certainty at all of any thing; they should have nothing left them on which to stay or rest their souls: they should have horrors within, and fears without; troubles and doubts within, and crosses and afflictions without: that curse of God which is denounced against all disobedient and impenitent sinners should light upon them. Among the nations they should find no 
Deu●…. 28. 65, 66, 67.  ease, neither should the sole of their foot take any rest; but the Lord should give them a trembling heart, and failing of eyes, and sorrow of mind: and their lives should hang in doubt before them, and they should fear day and night, and have none assurance of their lives; In the morning they should say, would it were even, and at even they should say, would God it were mor●…ing; for the fear of their heart wherewith they should fear, and for the sight of their eyes which they should see; they should then find no ease, no rest or comfort to th●…ir souls at all, and so they must needs sink and perish in despair: Where as if they had this pillar to rest and stay their souls upon, that they can never fall ●…rom grace, nor be deprived of the love of God: that let what will befall their bodies, their souls are sure to be safe: that though their outward 
2 Cor. 4. 16.  man perish, yet their inward man shall be renewed day by day: that though their earthly house of this tabernacle 
2 Cor. 5. 1.  were dissolved, yet they have a building of God, an house not made with hands, eternal in the heavens; this would comfort and rejoice their souls beyond expression, this would bear them up in all extremities, and keep them from sinkeing in despair. So that you see, that the whole comfort and treasure of a Christian, that the whole service of God, and practice of religion are utterly abolished and taken away by this pernicious Error; and therefore I made choice of this above any of the rest, to combat and to grapple with, especially in these dubious and ambiguous times of ours, wherein we need an anchor on which to stay our souls. But now some men may think my labour vain and needless, and perchance unseasonable to, because so many Worthies of our Church, have so lately handled and discussed this our present Controversy. To wh●…ch I answer first, That the slackness of the Printer (in whose hands this work hath been pending ever since L●…nt last) hath turned these my First fruits into Glean, against my expectation and intent: and therefore if you return a Tardè to them, let the Printer bear the blame, not I Secondly, I answer, that though many have lately handled and discussed this very controversy in the by, conjoining it with other points; yet none of them have handled it particularly, and individually by it self, as I have done it. Yea, I may with modesty affirm it, without any pride, arrogance, or selfe-conceite, that there was never any hitherto who hath written of this controu●…rsie, that hath handled and discussed it so fully and perspicuously, as I have done it here. I have produced many more arguments and reasons, and cited more quotations from Scriptures, Fathers, Counsels, Synods, Confessions, and modern Divines to confute this Error, and I have given more clear, full, and satisfactory answers to most of those arguments that are brought for to defend it, than any yet have done, that I could read or hear of. And therefore notwithstanding, that so many have lately written of this subject; I hope that these my labours (which I have undertaken in the sincerity of my heart, for the glory of God, for the peace and quiet of this our Church for the vindicating of the truth, and for the comfort and consolation of all such faithful Christians as shall be made partakers of them) shall find such approbation and acceptance in the world, that they shall neither be condemned as untimely, nor loathed as superfluous. And here (Courteous Reader) to free myself from causeless censure, I must entreat these few courtesies at thine hands. First, that where thou findest any mistakes or slips in words or letters in reading of this Treatise, that thou wouldst take the pains for to amend them; imputing the fault unto the Corrector and not unto myself. Secondly, that when thou findest the same reasons, Scriptures, Arguments, or answers reiterated and repeated in several places of this discourse, that thou would●…st not forthwith condemn me of battology and Surplusage, because they are always urged and recited in a different form and manner, and to other ends and purposes than they were before: so that though they are almost the same in words and matter, yet they always differ in circumstances, form, and end, and in the manner of propounding them; so that in truth they are not the same, though prima fancy they may seem to be the same. Thirdly, I would request thee so to censure and judge of these my labours, as thou wouldst have me and others to censure and to judge of thine, if thou thyself hadst written. Lastly, since the general end and scope of these my labours, is nothing else but to vindicate and clear, the honour and the truth of God: to establish peace and unity in this our Church and State, that this our present controversy, and those others which depend upon it, may no more molest and trouble them: and to comfort and rejoice the hearts and souls of all the true and faithful Saints of God, in these ambiguous, doubtful, and perplexed times, (whose only joy and comfort, whose only stay and prop, whose very heaven upon earth and chiefest happiness, lie all at stake, and are suspended on this present Controversy:). I would request thee so to read and meditate on these my rude and indegested labours, as if thou didst unfeignedly desire for to learn and profit by them, and to dive into the truths contained in them. Read them with a single and impartial eye, and with an upright and an honest heart, void of all critical forestalled and preiudicated affections. Read them with a meek and humble spirit, not to carp or quarrel with them, but willingly to yield and to submit unto them as far as truth and conscience will permit: and if thou shalt receive any benefit, comfort, or sa●…isfaction from them, give God the glory, p●…ay for me.  
The unfeigned well wisher of thine eternal good and comfort, WILLIAM PRYNNE.   

TO ALL THOSE OF THE Church of England who falsely and maliciously traduce, calumniate, and slander, the Patrons, of the total and final perseverance of the Saints in grace, and thereupon labour to suppress their works, because they know not how to answer, or resell them.  
IT is recorded of (
a Acts 6. 9 to 13. ) certain of the Synagogue of the Libertines and 〈◊〉, who disputed with that holy Martyr, Saint Steven, that when as they Were not able to resist the wisdom, and Spirit by which he spoke: they suborned false witnesses against him, which said; we have heard him speak blasphemous words against this holy place, against Moses, and against God: and upon these false accusations, they stirred up the people, the Elders and the Scribes against him, and caught him, and brought him before the Council: thinking to carry away the cause, and to confute that which they were not able to gainsay, by calumniating, traducing and condemning the innocent person who defended it. Thus did the jews confute and answer, Saint Paul: when as they had nothing to reply unto his doctrine, they presently fly upon his person: accusing him, (
b Acts 17. 3. to 15 cap 21. 27. 28 and cap. 24. 5. 6. ) for a pestilent and seditious fellow: for a ringleader of sects: for a mover of sedition through out the World, and one that did contrary to 〈◊〉 decrees of Caesar. And thus did the Gentiles in former ages confute the Christians, if (
c Apolog. 1. pro 〈◊〉. ) justin Martyr, (
d Apolog advers-gentes. ) Tertullian, (
e Adverse. 〈◊〉 lib. 1. 3. ) Arnobius or (
f De 〈◊〉. lib. cap. 1. 9 ) Lactantius may be credited. You (my Breahtrens) who oppose and bend yourselves against the Doctrine, of the total and 〈◊〉 perseverauce of the Saints in grace, which hath been so long settled and established in our Church; reflect and cast your eyes on these examples, which are such lively Emblems, and representations of yourselves. These Libertines, jews and Gentiles, when as they could find nothing to reply against that truth, the which they did oppose, they leave the matter, and the points in question, and fly upon the persons of such as did defend them. So you since you have nothing to reply unto the ar●… of those who do defend the total & final perseverance of the Saints in grace, do waive the Controversy, and fall foul upon their persons; thinking to carry away the cause by calumnies, and scandalous accusations, because you cannot do it by force and truth of argument. For first you accuse and tax all such who patronise this orthodox and ancient truth, for Puritans. Secondly, for pestilent, seditious and factious persons. And thirdly, for such as do contrary to the decrees of Caesar: such as violate and transgress his Majesty's most pious Proclamation: and upon these false and scandalous grounds you labour to suppress the works, and prosecute the persons, of all such as do defend this truth. A worthy and a learned confutation; which savoureth of nothing but of pure malice, and venomous rancour against all grace & goodness, and such as do defend them. Now that all the world may know how false your accusations are, and so, how ill your cause; I will a little 〈◊〉 them and discuss them.  
Your first accusation and objection, against our present assertion is this. That there are none but Puritants who 〈◊〉 it. Surely, if you so confidently affirm, that there are none but 〈◊〉 that defend it. I may with greater confidence and truth 〈◊〉 it, that there are none but Pelagians, Papists, and Arminians, nay 〈◊〉 who oppose it: if any of you think I speak to harsh in this, I have the warrant of our late and learned Sovereign King james, to justify me, who hath styled them (
g Declaration against Vortius. ) Heretics, and Atheistical Sectaries upon record. But are there none but Puritan who defend it? Sure I am (and I hope I have sufficiently proved it) that Christ himself, his Prophets and Apostles: that all the ancient Fathers, and some Counsels: thatall Protestant Churches, and sound orthodox writers in foreign parts: that the Synod of 〈◊〉: (at which there were the choice Divines of most Protestant & reformed Churches:) that the Church of England, and all her chiefest worthies: and that King Iames of blessed memory, have from time to time delivered, published, defended, propagated and resolved this our present assertion as sound and orthodox: and yet are there none but Puritans, or are they all Puritans who defend it? Was Christ, his Prophets & apostles Puritan? were all the Fathers and the Primitive Church, Puritan? are all the Protestant and reformed Churches beyond the seas, and all their sound and orthodox writers Puritan? was thè famous Synod of Dort, but a mere pack of Puritans? are the Church of England, and all her chiefest worthies, Puritan? or was King Iames a Puritan, that none but Puritan should maintain this truth? If you will condemn all these for Puritans, (as you must do, if your accusation go for currant truth,) and so make Puritans to be nothing else, (as they are in truth) but the true Church and Saints of God, who profess, propagate and maintain the truth and purity of the Gospel, and will not be withdrawn or seduced from it: then we willingly acknowledge the accusation to be true, and account it, not a blemish, but a grace and honour to our cause: but if you will have none of these to be the Puritans which you accuse: your accusation then: That none but Puritans defend this assertion, must needs be false: unless you know to make a difference between those who 〈◊〉 maintained it in former times, & such as do defend it now. Now that I may give a further answer unto this false, scandalous, and malicious accusation, I will a little inquire what kind of creature this Puritan should be, which makes such a stir and business in the world, and is so much accused, condemned, hated, persecuted, inveighed at and spoken against; that so the odiousness and 〈◊〉 of the very name, may not impeach the worth the credit, the quality, or condition of the person on whom it is 〈◊〉. Certainly, the only Puritan that is now aimed at, and so commonly accused and spoken against, is nothing else in verity and truth, (if you will but lay aside the name that so you may behold him as he is). But a godly and sincere Christian, who sticks close unto the word of God both in his judgement and his practice, being more abstemious from all kind of sinew, more diligent and frequent in all holy duties, and more industrious to serve and please the Lord in all things, than those who do condemn, reproach and censure him. He that now sticks fast and close unto the word of truth, and will not be withdrawn from it: he that shows forth the power and efficacy of grace in the constant holiness of his life: he that is diligent and frequent in God's service, and squares his life and actions according to his word: he that makes a conscience of all his ways and works, and will not be so vicious and licentious, so riotous and deboist: so profane dissolute and desperately wicked as other men: he, and he only, is the Puritan which is now so much condemned: he only is the Puritan who now is made the very But and object of all men's hatred, malice, envy, scorn and disdain: he only is the Puritan whom you do here accuse. Take but away the ugly, horrid and misshapen name and vizard of a Puritan, (which doth now wholly overcloud, the persons on whom it is imposed, and present them in a strange and different form from what they are in truth) and consider but the persons, the lives, the graces, and the inside of those men who are reputed sor the greatest Puritans, disrobed and uncased of the name itself; and then the greatest and fierceest Ante-puritan of you all, (if his conscience be not strangely cauterised) must be forced to confess, that as it was with the Christians among the Gentiles, so now it is with Puritans, among such as seem to be Christians: (
h Tertul. Apol. advers. Gentes. cap. 4. ) Non scelus aliquod in causa est, sed nomen: et solius nominis crimen est: that Puritans are hated, contemned, reproached, accused, and condemned, not for any offence, for any evil or wickedness that is in them, but only for their name; which is imposed on them only for this end, that men might the more freely persecute, oppose, despise, condemn and hate them for their holy lives. And if that this seem strange unto you, that men should be condemned, hated, reproached, persecuted, and accused for their graces and their holy lives: consider then, that even from the beginning, and from that time that God (
i 〈◊〉. 3. 15. ) put enmity between the seed of the woman and the seed of the serpent, it hath been so. Take but the two first borne of the world Cain and Abel for an example. Cain he doth not only hate, but slay his brother Abel: and wherefore slew he him? not for any injury that he did unto him: (
k 1 john 3. 12. ) but because his own works were evil, and his brothers righteous. Doth not holy job complain, that he was (
l job. 30. 9 10. ) hated, and made the very song and byword of the people? Doth not holy David complain almost in every Psalm, that the (
m Psal. 22. 6. ) drunkards 
Ps. 35. 15 to 10.  made songs upon him: that he was derided, persecuted, hated, 
Ps. 69. 11. Psal. 71. 7. 10.  slandered, reviled and laughed to scorn, and all because he followed the things that were good and pleasing unto God? Do not all the Prophets complain, that they themselves, (
n Isay. 30. 10. ) were hated, persecuted, reviled, accused, slandered and condemned, even 
cap. 50. 6. c. 54. 17. jer. 6. 20. 28 c. 15. 10. c. 17. 15, 18. c 18. 18. to 23. c. 20. c. 26. c. 27. & 38.  for their grace and holiness of life, and for their prophesying of the truth? Do not they all complain, that in their times, the righteous, and the upright Saints of God, were pointed and hissed at, and made a (
o Wisdo. 5. 3. ) very proverb of disdain and scorn? that they were (
p Isay 8. 18. ) as signs and wonders in Israel? and that (
q Isay 59 15. ) such as did depart from evil did but make themselves a 
Amos 5. 10 c. 7. 10. Zech 3. 8. Isay 54. 17.  prey? was not jesus Christ himself the very spring and fountain of all grace and holiness, though he were guilty of no crime at all, though he went about doing good to all, and hurt to none, though he came to seek and save the lost and perishing souls of men, hated, persecuted, slandered and derided for his grace, his goodness, and his holiness? was he not reported to be (
r Luke 7. 34. ) a glutton and a wine bibber, a (
s john 9 16. ) deceiver and impostor, a (
t Math. 27. 63. ) sinner and not of God; a (
v john 7. 20. ) man possessed with a devil, and one (
w Math. 9 34. ) casting out devils through Belzebub the Prince of the devils? were not all his glorious and holy Apostles, condemned, hated, persecuted, and (
x Act. 28. 22. ) every where spoken against? were they not accused, for turbulent, (
y Acts. 17. 3. to 15. c. 21. 27 28 c. 24. 5. 6. ) factious and seditious persons, for ringleaders of sects and heresies: for incendiaries and disturbers of the whole world; for (
z 2 Cor. 6. 8.  hypocrites and deceives: for (
a Acts 6 〈◊〉. 13. ) blasphemous persons and (
b 〈◊〉 〈◊〉. 7. ) 〈◊〉 to Caesar? were they (
c 〈◊〉 〈◊〉 4. 9 to 14. 2 Cor. 4. 8. to 12 c. 6. 3. to 11 c 11. 23. to 28. ) not made a spectacle unto the world, unto Angels and men? were they not despised, buffeted, defamed and reviled? were they not made as the very filth of the world, and as the dreggs and of scouring of all things? Was not this the case of all the Christians in the primitive Church? were not they (
d 〈◊〉 Alex. Or. 〈◊〉 ad Genres. Tertul Apol. alu. Gentes. Arnob. lib. 1. 〈◊〉. 〈◊〉 Lactant. de 〈◊〉. 〈◊〉 c. 1. 9 justin Mart. Apol. 1. & 2 pro Christianis Euse. 〈◊〉. Histo lib. 4 c. 15. 16. lib. 5. c. 1. & Heb. 11. 33. to 40. ) all accused, hated, persecuted, slandered and condemned, as factious and seditious persons? as a false, idle, treacherous and hurtful kind of people? as enemies to the Gods and to the States and Countries where they lived? as unclean, unchaste and adulterous persons, as murderers of infants, and the causes of all the mischiefs which did befall the world, and that for no other cause at all but this, because that they were Christians? Was not that holy Father (
e 〈◊〉. Sehol. Ec. Hist. lib. 6. cap 4. 5. 16. ) Saint Chrysostome, hated persecuted and reviled by the Clergy of Constantinople, and were not his followers scoffed at by the name of johannites, and all for their austerity & holiness of life? Doth not Saint Cyprian complain thus of his times? (
f Epist. lib 2 Epist. 2. Donato. ) Esse iam inter nocentes innoxium crimen est: malos quisquis non imitatur offendit: that it was accounted a grievous crime not to be vicious: and that men grew angry with such as would not be as wicked as themselves? Doth not Saluian say of his times? Si honoratior quispiam religioni se applicuerit, illicò 
g De Gubernat. 〈◊〉. lib. 4.  honoratus esse desistit: ubi enim quis mutaverit vestem, mutavit protinus dignitatem. Si fuerit sublimis, sit despicabilis, Sifuerit splendidissimus, fit 〈◊〉. Si fuerit totus honoris, sit totus iniuriae. Peruersa enimsunt, et in diver sum cuncta mutata. Si be nus est qui quam, quasi malus 〈◊〉. St malus est, quasi bonus honoratur Statim ut quis melior esse tentaverit, deterioris abiectione calcatur: ac per hoc omnes quodammodo mali esse coguntur, ne viles habeantur? A true Emblem, and pattern of our times. Have not all the other Fathers and Saints of God, complained of this very thing from time to time, that they have been hated, slandered, reproached, accused, persecuted and contemned (though under other pretences) yet only for this very thing, that they made a conscience of their ways, and would not rush so boldly into sin as others did? and is it any wonder that it is so now? Doth not St. Paul inform us, that (
h 2 Tim. 3. 〈◊〉. ) all as will live godly in Christ jesus shall suffer persecution? & doth not Christ himself foretell all such as are his true and faithful members, (
i Mat. 10. 16. to 36. c. 24. 9 ) that they shall be hated of all men and nations for his sake? that (
k Math. 5. 11. 12 ) men 
john 16. 2. 33  shall 〈◊〉 and persecute them? that they shall separate them from their company, cast out their name as 〈◊〉, and say all manner of 
Luke 6. 22.  evil against them falsely? and what is the cause? what any sin, or wickedness that is in them, or any injury or wrong, that they do to God or man? No such matter: but because they honour (
l Mat. 5. 11. ) and profess his name: because (
m john 15. 19 ) they are chosen out of the world, and made men of another world: because (
n Wisdom: 2. 15. ) their 
Luke 6. 22.  
Math. 10. 22.  lives are not like other men's, and their ways are of another fashien: 
cap. 14. 9  because (
o Wisd: 2. 12. 14. 15. ) their holy and religious lives do reprove and secretly condemn, the finfull and ungodly courses, of carnal, wicked, 
cap. 17. 14.  and ungodly men, and prove them to be evil: and (
p 1 Pet. 4. 3, 4. ) because they will 〈◊〉 run into the same excess of sin and riot that others 〈◊〉 and shall we think it strange that men are hated, persecuted, 
john 3. 20.  slandered, and condemned for the selfsame causes 
Lactant. de justitia. lib cap. 9  now? Do not the Apostles prophesy, that in the latter times and ages of the world, there shall be (
q 2 Pet. 2. 3. ) scoffers, walking after their own lusts? That there shall (
r 2 Tim. 3. 2. to 7. 2. ) be false accusers, fierce, despiser's of those that are good, speaking evil of the things they know and understand not, and corrupting themselves in those things 
Pet. 2. 12.  which naturally they know; having an outward form of godliness, 
jude 10.  but 〈◊〉 the power thereof? And may it not then sink into your thoughts, that you are such as hate, 〈◊〉, accuse, condemn and censure the Saints of God, who do defend this truth (because they find the very sense and feeling of it in their souls) under the name of Puritans, (which you are pleased to impose upon them) because that you have nothing else which you can truly object against them? Consider a little with yourselves, that the devil is a cunning and ambiguous sophister, that plays on both hands: that he clothes sin with glorious, rich, and goodly robes to make it lovely, but grace with base and ugly rags, with odious and loathsome names to make it odious and contemptible. Consider likewise, that no man is or can be so impudently and desperately wicked, as openly and directly to condemn, abhor, contemn, oppose, and persecute grace in any of the Saints, and therefore to avoid the infamy and shame of men, and to restrain and blind his own conscience, which else would fly into his face, he useth some pretence or other, that so he may with less suspicion, and with greater boldness disgorge his malice and his spite against it. Again, consider that there is nothing so cross and contrary, so odious and hateful to vnregenerate and carnal men, as the very power and truth of grace and holiness: nothing is there in the world that carnal men abhor and loathe so much, nothing is there that they hate with such a bitter, exorbitant, unlimited, and implacable detestation, as that power of grace, and that image of holiness which shines so glorious and resplendent in the lives and actions of the Saints: this makes them fret and fume, and mads them to the heart. And lastly, consider seriously and in good earnest with yourselves (because it is a matter which concerns your souls) that there always have been, are, all shall be, a genera●…ion of men upon the earth, which shall be hated, scorned, persecuted, reproached, reviled, accused, slandered, and condemned even of all sorts of men for no crime, no cause, or sin at all, burr only for their new, their gracious, godly, and their holy lives, and for their hatred and detestation of all kind of sin. Now lay all these together, and s●…e what men there are in all the world, who are generally hated, reproached, condemned, scorned, persecuted, disdained, ●…euiled, falsely accused; see what manner of men they are, whose names are cast out as evil, and who have all manner of evil spoken against them falsely, by all sorts and kinds of men; and tha●… only for the sincere profession of the name of Christ, for the uprightness and sincerity of their hearts, for the purity and holiness of their lives, and for the avoiding of all kind of sin; and than you shall find that these, and these only, whom you accuse, censure, and condemn for Puritans are the men: for they only are hated of all sorts, and kinds of men: Papists, Protestants, Arminians, civil and moral men, profane and loose persons, young and old, rich and poor, Clergy and Laity, they all do band and set against them, they all revile, reproach, accuse, condemn, deride, persecute, slander, and abhor them: they all avoid and shun them more or less, and separate them from their company: they all distaste them in their hearts, they all cast out their names as evil, and prosecute them even with virulent and bitter hatred, as far as opportunity, law, or power will give them leave; yea, many men are so raving mad against them, that they could wish as (
s Suetoni●…. Calig: sect. 30. ) Caligula did of the Romans, that they had all but one neck, that so they might cut them of at a blow: and all this is for no other cause at all, but because they are too pure and precise, to holy and religious; because they are too frequent in hearing and reading of God's word; in prayer and such like holy duties: because they will reprove men for their evil courses, and will not bear them company in their sins: because they will not swear, whore, drink, dice, game inordinately, misspend their time, haunt Plays and Taverns, and play the good fellows as others do; because they speak against Pluralities, Nonresidents, and lazy, or goodfellow Pastors, who either starve and quite neglect, or else misled their flocks. If all men would be profane and wicked, and make no bones of sin, there would not be a ●…uritan in the world: If therefore Puritan are such men as these; if they are the best the dearest and holiest Saints of God (as there is no doubt or question but they are, if you will but give your own consciences liberty ●…or to determine it) your accusation then, that none but Puritans do defend ●…his Doctrine, will be so far from disparaging of it, that it doth highly grace and honour it: and prove you who do oppose and contradict it, to be but prophave, licentious, carnal and graceless persons, and utter enemies to all grace and goodness. And now since I have made it manifest unto your understandings (at least unto your consciences) that Puritans are not the men you take them, (or rather such men as you would have them) for to be: forbear from henceforth to hate, to scorn, to disdain, reproach, accuse, deride, condemn, oppose and slander them without a cause, as formerly you have done; for fear lest whiles you bend your tongues, your hearts, your malice and your force against them, for standing close unto the truth, and for manifesting the very power and truth of grace and holiness in their lives: you take up arms against the Lord of Hosts, and King of heaven, and wreck your souls upon that rock, and sin against the holy Ghost, which shall never be forgiven. But admit now that none but Puritans maintain our present assertion, that is, (as you in part intent it) that none but Caluinists, o●… men infected with Genevanisme do defend it: must it therefore be a Puritan doctrine, must it therefore be a false position? doth the quality or condition of the Patrons, make truth to be no truth? consider I pray a little of it, and then reflect upon yourselves, perchance it may be some disparagement to your cause. But say that the quality of the Patrons doth change and alter the very nature of the truth, are Calvin and his followers, so undeserving of the Church of God; or is the Church of Geneva, or the Belgic Churches so subject unto Errors in their doctrine, that this should not be truth, because that these defend it? Surely, though I will ●…ot wholly pin my faith on Calvin's sleeve, nor canonize him for a Saint, styling him St. Calvin, (as some of you have done it in disdain and scorn) though I make no doubt, but he is now a Saint with God in heaven; yet this I will say unto the best, the proudest, and the learnedest of you; that the name of Calvin shall be remembered and renowned in the Church of God, when as your names shall rot and be forgotten. And as for the Church of Geneva, and the Belgic Churches, though they differ from us in their discipline, yet none but Papists or Arminians can cavil at their Doctrine: if you are such (as you must be such, if you continue to oppose our present assertion) go on and cavil at them whiles you will: your cavils will but honour them, not disgrace them: and this our cause shall never far the worse, because it hath these Patrons to defend it. Since therefore the quality of the Patrons of this truth, can never change the nature of it, and make it not to be a truth: since Puritan appearing in their proper colours, are men of greater grace and holiness than the best of those who slander them and style them so; and are not such in truth, as they are commonly taken and reported for to be: since Christ, his Prophets and Apostles, and the whole Church of God from time to time have propagated, embraced, resolved, and defended this our present assertion as sound, and there were never none as yet, but Pelagians, Papists, and Arminians, nay, Atheists that opposed it: then this your accusation, that none but Puritans do defend it, must needs be false and forged: at least it must be idle and impertinent; because it is but a mere evasion and waving of the Controversy, a mere Calumny and reproach, and a falling foul upon the persons of sincere and upright Christians who defend it, for want of truth or learning to answer to their works.  
I come now unto the second accusation, that the Patrons of this assertion are nothing else, but a pack and company of pestilent, 
t Acts 17. 3. to 15. cap 24. 5. 6.  factious, and seditious persons. Indeed St. Paul had this very accusation laid against him by the jews, because he was so zealous to maintain, propagate, and defend the Gospel and the word of God: and I am verily persuaded, if St. Paul were now upon the earth, as one unknown to you, that you would presently fly upon him, accusing and condemning him for an Arch-Puritan, for a Pestilent, factious, and seditious fellow; since you accuse his followers of the selfsame crime, for defending this our Doctrine and assertion, which he himself hath commended and recorded to them, when as they are nothing like so hot and zealous for this truth as he. But are there none but pestilent, factious, and seditious persons, who maintain our present assertion: then Christ himself, his Prophets and Apostles, than all the Fathers, and all the Churches of God from age to age were but a faction: and a pack of pestilent and seditious persons: then the Church of England, and the Reformed Churches in foreign parts, are but a faction: then the Synod of Dort, and our late Sovereign King JAMES, who was the cause of assembling and calling of it, together with all the other German States and Princes who were parties to it, were but a faction: for all these have maintained, defended, and resolved this very assertion of ours as sound and orthodox. If these were not a faction, (as none but Heathens, Atheists, or Devils dare to style them) then surely those are not a faction who defend it now: and so this false and scandalous accusation, which you labour to fasten upon others that are guiltless, must truly light and rest upon yourselves, who strive with all your might and main, and lay your heads and force together, to question, unsettle, and suppress, this ancient and approved truth, which hath been so long established, settled, and resolved in the Church of God, and in this our Mother Church. If one man should set an house on fire, and another should endeavour for to quench it: If one man should raise and stir up strif●…, and another should take pains for to appease it: If one man should break another's head, and a third man should apply a salve to heal it. If one man should oppose, and labour to suppress the truth, and another should set himself against him to defend it. I pray which of the two should be the pestilent, turbulent, factious, and seditious person? which of them is it who deserves the blame? he that puts out the fire, or he that kindles it? he that seeks for to appease the strife, or he that stirs it up? he that heals the wound, or he that gives it? he that defends the truth, or he that doth oppose it? Now those whom you accuse for pestilent, factious, and seditious persons, they do but labour to extinguish and put out the flame: it is you that kindle, nourish, and increase it: they do but appease the strife: it is you only that stir it up: they do but seek to heal and to repair, the wounds and breaches of our Church, it is you that give and make them: they do but shelter and defend the truth, it is you only that oppose it, and seek to quell and root it out: therefore you only are the Incendiaries and firebrands, you only are the turbulent, factious, and seditious spirits, you only (and not these good Eliahs') are the (
v 1 King. 18, 17, 18. ) ahab's who trouble this our Israel, you only are the dangerous and prevailing Faction (who like so many unnatural vipers will eat out the very bowels of this your Mother Church, and of all true & saving grace, if you are not prevented and withstood in time) and not the men whom you accuse, of purpose for to free and clear yourselves: wherefore you must needs take this second accusation and slander to yourselves alone, to whom it doth truly and of right belong, till you can find some better cause to place it upon those whom you do here accuse.  
To your third forgery and last accusation, That the Patrons of the total and final perseverance of the Saints, are such as do contrary to the decrees of Caesar, and such as violate his Majesty's late and pious Proclamation. I answer, that you are much mistaken. For as most of their works were published and printed, before the Proclamation was published or thought on (and so are not within the danger and compass of it) so the only end of this his Majesty's pious Proclamation was to establish and settle the ancient, settled, received and approved Doctrine of the Church of England in peace and quiet, and to keep back you, and all other factions, schismatical, novellizing, Arminianizing, and Romanizing spirits from opposing or distrubing of it: it was only to defend, propagate and establish the truth of God & the doctrine of our Church, and not to qu●…ll them and suppress them. Who then are those who violate and transgress this godly Proclamation? those who under pretence and colour of it, do labour to suppress and quell the truth, and Doctrine o●… our Church, contrary to his Majesty's good intent? or those who out of good and honest hearts endeavour to defend them, and to put them out of further doubt and question? Doubtless (if I, and many others are not much mistaken) not the defenders and establishers, but the treacherous and pernicious quellers of the truth, and of the Doctrine of our Church, are those who must incur the blame and censure: and then this crime and accusation must fall off from others, and light heaviest on yourselves, to whom it doth in truth belong. If any of you object, that the total and final Apostasy of the Saints, is the undoubted truth, and the established and resolved Doctrine of the Church of England. I answer, that this is but an impudent and audacious forgery; and I dare to justify it against the greatest Gamaliells' of you all, who dare to contradict me in it. Yea, more than this; if any of you will bona fide affirm, the total and final Apostasy of the Saints, to be the positive and absolute truth, and the received doctrine of our Church; I dare adventure for to challenge him, not only for a graceless and atheistical person, and as one who never had as yet any truth of saving grace within him; but likewise as a friend unto Arminians and the Church of Rome, and as an open and professed enemy to the grace of God, and to the Doctrine of our Church: if any of you will be so bold, as to take up this challenge, this present Treatise (or if not this, another) shall make it good against him; so as the peace of this our Church be not disturbed by it. But if that your assertion, be the positive Doctrine of our Church, as perchance you do pretend it for to be, how then doth it appear to be so? Sure I am, our Articles; our reverend and learned writers; our Religious professors; and our Divinity Schools: our reverend Ministers throughout the Kingdom, have always cried it down till now, as blasphemous, Papistical and heretical; and there is not one approved writer of our English Church, that did ever dare as yet to publish it unto the world, as sound and orthodox, or as the Doctrine of our Church. And if it be the Doctrine of our Church, why do you not join issue on it, and put it to the trial? why do you not answer and refute, but only labour to suppress, the works of those who do oppose it, and challenge it as unsound? Indeed the truth is this: you know your cause is bad: you know that this your Doctrine is but false and counterfeit, and quite repugnant to the Doctrine of our Church: and therefore you dare not put it to the trial, for fear it should be proved to be false: you dare not go about to prove our position to be unsound, or to give an answer unto such as have defended it: all your labour is to quell it, and to suppress, not to answer, the works of such as have defended it. And why is this? let (
w D●… justice 〈◊〉 cap. 1 ) Lactantius relate the cause. Timeut ne à nobis reiucti manus dare aliquandò, clamante ipsâ veritate cogantur. Obstrepunt igitur, et intercedunt ne audiane, et oculos suos opprimunt, ne lumen videant quod offerimus, quum neque cognoscere, neque congredi audent, quià sciunt se facilè superari. Et idcircò disceptatione sublata: pellitur è medio sapientia, vi geritur res. You know you are not able for to answer, and therefore you labour to suppress our works: thinking to carry away the cause by force and policy, and to suppress the truth, before it shall be able to come unto a just & legal trial. But remember, that (
x Arnob. contr. Gentes. lib. 3 ●…4. 104. ) Intercipere scripta, et publicatam velle submergere lectionem, non est Deos defendere, sed veritatis testificationem timere: this is not to confute, but to suppress the truth: this it not to confirm and prove, but to condemn and mar your cause. That gold which dreads the touchstone is but counterfeit: that fellow who refuseth his trial, doth but confess himself guilty: and that doctrine which (
y john 3 20. 21. ) hates the light, and will not come unto it: which would establish itself by force and policy, and not by truth and honest dealing; it doth but discover itself to be evil, false and counterseite. Whiles therefore you labour to support your haerisie, by force and policy, and by suppressing of the truth, you do but (
z Ezech. 13. 10. to. 16. ) daub with vntempered mortar, and mar it, whiles you make it. Wherefore, give over now for very shame, your sinester and disloyal practices (of which the world takes notice, though you think not of it:) pervert not any longer, the godly and religious intent of our gracious Sovereign, to a wicked and irreligious end: and make not that an instrument, to suffocate & curb the truth of God, and Doctrine of our Church: which he intended should support, enlarge and ●…uccor them. How ever, take this instruction from an ancient Father: (
a Tatul. Apolog. adverse G●…ntes. cap 4. ) Nulla lex vetat discuti, quod prohibet admitti. Or if the saying of a Pope will please you better, let Leo, tell you thus much for your learning (
b Epist decrit. Epist 78. cap 〈◊〉 ) Quae patefacta sunt quaerere; quae perfecta sunt retractare: et quae sunt definita co●…ellore: quid aliud est, quam 〈◊〉 adeptis gratiam non refer, et ad interdictae arboris cibum, 〈◊〉 probos appetitus mortiferae cupiditatis extendere? I know not whether you will, I am sure you may apply it.  
You see now, how scandalous, how sleight, how false and forged all these your accusations are: you see they are but shifts for to evade, and colours to oppose the truth and such as do profess it and defend it: they are but mere impostures and pretences, whereby the devil and your own deceitful hearts. do labour for to blind your eyes, and to keep you still in darkness, to stupefy your h●…arts and consciences, and so to set you in opposition against all g●…ace and goodness, that so they may deprive you of your souls at last. Consider therefore, these wiles and policies of Satan, and look unto the end of all your actions. Consider who and what it is that sets you now on work, to slander and traduce the Saints of God, and to oppose his truth: and know that it is not the God of peace and union, the God of grace, and truth: but the very Devil himself the very spirit of Antechrist, and the enemy of all grace and goodness, who out of some carnal, wicked, sinister and by respects, hath put you on this service: ask but your own breasts, and the secret whisperings of your own consciences, and they will tell you so. And therefore, though I have spoken somewhat sharply to you before, to make you know yourselves, (the want of which knowledge, if (
c De Falsa Relig lib. cap. 1. ) Lactantius may be credited, is the cause of all your Errors,) so now I do even beseech you by the mercies of God, and by the death of jesus Christ your Saviour, (
d 2 Cor. 5. 15. ) who died for you, that you should no longer live unto yourselves but unto him, that now you would lay down your arms of rebellion, and vomit up your bitter hatred, malice, and despite against all grace and goodness, and such as do excel in piety and holiness: that so you may with all meekness of spirit, and humility of heart and mind, submit, unto this comfortable and holy truth, which here I offer and expose unto you; which will be the only joy, the only comfort, and safety of your souls. If you will but seririously consider it, and ponder it in your hearts, and desire God to sanctify and bless it to you: if you will but read it with meek and quiet spirits, with indifferent and impartial minds, and with an earnest desire to find out the truth: it may be it may rectify your judgements and reform your lives, it may be it may do you good, and save your souls. But if you will shut your eyes and will not see; if you will stop your ears, and will not hear, or if you will harden your hearts & not consider. If you will proceed for to oppose and persecute the Doctrine and the power of grace, in such as do defend them. (
e Arnob. adver Gentes. lib. 6. 〈◊〉. 193. ) Si quod semel sine ratione fecistis, ne videamini aliquandò nescisse, defenditis: meliusque putatis non vinci, quam confessae cedere atque anwere veritati: if you think it a disparagement unto you to recant your Errors, and would rather obstinately continue in them, then disclaim them, Go on and perish: your blood shall light upon your own heads, not on mine. All I have to say unto you then is this; that there is a day of account, a day of death, and judgement coming (which now cannot be far) (
f 2 Thes. 1. 6. to 11. jude. 14. 15. Wisd. 5. 1. to 12. ) wherein the Lord jesus Christ shall be revealed from heaven with his Angels, in flaming fire taking vengeance of you, and punishing you with everlasting destruction, from the presence of the Lord, and from the glory of his power; for hating, slandering, reviling, persecuting, deriding, and traducing of his Saints, and not submitting to his word and truth. Consider therefore, and again I say, consider, and think well of this, and of that great account which you must render unto God ere long, even for your carriage and your actions in this particular Controversy; (
g 2 Tim. 〈◊〉. 7.  and the Lord give you understanding in all things; that so you may repent you of all the evil of your doings, and of all your damnable and pernicious Errors both in life and Doctrine; that so you may be saved, and not condemned in the day of Christ, which now draws near.  
The earnest and hearty desirer of your true conversion, both to the Doctrine and the life of Grace. WILLIAM PRYNNE.   

A brief Epitome and Compendium, Of the whole work, which may serve for a Table to it.  
THis Whole Work may be divided into four general parts: ●…nto the state of the question controverted: Into the proofs of the conclusion which is maintained: Into the answer and defeat of the Arguments objected: and into the uses which arise from the conclusion and assertion here defended.  

1. The state of the question you shall find recorded, pag. 2. to pag. 5.  
2. The proofs and Arguments in defence of the conclusion here maintained, are reduced unto 8. general heads:   
First, into Arguments drawn from God himself: Which are 10. in number: The first of them is taken from God's eternal purpose and Election which you shall find, pag. 5. The second from his almighty power and strength, pag. 8. The third, from his perpetual presence With, and his continual vigilancy over his Saints, pag. 10. The fourth, from his perpetual and constant love unto them, p. 13. The fifth from his gracious mercy and goodness to them, p 22. The sixth, from his infinite justice, p. 24. The seventh from his honour, p. 26. The eight from his infinite wisdom, p. 29. The ninth, from his readiness to hear the prayers of his Saints, p. 31. And the tenth, from his gracious Covenants and promises, to support and keep his Saints from falling, p. 33. Now in these Promises of God there are four things considered: First, the great multitude & number of them which are reduced unto 10. heads: from pag. 33. to 47. Secondly, the absoluteness and freeness of them, they being all absolute and positive, without any condition at all annexed to them: in which all the cavils to the contrary, are answered and cleared, from pag. 48. to 72. Thirdly, 〈◊〉 ability and power of God for to perform them, pag. 72 Fourthly, the truth of all these promises, and God's truth and faithfulness in performing them. p. 72.  
Secondly, into Arguments, drawn from jesus C●…ist: which are in number 7. The first is drawn from the efficacy and merits of his death and passion, pag. 74. The second, from his perpetual intercession for his Saints, pag. 76. The third, from his might and power, pag. 78. The fourth, from 〈◊〉 compassionate and tender nature, p. 79. The fifth, from his 〈◊〉 vigilancy, and care over his Saints and sheep, p. 79. The sixth from his perpetual residency and dwelling in their hearts, p. 81. And the seventh, from his Sacraments, p. 81.  
Thirdly, into Arguments drawn from the holy Ghost; being 7. in number. The first is taken from his residency and dwelling in the Saints, p. 82. The second from that seal and stamp which he sets upon them. p. 85. The third, from that seed and anointing which he puts into them, p. 86. The fourth, from that earnest which he gives them, p. 90. The fifth, from the witness of the Spirit to them, and from the ordinary and constant working of the Spirit in their hearts, p. 92. The sixth, from his continual guidance and direction of them, p. 94. The seventh, from his intercession for them, and his assistance of them, pag. 95.  
Fourthly, into an Argument drawn from the perpetual presence of the Angels with the Saints, and their continual watchfulness and protection over them, pag. 96.  
Fiftly, into arguments drawn from the present estate and condition of the Saints of God, and from those many privileges which they do enjoy. pag. 96. which are 15. in number. First, they are partakers of the divine nature and of the immortal seed, p. 96 97. Secondly, they are borne of God, and they are the sons of God, p. 97. Thirdly, they are built upon a rock, and upon Christ the sure corner stone, p. 98. Fourthly, they have a new heart, and a new spirit, and the law of God engraven in them, p. 98. Fiftly, they have over come the world: they are men of another world: they are translated from death to life, and shall not come into condemnation, pa 99 Sixtly, they are partakers of the first resurrection, and the second death shall have no power over them, pa. 99 Seventhly, they are always green and flourishing like trees planted by the river's side. pa. 100 Eigthly, they are truly happy: they are truly and fully saved, and they have eternal life begun within them. p. 101. Ninthly, they are called, justified, and sanctified: and they are made Kings and Priests for over unto God the Father, pag. 102. Tenthly, their names are written in heaven, and in the Book of Life, pag. 103. Eleventh, they cannot depart from God, and it is impossible for any to seduce them. pag, 107. Twelfthly, they cannot choose but serve and please the Lord: and they can never sin unto death, pag. 109. Thirteenthly, they are married unto God for ever, and they cannot be separated from his love, pag. 111. Foureteenthly, they are the inheritance of the Lord: they are as pillars in the house of God, and they are so established, settled, and grounded in grace, that they cannot be cast down, pag. 111. Lastly, they have all the inward and outward helps and means that may be to preserve them in grace, pag. 112.  
Sixthly, into an Argument drawn from Grace itself, which is of a perpetual, immortal, incorruptible, and ever-growing nature, pag. 113. to 122. where all the objections against the perpetuity, and immortality of grace are answered.  
Seventhly, i●…o Arguments drawn from the dangerous consequencies which would arise from the contrary position: which are branched into 4. general heads.  
First, into the d●…ngerous consequencies in respect of the whole Trinity, and Deity: which are 13. First, it would derogate from the honour of the Trinity, pag. 122. Secondly, it would derogate much from the truth, the promises and word of God, pag. 123. Thirdly, it would derogate much from the infinite goodness, mercy, and love of God, pag. 124. Fourthly, it would derogate much from the omnipotency and power of the Trinity, and from the efficacy of the means of grace, pag. 125. Fiftly, it would derogate much from the infinite justice and wisdom of God, pag. 126. Sixtly, it would much eclipse the efficacy and virtue of Christ's passion and intercession, pag. 127. Seventhly, it would make the sweet and comfortable working of God's Spirit in the hearts of the Saints to be but a mere imposture, pag. 127. Eigthly, it would rob the Lord of the heart, the affection and the love of all his Saints, pag. 128. Ninthly, it would rob the Lord of all his praise and glory, pag. 129. Tenthly, it would make men negligent in God's service, pag. 130. Eleventh, it would rob God of the prayers of his Saints, and make the Lords prayer to be but vain and idle, pag. 131. Twelfthly, it would take away all absolute and irrespective predestination, pag. 132. Lastly, it would make men and not God, the authors of their own salvation, pag. 133.  
Secondly, into the dangerous consequencies, in regard of the Saints themselves; which are 6. First, it would cause them to call God's truth and promises into question, pag. 134. Secondly, it would deprive them of all true happiness in this life, and make them miserable men, pag. 134. Thirdly, it would deprive them of all 〈◊〉 joy and comfort, pag, 135. Fourthly, It would drive them to despair, pag. 136. Fifthly, it would make no difference at all between the godly and the wicked in this present life, p. 141. Lastly, it would breed a doubt, whether God had always a true Church on earth, or whether there are any saved, pag. 142.  
Thirdly, into dangerous consequencies in respect of grace itself: Which are 6. First, it would cause men to vilify and undervalue grace, p. 142. Secondly, it would destroy the very nature and essence of true grace, pag. 143. Thiraly, it would utterly abolish and take away all true and saving faith, pa. 144. Fourthly, it would take away all certainty and assurance of salvation, pa. 145. Fifthly, it would take away and abolish the graces of love to God, and of joy in the holy Ghost, p. 146. Lastly, it would make grace to be no work and fruit of the holy Ghost, but a mere mor all persuasion; and it would quite destroy the ●…ery kingdom of Grace which is in men, pag. 147.  
Fourthly, into the dangerous consequents in respect of the whole Church of God, which are 2. First it would traduce, condemn, and slight their doctrine and opinions, pag. 147. Secondly, it would revive those heresies which they had formerly condemned, pag. 147. And into the dangerous consequences in respect of the Church of England: Which are 4. First, it will pull up one maive point and principle of that doctrine and religion which hath been planted and established in our Church, p. 148. Secondly, it will give our adversary's occasion for to triumph over us, Ib. Thirdly, it will be a means to bring in Popery & Arminian●…sme into our Church, ibid. Fourthly, it will breed divisions and Combustions in our Church, page 249.  
Eighthly, into humane authorities: which are of three sorts: Fathers and Counsels: Protestant Churches and writers in sorraine parts: and the Church of England, p. 151.  
First, for Fathers and Counsels, we have for us: Dionysius Areopagi●…a, pa. 152. justin Martyr, p. 153. Irenaeus, pa. 154. Clemens Alexandrinus, p. 155. Tertullian, pa. 159. Origen, p. 159. Cyprian, p. 162. Arnobius, p. 163. Hilary, p. 163. Basil the Great, p. 165. Ambrose, p. 167. Epiphanius, pag. 169. C●…rysostome, p. 169. Augustine, p. 171. Cyril, pa. 173. Prosper, p. 174. Chrysologus, p. 175. Fulgentius, p. 176. Gregory the Great, p. 178. Venerable Bede, p. 179. Anselm, pag. 181. Bernard, p. 185. Bradwardyn, p. 188. The Council of Milivitan, p. 189. The General Council of Africa, and the Council of Arausica or Orange, p. 189. An answer to the Fathers that are objected, p. 193. 194.  
For Protestant Churches beyond the Seas: we have first their Authors, whose names and works are cited, pag. 196. to 202. Secondly, their several Confessions, Articles, Resolutions, and Synods w●…ich are cited, p. 202. to 215.  
Thirdly, for the Church of England, pag. 215. we have first her learned Authors and Writers, pa. 216. to 226. Secondly, her Articles, p. 226 to 235. where the objection from the 16. Article is answered, and the Article itself is expounded. Thirdly, her Homilies and Common prayer B●…ke, which make rather for us than against us, p. 235. to 245. where the objections from the Homilies are answered. Fourthly, an Argument to prove this present position here defended, to be the received and resolved Doctrine of the Church of England, p. 245. In this eighth part all the cavils of those who would have the Error of the total and final Apostasy of the Saints to be the Tenet of all Antiquity, of all the Germane Protestants, and of the Church of England, are answered in their places. And this is the whole sum and substance of the second general part of this work.  
The third general part of this work which begins at pag. 253. contains the arguments which are made against this assertion here defended, with the several answers that are given to them; where first you have two observations, commended to your consideration, which serve to answer, or at least to weaken, all future arguments that are objected: which you shall find. pag. 253. 255. Secondly, you have the several arguments which are objected, and the answers to them in their order. The first argument is taken from Ezech. 18. 24. and 33. 12. 13. 18. it begins pag. 257. The second is from 1 Cor. 9 27. pag. 264. The third from Heb. 6, 4, 5, 6. cap. 10. 26. to 30. and the 2 Pet. 2. 21. pag. 287. The fourth from Math. 12. 43, 44, 45. Luke 11. 24, 25. pag. 273. The fifth from john 152. to 11. pag. 276. The sixth Phil. 2 12. pag 211. The seventh from 2 Pet. 3. 17. pag. 283. 284. The eighth from 1 Cor. 10. 12. Heb. 3. 12. cap. 4. 1, 11. and Rom. 11. 8. pag. 285. The ninth from 1 Cor. 16. 13. Phil. 41. Reu. 2. 25, 26. pag. 288. The tenth from john 8. 31. 1 Cor. 15. 2. 1 Chron. 28. 9 Gal. 69. Col. 1. 21. 22, 23. 1 Thes. 3. 8. 1 Tim 2. 25. 2 Tim. 2. 21. Heb. 3. 6. & 2 Pet. 1. 10. p. 290. The eleventh from Heb. 10. 35. 38. pag. 296. The twelfth from Dan. 11. 35. pag. 296. The thirteenth from Prou. 24. 16. pag. 297. The fourteenth from 1 Cor. 8. 11. pag. 298. The fifteenth from 1 Tim. 5. 11. 12. pag. 300. The sixteenth from 2 Cor. 6. 1. and 1 Cor. 15. 2. pag. 301. The seventeenth from Psal 27. 9, 11. Psal. 51. 11. Psal. 71. 9 pag. 302. The eighteenth from Gal 5. 4. pag. 304. The ninteenth from Prou: 30. 8. 9 pag. 305. The twentieth from 1 Thes. 5. 19 pag. 306. The twenty one from 2 Ioh●… 8. pag. 307. The twenty two from Psal. 119. 176. pag. 309. The twenty three from 1 Cor. 6. 15, 16. pag. 310. The twenty four, That a regenerate man may fall into a gross known and scandalous sin, and lie in it for a time, or dye in it without repentance; therefore he may fall from grace. pag. 312. The twenty five: That a regenerate man may be excommunicated, and therefore he may fall from grace. pag. 342. The twenty six: That infants which are regenerated in their baptism may fall from grace; and therefore true regenerate men. pag. 343. where that place of Gal. 3. 27, and the words objected out of the Common prayer book are answered, and the use, the efficacy and the end of baptism, are declared. The twenty seventh argument is from examples. pag. 364. which are of three sorts. The first, of Adam and the Angels. pag. 365. The second, from whole Churches. pag. 368. as the Church of the jews. pag. 369. The Church of the Galathians. pag. 370. The Churches of Ephesus, Smyrna, Thyatira and Pergamus. pag. 372. The third, from particular Saints, as the second and third ground. pag. 383: those in john 2. 23, 24. pag. 375. The Disciples who went back from Christ: john 6. 66. pag. 377. David: pag. 378. Peter: pag. 385. judas. pag. 391. Solomon. pag. 393. Saul. A●…a. joash. Simon Magus. the Elders of the Church of Ephesus. Demas. Hymenens. Alexander. those of Math: 24. 24. and the rest of whom Paul, Peter, and jude have prophesied, that they should depart from the faith. pag. 393. 394. The twenty eighth and last argument, is from the inc●…cies of this our assertion. pag. 394. which are three. First, it would make men presumptions, & bold to sin. pa. 395. Secondly, it would make men negligent and slothful in God's service. pag. 399. Thirdly, it would make men proud & arrogant. pag. 403. And this is the substance of this third general part.  
The fourth & last part of this work consists of two profitable uses, drawn from this assertion. pag. 406. The first is a use of exhortation, to incite & stir up all men to seek & prize the state of grace, which is so permanent. pag. 406. The second, a use of exhortation to the true Saints of God, to comfort and rejoice their souls in the consideration of the perpetuity of their state of grace. pag. 408. And thus you have the compendium, sum & substance of this Treatise.   

THE PERPETVITIE OF A REGENERATE MAN'S ESTATE: WHEREIN IT is proved by sundry arguments, reasons, and authorities, That such as are once truly regenerated and engrafted into Christ by a true and lively faith, can neither Finally, nor Totally fall from grace, etc.  
IT is the express voice and testimony 
2. Pet. 2. 1.  both of the Spirit and the word 
1. Tim. 4. 3. 4.  of God, that in the latter times and ages 
2. Tim. 3. 5.  of the world, there shall be some false teachers in the Church, which privily shall bring in damnable heresies, and pernicious doctrines, even denying the Lord that bought them, and bring upon themselves swift damnation. Yea the same Spirit and word of God do testify, that as there shall be such false teachers in the world, so likewise, that there shall be many who departing from the faith, and turning their ears from the truth, shall give heed to their seducing and erroneous spirits, and follow their pernicious ways and doctrines, insomuch that wholesome doctrine, and the very way of truth itself shall be evil spoken of. I would to God these prophecies and predictions were not so truly and experimentally fulfilled in these last and evil days of ours; wherein we may truly say, that there are some false teachers crept in among us, who privily have brought in damnable doctrines (under the spetious pretence and colour of the doctrine of our Church) almost to the denial of that Lord which bought them, to the seducing of many ignorant and unstable souls, and to the scandal and reproach both of the word and way of truth. Who and what those persons and these doctrines 〈◊〉 I need not for to mention: the public fame hath made them so notorious, that it would be altogether idle and superfluous for me to point and chalk them out. Wherefore passing by the per●…ons, I shall only single out one pestilent and pernicious doctrine which they do maintain (to wit, the Totall and final Apostasy of the Saints) the which I here intent for to encounter, not with the weak and feeble arms of fleshly wisdom, but with the all conquering, and all-subduing sword of the Spirit, the word of God.  
Now that I may not fight as one that beats the air, nor trouble you with a long discourse to little purpose; before I come to grapple with the adversaries, I will briefly and perspicuously relate the state and substance of that controversy which is between us. The question and controversy 〈◊〉 self is only this, Whether those that are once truly regenerated and engrafted into Christ by a true and li●…ely faith, may either finally or totally fall from grace? For the full and clear understanding of which, you must take notice of two distinctions: the first concerning regenerate men and such as are in th●… state of Grace: the second concerning Grace itself. Of regen●…rate men, and such as are in the state of Grace there are two sorts. The first are such as are regenerated, and invested into the state of Grace only in outward show, and in the bare opinion of men, but not in sincerity and truth: these, they are not within the question: for though they make an outward show and flourish of Grace unto the world, yet they had never any truth of saving Grace within them, and therefore we grant, that such as these may both finally and totally fall away from that hypocritical and superficial show of Grace the which they made. The second sort of regenerate men are such as are regenerated in sincerity and truth, and not in outward show only, such as have really the seeeds and habits of true and saving Grace within them: of these only is the present question: and of these we do affirm that they can neither finally nor totally fall from Grace. For Grace itself which is the second thing; you must observe that it hath a double acception in the Scriptures. First it is taken for the free love and mercy of God in Christ jesus: secondly, it is taken for the graces which are wrought in men by the holy Ghost: in this latter sense only, and not in the former, is Grace taken in our present question. Now these Graces of God's Spirit they are of two sorts. First there are ordinary and common Graces, which are common to wicked men as well as to the Saints of God: as prophesy, learning, the knowledge and interpretation of Scripture and tongues, the working of miracles, the discerning of spirits, extraordinary skill in any art, mystery, or science: an heroical valiant and Kingly mind, and spirit, of which we may read in the 1. Cor: 12. 1: to the 12. Exod: 35: 30. to the end of the chapter. judgees 14: 19: cap: 15: 14: 15. 1: Sam. 11: 6: and cap. 16: 13: 14. Of such ordinary Graces as these this question is not intended, for these may be both finally and totally lost. Secondly, there are sanctifying, saving and peculiar graces of Gods holy Spirit, which are proper only to the elect children and saints of God: such as are faith, love, hope, saving and experimental knowledge, peace of conscience, joy in the holy Ghost, and the like, of which we may read Gal 5. 22: 23. of these only is our present question. Now in these sanctifying, saving, and peculiar graces, there are two things to be considered: first, there are the seeds, and habits of these graces, of which this question is only intended: secondly, there are the degrees, the sense and feeling, the acts and effects of these graces, which are not within the verge and limits of our question. As for the seeds and habits of the graces, we hold, that a tru●… regenerate man, can neither finally nor totally fall from them: but as for degrees, the sense and feeling, the acts and effects of these saving graces, we hold, that a regenerate man may fall from them, and lose them for a time. So that the question that is now to be disputed of, is no more but this. Whether those that are true believers, those that are once truly regenerate and grafted into Christ by a true and lively faith (and not only in outward show) may fall finally & totally from the very seeds and habits (not from the degrees, the sense, the acts and effects) of the saving, sanctifying and peculiar graces, (and not of the ordinary and common) graces of Gods holy Spirit, wrought in their hearts and souls? In this question, there are three different opinions. Some there are, that hold, that those that are once truly regenerated, and put into the state of saving grace, may fall totally from the very seeds, and habits of their graces, but yet not finally; that is, they may so far lose the very seeds and habits of these saving graces for a time, that there shall not be so much as any remainders of them left behind, insomuch that they need a new insition and engrafting into Christ again: but yet they hold, that they can never fall finally from grace, because that God having praed●…stinated them unto life eternal, and foreseeing this their fall, doth always out of his mercy raise them up again, that so they may not perish finally, but have everlasting life. Others there are, that hold, that the true regenerate Saints of God, and members of jesus Christ, may fall from the very seeds and habits of saving grace, not only totally, so as utterly to lose these seeds & habits of saving grace for a time, but finally to, so as to lose them for ever, and to perish everlastingly in their sins. Others, they hold, that the state of grace is such a permanent, settled and well grounded estate, that the seeds and habits of true and saving grace are so rooted and fixed in the hearts and souls of all those in whom once they are begun in truth, that they can neither totally for a time, nor finally for ever fall from the state of grace, or utterly lose the seeds and habits of these saving and peculiar graces that are within them. The two first of these opinions I am now to refute, as false, wicked, damnable and erroneous, and the last opinion only will I maintain, as sound and orthodox. Now because these two first opinions of a total and a final fall from grace are so wraped and included one within the other, and have so near affinity one with the other, that the same arguments and answers serve to defend them both, and most of the arguments that serve to overthrow the one of them, do serve likewise for to subvert the other; to avoid prolixity and tedious repetitions, I will join them both together, and oppugn them both, by maintaining this sound Orthodox and comfortable assertion, which defeats them both.  
That those who are once truly regenerated and engrafted into Christ by a true and lively saith, can neither finally nor totally fall from grace. Infinite and many are the arguments which I might produce to prove this Orthodox and sound position: which for order, method, and perspicuity sake, I shall now reduce to seven general heads. The first sort of arguments shall be taken from God himself: the second, from Christ: the third, from the holy Ghost: the fourth, from regenerate men themselves, and from those privileges which they do enjoy: the fifth, from the Angels: the sixth, from the very nature of true and saving grace: and the seventh, from those many dangerous absurdities and consequences which else will necessarily follow upon the contrary assertion.  
First, from God himself there are ten arguments which 
1. From God himself.  may be deduced to prove the total and final perseverance of the Saints. The first thing in God is that which makes for the final perseverance of all such as are once truly regenerated: to wit, God's eternal purpose and immutable decree, whereby he hath elected and praedestinated all such as are truly regenerated and engrafted into jesus Christ by a true and lively faith unto eternal life. From which eternal purpose and decree of God I have this argument: which neither hath already been, neither shall hereafter be once fully answered. Those who by God's eternal purpose and immutable decree are praedestinated and ordained to eternal life, can never finally fall from grace. But all those who are once truly regenerated and engrafted into Christ by a t●…ue and lively faith, are by God's eternal purpose and immutable decree praedestinated and ordained to eternal life: therefore they can never finally fall from grace. The mayor proposition that can not be denied: for God's eternal purpose and immutable decree cannot be altered or changed: this purpose of God according to election, it shall stand firm for ever. Psal: 33: 11. Rome 9: 11. As he hath purposed so shall it stand, and none shall disannul it. Isay 14: 24: 27. this foundation of the Lord it abideth sure, having the seal of God annexed to it. 2: Tim: 2: 19: therefore it can not be changed. If you object that of the 2: Pet: 1: 10. where the Saints are exhorted to make their calling and election sure: therefore, their election is not so sure but it may be altered. I answer, that this Scripture hath not reference or relation to the calling and election themselves, as they have relation unto God; for election and vocation in themselves and as they have reference unto God, they are immutable, and if they were not so, it were not in the power of regenerate men to make them so, but it hath only reference to regenerate men themselves, or to election and vocation, as they have reference to regenerate men and not to God: so that the Apostles meaning is no more but this; that the Saints of God, aught by their holy lives and godly conversation, and by the inward graces of his holy Spirit, (which are the undoubted fruits and marks of their true election & vocation,) to assure their hearts and consciences, that they were truly called and elected to salvation: so that the Mayor proposition remains as true. The Minor only rests for to be proved: That all those who are once truly regenerated and engrafted into Christ by a true and lively faith, are praedestinated and ordained unto eternal life. And this appears by these ensuing reasons. First, because that none are called and truly regenerated: but those that are praedestinated and elected unto eternal life, which appears by diverse evident texts of Scripture: as Rome 8: 30. Whom he did praedestinate them also he called, (a) and no oothers, 
Aug de 〈◊〉 〈◊〉: cap. 17.  and whom he calls them he also justified, and no others, & 
●…nselme in Rom. 〈◊〉. 30.  whom he justified, them he also glorified and no others: God doth regenerate, call, & sanctify none but such as are elected to eternal life, and the rest are hardened. Rome 11: 7. God doth save or call none with an holy calling, but according to his purpose of grace in jesus Christ, before the world began: 2: Tim: 1. 9 None but such as are Christ's sheep believe and hear his voice, john 10: 26. as many as are ordained to eternal life believe, and none but they: Acts 13: 48. None be rich in faith but such as God hath chosen to eternal life. james 2: 5: and therefore Titus 1: 1: faith is styled the faith of Gods elect, to signify thus much unto us, that none have true and saving faith, but such as are elected to salvation: therefore it is evident, that all those who are once truly regenerated & ingra●…ted into Christ by a true and lively faith are praedestinated and ordinated to eternal life: Secondly, it must needs be so, because all those that are once truly regenerated and sanctified, are regenerated and sanctified by virtue of their praedestination: this is evident by Ephes: 1: 4: 5. Blessed be God who hath chosen us in Christ, before the foundation of the world, that we should be holy and without blame before him in love, having praedestinated us unto the adoption of children by jesus Christ to himself. Those that are sanctified called and adopted, they are all praedestinated to this their adoption sanctification and calling, and withal they are praedestinated to eternal life, as you may read at large. Rome 8: 29: 30. Ephes: 2: 10. 1: Thes: 5: 9 2: Thes: 2: 13: 14. 1: Tim: 6: 12. 2: Tim: 1: 9: cap: 2: 19: 21: and 1: Pet: 1: 2. therefore it is altogether impossible that they should ever finally fall from grace. All that can be answered to this objection and argument is only this, that there is no such absolute and irrevocable decree and praedestination to eternal life, which how false it is, let these Scriptures testify. Psal: 139: 16. Isay 49: 1: 5. Ier: 1: 5: cap: 31: 3. Mal: 1: 2: 3. Math: 24: 22: 24. cap: 25: 34: 41. john. 12: 40. Acts 13: 48. Rome 8: 29: 30: 33. cap: 9: 11: 23. cap: 11: 5: 7: 28. Gal: 1: 15. Ephes: 1: 3: 4: 5. cap: 2: 10. 1: Thes: 5: 9 2: Thes: 2: 13: 14. 1: Tim: 6: 12. 2: Tim: 1: 9 cap: 2: 19 21. T●…t: 1: 1. 1: Pet: 1: 2. cap: 2: 9 and 2: Pet: 1: 10. which are all express to the contrary: or else, that all those that are once truly regenerated; sanctified, and engrafted into Christ by a lively faith, are not praedestinated to eternal life, which I have proved to be false. Wherefore this argument proves this to be an undeniable truth, that those that are once truly regenerated and engrafted into jesus Christ by a true and lively faith, can never finally fall from grace, for than God's election should be frustrated, which cannot be.  
The second thing in God is his almighty power and strength, which gives us full assurance, that those who are once truly regenerated, can neither finally, nor totally fall from grace: from which I frame this second argument. Those who are kept by the very might and power of God unto salvation, it is altogether impossible for them either finally, or totally to fall from grace. But all such as are once truly regenerated and engrafted into Christ by a true & lively faith, they are kept by the very might and power of God unto salvation: so is the express text in the 1: Pet: 1: 5. Who are kept by the power of God through faith unto salvation: so is Esay: 26: 3: c: 27: 3. I the Lord do keep my vynyard, I will water it every moment, lest any hurt it, I will keep it night and day, thou wilt keep him in perfect peace whose mind is stayed on thee: so is john 10: 27: 28: 29. My sheep hear my voice, and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hands; my Father that gave them me is greater than all, and no man is able to pluck them out of my Father's hand. God doth keep all those that are once truly regenerated through his own name unto everlasting life, he preserves and keeps them by his power. john 17: 11. 2: Cor: 12: 9 cap: 13: 4. Ephes: 1. 18. and 2: Tim: 1: 12: wherefore they can neither finally nor totally fall from grace. All that is replied to this argument, is only this. That it is true that God doth keep all such as are regenerated by his power to salvation, he preserves them, so that nothing can pluck them out of his hands, unless they will themselves: God doth preserve and keep them so, that no outward thing sh●…l pluck them from him, but yet he doth not preserve them from themselves; though nothing can pluck them out of his hands, yet they by the liberty of their own wills may pluck themselves out of his hands, and so fall totally or finally from grace. To which I answer, that it is as impossible for the Saints themselves by virtue of their own free will to pull themselves out of the hands of God, as it is for any outward thing to do it. First, because Christ himself tells us, that no man can pluck them out of his Father hands: if no man can do it, than they themselves can never do it, for they are but men and so are included in this word no man, as well as others: no man, nor any man can do it, therefore they themselves can never do it. Secondly, they themselves can never do it, because the Scripture saith expressly, that they are kept by the power of God through faith unto salvation; that they are kept night and day in perfect peace, so that none can hurt them: Ergo, they cannot pluck themselves out of God's hands, for than they might perish, & so this that they are kept by the power of God unto salvation, that they are kept in perfect peace must needs be false. Thirdly, they themselves cannot possibly do it, because than Christ's reason would be vain: for he tells us, Ioh: 10: 28, 29: That his sheep shall have eternal life, and that they shall never perish, because no man can pluck them out of his Father's hand: if then they themselves out of the liberty of their own wills might pluck themselves out of God's hand and custody, and so fall and perish, Christ's reason would be false, who yields his reason why none of his shall ever perish, because that none can pluck them out of his or his Father's hand. Fourthly, if they themselves might pluck themselves out of God's hand, this would be, to make themselves stronger than God who hath undertaken to preserve them by his power to salvation: and to make a poor silly mortal man more strong and potent than God himself, whose very weakness is stronger than men, 1: Cor: 1: 25. How great a blasphemy will it be? Fifthly, if man himself might by the liberty of his own will pull himself out of the hands of God, to what end then is it for God to preserve him against all things else? if God doth not preserve his Saints against themselves, it's to little purpose for him to preserve them against their outward enemies: outward enemies could do no harm at all, if they had no enemy within: temptations without inward corruptions to work upon are vain and bootless: wherefore either this you must grant, that God doth defend and keep his Saints by his might and power against themselves as well as against all outward things whatsoever, and then it follows, that they themselves can never pluck themselves out of God's hands, and so can neither finally, nor totally fall from grace: or else it will necessarily follow, that Gods keeping of his Saints from outward temptations and enemies is to little purpose, (because he keeps them not from themselves, without which, these outward enemies and temptations could never hurt them) which would be little better than gross blasphemy. Lastly, if men out of the freedom and liberty of their own wills, might wrest themselves out of the strong and powerful hands of God, this would be nothing else but to make man an absolute creature of himself, not any way subject to the sceptre, guidance, disposing and government of God himself, this would be wholly to exempt man from God's jurisdiction, when as the Scriptures testify, that his heart, his will, and all his ways are in the hands of God to dispose of them as he thinks fit: Prou: 21: 1: and Dan: 5: 23: wherefore, neither the Saints themselves, nor any outward thing whatsoever can be able to pluck them out of the hands of God, who keeps them by his power to salvation, that they shall never perish: and therefore its impossible for them, either finally, or totally to fall from grace. If any man deny, that all those who are once truly regenerated are thus preserved, the Scriptures here alleged, where Christ doth speak both of his vineyard and his sheep, (in which number, all such as are once truly regenerated and engrafted into Christ by a true and lively faith are included,) and the places & reasons alleged in my former argument, will give him full satisfaction to the contrary, so that the argument stands still in force.  
Thirdly, as the might and power of God, so likewise his perpetual presence with, and his continual vigilancy and watchfulness over all such as are once truly regenerated and engrafted into Christ do give us strong assurance, that they can neither finally, nor totally fall from grace, from which I raise this third argument. Those who are perpetually fenced & guarded by the perpetual vigilancy and care of God himself, and by the special presenee and protection of God, to the end, that nothing should be ever able to hurt them or withdraw them from him, it's altogether impossible that they should either finally, or totally shall from grace. But all those who are once truly regenerated and engrafted into Christ by a true and lively faith, are perpetually fenced and guarded by the perpetual vigilancy and care, and by the special presence and protection of God himself, to the only end, that nothing should be ever able to hurt them, or withdraw them from him: Therefore it's altogether impossible for them, either finally, or totally to fall from grace. The Mayor proposition cannot be denied, for than it must needs follow, that God doth lose his end, and that his care and custody over his Saints is but in vain, which would be a great dishonour unto God, and a great disheartening to his Saints: so that the Mayor must needs be granted to be true. As for the Minor proposition, that must needs be true, if God himself or his word be true. For the Lord doth cover the righteous, and with his favour doth compass them as with a shield. Psa: 5: 11: 12. God is their habitation for ever, even from generation to generation: Psa: 90: 1: 2. He will cover them under his wings: and they shall be sure under his feathers, his faithfulness and truth shall he their shield and buckler: Psa: 91: 1: 4: as the mountains are about jerusalem, so is the Lord about his people from henceforth and for ever, so that they shall not be moved but stand fast for ever. Psa: 125: 1: 2. All the Saints of God they have a strong City, salvation will God appoint for walls and bulwarks, God will preserve them in perfect peace, by an assured purpose, because they have trusted in him, Esay 26: 1: 3: God is their strength in all extremities and troubles whatsoever, he is a refuge to them against the tempest, a shadow against the heat when the blasts of the mighty are like a storm against the wall. Esay 25: 4: When they pass through the waters and the floods he will be with them that they shall not overflow them, when they walk through the very fire they shall not be burnt, neither shall the flame kindle upon them, for God is the Lord their God, and the holy one of Israel is their Saviour. Esay 43: 2: how then is it possible that those should ever perish, or fall finally or totally, who are thus protected and defended by the Lord himself? And lest that you should think that the Lord doth only at sometimes, and not always thus protect and guard his Saints, so that they may chance to fall when he is absent from them: this you must know withal, that the Lord doth keep his vineyard night and day lest any should assail it, yea he waters it every moment. Isai. 27: 3. God will not suffer the feet of any of his to be moved at any time, for he that keepeth them will not slumber: behold, he that keepeth Israel shall neither slumber nor sleep: the Lord himself he is the keeper, the Lord is his shade upon the right hand, so that the sun shall not smite him by day nor the moon by night: the Lord shall preserve him from all evil, he shall preserve his soul: the Lord shall preserve his going out & his coming in from this time forth and for evermore. Psa: 121: 2: to the end. The Lord will create upon every place of mount Zion, and upon the assemblies thereof a cloud and a smoke by ●…day, and the shining of a flame of fire by night: for upon all the glory shall be a defence; and there shall be Tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a covert from storm and from rain. Is: 4: 5: 6. Mark here and see how vigilant and careful the Lord is to defend and keep his Saints from evil: not upon one place only, but upon every place of mount Zion, and upon all the assemblies thereof, and upon all the glory shall be a defence, not only by day, but by day and night to, not only against some sorts of temptations but against all, God will be a covering and a refuge against the heat, against the storm, and against the rain, against all temptations and afflictions whatsoever: God will keep every regenerate man as the apple of his own eye, and cover him under his wings: Deut: 32: 10: 11: he will be with him to the end of the world. Math: 28: 20: he will not fail him nor forsake him: Heb: 13: 6: the Lord is his shepherd, the Lord preserveth his soul and leadeth him on in the paths of Righteousness, the Lord is on his right hand to preserve and keep him that he should not fall, that he should not wholly wander and stray from him. Psa: 23: 1. to: 5. Psal: 16: 8. Psa: 37: 28: 23: 24. Psa: 125: 1: 2. john 10: 28: 29. jude 24. Hebr: 13: 6: 7: Esay 25: 4. cap: 26: 3. cap: 27: 3. cap: 43: 2: therefore its impossible for him either finally or totally to fall from grace. All that here can be replied is only this; that as long as men are regenerated and engrafted into Christ, that God doth thus defend and keep them, but when they fall away from God than he doth not preserve them. To which I answer, that I press this argument only to this purpose, to prove that the Saints of God when they are once regenerated can never fall away from grace, because God doth presence, and guard them thus with his continual care and presence, and not to prove that God doth sense and guard his Saints: the vigilant care and custody of God is that which makes the Saints of God to continue Saints, so that they can never cease to be Saints any more, and therefore, the answer is but a mere begging of the question, and no answer at all to the force and drift of this my argument: it is only a deny all of my conclusion, not of my premises, and so it is no answer but a shift and cavil. If you object, that all these places are meant of a temporal protection from worldly dangers. I answer, that the most of them if not all of them are principally if not solely intended and meant of a spiritual protection and not of a temporary, of a perpetual protection from spiritual, not from temporal dangers as the places themselves do fully prove: how ever let them be intended of a protection from temporal dangers only which cannot be, yet this doth necessarily follow: that if God hath so great a care to free his Saints from temporary dangers, he will certainly have as great, if not a greater care to protect them from spiritual dangers: and so the argument standeth still in force.  
The fourth thing in God which may give us full assuranc●… of the truth of this assertion is his immutable and perpetual love to all such as are once truly regenerated, and made the true members of jesus Christ, from which this fourth argument doth arise. Those whom God himself doth love with an immutable, constant and perpetual love, and those who can by no means possible be ever severed from this love of God, it's altogether impossible for them either finally, or totally to fall from grace. But all those who are once truly regenerated and engrafted into Christ by a true and lively faith are such as God himself doth love with an immutable, constant and perpetual love: For whom God doth once love he loves unto the end: Ioh: 13: 1: he loves all the true members of jesus Christ in the same manner as he loveth Christ himself, and with the same love that he loveth him. john 17: 23: 24: 26: now God's love to jesus Christ is immutable, constant and perpetual, therefore must his love to all his members be so to. God he loves them with an everlasting love. Ier: 31: 3: he is their loving God and Father from everlasting to everlasting: Psa: 90: 1: 2: his loving kindness endureth for ever and ever upon them Psa: 103: 17: his righteousness shall be forever & ever, and his salvation from ge●…eration to generation: the mountains may remove and the hills may fall down, but his mercy shall not depart from them, neither shall the covenant of his peace be removed: Esay 51: 8: and cap: 54: 13: Gods love to them is immutable, constant, and perpetual. Neither can they by any means whatsoever be ever utterly severed from this love of God to them in Christ. It is Paul's express challenge, Rome 8: 35: who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness or sword? nay (saith he verse 37: 31: 39:) i●… all these things we are more than conquerors through him that loved us: for I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor hight, nor depth, nor any other creature shall be able to separate (not me, but us who are once in Christ, and made the Sons of God by adoption and grace: verse 1: 9: 14: 15: 17: 29: 30:) from the love of God which is in Christ jesus our Lord: so that they may boldly say with David, Ps: 26: 1: the Lord is my light and my salvation, whom then shall I fear? the Lord is the strength of my life, of whom then shall I be afraid? God he loves all such who are once truly regenerated and engrafted into Christ by a true and lively faith with an immutable, constant & perpetual love, & they themselves can never be utterly severed from this love of God: wherefore it is impossible for them, either totally, or finally to fall from grace. Our subtle Sophisters have nothing here to answer, but their crambemillies coctum, that God doth love all such as 
Answer.  are truly regenerated & engrafted into Christ with an immutable, constant and perpetual love, as long as their love to him is constant and immutable: but when as they do cease to love God (as many times they do when they sin against him,) than God doth cease to love them: so that the defect is not in God's love to 〈◊〉, but in our love to him. To which false and slender 〈◊〉 I will make this replication. 
Reply.  First I say: that God's love unto the Saints doth not depend upon the love of the Saints to him: first, because the Scriptures certify us expressly, that God doth love his Saints freely, that he showeth mercy to them for no other cause but because he will have mercy: Exod: 33: 19 Ios●…a 3: 8. Rome 4: 15, 19 and Ephes: 1: 5, 6. therefore his love to the Saints doth not depend upon the love of the Saints to him: for then his love were not free, depending merely on the riches of his mercy and the freedom of his will. Secondly, God's love unto his Saints cannot depend upon their love to him, because then the Saints should love him first; and so God should love them, because they loved him first, and chose him to betheir God: but Saint john tells us in express words, 1: Ioh: 4: 10: 19: that we love God, because he loved us first, and Christ himself assures us, john 15: 16: that we have not chosen him but that he hath cho●…en us: God doth love his Saints before ever they did love him, and therefore his love doth not depend on theirs, but their love on his: they bear not the root, but the root them: Rome 11: 18. Thirdly, God's love is a permanent, constant, and perpetual love, as I have proved by the Scriptures formerly cited, therefore it cannot depend upon the love of man to him which is various and mutable: that which is immutable permanent & constant in its own nature can never depend upon that which is fickle and unconstant: therefore, you must either grant the love of the Saints to God to be constant and immutable, which makes altogether against you, or else you must hold the love of God to his Saints and children to be mutable and unstable which is expressly against the Scriptures, and unbeseeming that great and glorious God in whom there is no variableness nor shadow of turning: james 1: 17: wherefore this surmise of theirs, that the love of God unto his Saints and Children dependeth wholly upon their love to him, is merely false, and contradictory to the Scriptures: and so the answer to this objection is no answer at all. Secondly, I say that this surmise, that God should love all such as are once truly regenerated and engrafted into Christ by a true and lively faith, with a permanent, constant, & immutable love, and yet that they should either finally or totally fall from grace implies a mere contradiction: for if this love of God to them be immutable constant and perpetual, God can not but preserve and keep them both from a total and a final fall from grace. Moral men who have but a spark of love within them, will never suffer any either totally or finally to fall or perish whom they love with a constant settled and perpetual love, if it lie in their powers to relieve them: and can you think that God who is infinite, constant, and perpetual in love unto his Saints, & always able to relieve them will suffer them either totally or finally to fall from grace? doubtless he will not, nay he cannot do it: this love of his is constant and permanent, therefore he cannot suffer them to fall totally, it is perpetual and everlasting, therefore he will not permit them to fall finally from him: the perpetual and everlasting objects of God's love, can never be the perpetual and everlasting objects of his wrath and justice: God will still preserve and keep them from a total and a final fall, he will sustain them and keep them by his hand and power, that they shall never fall utterly from him and perish, Psa: 37, 24. Psa: 16: 8. Ps: 145: 14: 20. Cant: 8: 3. john 10 28, 29. God never casts of ●…hose, he never throws those into hell 〈◊〉 〈◊〉, wgi●… he loves with a constant, permanent, and everlasting love, and therefore they can neither totally, nor finally fall from grace. And here you must observe this difference, that it is one thing for God to have love for ever if men will entertain it, and another thing for to love men for ever, because it is his will and pleasure so to do: in the first case its true that men must first embrace Gods love before that they can have it, and if they chance for to cast off this love of God they might chance to lose it, which is not our case: but in the other (which is our case) where God doth love men actually, with a constant, permanent & perpetual love, only because it is his will and pleasure so to do, there men can never utterly deprive themselves of this love of God: this love is grounded not upon their merits, but upon his own free love and goodness, and therefore, God will not utterly withdraw it from them though they sin against him, so that they can never totally, nor finally fall from grace. Thirdly, I reply, that the Saints themselves, who are once truly regenerated and engrafted into Christ, can never separate themselves from the love of God, and so fall from grace. First, because the Lord hath married himself to them, and them 〈◊〉 himself, not for a time only, but for ever; they are his spouse, he is their husband; Christ and they are become one flesh, and one spirit for ever. Hosea: 2: 19: 20. Psa: 4: 3. Cant: 7: 10 Isaiah 43: 1. cap: 54: 5. 1: Cor: 6. 17. Ephes: 5: 25. to 33: therefore they cannot sever or divorce themselves from God: those things which God himself hath thus joined together, no man can separate. Secondly, all those that are once truly regenerated and made the sons of God,) they have a sonlike nature, and disposition put into them; the love of God is shed abroad in their hearts by the holy Ghost, which is given to them; which love of God doth with a natural kind of instinct & holy violence, constrain them for to love and please him, to stick fast & close to him continually, with full purpose of 〈◊〉 〈◊〉; yea this love of God doth so knit and tie their hearts and souls to God and Christ, it doth so over rule and master them, that they cannot do the things they would; they cannot totally no●…●…nally depart from him; nay they cannot so much as will a departure from him: for proof of this read but, Ezech: 36: 27. Cant: 5: 5. Math: 718. Acts 4: 20. john 6: 67, 68 Gal: 5: 16: 17. Rome 5: 5. Ier: 33: 40. and 2: Cor: 5: 14, 15. which are all express in this point; and therefore it cannot be, that God should ever totally or finally withdraw his love from them, or they their love from him. Thirdly, Paul assures us, Rome 8: 25. to the end, that tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, can never seperta●… the Saints from the love of God: nay he assures both himself & us, that neither death, nor life (of which the fear of the one, & the love of the other, would separate the Saints from the love of God, if any thing would do it, seeing that the one is most terrible, the other most sweet and lovely) nor Angels, nor principalities, nor powers (which would surely separate the Saints from the love of God, if might, force, and policy could do it) nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate the Saints of God, from the love of God which is in Christ jesus their Lord: if things present, if things to come, if Devils, or men, if no creature whatsoever can separate them from the love of God, than its certain, that they themselves can never do it: for they themselves are creatures, and therefore if no creat●…r whatsoever can separate them from Christ, neither can they themselves, nor ye●… their flesh (which is a distinct creature from their inward man which is themselves) be ever able for to do it. Lastly, if the Saints themselves could fever themselves from God, than it must be merely out of the freedom & liberty of their own wi●…, (for Paul hath certified us in the forenamed place, that nothing else can do it.) But this can never be: first, because if it be in the mere power of their wills to fall or stand, they cannot will a fall from grace, because its dangerous and hurtful to them; it will pull eternal misery upon them: therefore they can not will it if they would.: the will can not desire any thing but that which is good in truth, or at least in show, it can not desire any thing that is ill, as ill: now a total, or a final fall from grace, can not be good, either in truth or in show; it can not be considered but as ill and hurtful: therefore, regenerate men out of the freedom of their own wills can not desire it or seek it; they can not but desire to stand and persevere in grace, which is every way best for them. Secondly, they cannot fall from grace out of the freedom and liberty of their own wills, because their wills are subordinate (especially in this of perseverance, which is principally for their own eternal good) unto the will of God: the same spirit and mind is in them that is in God and Christ. 1: Cor: 6: 17. and Phil. 2: 5. Now it is the will of God and Christ, that the Saints should always persevere and never fall from grace; and therefore it must needs be their will too, because their wills are subordinate, and conformable to the will of God. Thirdly, the love of God is shed abroad in their hearts, which doth so unite and knit their souls to God and Christ, that they can not will a fall, or a departure from them; they cannot will any thing with a full and perfect will, that is displeasing to them, and which might sever and divide them from them: the very evil that they do, is the evil that they would not do. Rom. 7. 15. to the end, and Gal. 5. 16, 17. therefore out of the mere liberty of their own wills, they cannot fall from God. Fourthly, they can not will a total or a final departure from God, because they know him to be the only true God, and they know not any else to whom they may resort for succour and relief: this is evident by Peter's answer unto Christ, john 6. 67, 68 When Christ demands of the twelve, will ye also go away? Lord (saith Peter,) to whom shall w●… go? thou hast the words of eternal life: and we believe, and are sure that thou art that Christ the Son of the living God: the Saints of God, know God to be the only true God, and they know not whether to go if they should depart from him; and therefore they can never will a departure from him. Lastly, God hath put his fear into the hearts of all his Saints, he hath put his spirit into them to the end that they should ●…ot depart from him. jer. 32. 40. Ezech. 36. 27. and therefore out of the liberty of their own wills they can not fall from grace, nor yet deprive themselves wholly o●… the immutable constant and perpetual love of God. Lastly, out of the liberty of their own wills they cannot depar●… away from God, because it is the absolnte and positive will of God that they should not depart from him. jer. 32. 40 Psa. 85. 8. john 6. 39 Rom. 3 11. put this then to be the case; God doth absolutely will, that a regenerate man shall not fall from grace, and he hath determined it, that he shall not fall; well this regenerate man (which I only admit by way of supposition) resolves that he will fall away from grace, notwithstanding that God hath absolutely willed and refolued the contrary; I pray which of these shall have their wills, either God, or he? if man, then where is the power, where is the omnipotency, nay where is the sovereignty and deity of God? if man can cross and thwar●… the absolute and positive will of God, then either God is not God, or else man can overrule him: either ofwhich is atheistical and blasphemous to affirm or think. But if God in this case hath his will, and notman (which none but an atheist can gainsay) than it follows that a regenerate man can not fall quit●… from grace out of the freedom and power of his own will. Lastly, for to end this cavil; I answer that a regenerate man, and a true member of jesus Christ, can never finally nor totally cease to love the Lord, and therefore by your own reason the Lord can never finally, nor totally cease to love him. That a regenerate man can never utterly cease to love the Lord, I prove it by these reasons. First, because a regenerate man's love to God, is grounded upon God's immutable and perpetual love to him: he lo●…es God, because that God did love him first. 1 john 4. 10. 19 and Psa. 116. 1. God's love is the cause of his: now this love of God tohim is immutable, constant and perpetual: therefore his love to God must be so to: as you may see expre●…y: Psa: 116. 2, 2. Math. 5. 46. joh. 15. 9 Eph. 3. 18, 19 1. john 4. 10, 11, 16, 19 20. as long a●… God is kind and loving to his Saints, they can not but be loving and obedient unto him; else they should be worse than publicans and sinners, yea then the beasts that perish. Secondly, regenerate men, and the true members of jesus Christ, can never cease to love the Lord, because the holy Gh●…st doth dwell in th●…ir hearts and souls for ever. john 14. 16, 17. now where the holy Ghost doth always dwell, there the lou●… of God must needs dwell too, because it is a fruit of the spirit, and it can not be severed from the spirit. Rom. 5. 5. Gal. 5. 22. Ephs. 3. 16, 17. 1 john 3. 16. therefore the true Saints of God can never cease to love the Lord habitually, because the holy Ghost the spring and fountain of this love doth always dwell within them. Thirdly, this love of the Saints to God is a grace which God bestows upon them out of his love, and which is preserved in him by his love, and therefore if they should cease to love the Lord, the breach would be on his side, not on theirs; for they can never cease to love him, but where God doth first give over to support their love to him: God must first withdraw this grace from them, or else they could not give over for to love him: so that if there could be any total or final breach between God and his Saints, the defect should be in God, who hath undertaken to preserve them in his love, and not in the Saints; which defect on God's part can never be admitted. If you object, that they give God the cause of breach, and so the defect is not in God but in themselves. I answer, that God hath undertaken to preserve them blameless and without offence, he hath undertaken to preserve them from sin. 1 Thes. 5. 23, 24. Ezech. 36. 27. ler. 32. 40. 2 Tim. 4. 18. Isay 46. 3, 4. c●…p. 27. 3. therefore, though the sin be theirs when as they do commit it, yet if it make a total breach betwixt God & them, the breach will be first in God, in not preserving of them from this sin according to his promise, and not in them in committing of it. Lastly, true love is of a permanent and constant nature, if it be set upon a constant, permanent and immutable object. Let a man love any thing truly for itself, as long as the thing continues, and the cause for which he loves it, his love can never cease. Let a man love any man truly for his virtues or his graces, as long as he continues virtuous and gracious, he can not cease to lovehim: now God as he is all and only amiable, so he is always amiable: there is never any change at all in him; wherefore those that do once truly love him for himself, cannot but love him still; and so the answer to this my argument, is but false and idle. I have been the larger in refuting of this answer, because I shall have occasion oft times for to refer you to it hereafter. I now proceed to other arguments.  
The fifth thing in God which doth yield us an argument for to prove our conclusion, is the gracious mercy and goodness of God: in which there are four things to be considered. First, the freeness of it: it is voluntary and of free grace, it is not wrested or merited by us from God: Exod. 33. 19 Hosea. 14. 5. john 3. 8. Rom. 9 15. 19 and Ephes. 1. 5, 6. Secondly, it is permanent and constant, it endures for ever, and admits not of any total change or interruption. Psa. 103. 17. Psa. 100 5. Psa. 118. 4. Psa. 136. Psa. 138. 8. Isay 51. 8. and cap. 54. 8. 10. Thirdly, it is infinite, there is an infinite store of it, which is never drawn dry. Exod. 34. 6, 7. Psa. 103. 8. Psal. 130. 7. Micah. 7. 18. 2 Cor. 1. 3. Ephes. 2. 4. cap. 3. 16. and 1 Tim. 1. 14. Fourthly, God is ready and willing to impart it to his children upon all occasions, it is his chiefest delight and joy for to dispense the riches and treasures of his mercy to his Saints. Ezech. 18. 23. cap. 33. 11. Micah. 7. 18. Math. 11. 28. cap. 23. 37. 2 Cor. 5. 20. 1 Tim. 2. 4. and 2 Pet. 3. 9 from this mercy of God thus considered, I frame this fifth argument. Those who are partakers of the free, permanent, constant, sure, everlasting, in finite and abundant metcies of God, and have these mercies of God readily, freely, and bountifully imparted unto them upon all occasions, its impossible for them, either finally or totally to fall from grace: but all those who are once truly regenerated and in grafted into Christ, are partakers ofthese mercies of God, and they have these mercies of God, readily, freely, and bountifully imparted to them, upon all occasions and times of need: therefore, its impossible for them, either finally, or totally to ●…all from grace. The Mayor proposition cannot be denied: the Minor only rests to be proved: in these particulars: first that the mercies (I mean the saving and spiritual mercies of God) are permanent, constant and perpetual. Secondly, that all those who are truly regenerated, and are the true members of jesus Christ are partakers of these mercies: For the first of these, it is evident by Isay 55. 3. where Gods spiritual mercies to his children are styled, the sure mercies of David: the seed of grace which is sown in the hearts of all regenerate men, is an immortal seed, 1 Pet. 1. 23. a seed that remaineth, and an unction that abideth in them, 1 john 2. 20. 27. & cap. 3. 9 the Saints of God they have jesus Christ and the holy Ghost, who shall abide and dwell in their hearts and souls for ever. john 14. 16, 17. Eph. 3. 17. 1 john 3. 24. cap. 4. 4. & Gal. 2. 20. they have a Kingdom which cannot be shaken, Heb. 12. 28. a faith which cannot fail. Luke 22. 32. a joy which no man can spoil them of. joh. 16. 22. and charity which shall never cease. 1 Cor. 13. 8. they have mercies which endure for ever, Psal. 103. 17. God's mercies to them are permanent, constant, and perpetual, it cannot be denied. Secondly, that all those that are once truly regenerated, & engrafted into Christ by a true & lively faith, are partakers of these mercies, it is most evident: For all those that are borne of God, all those that are within the c●…uenant of grace, all those that are the true sheep and members of jesus Christ, they are partakers of these mercies; which appears expressly by Isai. 55 1. 3. cap. 4. 5 6. cap. 27. 3. Rom. 4. 16. Mark 16. 16. and Act. 2. 38, 39 almost every page in Scripture hath some thing in it that will prove it; now all those who are truly regenerated and engrafted into Christ, they are borne of God, they are the members and sheep of Christ, and within the covenant of grace; and therefore it is certain that they have such permanent, constant, and everlasting mercies as those, and so can never finally, nor totally fall from grace. Can any one so much as think that God who hath 
Exod. 34. 6, 7.  
Mich. 7 18.  proclaimed himself to be a God of grace and mercy, a God delighting 
Pal. 103. 8.  in mercy, 〈◊〉 to anger, and abundant in goodness and truth, 〈◊〉 mercy for thousands, f●…rgiuing iniquity, transgressions and sins; that God who doth not desire the death of any sinner, but rather that he should repe●…t and be saved; that he can suffer any of his dear, adopted, and best beloved sons in Christ, to fall and perish, for want of supportation and defence? that he who hath redeemed them by the rich and precious 
Rom. 5. 10.  blood of jesus Christ his only Senne, when as they were his mortal and his utter enemies, will not preseru●… and keep them from falling from him now they are his dearest dear, as dear unto them as the very apple of his eye. Deut. 32. 10. & Zech. 2. 8? certainly that gracious God of infinite and boundless mercy, who will not suffer so much as one ●…aire of the heads of any of his Saints to perish. Luke 21. 16. will not, nor cannot, out of the riches of his great and glorious mercy, suffer the least 
Mal. 3. 17.  and meanest of his true and faithful Saints (who are his only and his chiefest jewels) for to perish, nor yet finally, nor totally to fall from him, let all the rabble of Papists, Arminians, and the rest of our Antagonists say what they can, or will, to the contrary.  
The sixth thing in God, which may assure us of the final and total perseverance of the Saints, is the infinite justice of God, from whence I frame this sixth argument. Those who are in that happy estate of grace, which God in his justice will not, nor can not, suffer them utterly to lose or fall from, it's altogether impossible for them, either finally, or totally to fall from grace. But all such as are once truly regenerated and engrafted into Christ by a true and lively faith, are in such an happy estate of grace, as God in his justice will not, nor cannot suffer them utterly to lose and fall from: therefore they can neither finally, nor totally fall from grace. The Mayor can not be denied, because than God should be un just; the Minor only needs a proof. Now that all those who are truly regenerated, & which are once the true members of jesus Christ, are in that happy estate of grace, which God in his justice will not, nor can not suffer them to fall from, it is most evident for jesus Christ hath purc●…sed eternal redemption and salvation for the 〈◊〉 with his precious blood he hath satisfied his Father's wrath for them unto the fill, being made a curse for them, that they might be made sons of God, the heirs of heaven, and the righteousness of God through him. 2: Cor: 5: 19 21. Rome 7: 6. cap: 8: 2: Col: 2: 14. Gal: 4: 5. cap: 2: 20. Heb: 9: 12. cap: 10: 12: 14. 1: Pet: 1: 18: 19 Christ hath paid a full satisfactory price unto hi●… Father, for all such as are his members, he hath purchased them of his Father, he hath purchased grace, heaven, happiness, salvation, everlasting life, and all things that may further and preserve them in their state of grace, and glory; and God his Father hath accepted his price at his hands, as a sufficient, full, and perfect satisfaction; yea, he hath promised to preserve them in the ●…tate of grace, to keep them from falling and perishing, to give them that inheritance which Christ hath purchased for them, and to make good unto the utmost, every thing that Christ hath merited, and procured of him for their eternal good: so that God is now in his justice bound for to preserve them in the state of grace continually, and to make good unto them, what ever his Son Christ jesus hath purchased of him for them: wherefore this is certain, and it cannot be denied, that all those who are once truly regenerated and made the members of jesus Christ through faith, can neither finally, nor totally fall from grace, because God in his justice will not, nor can not suffer them to fall from their estate of grace. What can be well replied to this argument, I cannot as yet s●…rmise: If you say that though Christ hath purchased grace, heaven, and eternal life for all his 
Objection.  true and faithful members, yet he hath not purchased perseverance and the means for to obtain them. I answer; 
Answer.  first, that this is false, and quite repugnant to the Scriptures: which assure us, that God in Christ hath given them, not only life and godliness, but all things that appertain unto them too. 2: Pet: 1: 3. that as he hath 〈◊〉 them jesus Christ, so 〈◊〉 hath together with him freely given them all things else. Rome 8: 32. God hath given them his word to instruct them, his Sacraments to feed and 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 Spirit to 〈◊〉, comfort, and direct them, to preserve them from falling: he himself is always present with them, holding them up with his hand, carrying them in his arm●…s, and helping them on in the way to hea●…en; he that gives them grace, heaven and eter awl life doth give them perseverance too, he puts his fear into their bearts that they shall not depart from him. Ier: 32: 40. wherefore this is but a false surmise. Secondly, if Christ should have only purchased grace, heaven, and ●…ternall life for them, and not given them perseverance with all, and the means for to obtain the things so purchased, his death and purchase had been in vain: for alas, they of themselves are able to do nothing without his aid and assistance, it is he that must work all in them, and for them. Isai: 26: 12. Ieh. 3: 27. cap: 6: 44: 65. Rome 2: 29. Gal: 2: 20. Phil: 2: 13. 1: Cor: 3: 7. cap. 4. 7. cap: 15: 10. and 2: Cor: 3: 5. if Christ had not purchased the means for to obtain salvation and eternal life, as well as the things themselves, if he had not purchased the perpetuity and perseverance of his Saints in grace, as well as grace itself, his death had been in vain, and to no purpose. Whe●…efore this sur●…ise is idle, and so the argument remains unanswerable.  
The seventh argument, to prove my present assertion, is taken from the honour of God. Those who are in such an estate of true and saving grace, as it will not stand with God's honour and glory, that ever they should lose it or fall off from it; those who are in such an estate of grace, as God in his honour cannot but preserve them in it, it's altogether impossibile that they should ever fin●…lly or totally fall from that estate. But all those who are once truly regenerated and engrafted into Christ, are in such an estate of true and saving grace, as it will not stand with God's honour and glory that ever they should lose it, or fall off from it; they are in such an estate of grace, as God in his honour can not but preserve them in it: therefore it's altogether impossible that they should either finally, or totally fall from this estate. The Mayor can not but be true, because that God is always so jealous of his honour and his glory, that he will by no means lose them, when as it lieth in his power to preserve them, as we may see by those express 〈◊〉 and examples of holy Scripture. Exod. 22. 12. 14. Numb. 14. 13. ver. 18. Ezech: 20: 8, 9, 14, 22. 44. Levit. 10. 3. Psa: 29. 1, 2. 1: Tim. 1. 17. jude 25. Reu: 4. 11. and Reu. 5. 13. if therefore it stands upon God's honour and glory to preserve his Saints in that estate of grace which he hath given them, it cannot be that ever they should lose it, or fall from it, because God should then lose his honour and his glory, which he will not do. Men will not lose their honour and their glory, if they can preserve it, much less will God: therefore the Mayor must be granted. Now for the Minor, that all such as are once truly regenerated and engrafted into Christ, are in such an estate of grace, as God in his honour can not but preserve them in it, and that it will not stand together with his honour, that ever he should suffer them for to fall quite from it, it is most evident and plain. For how can it ever stand with the honour and glory of God's infinite and boundless mercy, with the glory and honour of his almighty power, with the praise and honour of his incomprehensible wisdom, with the glory and honour of his eternal purpose and decree, and of his infinite and never failing truth? how, can it stand with the glory of his deity, and the honour of his eternal immutability? how can it stand with the honour of his great and glorious attributes, that any of those who are once truly regenerated, and made the true members of jesus Christ should either finally, or totally fall from grace? Is it for the honour and glory of his infinite and boundless love and mercy, that any of his Saints wherein his soul delights, that any of those whom he hath bought and purchased with the precious blood of his only Son, should ever fall from grace and perish? Is it for the glory and honour of his almighty power that any of those whom he hath undertaken for to preserve and keep unto salvation by his mighty strength and power, that ever they should, either finally, or totally fall from grace? Is it for the glory of his incomprehensible wisdom and almighty power, that he should leave any work of his unfinished? that he should with that foolish builder, Luke 14: 29, 30. begin to build, ●…d to ●…rect the frame of grace in the hearts of any of his children, and yet be unable or unwilling for to finish it? How would men (especially such as are professed atheists) blaspheme the name of God, how would ●…hey deride his wifdome and his power, if this were so? Is it for the honour and glory of his word & truth, that those whom he hath bound himself by promise, oath, and covenant to preserve and keep from falling from him, that they should ever fall from grace? Is it for the glory and honour of his eternal immutability and bounty, that he should ever repent him of 〈◊〉 gifts and graces? that he should take away those graces from his Saints, which he had fully and freely imparted to them out of the largesse of his love and bounty? Is it for the honour and glory of his wisdom, that he should ever suffer any of his Saints, either finally, or totally, to fall from grace, when as it would bring a scandal on himself, and upon the profession and professors of his name? Or is it for the glory of his deity, that he should not protect those from a total or a final fall, who are his friends, his children, and his menial servants? Can it not stand together with the honour and glory of an earthly potentate not to shelter and protect his subjects, his friends, his children, and his menial servants from fall and ruin; and shall it yet stand with the honour and the glory of the God of heaven not to do it? If God be not able for to do it, that were a dishonour to his power: if he be able and yet not willing for to do it, that is a great blemish and disparagement unto his love and mercy. If God should ever suffer his faithful children after they are once regenerated and engrafted into Christ, either finally, or totally to fall from grace, he must needs lose the very glory and honour of his deity, and of all his great and glorious attributes, which he will never do. God's greatest glory, and his chiefest honour is, in the perseverance of his Saints, it is his chiefes●…g lory, and his soul's delight, to see his children continue and stand fast in grace, and to hold out unto the end: wherefore, seeing that it is God's chiefest honour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his 〈◊〉 should persevere and grow continually 〈◊〉; seeing that it cannot stand together with his honour and his glory, to suffer them to fall away from that estate of grace which he hath given them, and ●…eeing that God for his own glory and honour 〈◊〉 〈◊〉 〈◊〉 still 〈◊〉 〈◊〉 in their state of grace: l●…t others babble whiles they will, yet this I can assure you, that they can neither finally, nor totally, fall from grace. What can be now replied to 〈◊〉 this argument, it transcends my understanding 〈◊〉 surmise. Let others then answer and reply unto it as they can, I for my own part know not how to do it.  
The eighth argument which makes mainly for the proof of this assertion, is drawn from the infinite wisdom of almighty God: and it is no more but this. That which is altogether repugnant to the infinite wisdom of almighty God, it's altogether impossible, that ever it should come to pass: but that those who are once truly regenerated and engrafted into Christ by a true and lively faith, should ever finally, or totally fall from grace, is altogether repugnant to the infinite wisdom of almighty God; therefore, it's altogether impossible that ever it should come to pass. The Mayor cannot be denied: for if God should suffer any thing to be done which is contrary and repugnant to his wisdom, it would either argue want of wisdom, or want of will and power in God; which is blasphemous for to think. The Minor then is only to be proved; that it is repugnant and contrary to the infinite wisdom of almighty, God to suffer any that are once truly regenerated & engrafted into Christ, either finally, or totally, to fall from grace. This is plain and evident by these ensuing reasons. First, because it can not stand with God's infinite wisdom, to have his name, his truth, his mercy ', and his honour blemished: but if God should suffer any of his Saints either finally or totally to fall from grace, his name, his truth, his love, his mercy, his honour, yea, and all his other attributes should be blemished and tainted: and therefore, it stands not with God's wisdom, that his Saints should fall from grace. Secondly, it would give Infidels, Atheists, and Heathen men occasion to blaspheme his name, and to deride both himself, and all that should profess his name: God for being, Christians for choosing such a God, as either could not, or at least would not preserve them, from a total and a final fall: wherefore God in his infinite wisdom can never suffer his children thus to fall. Thirdly, this would make religion odious and distasteful even unto Christians themselves: the fall of hypocrites which never had true grace, makes those who are the true professors of the Gospel odious, it brings a scandal and imputation on religion; what then would it do if the true regenerate Saints of God themselves should fall away? If the very slips and errors of the Saints make many men distaste religion, and speak evil of the ways of God, what would their final, or their total falls from grace produce? God therefore in his wisdom cannot suffer his Saints thus to fall, because it would make religion odious and distasteful even to Christians themselves. Fourthly, it would quite discourage the hearts of all God's children, it would quite deprive them of all true joy and comfort, it would make them dull, dead, heavy, and exceeding negligent in God's service: it would make them not to value grace; it would cause them to call God's word and truth in question: it would make men mere Atheists; it would drive men to despair; many such consequents would follow, which could not stand together with the infinite wisdom of God (of which I shall write more fully hereafter) wherefore seeing that it can never stand with the infinite wisdom of God, that any who are truly regenerated and engrafted into Christ, should either finally, or totally fall from grace, it can not be that ever 
Objection.  they should thus fall. If you object, that these falls of the Saints from grace, would make those that fall, and others that see their falls more circumspect and watchful afterward, & therefore it standsvery well with God's wisdom that they should thus fall. I answer, first, that God hath many 
Answer.  better means to make his children circumspect and watchful against sin, than this of a final or atotall fall from grace: those temporal punishments, those threatenings in the word of God, those inward conflicts of conscience and griefs of heart, that loss of the comfortsand fence of grace, which the Saints do feel after their sins committed, are sufficient morives for to make them circumspect: this motive of a final and a total fall would be but superfluous, or to little purpose: and therefore, it stands not so well and fully with the wisdom of God. Secondly, which is the main answer; I say that God in his infinite wisdom, will never use that for onesmall and less necessary end, which will cross his wisdom in many great and weighty ends: now if God should suffer his Saints either finally or totally to fall from grace, to make them more vigilant and circumspect for the time to come (which may be done more fitly and effectually by many other means) when as this would cross his wisdom in many weighty things and ends, (as I have proved that it doth) it cannot stand with God's wisdom, that he should use it for this only and less necessary end. It is the part of fools and not of wisemen to redress one small and little inconvenience with many great and dangerous mischieses: wherefore, seeing that God at the most should remedy but one small inconvenience, but bring in many mischiefs, by sufferring of his Saints to fall quite away from him, it cannot stand with his infinite wisdom to suffer them to fall away, and so this argument stands firm, and in my judgement cannot be answered.  
The ninth thing in God, which yields us an argument for the proof of this assertion, is his readiness to hear the prayers of all such, as are o●…ce truly regenerated and engrafted into Christ: from which this ninth argument may be framed. Those who do always pray to God to give them perseverance, and to keep them from a final and a total fall from grace, if God doth always hear their prayers, and grant them their requests in this behalf, it is altogether impossible for th●… either 〈◊〉, or 〈◊〉 〈◊〉 all from grace. But all those who are once truly regenerated, and engrafted into Christ by a true and lively faith, do always pray to God to give them perseverance, and to keep them from a final and a total fall from grace: and God doth always hear their prayers and grant them their requests in this behalf: therefore it is altogether impossible for them either finally, or totally to fall from grace. The Mayor cannot be denied, for then this contradiction must necessarily follow, that God should always give regenerate men perseverance, and yet they should not persevere in grace: The Mayor than is only to be proved, which consists of two particulars. First, that all such as are once truly regenerated and engrafted into Christ by faith, do always pray to God, to give them perseverance, and to keep them from a final, and a total fall from grace. Secondly, that God doth always hear their prayers, and grant their requests in this behalf. For the first of these, I appeal but to the consciences of those who are once truly regenerated and engrafted into Christ. I doubt not but they all with one consent can testify from their own experience, that it is the chiefest desire, and the constant, daily, and perpetual prayer of their hearts and souls to God, to give them perseverance, to keep them in the state of grace, and to preserve them from apostasy; and therefore you need not for to doubt of this. If you will have Scripture for to prove it, the third petition in the Lord's prayer, which you shall find. Math. 6. 10. doth fully prove it: where we pray thus: thy will be done in earth, as it is in heaven: that is, that God would enable us to do his will on earth, in the same manner as the Saints and Angels do it in heaven. Now the Saints and Angels in heaven, they do the will of God constantly without any interruption, continually without end: wherefore seeing the Saints of God do always pray to God, thy will be done in earth as it is in heaven, they do in it, both pray to God to give them perseverance, and to keep them: to, that they may never finally, nor totally fall from grace: so the 〈◊〉 part of the Mayor pr●…n 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉. All the doubt than rests in the second thing, whether God doth always hear and grant these prayers of theirs? If any deny it (which is all that can be answered to this argument) I prove it, that God doth hear, and grant those prayers of theirs, in this behalf, by these reasons. First, because it is the same prayer, which Christ himself doth always make unto his Father for them: as appears by john 14. 16. cap. 17. 11. 15. Luke 2●…. 31. 32. Rom. 8. 34. and Hebr. 7 25. now if it be the same prayer that Christ himself doth always make unto his Father for them. God cannot choose but hear and grant it to. Secondly, they always pray for this their perseverance in the name of Christ, and therefore God cannot but hear and grant it. john 14: 13, 14. cap: 15. 16. 22. 1: john: 3: 22. and cap. 5 14: 15. Thirdly, It is a prayer according to the will of God, therefore God cannot but hear and grant it: 1: john 5. 23, 14. Fourthly, it is a prayer proceeding always from faith, and from a sincere and upright heart; it is a prayer, that is for the most part accompanied, with fervency, and zeal of heart and spirit, and therefore God cannot choose but grant it always. Wherefore, seeing that all such as are once truly regenerated, and engrafted truly into Christ, do always pray to God for final and constant perseverance, in grace and holiness; and seeing that God doth always hear and grant those prayers of theirs; it follows of necessity even in this respect) that those who are once truly regenerated and engrafted into Christ, can never finally, nor totally fall from grace. How unanswerable this argument is, let those that read it judge.  
The tenth and last thing in God, which seals the truth of this position to our souls; are those covenants and promises which God hath made, that he will keep his Saints from falling and departing from him. In which promises of God we may observe these four things for to establish and settle this truth within our hearts. First the multitude and infinite number of these promises. Secondly, that they are all absolute, without any annexed condition. Thirdly, that God is able to perform them to the utmost. And Fourth●…y, that all those promises are exceeding true, and that God is faithful in performing them. From these covenants and promises of God thus considered, I frame this argument. Those who have a great multitude, of absolute, true, and faithful covenants and promises, which shall be performed to the utmost, which do either in express ●…earmes, or at least by way of necessary consequence, assure th●…m, that they can never fall quite away from God, and grace: can never totally, nor finally fall from grace. But all such as are truly regenerated and engrafted into Christ by a true and lively faith, have a great multitude of absolute, true, and faithful covenants and promises which shall be performed to the utmost; which do either in express terms, or by way of necessary consequence assure them, that they can never fall quite away from God, or grace: therefore they can never finally, nor totally fall from grace. The Mayor proposition cannot be denied: the Minor only is for to be proved. In the Minor proposition I shall prove these four things. First, that all the true regenerate Saints, and members of jesus Christ, have a great multitude of covenants, & promises made unto them by God himself, which do either in express terms, or by way of necessary consequence, assure th●…m, that they shall never fall quite away from God, and grace. Secondly, that all those promises are absolute, without any condition at all on our parts. Thirdly, that God is able to perform them. Fourthly, that he out of his truth and faithfulness, will perform them to the utmost. For the first of these, which is the multitude of these promises; it appears most evidently by these many sweet, comfor●…able, and heavenly promises and covenants, which are every where scattered throughout the Scriptures: which because they are many in number, and different in words, (though one in substance,) I will for perspecuity and methods sake, reduce them unto general heads, and recite them in their order.  
The first promise which I meet with in the Scriptures, is that which is express and full in point; that God will preserve all his Saints and children; that he will put his hand under them, and support them, so that they shall never fall utterly from him: nor yet be moved, or utterly cast down: from whence I frame this argument. Those whom God himself hath promised to preserve and keep from falling from him: those whom God hath promised to support, and hold up with his hand continually; and those whom he will never suffer to be moved; it is impossible, that they should ever finally, or totally fall from grace: But God himself hath promised, to all such as are once truly regenerated and engrafted into Christ, that he will preserve and keep them from falling quite away from him, Psal 37 23, 24. The steps of a good man are ordered by the Lord, and he delighteth in his way; though he fall, he shall not be utterly cast down: for the Lord upholdeth him with his hand, and vers. 28. 31. The Lord for saketh not his Sain●…s, they are preserved for 〈◊〉: the law of their God is in their hearts; none of their st●…ps shall slide, Psal. 94. 18. when I said my foot slippeth, thy mercy, O Lord, held me up, Psal. 145. 14. 26. The Lord preserveth all them that love him: be upholdeth all them that fall; and raiseth up all those that be bowed down: Prou. 3. 26. the Lord will be thy confidence, and shall keep thy foot from being taken, Esai. 26 3. thou wilt keep him in perfect peace, whose mind is stayed on thee, Isai. 40. 11. & cap. 46. 3. 10. Harken unto me, O house of jacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the womb: and to that old age I am he, and even to hoar●…: hairs will I ●…rry you: I have ma●…e, and I will bear, even I will carry, and will deliver you: I will carry you in my bosom: How then is it possible that ever they should fall away from God? So Phil. 4. 7. the peace of God which passeth all understanding, shall keep our hearts and 〈◊〉 〈◊〉 jesus Christ, and 2. Thes. 3. 3. the Lord is faithful, who shall establish you, and keep you from evil. God is able to keep his Saint's fro●… falling, Ind. 24. and he hath promised for to do it: Y●…a, he hath promised to carry them in his arms, to bear them up, and support them with his hands that so they might not fall, Psal. 37. 24. Psa. 16 8. Isai. 46 3, 4. Psa. 145. 14. Ca●…t. 8. 3. joh. 10, 28, 29. and 1 Pet. 1. 5. He hath promised that they shall not be moved from their state of grace, (Ps. 15. 5. Psa. 16. 8. Ps. 37. 27. Ps. 55. 22. Ps. 89. 37. Psa. 102. 28. Isai. 33. 20. and Prou. 10. 30.) they that trust in the Lord shall be as mount Zion, which cannot be removed, but standeth fast for eu●…r. Psal. 125. 1. God hath promised to plant all his Saints upon their land, and that they shall no more be pulled up from off their land which he hath given them; that he will plant them, that they may dwell in a place of their own, and move no more. 2 Sam. 7. 10. Amos 9 15. he hath promised to keep his Saints from falling: to carry them in his arms; to support them with his hands, to plant and settle them in the state of grace so firmly, that they shall never be removed, or cast down again. Therefore it is altogether impossible, that ever they should finally or totally fall from grace. If you object that these promises 
Object.  of God are meant only of the outward and temporary, and not of the inward and spiritual estate of the Saints. I answer, 
Answ.  that it cannot be: first, b●…cause the scope and sense of the Scripture in the fore●…cited places, prove the contrary. Secondly, because God doth not always preserve his Saints from outward losses, crosses, and a●…ictions. None more subject to the loss of temporary and outward estates, than the saints of God: God ofttimes doth suffer his Saints to be stripped of them: Wherefore these promises must only be referred to their inward estate of grace, of which they are never quite deprived, and in which the Lord doth still preserve them. Secondly, admit that these promises, or at least some of them, do extend to the temporary and outward estate of the S●…ints, yet most of them extend only, and all of them refer principally, to their inward and spiritual estate of grace. Lastly, admit that those promises had relation and reference, only to the outward estate of the Saints, and not to their inward estate of grace, (which cannot be granted) yet this would necessarily follow; that if God hath so great a care to preserve their temporary estates, and earthly treasures, and possessions, that he will have much more care, for to preserve their spiritual, inward, and eternal state: if God will be so good and gracious to their bodies, he will doubtless be 〈◊〉, bountiful, kind, and grati●…us to their souls: Wherefore these promises, and the argument deduced from them are unanswerable.  
The second promise which I meet with in the Scripture, 
2 Promise.  is that of I●…r. 32. 38, 39, 40. where God makes this covenant with all the Israel of God. They shall be my people, and I will be their God: and I will give them one heart, and one way, that they may fear me for ever, for the wealth of them, and of their Children after them: and I will make an everlasting covenant with them, that I will never turn away my face from them, from doing them good: but I will put my fear in their hearts, that they shall not depart from me. Mark now in this covenant of God, these two things, which may fully assure us, that the true regenerate Saints of God, shall never fall quite away from grace: the first is the nature and quality; the second the matter and substance of this covenant. In the nature and quality of this covenant, observe these two things worth the observation. First, that it is no temporary and mutable, but a perpetual and everlasting covenant, which admits of no change, no end or interruption: secondly, that it is not (as some would gloze it) a mutual and reciprocal covenant, where in God covenants for himself to us, and we covenant again for ourselves to him (for then we might chance to break with God, and so God might by this means break with us.) But it is an entire covenant, made by God himself, both for himself and us, wherein he covenants for us, as well as for himself, to us, and to himself: this covenant therefore being only the covenant of God, for us, and for himself: and being likewise an everlasting covenant, cannot be broken. Secondly, in the matter and substance of this covenant, or in the covenant itself, there are two parts to be considered: First, the covenant that God makes for himself to us: which consists of these four branches: first, that he will be our God: secondly, that he will give us one heart and one way: thirdly, that he will not turn away his face from us from doing of us good: fourthly, that he will put his fe●…re into our h●…rts. Secondly, here is the covenant which God doth make for us unto himself, which doth branch itself into three parts: first, that we shall be his people: secondly, that we shall fear him for ever: thirdly, that we shall not depart from him. All which being put together, do yield us this unanswerable argument. All those with whom God hath made an everlasting co●…enant for himself, that he will be their God: that he will give them one heart and one way: that he will not turn away his face from them from doing th●…m good: that he will put his fear into their heart: to the end that they may fear him for ever, and not depart from him: and for whom he hath also covenanted to himself, that they shall be his people; that they shall fear him for ever, and not depart from him; it cannot be, that they should ever finally or totally fall from grace. But withal, those who are once truly regenerated, and engrafted into Christ; God hath made such a covenant as this; both for himself to them, and to them for himself, (as appears by the premises.) Therefore it cannot be that they should ever finally or totally fall from grace. Nothing is there that can be replied to the argument, as it is thus propounded. All the answer that is given, is to 
Answ.  the text itself: which in substance is but this. That it is true, that God doth choose men for to be his people, that he doth give them one ●…eart, and one way to fear him (by means of it) for ever; that he doth put his fear into their hearts, to the end that they shall not depart from him: but yet God d●…th not give them the grace to fear him always, and not to depart from him; that is left wholly to themselves: God gives them the means to fear him always, he gives them ability not to depart from him; but yet he gives them not the event that is wholly left to them: so that though God doth never fail them in the means, yet they 
Reply.  themselves do ofttimes fail in the issue and event. To which I shall reply: First, that this answer is false, and quite repugnant to the text: for in this covenant, God doth first avow and promise to them, that they shall be his people: secondly, that he will give them one heart, and one way: thirdly, that he will never turn away his face from them, from doing of th●… good. Fourthly, that he will put his fear in their hearts, that they shall not depart from him; and that they may fear him for ever: so that the issue and event proceeds merely from God, and not from man: man himself is not the cause wherefore he doth not depart from God, but God himself: it is the fear of God and the new heart which God doth put into him, that keeps man from apostasy; and not man himself: the Prophet makes the fear of God, not man himself, the cause of perseverance. Now that God himself, and the fear of God, are the causes of man's perseverance: it is evident by Ezech. 36. 27. where God makes the same covenant, in effect, with his children, as he doth here. I (saith God) will give you an heart of flesh, and I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them: It is God himself, and not man, that doth cause the issue and event: so in the 1 john 3. 9 Whosoever is borne of God, doth not commit sin; for his seed remaineth in him: neither can he ●…inne, because he is borne of God: it is the new birth and the seed of grace, not men's freewill, that doth keep them from committing sin, and cause them for to persevere in grace: they do not bear the root, but the root them. Rom. 11. 18. they do not perserue their graces, but their graces do preserve them from falling from the Lord, It is the fear of the Lord that keeps men close to God; that causeth them to avoid sin and to depart from evil. Psal. 4. 4 Prou 3 7. cap. 8 13. cap. 14. 2, 16, 26, 27. cap. 15. 33. cap. 16. 6. cap 19 23. cap. 28 14. Eccle. 8. 12 13. cap. 12. 13. Psa. 19 9 and diverse other places are express in it, that it is thefeare of God which doth preserve us from sin, & keep us from departing from the Lord, and not we ourselves: therefore, this their gloss, that the event and issue of our perseverance, dependeth on the ●…eedeme of our own wills, and not upon the Lord, and those graces which he gives unto us; is but false, and quite repugnant to the Scriptures: it is God only that doth work all our works for us; it is he, and not ourselves, that doth preserve us from falling, and work this grace of perseverance in us. I●…ay 26. 12. and Phil: 4. 13. Secondly, I reply: that God doth give us one heart and one spirit, that he doth put this fear into our hearts to that only end and purpose that we should not depart from him, but that we should fear him for ever; if therefore we should cease tofeare the Lord, and depart away from him, than he should lose his end: which cannot be admitted. A wise man will not lose his end, when as he is able to effect it: much less will God: so than this place and covenant is yet unanswered: nay I may be bold to say, that it cannot be answered.  
The third sort of promises which I meet with the Scriptures, 
〈◊〉 Pr●…mise.  that make for my conclusion, they are these: that the righteous shall hold on their way, and proceed from grace to grace, and from strength to strength without fainting: that their graces shall never fail, nor yet decay, but always gr●…w and increase. From which I frame this third argument. Those that shall hold on their way, and proceed from grace to grace, and from strength to strength, without fainting: those whose graces shall never fail, but still grow greater and stronger; it is impossible for them, either finally, or totally to fall from grace. But God hath promised, that all such who are once truly regenerated and engrafted into Christ by a true and lively faith, shall hold on their way and proceed from grace to grace, and from strength to strength, without fainting: so is the express text. job. 17. 9 the righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger: Isay 40. 29, 30, 31. he giveth power to the faint, and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait on the Lord shall renew their strength: they shall mount up with wings as Eagles: they shall run, and not be weary: they shall walk, and not faint: the Lord will strengthen and support them: he will help them and uphold them with the right hand of his righteousness, and cause them to proceed from strength to strength, till they all appear before him in Zion. Psal. 29. 11. Psal. 31. 24. Psal. 84. 7. Psal. 119. 33. Isay 41. 10. cap. 46. Ezech. 34. 16. Hosea 14. 9 and 2 Cor. 4. 16. Yea God hath promised that their graces shall not fail. Luke 22. 31. 32. that they shall not wax old, nor be corrupted. Math. 6. 20. Luke 12. 33. God hath promised, that their sun shall no more 〈◊〉 downe●… neither shall their moon withdraw itself. Isai 60. 20. those that do but once drink of the waters of life and grace, shall never thirst: but those waters shall be in them a well of water, springing up into everlasting life. john 4. 14. their graces shall be still on the growing hand: they shall wax stronger and greater than they were. job. 17. 9 Prou. 4. 14. Isai. 40. 29, 31. cap. 44. 4. Psa. 92. 13 14, 15. Col. 1. 10, 11. 2 Thes. 1. 3. 2 john 2. 2 Pet. 3. 18. and Reu. 2. 19 Therefore it is impossible for them, either finally or totally to fall from grace. What can be here replied, I cannot yet conjecture.  
The fourth sort of promises that make for my present 
4 Promise.  purpose; are these. That God will establish and confirm his Saints unto the end: that he will keep them from evil, and preserve them blameless even unto the coming of Christ: from which this fourth argument will arise. Those whom God himself hath promised for to establish and confirm unto the end: those whom he hath promised to keep from evil, and to preserve blameless even to the coming of jesus Christ: it can not be that they should ever fall finally or totally from grace. But God hath promised to all such as are once truly regenerated and engrafted into Christ, that he will establish and confirm them unto the end: (Psa: 89: 35: 37. 1: Cor: 1: 8. Rome 16. 25. Ephes: 3: 18: Col: 1: 11. cap: 2: 5: 6: 7. 1: Thes: 3: 13. 2: Thes: 2: 17. cap: 3: 3. Ier: 32: 41. and Amos 9: 15. which are express in point:) that he will keep them from evil, and preserve their souls and bodies holy and blameless even to the coming of jesus Christ. 2: Thes: 3: 3: the Lord is faithful, who shall establish you, and keep you from evil: 2: Tim: 4: 18: the Lord shall deliver me from every evil work, and preserne me to his heavenly kingdom. 1: Cor: 1: 8. who shall confirm you to the end, that ye may be blameless in the day of our Lord jesus Christ: and 〈◊〉: Thes: 5: 23: 24. the very God of peace sanctify you wholly: & I pray God your whole spirit, and soul, and body, may be kept blameless unto the coming of our Lord jesus Christ: faithful is he that calleth you, who also will do it: God will establish and confirm unto the end, all such as are once truly regenerated, and engrafted into jesus Christ, 〈◊〉 will 〈◊〉 them from 〈◊〉, & keep them blameless and h●…ly unto the 〈◊〉 of our Lord jesus Christ: (as these forecited Scriptures fully prove) therefore it cannot be that they should ever fall finally or totally from grace.  
The fifth sort of promises making for me, are: that the Lord will guide and keep the feet●… of his Saints, that they shall 
5 Promise.  not utterly stray and wander from him: that he will never leave them nor forsake them: that he will be their rock and strength, their fortress and their buckler: that he will be always present with them, to guard and protect them from all evil, and to preserve them from falling: from which holy promises, this fifth argument doth arise. They whose feet the Lord will guide and keep continually, that they shall not utterly ●…ray and wander from him: those whom he hath promised never to forsake and leave: those to whom he will be a rock, a strength, afortresse, and a buckler: and those with whom he will be alway●…s present, to protect and guard them from all evil, and to preserve them from falling: can never finally, nor totally, fall from grace. But God hath promised, that he will guide and keep, the feet of all his Saints, that they shall not 〈◊〉 stray and wander fro him: 1: Sam: 2: 9 Psa. 17: 5. Psa: 23: 3, 4, 7. Psa: 25: 9, 12. Psa: 37: 23: 31. Psa: 48: 14. Psa: 73: 24. Psa: 121: 3. Prou. 2: 11: cap. 16. 9 cap. 20: 24. and Isay 26. 7. he hath promised never too: leave them nor forsake them. Levit 26: 43. Deut: 31: 6. joshu: 1: 5. 1: Sam: 12: 22. Psa: 37: 28. Psal: 138: 8. Isay 41: 10. cap: 42: 16. and Heb: 13: 6: 17: he will be a rock, a strength, a fortress, and a bulwark to them, to keep from all evil. Gen: 15: 1. Psa: 29: 11. Psa: 37: 39, 40. Isay 8: 14. cap: 26: 1. cap: 41: 10. Prou: 18: 20. Z●…c: 10: 12. and joel 3: 16: 20. he will be always present with them to protect and guard them from all evil, and to preserve them from falling: Psal: 16: 8. Psa: 5: 12. Psa: 90. 1. 2. Psa. 91. 4. Psa 121. 3. to the end. Psa. 125. 1, 2. Exod. 15, 〈◊〉. cap. 33. 14. Deut. 32. 10. 11. Esay 4. 5. cap. 25. 4. cap. 26 1. 〈◊〉. ca 27. 3: Math. 28. 20. Ioli●… 10. 12. 28. 29. (all which places formerly cited, are express in point, and to many to recite at large:) therefore, they can never finally, nor totally fall from grace. If now you except, and say, that though God doth not forsake them, yet they may forsake God, and so 
Object.  come to rui●…. I answer, that God hath promised for to guide and keep their feet, that though they slip out of 
Answ.  the way some time, yet they shall never stray quite away from him: and therefore, this ca●…ell is but idle.  
The sixth fort of promises which make for my present purpose are these: that Christ jesus himself, and the holy 
6 Promise.  Ghost shall dwell and abide for ever in the hearts of all those that are once truly regenerated and engrafted into Christ, and that they also shall continue and abide in Christ: from which this sixth argument may be framed. Those in whose hearts and s●…ules the holy Ghost, and jesus Christ will abide for ever, and those who shall continue and abide in Christ, it is impossible for them to fall finally, or totally from grace; but God hath promised that jesus Christ and the holy Ghost shall dwell and abide for 〈◊〉 in the hearts and souls of all such as are once truly regenerated, and engrafted into Christ: and that they also shall continn●… and abide in Christ, as appears by these express testimonies of Scripture, too tedious to recite at large: john 14. 16. 17. 23: 27. Gal. 2. 20. Ephes: 3. 17. 2 Cor: 12. 9 cap: 13. 5. 1 Cor. 6: 19 2 Tim: 1. 14. 1 john: 2: 27. cap. 3. 24. and cap: 4: 4. therefore it is impossible for them to fall finally or totally from grace. I will speak more largely of this hereafter, and therefore I will pass it over now.  
The seventh sort of promises which make for me, are these: 
7 Promise.  that God will love his Saints unto the end, that his love & m●…rcy shall rest upon them for ever: that he will finish the work of grace which he hath begun within them: and that no temptation what soever shall be ableutterly to vanquish or to overcome them: from which promises I shall collect this seventh argument. Those whom God himself hath promised for to love unto the end, those upon whom his love and mercy shall abide and rest for ever: those in whom God will finish that work of grace which he hath begun within them: and those whom no temptation whatsoever shall ever utterly vanquish and overcome: it cannot 〈◊〉, that they should ever finally or totally fall from grace. But God hath promised all such as are once truly reg●…nerated and engrafted into Christ, that he will love them to the end. john 13. 1. that with everlasting kindness he will have mercy upon them. Isai. 54. 8. that he will keep his mercy and covenant with them for evermore. Psa. 89. 28. that his mercy shall rest and be upon them from everlasting to everlasting. Psa. 103. 17. that he will love them with an everlasting love. Isai: 54: 8. and john 17. 23. 26. he hath promised that he will perfect that work of grace which he hath begun within them. Psal. 138: 8. the Lord will perfect that which concerneth me: Phil. 1. 6. he that hath begun a good work in you will perfect it until the day of jesus Christ. he that hath been the beginner, will likewise be the finisher of our faith, he will not leave his work imperfect. Hebr. 12: 2. Reu: 1: 8. and Deut: 32. 4. he hath promised that no temptation whatsoever shall be able utterly to vanquish and subdue them, though it may foil them now and then. 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted, above that you are able: but will with the temptation also make a way to escape, that ye may be able to bear it. Satan hath desired to sift the Saints as wheat, but all in vain: for their faith shall never fail: Luke 22. 31, 32. the gates of hell may fight against the Saints, but yet they shall not prevail against them: Math. 16. 18. the winds, the storms, and the floods may beat violently against them, but yet they shall not cause them for to fall, because they are founded on a rock Math. 7. 24, 25. Satan may assault them, and sometimes may chance to foil them, but yet he shall not vanquish and conquer them, for God hath promised that he will bruise Satan under his feet. Rom. 16. 20. though the Saints arr tempted and tried, yet they shall be able to endure their temptations and be made the purer, and the brighter by them. jam. 1. 12. 1 Pet: 2. 7. The Lord knoweth how to deliver the godly out of temptation. 2 Pet. 2. 9 he will arm them with the armour of Christ, and therefore they shall be able to stand in the evil day, and to quench all the fiery darts of the wicked: Ephes: 6: 11: to 19 God will love them even unto the end; he will love them even with an everlasting love; his love and mercy shall rest upon them for ever: he will perfect that work of grace which he hath begun within them; and he will suffer no temptation whatsoever utterly to vanquish and subdue them. Therefore it cannot be that they should ever finally or totally fall from grace.  
The eight sort and kind of promises making for me, are: 
8 Promise.  that the Lord will never forget his Saints; that he will never cast them off: that he will quite subdue their iniquities and rebellions; that he will heal their backslidings, and that he will remember their iniquities and sins no more. From which this eighth argument doth arise. Those whom God hath promised, never to forget, never to cast out, or off: those whose iniquities, and rebellions he will quite subdue: those whose backslidings he will heal: and those whose sins and iniquities he will no more remember: it is impossible that they should either finally or totally fall from grace. But God hath promised all such as are once truly regenerated and engrafted into Christ, that he will never forget, nor yet forsake them. Isai. 49: 15, 16. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget: yet will not I forget thee. Behold, I have graven thee upon the palms of my hands: thy ways are continually before me: and as God will not forget so neither will he forsake his people: 1 Sam. 12: 22. the Lord will not forsake his people, for his great names sake, because it hath pleased the Lord to make them his people: his gifts and graces they are without repentance: Rom. 11. 29. whom he hath once chosen he will not forsake: Hebr. 13. 6. Yea, God will quite subdue all their iniquities and rebellions, and heal all their backslidings, jer. 3. 22. Hosea 14. 5. Mich. 7. 19 he will remember their sins and their iniquities no more: jer. 31. 34. Heb. 8. 12. and 10. 17. he will turn again, he will have compassion on them: he will subdue their iniquities, and cast all their sins into the depths of the sea: Mich: 7. 19 He hath chosen them, and will not cast them away. the Father hath given them to Christ, who when they come unto him, will in no wise cast them out: john 6: 37: therefore, it is impossible for them, either finally, or totally to fall from grace. If you object, that though God will never forget, 
Object.  never forsake them, or cast them out, yet they forget, forsake and cast off God, and so fall from God. I answer; 
Answ.  First, that God will subdue their rebellions, & heal their backslidings: therefore they can never utterly and totally revolt from him. Secondly, I answer, that if God will never forsake them, never forget them, never cast them out, as he hath promised not to do it: then they can never forsake, forget, or cast off God: for whiles he is with them and in them, he will not suffer them to forsake, or cast him off: Christ is that good shepherd of our souls, those that are his sheep, he will not only not cast them out of his fold, but he will also keep them so, that none of them shall be lost. john 10. 28. and 17. 12. Wherefore this cavil and objection is but vain and idle.  
The ninth kind of promises making for me are these: he 
9 Promise.  that believeth, he that repenteth shall be saved; he shall never perish, never come into condemnation: he shall have ever lasting life, and shall receive a sure reward. From which I raise this argument. They that shall assuredly be saved, they that shall never perish, nor come into condemnation: they that shall have everlasting life, and shall receive a sure reward, it cannot be that they should ever fall quite away from grace. But God hath promised that all such as do repent and believe shall assuredly be saved: that they shall never perish, nor come into condemnation: that they shall have everlasting life, and receive a sure reward. Psa: 34. 22. Psal. 37: 40. Isai. 45. 17 cap. 55. 3. Mark 16. 16. Luke 12: 32. john. 3. 17, 18. cap 5: 24. cap. 10: 28. Rome 〈◊〉: 9, 10, 17, 21. cap 8: 1. cap. 10: 13. 1 Tim: 4: 8. Heb. 11: 16. 1 john 3: 14. and Prou: 11. 18: all express in point. Therefore, it cannot be, that they should ever fall quite away from grace.  
To omit all others: The tenth and last promise which 
10 Promise.  makes for me, is that covenant which God hath made with all his children: Ezech: 36: 25, 26, 27, 28. I will sprinkle clean water upon you, and you shall be clean: from all your filt●…enesse, and from all your idols will I cleanse you. A n●…w heart also will I give you, and a new spirit will I put within you, and I will take ●…ay the stony heart out of your flesh, and I will give you an he●…rt of flesh: and I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them: an●… ye shall be my people, an●… I will be your God. From this gracious 〈◊〉 this 〈◊〉 ●…rgument may be framed. Those whom God will 〈◊〉 〈◊〉 all their sin and filthin●…sse: those to whom ●…e will give a new ●…eart and 〈◊〉 ne●…●…pirit: those whom he will make to be his people and cause to walk in his 〈◊〉, and to keep his judgements and do●… them, it is impossible for them either finally or totally to fall from grace. But God hath covenanted with all such as are once truly regenerated, with all such as are his children, that he will cleanse them from all their sin and filthiness; that he will gi●…e them a n●…w heart, and a new spirit: that he will make them his people, ●…nd 〈◊〉 them to walk in his statutes, and to keep his judgements and do them, (as appeartes by the praemises:) therefore it is impossible for them, either finally or totally to fall from grace.  
Lo here what a multitude of sweet and heavenly promises there are throughout the Scriptures, which may fully assure and resolve every true regenerate man, and every one that is a true member of jesus Christ, that he can, never finally nor totally fall from grace. Not one of all these promises but may assure a doubtful, scrupulous, & perplexed conscience, that he need not fear a total, or a final fall from grace, if he be but once truly regenerated, and engrafted into Christ.  Et 〈◊〉 non prosint si●…guila, cuncta invant. 
And if that any one of them by itself, may thus resolve him, what will they do when as they ●…re all conjoined and put together?  
But yet our stout Antagonists, that they may leave no stay or comfort to a Christian ●…oule, will frustrate all these gracious promises, and blow them quite away at one breath: one idle and false evasion, forged out of the superfluity of their idle and frothy brains, (without any ground in Scripture for to warrant it) shall be sufficient to delude and frustrate all these plain, comfortable, sweet, and heavenly promises of God, and to falsify them as untruths. For say they, 
Object.  all these promises which you have mentioned, though they are absolute, positive, and perpetual in respect of God, yet they are but contingent; accidental, and altogether un certain in respect of us: they are all conditional, and suspended upon our wills and upon our perseverance. Now there is no absolute certainty in our perseverance, we are fickle and unconstaut, and may fall away from grace: and therefore these promises, they give us no absolute assurance of our final 
Answer.  and total perseverance. This is in truth the only answer that our adversaries give to all those Scriptures and reasons, that we produce against them: this is the very sum and suhstance of all that they reply unto us. If this answer then of theirs be but fully confuted, and manifested to be but frivolous, false and idle; our adversaries must then sit mute and silent, and yield the cause to us, or else be condemned for their silence. Wherefore that I may give a full and satisfactory defeat to this sophistical, false, and feigned evasion, that it never lie as a rub in our way again, I shall now incounter it with the second thing which I have observed in these promises: to wit, that they are absolute and positive without any condition at all, either on God's part or our own.  
I say that all these promises which I have mentioned are absolute and positive in themselves, without any condition at all annexed to them, either on God's part or on ours: which I shall fully prove by these ensuing reasons. First, all the promises and covenants forecited: they are pronounced and set down in absolute and positive terms, without any condition at all annexed to them, either on God's part or on ours: and therefore, for any man to add a condition to these promises, when as God himself hath added none, is but to sophisticate and corrupt the word of God, yea it is to add unto it, for which God will add to him that doth it, the 
Object.  plagues that he hath written in his book: Reu: 22. 18. If you object, that there are many places of Scripture pronounced absolutely, which yet notwithstanding are conditional: as that of jonah 3. 4. Yet forty days and Nineve shall be destroyed: and that o●… Is●… 38 1. God's m●…ssage to Hezechiah. Set thine house in order for thou shalt 〈◊〉 and no●… live. and Prou. 22. 4. By humility and the fear of the Lord, are riches, and honour, and life. therefore these promises forecited, though they are absolntely pronounced without any annexed condition, yet there may be an implied condition in them. To this I answer, First, that there is a great difference betwixt temporal judgements and mercies, and spiritual covenants and promises For though God doth threaten a temporal judgement ●…gainst any people, or person, or promise any temporal blessing to them, though the words of the judgement denounced, or the mercy promised, are absolute and positive without any express condition annexed to them, yet commonly there is an implied condition included in them, for diverse reasons, which cannot be applied to spiritual covenants and promises. If temporal judgements be denounced in positive and absolute words, yet there is an employed condition included in them (to wit, if they repent not) for these reasons. First, because that God throughout the Scriptures hath promised mercy, and freedom from temporal judgements, to all such as shall meet him by repentance; and therefore those particular denuntiations of temporal judgements, though they are pronounced in absolute and positive words, have commonly this implied condition annexed to them, unless they do repent, because they shall not cross and contradict his general promises of mercy, if they do repent. Secondly, most particular temporal judgements, that are denounced against men in the Scriptures, have this condition expressly annexed to them, unless they repent, as we may read at large: Deut. 5, 30, 31. 2 Chron. 7. 13. 14 jer. 18. 7, 8. & Luke 13. 3, 5: & therefore, the other absolute places must be expounded by these, and have this implied condition annexed to them: unless they do repent. Thirdly, the only cause for which God doth threaten and inflict this temporal judgements upon men, is to bring them to repentance; to save them, not for to destroy them; and therefore if they do repent before the judgement is inflicted, the judgement though absolutely denounced shall not be executed, because God hath his end for which he did intend for to inflict it. Lastly, all God's judgements they are only inflicted because of sin: if there were no sin in men, there should be then no judgment●… of God inflicted on them: now repentance before God's judgements are executed, doth utterly take away the guilt of sin, and so by consequent the judgement which should follow sin, though it were absolutely denounced: therefore all those judgements that are absolutely denounced against men without any annexed condition, have commonly an employed condition included in them, because they have relation and reference to our repentance. So again for temporal blessings: though God doth sometimes promise them absolutely unto his children, yet there is always an implied condition in them, and that for many reasons. First, because that these temporal blessings are not always best for them. Secondly, because they are aught time's greater crosses and curses than blessings to them. Thirdly, because they are things of a fading, fickle, and unconstant nature. Fourthly, because they are no special tokens of God's love: they are common to wicked men, as well as to the Saints. Fithly, because they are not the proper portion and inheritance of the Saints: God hath provided far better and greater things for them. Lastly, because God in most places of the Scripture doth suspend these temporal blessings upon these two conditions. First, if his children do obey him. Secondly, if these outward blessings are best for them: to which conditional Scriptures, all other positive places must be referred. But now it is far otherwise, with those spiritual covenants and promises which God doth make unto his children in positive and absolute words: because all these promises they have reference unto God's gracious goodness, mercy and bounty, and not to man's desert or merit: and also, because it is always best for the Saints that these covenants and promises should be fulfilled. Now for these spiritual promises of grace which we find recorded in the Scriptures, you must understand that there are two sorts of them. The first general and common unto all men. The second proper and peculiar only to the Saints, and such as are in the state of grace. For the first sort of promises they are conditional, and have reference to something which is first to be wrought in us by God, before that we can have any benefit or advantage by them: but when once the condition on our parts is in truth performed by God, who works it for us, than the promises and the things promised are our own for ever, without any further condition. This we may see in these three several promises of God. He that repenteth, he that believeth, he that receiveth jesus Christ shall be saved, and shall not come into condemnation. Mark 16: 16. john 1: 12. cap. 3: 17, 18. cap. 5: 24. Acts 2: 37, 38, 39 cap. 3: 19 and cap. 16. 30, 31. Here it is true, that these promises being conditional, and requiring something on our parts before we shall enjoy them, we by the assistance and help of God must first truly repent, believe, and receive jesus Christ before we shall be saved, and freed from condemnation: but when we have once truly repent, believed, and received jesus Christ, than we are saved, and freed from condemnation for ever. Now in these three general promises, I would have you to observe these two things which make much for my present purpose. First, that these three promises are the original charters and assurances, that give us interest, right, and title unto heaven and eternal life: and that all these other promises which belong unto us after we have truly believed, repent, and received jesus Christ, give us no new interest, right, and title to heaven and eternal life, but only serve for to confirm and strengthen that interest, right, and title to which we had in them before, by these three general promises, that so we may enjoy them with greater comfort and assurance. I cannot better express it then by this similitude. A man hath lands demised to him, by a fine, or by a deed indented and enrolled, or some such original conveyance: these very original deeds, without any other assurance, do give him, a full, perfect, and absolute right and interest in those lands. Suppose now, that after this device, the party that sold those lands should make a general release or confirmation of those lands, unto the party to whom they were devised: this release or confirmation, gives him no new right or interest in these lands, but only serves to strengthen and confirm the old, which was sure and safe enough before. So it is hear: these three original promises when once we do truly believe, repent and receive Christ jesus, they are the original charters that give us a full, sure, and perfect interest, right, and title to heaven and eternal life: and all these other promises which God makes unto us, either for himself or us, when once we are within the covenant and state of grace, serve only to strengthen and confirm our ancient interest, right, and title unto heaven, which was sure and safe before, they give us no new interest, right, and title to it. So that if a man do but once truly believe, repent, and receive Christ jesus, this makes him sure of heaven and eternal life, though he had no other promises to assure him but these. Secondly, observe, that salvation, heaven, and eternal life in these three radical and original promises are suspended only, and depend merely upon the performance of the conditions themselves, and not upon the perpetual and continual performance of them. God doth not say, if ye believe and believe for ever, if ye repent and repent for ever, if ye receive jesus Christ and receive him for ever, ye shall be saved and have everlasting life: no, there is no such matter in the promises: but if we truly believe, if we do truly repent, and receive Christ Jesus in the sincerity of our hearts, though it be but once, we shall be saved and have everlasting life: because that he that doth truly believe, truly repent, and receive Christ jesus but once, doth believe, repent, and receive Christ jesus for ever, he is passed from death to life for ever, and shall not come into condemnation: john 5: 24. Rome 8: 1, 2. and Mark 16. 16. Suppose a man should promise another an hundred pounds, upon condition that he should marry his daughter, or publicly recant those injuries which he had done unto him: if there he doth marry his daughter but once, or recant those injuries in public but once, though he do not reiterate them, he shall have the hundred pound, because he hath performed the condition. So when as God doth promise us salvation, heaven, and eternal life if we believe, r●…pent, and receive Christ jesus in sincerity and in truth: if once we do but truly believe, repent, and receive Christ jesus, we shall certainly be saved, and have heaven, and everlasting life, because the condition on which these are suspended is performed. I would ask but this question, of any of our Antagonists, whether any man may not safely make this argument with himself? Every one that doth truly believe, repent, and receive Christ jesus shall be saved, and have everlasting life. But I myself do truly believe, repent, and receive Christ jesus: therefore I shall be saved, and have everlasting life. If this be not a good argument, than what benefit, comfort, or assurance can any Christian take from these, or any other promises of the Gospel? what claim, interest, or title can he lay to salvation, heaven, or eternal life? or to what end do these promises serve? If it be a good argument (as I think none can deny it) then certainly heaven, salvation, and eternal life, depend only upon the faith and repentance of men, and their receiving of jesus Christ, without any necessary relation to any inclusive condition, if they persevere withal: for he that doth but once truly believe, repent, and receive Christ jesus, doth believe, repent, and receive Christ for ever. Certainly as Christ himself by dying unto sin but once is become the author of eternal salvation to all truly penitent and believing sinners, and being raised from the dead dieth no more, death hath no more dominion over him. Rome 6: 9, 10. Hebr: 5: 9 cap. 7: 27. and cap: 9: 25: 28. So he that is but once truly regenerated, and alive to God, through jesus Christ our Lord dieth no more, death hath no more dominion over him, but he shall live for ever unto God, and shall not come into condemnation. Rome 6: 7: to 12: john 5: 24. Rome 8: 2. 1 john 3: 9, 14. and Hebr: 10: 2. how then can he ever finally or ●…otally fall from grace? Let all the devils in hell, or men in earth lay their heads together, they shall never with all their wit and sophistry delude or overthrow this plain and pregnant truth.  
Again, there are a second sort of promises which are proper & peculiar only to those which are in truth regenerated, and within the covenant and state of grace, of which sort the greater part of all the promises which I have formerly cited are: which promises I have proved, give them no new interest, right, or title unto heaven and eternal life, but only serve to ratify and confirm that interest, right, and title, which they had to them before, upon their first repentance and true conversion unto God: the first three promises are our assurance for the end: these latter assure us of the way and means for to attain the end: Now all these promises they are pronounced absolutely without any condition at all annexed to them: they are positive and absolute, they are all pronounced categorically and plainly, as you may perceive if you will but cast back your eyes upon them: and therefore, you cannot annex any condition of your own unto them, when as God himself hath annexed none. Secondly, all those promises which I have formerly cited, must needs be absolute and positive, and shall be performed to the utmost, because they are made by God himself, without any reference and relation unto any thing that is to be done by us: God doth only promise what he will do for us, he himself doth undertake all for us, he will act his own and our parts too, without exacting any condition at all from us. When we are but once truly regenerated and engrafted into Christ, than he doth covenant and promise: that he will preser●…e us blameless till his coming; that he will finish that work of grace which he hath begun within us: that he will carry us in his arms and bosom and keep us from falling: that he will subdue our sins and corruptions for us; that he will heal our backslidings and rebellions: that he will work●… all our works in us and for us: Isay 26: 12. God himself hath absolutely undertaken to do all that for us, which he requireth and expecteth from us: there is not any thing at all that God requires of us, but he hath absolutely promised to do it for us: true it is, that he will use us as instruments in the work, but he himself will do the work. All the promises which I have cited contain nothing else but what God himself will do for us out of his favour, love, and bounty: he tieth us to no conditions in any of these promises: he only declares what he will freely do for us, when once we are his children, without exacting any thing from us at all. If he doth require any thing at our hands, it is only that which he himself hath covenanted and promised to do for us. Wherefore all those former promises and covenants, seeing they are positive and absolute, containing nothing in them but what God himself doth absolutely promise to us and for us, without requiring any thing at all from us, but what he himself doth absolutely covenant to do for us: these promises must needs be absolute in themselves without any inclusive condition at all. Thirdly, these promises which I have mentioned must needs be absolute and positive without any inclusive or implied condition at all, because that most of them are uncapable of any condition: and you cannot annex any condition at all unto them, without a manifest contradiction, and overturning of the promises. For example, to instance in some of them. The righteous shall never be removed, and they that trust in the Lrod shall be as mount Zion, which cannot be removed, but standeth fast for ever: which is the first of these promises which I have cited. Here is an absolute promise which is uncapable of any inclusive condition. Our Antagonists they indeed will annex a condition to it. For say they it is true that the righteous and such as 
Object.  trust in the Lord shall not be removed, but shall stand for ever, if they continue righteous and trust still in God, but not else. For answer to which cavil. I would first demand of them 
Answ.  whence they learned this evasion, and from whence they had it? if it be Gods, then show me where, and in what Scripture I shall find it. If their own & not Gods, why then should I my s●…lfe ot any else believe it. Secondly, I would but ask them, whether this promise of God? hath reference only to the present state of grace wherein the Saints of God do stand, or to their future continuance only, or to both of them? If to that present estate of grace only wherein they stand without any reference to their future stability, than the sense of the place is this. Every righteous man, and every one that trusteth in the Lord, is for the present so settled and established in the state of grace, that he shall not, nor cannot be removed but shall stand fast for ever; and then their supposition if he continue righteous and trust in God, is but a mere Battalogie, or a mere contradiction: he shall not be removed but shall stand fast for ever, if he be not removed, and if he stand ●…ast for ever: or as long as he is not removed, so long he standeth fast. Or else he shall not, nor cannot be removed, but shall stand fast for ever, and yet he may be removed and stand fast for ever: a learned and scholastical interpretation. If it hath reference to their future continuance only, or to their present estate and their future continuance both: then the genuine and proper sense and meaning of this promise is this. That all righteous men and such as trust in God, are for the present in a sure state of grace, and shall stand so fast for ever in it, that they shall not, nor cannot be removed from it: and this indeed is the proper sense and meaning of this promise, which hath reference both to the present and future estate of the Saints. Well then, let this be the scope & meaning of this promise, as it is: let us apply their gloss and exposition to it, (if they continue righteous and trust still in God: or as long as they continue righteous, and trust in God:) then the sense and meaning of the promise is this. That all righteous men and such as trust in God, are for the present in a sure state of grace, and shall stand so fast for ever in it, that they shall not, nor cannot be ever removed from it, as long (say they) as they continue, or if they continue righteous and trust still in God. Which clause and addition of theirs, is first, contradictory and repugnant to the praemises: for the praemises say, that their estate is sure, that they shall not, nor cannot be removed from it, and that they shall stand fast for ever: this addition and gloss, if they continue, or as long as they continue righteous, supposeth that they may be removed, that they may not stand fast for ever, and that their estate is not sure: which is quite cross and contradictory to the praemises, and therefore it cannot be admitted. Secondly, it is but a mere 〈◊〉 and nugation: the promise certifieth us, that the righteous shall never be removed, that 〈◊〉 cannot be re●…, that he shall stand fast for ever; yea, say they, if he continue righteous, or as long as he continues righteous, which in effect and substance is no more but this: the righteous shall never be removed, if he be not removed: and he shall stand fast for ever, if he stand fast for ever. For the promise doth preserve him in his righteousness, and in his estate of grace: the promise doth support him, and not he the promise: he continues righteous, and trusteth still in God, because that God hath promised that he shall do so: he shall stand fast for ever, and never be removed, not because he doth do so, but because God hath promised that he shall do so: so that their clause & supposition, if he continue, or as long as he continues righteous trusting in God, is but a mere tautology: for if a man continue righteous, it is certain that he shall never be removed, or fall from grace, though this promise of God had never been. Thirdly, I would demand this question of them, what profit, fruit, or benefit any Christian could reap from this promise of God, if this their exposition & gloss upon it were true? For if this promise (as they pretend) doth not establish & settle Christians in the state of grace, and give them full & comfortable assurance, that when they are once truly regenerated and engrafted into Christ by faith, that they shall continue and persevere for ever, and never fall from grace; what benefit or comfort have they from it? If you say, that it assures them, that if they continue righteous and trust still in God, that then they shall never be removed, but shall stand fast in grace for ever: than it leaves them but where they were before: for if they should continue and persevere in grace unto the end, its certain that they should never be removed, though God had made no such promise at all unto them: and so this answer of theirs, doth quite frustrate and make void the promises of God. If they say, that this promise declares God's constancy to the righteous, if they are constant unto him: I answer, that there is no such thing as this in it: for God doth not promise here what he will be unto his Saints, but he o●…ely promiseth what they shall be: he doth not promise, that he will not remove from them; but that they shall never be removed, and stand fast for ever: this promise hath only reference to the stability of the Saints; it only declares what their estate shall be, 〈◊〉 not what God will be to them: and therefore this their answer and exposition, doth but delude & frustrate these promises of God. Fourthly, I answer, that this clause and gloss of theirs doth quite pervert this promise of God: and all the other promises. For it takes away all from God, and puts all on man: whereas this and all the other promises, take all from man, and puts all on God, that so he may have the praise and glory of all: The Scriptures they inform us, that a regenerate man's estate, is permanent, sure, and perpetual, because that God hath promised that it shall be so: because that God hath promised, that the righteous man shall never be removed, but shall stand fast for ever: they by this evasion, if he continue righteous, take all from God, and lay all on man; that so man may glory in himself, and not in God. So that this evasion and shift of theirs, it perverts the promises of God: it robs God of the glory, and man of the fruit and comfort of them, and so cannot be admitted. Fifthly, I answer. That this promise which I have mentioned, is partly a promise, to assure the Saints of God of the perpetuity of their estate, because that God will establish them for ever, and never suffer them to be removed: and partly a declaration or description, of the firmness, stability, and perpetuity of a regenerate man's estate: and if it be a declaration, and a description of the stability and firmness of a regenerate man's estate, than it cannot admit of any inclusive and implied condition. For a declaration, manifestation, or description, admits of no suppositions or inclusive conditions; but is a thing that is plain, absolute, and positive in itself, declaring things as they are in themselves, without any ambiguities at all: so that it admits of no suppositions or conditions at all. Now that this place of Psal: 125: 1: should be a declaration and a description of the firmness and stability of a Christian man's estate; it appears most evidently by the words themselves, and by that illustration or similitude that is included in them. The words are these. They that trust in the Lord shall be as mount Zion, which cannot be removed, but standeth fast for euer●… Here the state of a regenerate man is illustrated and set forth by a comparison, it is as stable and firm as mount Zion, which cannot be removed, but standeth fast for ever. Which proves, that this is not only a promise of God, but likewise a description and declaration of the sure & steadfast estare of faithful Christians: and being so, their imaginary and inclusive condition, (if he continue to trust in God) it can never stand together with it. Sixthly, I answer, that this their gloss, (if they continue righteous and trust still in God) can never be admitted: for the words are not: these that trust in the Lord are not for the present only like to mount Zion, which cannot be removed: but they shall be so: they are so for the present, and they shall be so for ever, which hath reference to all future times: they do not one only stand fast for the present, but they shall stand fast for ever: if therefore they do not only stand fast for the present, but shall do so for ever to: where then is their supposition, (if they do continue,) when as the Scripture saith expressly, that they shall continue and stand fast for ever? it is but merely frivolous and repugnant. Seventhly, I answer, that the only scope and drift of the holy Ghost in this promise and place, is to prove, that a truly faithful and regenerate man, can never fall away from his estate of grace, and therefore their supposition, (if he continue faithful) is but frivolous and repugnant to the place. Now that this is the scope and meaning of the place, I prove it by these reasons. First, because the words themselves do best of all bear this sense and meanings and cannot well admit of any other: the words are plain and categorical, without any ambiguities or suppositions at all: they that trust in the Lord shall be as mount Zion, which cannot be removed, but standeth fast for ever: therefore this exposition and application of these words to this end, to prove the stability of a Christian and regenerate man's estate, being most consonant and agreeable to the sense and meaning of the words, must ne●…ds be the scope and end of them. Secondly, the very emphases, the very force and vigour of these words do prove it. For the text doth not say: that they that trust in the Lord shall be as a tent that may be removed, as an house 〈◊〉 
〈◊〉. 7.  upon the sand that may be overturned and cast down, or as a tree without a root, that may be blown down with every wind. No nor yet as a man hanging by a bough that may fall if he will himself: but like to mount Zion which cannot be removed, but standeth fast for ever Mark the comparison, and observe it well. A man that trusteth in the Lord is like to moun●… Zion. but in what is he like to mount Zion? why in this: mount Zion it cannot be removed: it cannot remove itself, though it would: it cannot be removed by others: it is so fixed and established, that it shall stand fast for ever, maugre itself and others: So he that trusteth in God, is so settled and established in grace, that he cannot be removed, neither by the liberty and freedom of his own will, nor yet by the policy and force of all outward enemies and temptatio●…s whatsoever. So that this their gloss and exposition, that they cannot be remo●…ed, unless they will themselves, doth quite thwart the comparison: for they are compared to mount Zion, which cannot remove itself, nor yet be removed by others: and therefore, neither can they themselves remove themselves: neither can others do it: this word cannot is so emphatical, that it takes away all possibility both in themselves and others for to do it. Wherefore the very emphases and vigour of the words do prove this to be the scope and meaning of the place. Thirdly, the ensuing verses prove this to be the scope and meaning of the place: or when the Psalmist in the first verse, had laid down this as a firm and positive ground. They that trust in the Lord, shall be 〈◊〉 〈◊〉 Zion, which cannot be removed, but standeth fast for ever: he shows the reasons of it in the: 2: and 3: verses: which are twoFirst, because God is always present with them, and doth compass them about on every side. As the mountains are 〈◊〉 about Terusalem, so the Lord is round about his people 〈◊〉 from hence forth and for ever. Secondly, Because God doth speedily deliver them from those outward afflictions which might shake and cast them down: For the rod of the wicked shall not rest upon the lot of the righteous, lest the righteous 〈◊〉 forth their hands unto iniquity. Then in the fifth verse, he confirms it by an anithesis between the righteous and the wicked. True it is, (saith he) there are many that made an outward show of trusting in God, but yet their hearts were not upright, such as these, they turn aside unto their crooked ways, and the Lord shall lead them forth with the workers of iniquity; (that is,) he will severe them from his own flock, and discover them to be goats and hypocrites: But peace shall be upon Israel: the true Israel of God, they shall have always peace with God, & they shall not be moved, but like mount Zion shall stand fast for ever. So that the whole scope and drift of this Psalm is but to prove the perpetuity and stability of a regenerate and faithful man's estate: and therefore cursed is this gloss of theirs, which would thus corrupt this text, and all those other promises of God which I have cited: whose only scope and end is nothing else, but to assure the Saints of God, that they shall always persevere, and never fall from grace. Eightly, I answer, that this their shift and starting hole: (If they contin●…e righteous, or as long as they continue righteous and trust in God) it it be well examined, is nothing else but a mere petitio princip●…, a begging of the question controverted, and a denying of the conclusion proved. For the question being no more but this: Whether ●…hose who are once truly regenerated and ingrafied into Christ may f●…ll from grace? I produce this argument to prove that they cannot fall from grace: God hath promised that their graces shall never fail; that the holy Ghost shall be with them and dwell in them for 〈◊〉: he hath promised them for to support and keep them from falling, and that they shall be as mount Zion, which cannot be removed, but standeth fast for ever: and therefore they cannot fall away from grace. Well, what now is the answer●… that they give? Their graces shall not fail, the holy Ghost shall dwell in them for ever: God will keep them from falling, and they shall not be removed; if they continue faithful; or as long as they continue faithful, or unless they will themselves. What now I pray are these answers of theirs, but a mere begging of the question which is dispuputed, and a plain and manifest denying of the conclusion proved? what else in substance is it, but only this? that those who are once truly regenerated and engrafted into Christ, may fall away from grace: and so a begging of the question, and a denial of the conclusion. Which how absurd and ridiculous a thing it is, and how vnbeseeming befeeming those that make a show of wit and learning, every freshman, and puny Sophister in our Universities can inform you. Ninthly, This answer of theirs, if they continue righteous, and unless they will themselves: can never be admitted as sons and consonant to the Scriptures, because it gives man a free will either to take & receive grace, or to refuse and cast it off at his will and pleasure: it sets the clay and the weak and impotent creature (who hath no might, no strength, no will, and power of his own but what he hath from God) above the Potter, and almighty Creator. For if regenerate men may fall from grace, out of the liberty of their own wills, when as God himself hath undertaken & promised to preserve and keep them from falling: to confirm them to the end; and to perserue them blameless unto the day of jesus Christ: (as that answer doth suppose they may:) what were this but to exempt man from God's jurisdiction and allegiance, and to make him an absolute creature in himself, without any dependency at all on God? Yea this were nothing else, but to take the hearts and wills of all men out of the hands of God, & to give him no soveragntie and power over them; which is expressy contrary to the Scriptures: which certify us, that the hearts of Kings, (and therefore of all men else) are in the 
Prou. 21. 1.  hand. of the Lord, and that as the rivers of water he turneth them whether soever he will: that the lives and ways of all men are in his hands, & that it is not in men's own wills or power for to direct their step●… Dan: 5: 23. Jer: 10: 23. 〈◊〉: 16: 13: With God only is wisdom and strength; he hath council and understanding. Behold, 〈◊〉 breaketh down and it cannot be built again: he shutteth up a man, and there can be no opening. With him is strength and wisdom, the deceiver, and the deceived are his. He leadeth councillors away spoiled, and maketh the judge's fools. He looseth the bond of Kings, and girdeth their loins with a girdle. He leadeth Princes away spoiled, and overthroweth the mighty. He removeth away the speech of the trusty, and taketh away the understanding of the aged. He poureth contempt upon Princes, and weakeneth the strength of the mighty. He increaseth the nations and destroyeth them: he enlargeth the nations and straitneth them again. He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way. job: 12: 13: to 25. If our wills were in our own powers & not in Gods alone, why then do we daily pray to God: thy kingdom come; thy 
Mat: 6. 10. 13.  will be done on earth as it is in heaven; and lead us not into temptation, but deliver us from evil? this prayer were but vain & idle if our wills were our own, if God had no kingdom and power over us to sway and rule us as he pleaseth. If our wills are free; if we may cast away that grace which God hath given us, and hath likewise covenanted to preserve it in us: why then do we call the Lord our God, our King, our Master and our Governor: and why doth the Scripture certify us, that our souls, our spirits, and ourselves, are not our own but Gods, and that it is God only that worketh in us both the will and the deed, of his good pleasure: 1 Cor: 6: 29. and Phil: 2: 13? Certainly, if God, be God, Lord, and King over us, as he is: if our hearts, our wills, and all our ways are in his hands to dispose of them at his pleasure: (as we must needs confess they are unless we will turn Atheists and deny his Deity) than when as God himself doth absolutely promise and undertake to preserve and keep 〈◊〉 Saints from falling; and to establish them so, that they shall not, nor cannot for ever be removed: this their slight and supposition: if they continue faithful, or unless they will themselves, must needs be false and idle: or else you must of necessity grant that those whom God himself hath promised to keep from falling, and to establish so that they can never possible be removed: may fall away from grace; which doth not only falsify the Scriptures and the promises of God; but likewise pull God out of heaven: and either make him to be no God at all, or else sets man above him; which is blasphemous and atheistical. Lastly, If this their answer to the absolute promises and texts of Scriptute, which we allege against them, were once admitted to be true, then mark what dangerous consequents would follow upon it. First, it would be a means to shake the very foundations, principals, and pillars of religion. For if a thing which is absolutey true, be not absolutely true, (which is the very sum and substance of all their answers,) if that which God hath promised to establish for ever, to keep from falling and departing from him, may notwithstanding fall and come to ruin, if it will itself, and that it is safe only if it continue, or as long as it continues; then mark what a ready way they make for Atheists and Infidels to delude all those fundamental truths which are delivered and set down in Scripture. For if I were an Atheist and an Infidel, and they should come to convert, or confute me by the Scriptures or by reason. If they should now produce any argument, or text of Scripture, to prove that there were a God, to prove that there were a Christ, or an holy Ghost: or to prove that there were a Church: or to prove any such fundamental truths; I would shift them of with this sleeveless answer of their own: true it is that there is an eternal God: there is a Christ, and an holy Ghost: there is a Church of God, if they continue, or as long as they continue: and then I would infer as they do upon this answer, but they do not continue, and therefore they are not. What answer could they giu●… me, if this their own cuasion would hold water, and go for c●…rrant? certainly none at all. Yea, but 
Object.  they will object, that the Scripture saith, that the Father, the Son, and the holy Ghost are eternal, and that the Church of God continueth and abideth for ever: and therefore this answer, if they continue: or as long as they continue, 
〈◊〉.  is very repugnant. And doth not the Scripture say as positively: that the righteous shall never be removed? that they shall stand fast for ever? that their faith and graces shall never fail: that the holy Ghost shall abide with them for ever: that they shall never fail or perish? Where then I pray you stands the difference? If this answer of theirs be repugnant and contradictory in the one, why should it not be so in the other to? Yea, but God is eternal in his own Nature, and so in this 
Object.  there is a difference? And is not grace an immortal and incorruptible 
Answer.  seed? a treasure which neither rust nor moth can corrupt, 
1 Pet. 1. 23.  nor thieves break through and steal? the Scripture I am sure 
Math. 6. 20.  styles it so: Yea, Christians themselves that are once illuminated 
Luke 12. 33.  with the spirit of Grace, they are immortal through grace: the second death shall have no power over them, and they shall die no more, Reu. 20 6. and Rom. 6. 10, 11. Therefore if Christians are immortal and everlasting by Grace: and if that Grace which we have now by Christ, be of an incorruptible nature, as well as God is eternal: if it be absurd to suppose that God may not continue and abide for ever: or to say that he is eternal unless he will himself: it must likewise be absurd to suppose, that Grace which is immortal, and incorruptible: that the Saints of God who shall stand fast for ever, and cannot be removed, may notwithstanding cease to be, and fall from grace and perish. So that you see plainly, that this evasion of theirs if it were admitted, would utterly subvert and overturn, the very grounds, principles and foundation of Religion. Secondly, if this their shifting answer should be admitted, it would make the word of God but a mere nugation; a mere tautology; a vain, absurd, and idle thing: a thing merely repugnant and cross unto itself. Absolute things must then be conditional: plain things will become obscure, express and absolute promises, must be suspended upon vain and idle suppositions: mens graces than should always increase and never fail, and yet they should be lost and fail: the Saints than should never fall, perish, or be removed, and yet they should fall quite away from grace: they should perish and be removed: they should not be able to depar●… from God, and yet they should depart: the Scriptures in which there is no jar at all, should then be full of contradictions, or nugations: Yea, Scripture would become no Scripture, truth no truth, God no God, if this their shift, anfwer and evasion should be admitted to be true. And therefore we reject this answer of theirs, as an absurd, frivolous, nugatory, false, and contradictory thing: as an answer un beseeming any, much more such men as do profess themselves to be not only Christians, but Scholars to.  
All that now may colourably be objected by them to defend 
Object.  this answer and evasion, is but this. That though those promises and Scriptures which I have cited, are positive and absolute in themselves, without any annexed condition, either on God's part or on ours: Yet there are some other promises & tex●… of Scripture, which have an express condition on our parts annexed to them. As that of Math. 24. 13. and Mark 13. 13. He that continueth to the end, he shall be saved: and that of Gal. 6. 9 In due time 〈◊〉 shall reap if we faint not: and Reu. 2, 10. and cap. 3. 21. Be thou faithful to the death, and I will give thee the crown of life. Therefore to reconcile these and such like absolute and conditional promises and Scriptures one unto the other, that there be no jar or contradiction at all between them, we frame this former answer, and make all these absolute promises and tex●…s of Scripture to depend upon these conditionals, which have a secret influence into them all. This is all that is, or may be colourably objected to justify the former answer: and alas, this all, is nothing, if it be well examined. For first, if you will interpret these promises 
Answ.  and Scriptures one by another; you must then interpret them according to the due rules of interpretation which are two: First, you must interpert and expound, the fewest and the More obscure, by the greater number, and the more perspicuous, plain, and easy. Now those positive and absolute promises of God, which I have cited, are more in number then these conditional promises objected by you; and they are far more perspicuous, plain, and manifest than they: therefore you must rather interpret your conditional promises by them, then them by your conditional; else you do but proceed ab ignotioribus ad notiora, Which is a preposterous course. Secondly, if you will expound these Scriptures one by another, you must then make such an exposition of them, as may fully reconcile them, that so they may all stand together without crossing or contradicting one another, or perverting and corrupting the true sense, scope, and meaning one of the other. Now if you will expound those absolute promises and Scriptures which I have formerly alleged, by these conditional ones, annexing an implied and inclusive condition to them, in steed of reconciling these Scriptures one un to the other, you set them quite at variance, and cause them for to cross, oppugn, and contradict one another, and to pervert the true sense, scope, and meaning of one another, (as I have proved at large before) & therefore this your exposition must needs be false and vicious. If then you would fully reconcile these Scriptures with prima fancy may seem to be repugnant, you must then expound these conditional places which you object, by these absolute texts which I have cited: you must put these conditional places in the forefront, and let the absolute follow after, and then these places will not only be reconciled one unto another, but they will also ratify and confirm one another, and make for my conclusion. This will appear most evidently if we reduce, these absolute and conditional places into this Syllogism. He that continueth to the end, he that faints not, and he that continues faithful to the death, shall be saved, and shall receive the crown of life. But all those who are once truly regenerated and engrafted into Christ by faith, they shall endure to the end, they shall not faint, and they shall continue faithful to the death. Therefore they shall be saved, and they shall receive the crown of life. I pray now where is there any contradiction or opposition between these places being thus ordered and expounded? if you will but place these conditional propositions and places first, and then rank the absolute promises and places after them, than they will both agree together, and the one will ratify and confirm the proper sense and meaning of the other without any contradiction. But as you expound and order these Scriptures, placing the absolute in the first place, and the conditional in the second, you make the one to cross and contradict the other, and in steed of making peace and reconciliation between them, you set them both at variance, and corrupt them both. This will most evidently appear, by inverting of the former Syllogism, and by putting the minor into the majors place: for then the Syllogism will be this. All those who shall continue constant to the end, and never faint, nor fall from grace, nor yet depart from God, may notwithstanding fall from grace, if they do not continue and persevere in Grace. But all these who are once truly regenerated and engrafted into Christ, may not continue and persevere in grace: Therefore they may fall away from grace. Mark now how this exposition and reconciliation of yours, doth falsify and corrupt even both the texts: First, it falsifieth and corrupteth the positive and absolute texts; it makes them conditional, ambiguous, and doubtful, yea, and contradictory to themselves: Secondly, it makes those conditional placcs which are cited to be absolute and positive: as he that overcometh and continueth faithful to the death, he that endureth to the end and fainteth not shall be saved: it makes those to be absolute, and in effect but this: all those who are once truly regenerated and engrafted into Christ, may faint and fail, and not hold out or continue to the end: When as the places themselves do not so much as mention any such thing, no nor yet so much as necessarily imply it. Be ashamed then of this your false interpretation, and contradictory reconciliation, which sets those Scriptures at enmity and variance which were at peace before. And if you know not how to reconcile those places, than put but the conditional places (if they are conditional) first, and let the absolute come but after them, and then there is no jar at all between them: they then will ratify and strengthen one the other, and make both for my conclusion. When you meet with that of Gal. 6. 9 In due time ye shall reap if ye faint not: and with that of Math. 24. 13. He that endureth to the end, he shall be saved: then parallel them with that of Isai. 40, 29, 30: 31. and job ●…7. 9 The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger: Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, and they shall walk and not faint. If you meet with that of Exod. 19 5. If ye will obey my voice indeed, and keep my covenant, than you shall be a peculiar treasure unto me, above all people: then encounter it with that of Ezech. 36. 27. I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them. Go through all the Scriptures, and you shall not meet with any condition which God requires of us, but you shall likewise find, that he hath promised to perform the same condition for us, and in us. Wherefore set down the conditional places first (which are first in order and in nature) and then the absolute promises of God to perform the same conditions for us, and so all the Scriptures will be fully recon●…led. Secondly, to this objection of yours. I answer, that the only end and scope of all those places which you object for to defend your answer, is only to incite and stir men up to perseverance, and to an holy boldness, and cheerfulness in the ways of God, and in the constant profession of Religion: they were never spoken to that end to which you wrest them, to fear and to discourage men, or to prove that they might fall quite away from grace, when once they were in truth regenerated. For that of Math. 24. 13. & Mark 13. 13. He that endureth to the end he shall be saved: and that of Gal. 6. 9 Let us not be weary of well-doing, for in due time we shall reap if we faint not. and that of Reu: 2. 10. Be faithful to the death, and thou shalt receive the crown of life: and those other places of this nature: they are but so many exhortations and encouragements to go on and persevere in a Christian resolution; and in a constant practice and profession of religion maugre all afflictions, crosses, persecutions, and scandals whatsoever, as the contex●…s do most plainly manifest. They were spoken only to this purpose, and they are no more in substance but this. There are many afflictions, many troubles and crosses, many persecutions, losses, scandals and diffamations that will befall you, even for the very profession and practice of religion: Yet let not all these discourage you from going on in a constant and settled course of holiness: for though these losses, crosses, afflictions, persecutions, and scandals do befall you, yet they shall not hurt or disadvantage you, you shall be no loser's by them: for you shall be saved: you shall reap the fruits of all those sufferings at last: what ever you lose on earth, it shall be recompensed to you in heaven: these light and momentary afflictions which here you suffer shall purchase for you a far more exceeding and eternal weight of glory. Go on therefore as you have begun, hold on your way, and persever in grace unto the end, for than you shall receive a full reward for all that you have done or suffered. This is the only end and scope of the Holy Ghost in all those texts of Scripture: this was the only end for which they were spoken and recorded, to encourage and provoke the Saints of God to a constant and final perseverance in grace and holiness. How grossly then do you abuse and wrest these Scriptutes, when as you make no other use of them, but to quench the smoking flax, and break the bruised reed? to discomfort and deject the hearts and souls of weak and tender Christians, and to discourage them in the ways of holiness, when as you prove unto them from those places, that they may finally and totally fall from grace? Certainly if the chief and only meaning of the Holy Ghost in all these places, is but to encourage and stir men up to perseverance (as it is most plain and evident that it is) you do but cross the very scope, the very sense and meaning of the holy Ghost, when as you rack and wrest those places to this your present purpose, which the holy Ghost did never thinks of or intend: unless that you will make the holy Ghost an ambiguous equivocator, like unto yourselves. If therefore you will take those places in their genuine and proper sense, and as they are intended, as being so many encouragements and helps to constant and final perseverance; they are so far from making for you, that they make much against you. If now you do object, that you are forced to maintain this doctrine of the Apostasy of 
Object.  the Saints, and so by consequence this evasion, to free God from injustice, and from being author of, or party to men's sins. For, if God should absolutely without any condition on our parts, promise for to keep us from falling from him, and yet should suffer us for to fall from grace, as we see he doth oft times; then we should make God himself unjust in not fulfilling of his promise. Wherefore that we may free God from injustice even in this behalf, we say, that notwithstanding all those promises of God are absolutely and positively pronounced, yet they are all suspended upon the freedom and liberty of our own wills, having this inclusive condition annexed to them (If we ourselves will continue righteous) And so when as we fall away from grace out of the liberty and freedom of our own wills, the sin and blame lights only upon our own heads, which else would rest on Gods. I shall answer you in the words of holy 
Answ.  job, Will you speak wickedly for God, and talk deceitfully for 
job 13. 7, 8.  him? will ye accept his person? will ye contend for God? as if God did need your help and counsel for to free him from injustice, and were not able for to clear himself without this help and shift of yours. Well, admit that you do God some service in it, in clearing of his justice, yet how much is God beholding to you for your pains, who in freeing of him from injustice, do rob him of his mercy, goodness, honour, power, wisdom, truth and justice to? For if God should suffer his chosen and his best beloved Saints to fall away from him, and so to perish, where then were his mercy, and his gracious goodness? If he should suffer those to fall, whom he hath undertaken to preserve and keep from falling, where then were his honour, his truth, his wisdom, his justice or his power? If he should suffer those to fall and perish for whom jesus Christ hath shed his precious blood, that so they might not perish but have everlasting life, if God should suffer them to lose that grace, and that heau●…ly inheritance which Christ hath purchased for them, where then were this his justice which you labour to maintain? Doubtless this paradox and shift of yours, it robs the Lord, and strips him naked of all his glorious and most sacred attributes, yea, it deprives him of his very Deity: so that whiles you seek to do the Lord a favour in vindicating of his justice by this your cavil and evasion, you do him all the wrong that may be. If then you would free God from injustice, and reserve his very Deity, and all his other sacred attributes unto him without any diminution, or eclipse at all, the only way to do it, is for to maintain, the final and total perseverance of the Saints. For if it be impossible for those who are once truly regenerated and sanctified, to fall from grace (as we affirm it for to be) than your surmise of clearing God's justice when they fall away, is out of doors, and comes not into question: and so God's justice, mercy, goodness, honour, wisdom, truth and power, are not only not so much as once tainted and eclipsed, but likewise highly magnified, in the continual perseverance and preservation of the Saints, And thus I hope I have so fully cleared the absoluteness of all God's promises, and so fully vindicates them from those false glosses and sophisms of the opposites which did obscure and delude them: that now they may give full and perfect assurance to every Christian soul that is become a true member of jesus Christ, that he shall never finally nor totally fall from Grace.  
The third thing in these promises of God which may assure us of the truth of this assertion, is God's ability to perform them: If we had so many great and gracious promises as these from God, if God were not able to perform them to the uttermost, we could then take but little joy and comfort in them; but now God is omnipotent, he is able to make good his promises, and to perform them to the utmost title and circumstance: and therefore this may comfort and rejoice our hearts.  
Lastly, all these promises of God they are exceeding faithful and true, and God is very just and faithful in performing of them. If a man had never so many great and goodly promi says, if they were not true, but false and counterfeit, there were then great cause and colour for to doubt of them, and men's hearts and souls could take no true joy and solid comfort in them, because they could not rest and trust upon them. But now all these promises of God which I have formerly mentioned, to proveth final and total perseverance of the Saints, they are exceeding faithful and true, proceeding from that God and spirit of truth, which will not, nor cannot lie unto us. All the promises of God they are yea, and amen in Christ: 2 Cor: 1: 20. his covenant will he not break, nor alter the thing that is gone out of his mouth: He hath 〈◊〉 in his holiness that he will not lie unto us: Psal: 89: 34, 35. As God hath thought, so shall it come to pass, as he hath promised, so shall it surely stand, no man shall disa●…ll or turn that back which he hath promised and decreed. Isay 14: 24: 27. God hath ratified all his promises with an oath, and sealed them unto us, even in the blood of jesus Christ, to show unto the heirs of promise, the immutability of his Council, and the truth of all his promises, to the end that they might have strong consolation and comfort in them. Heb: 6: 17, 18. And as all these promises of God are true and faithful in themselves, so God will be exceeding just and faithful in performing them to the very lest title and circumstance of them. God will his truth to jacob, and his mercy to Israel, which he hath sworn to our fathers in the days of old. Mic●…: 7: 20. The strength of Israel will not lie, neither will he repent him of his word: 1 Sam: 15: 29. Whatsoever he hath promised the will perform to the very uttermost title. Heaven and earth may pass away, but yet not so much as the least title of any of these promises which he hath made unto his Saints shall fail, until it be fulfilled to the full: Math: 5: 18 When God had promised to bring the children of Israel out of Egypt after four hundred and thirty years: it came to pass at the end of the four hundred and thirty years, even the self same day that God had promised, that all the host of Israel went out of Egypt: Exod: 12: 41: 51: God did not fail them in this promise so much as in one day. God hath always been so faithful in the performance of his promises unto his people, that he did never so much as fail them in any circumstance: wherefore Solomon in the period and perclose of that excellent and famous prayer of his, at the consecration of the Temple, doth use this gratulatory speech to God. Blessed be the Lord which hath given rest unto his people Israel according to all that he hath 
1 Kings. 8. 58.  promised: their hath not failed one word of all his good promise which he promised by the hand of Moses, his servant. Every word and syllable that God hath spoken for the weal & welfare of his children, he will as certainly and faithfully perform, as if he had actually performed it to them already. Seeing then that we have so many absolute and sure, so many true and faithful promises which shall be performed to the utmost syllable, which may assure us, that such as are once truly regenerated and engrafted into Christ by a true and lively faith, can neither finally nor totally fall from grace: let us wholly rely and depend upon them, let us cast ourselves and our souls upon them. And seeing there are so many things in God himself, which may fully resolve & settle us in this truth: let us have strong consolation: and let us run that race of holiness which is set before us, with joy, with comfort, and assurance. And though we may and aught to fear, the falling into any sin whereby we may offend the Lord, and cause him for to scourge us with the rods of men, and with the stripes of the children 
2 Sam. 7. 14.  of men: yet let us never fear or dream of any final or total fall from grace, when once we are but truly regenerated and engrafted into Christ by faith: because we have God himself for our assurance, that we shall never fall from him.  
Secondly, as it is altogether impossible in respect of God himself, that those which are once truly regenerated and 
From Chrst.  engrafted into Christ by a true and lively faith, should either totally or finally fall from grace: so is likewise altogether impossible in respect of jesus Christ. Now in jesus Christ himself, there are these several things which may assure us of this potision.  
First, there is the efficacy, metits, and power of his death and passion, whereby the power and strength of sin, the forts and holds of Satan, are weakened and subdued in them, whereby their souls are thoroughly purified and washed from all pollution of flesh and spirit, and their sins and wickedness for ever so utterly abolished, that they shall never appear any more; from which I frame this first argument. Those out of whom the works of Satan are utterly destroyed by the death of Christ, those whose souls are purified and washed from all sin by the blood of Christ. Those in whom the power of Satan and the whole body of sin are wholly destroyed by the passion of Christ, to no other: end and purpose, but that their consciences might beo purged from dead works to serve the living God, that they being dead unto sin might live unto righteousness, and bring fotth fruits unto God, that they might live together with Christ, and unto Christ alone, and not unto themselves, that they might be a peculiar people unto God, zealous of good works, that they might serve him in holiness and true righteousness all the days of their lives, & that Christ might present them unto himself, a glorious and holy Church, without spot, blemish, or wrinkle, it is altogether impossible, that they should ever finally or totally fall from grace: because, else Christ should dye in vain, and not obtain the end, the fruit and substance of his death and passion: But out of all those that are once truly regenerated, the works of Satan are utterly destroyed: 1 john 3: 8: the power of 〈◊〉 and the body of sin are quite destroyed by the death and passion of Christ. Hebr: 2: 14: 15. Rome 6: 6: and their souls are purified and washed from their sins, by the blood of Christ. Revel. 1: 5. Tit: 3: 5. to the only end and purpose, that their consciences might be purged from dead works, to serve the living God: Hebr: 9: 14: that they being dead unto sin might live unto righteousness, and bring forth fruit unto God: Rome 7: 4. 1 〈◊〉: 2: 24: that they might live together with Christ, and unto Christ alone, and not unto themselves or sin: Rome 6: 6. 2 Cor: 5: 15. 1 Ephes: 5: 10: that they might be a peculiar people unto God, zealous of good works: Tit: 2: 14. That they might serve him in holiness & righteousness without fear all the days of their lives: Luke 1: 74, 75: that they might live and dye unto the Lord, and that both living and dying they might be his: Rome 148: that Christ might present them unto himself an holy Church without spot or blemish or wrinkle. Ephes. 5. 26, 27. and so it is altogether impossible, that they should ever totally or finally fall from grace.  
Secondly, as the death and passion of Christ, so likewise his perpetual intercession unto his Father, for all his true and faithful members, may assure us of the truth of this positition: from which I frame this second argument. Those for whom Christ himself doth make perpetual intercession to his Father that they may continueally persevere, it is altogether impossible for them, either finally or totally to fall from grace. But Christ himself doth make perpetual intercession to his Father, for all those that are once truly regenerated and engrafted into him, that they may always persevere: therefore it is altogether impossible for them, either finally, or totally to fall from grace. For the Mayor proposition no man can deny it, unless he will maintain (as the Rhemists did in their conference at Hahge) that God doth not always hear the intercession of Christ, and grant him his requests: which is blasphemous in itself, and contrary to the Scripture. For john 11. 41, 42. Christ doth give thanks unto his Father for that he hath heard him, and I know, saith he, Father that thou hearest me always. ●…oubtlesse if God will grant us whatsoever we ourselves shall desire and pray for in the name of Christ, as he hath promised to do. john 14. 13, 14. Cap. 16. 23. 24. much more than will he grant that thing which Christ himself shall petition to him for. And if God should not always grant whatsoever Christ should now desire and request of him, Christ's intercession would be fruitless and to little purpose, and we ourselves should have but little benefit or comfort from it. Now for the Minor proposition, that Christ doth always make intercession to his Father for all those who are once truly regenerated and engrafted into him; it is plain and evident by john 16. 26. Rom. 8. 24. Hebr. 2. 17. cap. 4. 14. 15, 16. cap. 7. 25. and cap. 9 24. And that this his intercession is for their constant & continual perseverance it is evident: Luke 22. 32, 33. where Christ tells Peter that he had prayed for him that his faith might not fail, which prayer of Christ extends to all his faithful member, aswell as unto Peter: by that of john 14. 15. 16. where Christ himself doth certify us that he will pray unto his Father for all his Saints, and that he shall give them another comforter which shall abide and dwell and be in them and with them for ever, and also by that prayer of his john 17. 11, 15, 21, 23, 24. where he prays thus for his Apostle, and afterwards for all true beleivers. Holy Father keep them through thy own name, those whom thou hast given unto me, that they may be one as we are one, I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from evil, and that they may all be one as thou Father art in me, and I in thee, that they also may be one in us. I in them, and thou in me, that they may be made perfect in us, and that the world may know that thou 〈◊〉 sent me, and hast loved them as thou hast loved me, Father, I will that those also whom thou hast given me be with me where I am; that they may behold my glory which thou hast given me. This is also intimated by the Apostle: Hebr. 7 25. where speaking of Christ he saith thus of himself, wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Those for whom Christ himself doth pray and intercede they shall be saved to the uttermost, no man shall condemn them or separate them from the love of God which is in Christ jesus their Lord, because that Christ himself is even at the right hand of God, always making intercession for them. Rom. 8. 33. to the end of the chapter. Christ hath prayed heretofore, and doth now continually make intercession to his Father, for all such as are once his true and faithful members, that they may always persevere & continue constant in the state of grace: and therefore it is altogether impossible for them, either finally or totally to fall from grace. If it be objected, that this prayer of Christ doth only tend 
Object.  to keep them from a final, but yet not from a total fall from grace. I answer, that it is not so: but that this prayer 
Answer.  of Christ extends to preserve them from a total, aswell as from a final fall. First, because Christ doth pray that their faith might not fail; now if they might fall totally from grace, than their faith should fail, yea, that numerical faith which once they had should utterly be lost, for that faith which they have by their new incision into Christ is not the same numerical faith which they had before, for that was totally lost and utterly abolished: so that by this exposition their saith should not only fail, which is the less, but likewise utterly to be lost, which is far greater, and so Christ's prayer should not be granted: for that which may be lost and is lost, doth without all question fail. Secondly, I answer, that Christ prays that the holy Ghost may abide with them for ever, and dwell in them, and be in them: if therefore the holy Ghost do abide and dwell in them, and with them for ever, they cannot fall totally from grace: for where the holy Ghost is always dwelling and residing, there grace must of necessity always be. Thirdly, Christ doth pray unto his Father: that he would keep all those that are his true and faithful members from evil, that they might be in him and he in them continually: and that they might be made perfect in him: if therefore this prayer of Christ be granted, it cannot be that they should ever totally fall from grace. Fourthly, this prayer and intercession of Christ doth s●…ue men to the uttermost, it keeps them so, that nothing shall be able so much as once to separate them from the love of God which is in Christ: and therefore it must needs be, that this prayer and intercession of Christ doth not only keep his true and faithful members from a final, but likewise, from a total fall from grace, so that this argument remains still unanswered: neither is it possible for any man to give a full and satisfactory answer to it.  
The third thing in Christ which may assure us of, and settle us in this present truth: is the power and might of Christ; from which I frame this third argument. Those who are kept by the power and might of Christ: so that nothing can pluck them out of his hands, to that end and purpose that they might never perish, but have everlasting life; it cannot be, that they should ever finally or totally fall from grace. But all those who are once truly regenerated and engrafted into Christ, are kept by the power and might of Christ to that end, and purpose that they may never perish but have everlasting life, jud. 1. 1. john 10. 28. 2 Cor. 12. 9 10. and 1 Pet. 1. 5. Therefore it cannot be, that they should ever finally or totally fall from grace. Of which argument you may see more in the second argument drawn from God himself.  
The fourth thing in Christ that proves this position to the full: is his compassionate and tender nature: He will not break the bruised reed, nor quench the smoking flax, Isai. 42. 13. Mat. 12. 20. He will seek that which is lost, and bring again that which was driven away, he will bind up that which is broken, and strengthen that which is sick, he will seed his flock like a shepherd, and he will gather the Lambs with his arm, and carry them in his bosom, and will gently lead those that are with young, Exech. 34. 16. 10. and Isai. 40. 11. He giveth power to the faint and to those that have no might; he increaseth strength. Isai. 40. 29. And therefore seeing that jesus Christ is so compassionate to all those that are his members, and once engrafted into him; seeing that he is always touched with the sense and feeling of their infirmities, Heb. 4. 15. It cannot be that ever they should either finally or totally fall from grace. When a man is once but truly regenerate and engrafted into Christ, if he be weak and faint, he will strengthen and refresh him: if he be sick and dead, he will quicken and revive him: if he be sick and wounded he will heal and cure him: if he be in any distress or temptation, he will help him and assist him; if he be dejected in mind and conscience, he will comfort and rejoice him; such is the merciful, gracious, and compassionate nature of jesus Christ, that he will supply all the wants and necessities of all his Saints in all kinds whatsoever; they shall never want any thing that may help to keep them in the state of grace, or bring them home to heaven, Psal. 23. 1. Phil. 4. 19 and Psal. 34. 10. therefore they need not fear a total or final fall from grace, it cannot happen to them,  
The fifth thing that may establish our hearts in the present truth is, the vigilancy and care of Christ over us, and his perpetual presence with us: Christ is that great, that good, and that careful shepherd of his sheep, Who is always watching over his fl●…cke lest any of them should miscarry; He doth always night and day keep and guard his sheep, and never fleeth from them when the thief doth come to steal them: but he carrieth them in his own bosom, and keeps them in his arms; bee gives life in great abundance unto all his sheep, yea, he layeth down his own life for his sheep, he gives unto them eternal life, and they shall never perish, neither shall any man pluck them out of his hands, as we may read john 10. 10, 11, 12, 28. Psal. 23. 1, 2. Ezech. 34. 16. Isai. 40. 11. Psal. 121. 3, 8. Christ is always present with his faithful sheep, his presence doth go with them always for to give them rest, Exod 33. 14. and as it was with the Children of Israel, when they marched toward the temporal Canaan, so is it with all those that are once truly regenerated in their marching toward the heavenly: jesus Christ, will go before them in a pillar of a cloud to lead them in their way, and in a pillar of fire by night to defend them from their enemies, and to give them light to go by day and night, he will not take away the pillar of the Cloud by day, nor the pillar of fire by night from before his people, Exod. 13. 21, 22. Cap. 14. 19: Therefore they shall be safe, and never fall either totally or finally from grace: From all which I collect this fifth argument. Those who have jesus Christ for their Pastor and shepherd, those whom he doth always guard and keep with special care and vigilancy, and protect and shelter with his presence, it's altogether impossible for them to fall from grace. But all those that are once truly regenerated and engrafted into Christ, have jesus Christ for their Pastor and shepherd (who will lose none that are committed to his charge, john 17. 14.) He doth always guard and keep them with special care and vigilancy, and protect and shelter them with his continual presence, and therefore it is altogether impossible for them to fall from grace. The minor proposition cannot be denied; the mayor like wise must be true, else you must make Christ jesus that great, good, and careful shepherd of the sheep, to be exceeding negligent and careless in his office. A good shepherd will never so much as lose a sheep, or let it go astray, much less than will jesus Christ lose any of those sheep that are once committed to his charge, joh. 17. 14. Ezech. 34. 16. Isai. 40. 11. Luk. 15. 45. 2 Pet. 3. 9 and Luk. 21. 18. Therefore the conclusion follows of necessity and cannot be denied.  
The sixth thing in jesus Christ that may establish us in this present truth: is Christ's continually residence and dwelling in our hearts: from whence I frame this argument: Those in whose hearts and souls Christ jesus doth for ever remain and dwell, it is altogether impossible that they should fall from grace, but jesus Christ doth for ever remain and dwell in the hearts and souls of all them that are once truly regenerated and engrafted into him, Io. 14 20, 23. Cap. 17. 2●…, 23, 26. 2 Cor. 13. 4, 5. Gal. 2. 20. Ephes. 3. 17. 1 john 3. 24. cap. 4. 4. Ephes. 2. 22. 1 Io. 4 12, 13. 15, 16. cap. 5. 10. 20. Col. 1. 27. Psal. 68 16. 18. Re●…. 2. 20. Therefore it is altogether impossible that they should ever totally or finally fall from grace. What can be truly answered or replied to this argument I cannot learn or know.  
The last thing in jesus Christ that may assure us of this present truth, is his Sacraments: for to what other end do the Sacraments serve, specially that of the Lords Supper, but to assure our souls of Gods unchangeable love unto us in jesus Christ, and of our everlasting obedience unto him: The Sacraments they are the very seals of God's covenant, wherein God and Christ do seal unto us even in the blood of jesus Christ, the one that he will become a gracious and loving Father, the other that he will become a gracious and loving Saviour to us for ever, and we seal again to God and Christ that we will become dutiful, faithful, and obedient Children and servants unto them for ever. The holy Sacraments therefore wherein God doth choose us for his children, and we do choose him for our God and Father, must needs assure our souls that we shall never finally and totally fall from grace, or be deprived of God's love and favour. If we could either totally or finally fall from grace, what comfort and benefit, what profit and assurance could we have from those most comfortable and blessed Sacraments? if that covenant which is sealed, ratified, and confirmed in the blood of jesus Christ should ever once be broken, what good or profit could it bring unto our souls? Wherefore the very Sacraments which seal God's love unto our souls, and all those other things which are in Christ, which have been formerly mentioned, may give our souls this comfortable and sweet assurance, that we shall never totally or finally fall from grace, even in respect of jesus Christ, when once we are but truly regenerated and engrafted into him.  
Thirdly, it is altogether impossible in respect of the holy Ghost, that those that are once truly regenerated, should 
●…om the holy Ghost.  either totally or finally fall from grace. Now in the holy Ghost there are these things which may serve for to assure us of this truth.  
First, there is his personal residency and habitation in our hearts and souls, from whence this argument may be deduced. Those in whose hearts and souls the holy Ghost shall abide and dwell for ever, it is altogether impossible for them either finally or totally to fall from grace: because as long as they have the holy Ghost within them, there is always grace within them. But the holy Ghost shall abide and dwell for ever in the hearts and souls of all those which are once truly regenerated and engrafted into Christ, as appears by Io. 14 16, 17. I saith Christ will pray the Father, and he shall give you another Comforter that he may abide with you for ever, even the spirit of truth whom the world cannot receive, because it seeth him not, neither knoweth him, but ye know him, for he dwelleth in you and shall be in you: by Rom. 8. 9, 11. But ye are not in the flesh but in the spirit, if so be that the Spirit of God dwell in you, Now if any man have not the spirit of Christ he is none of is, but if the spirit of him that raised up jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by ●…is spirit that dwelleth in you: by 1 Cor. 6. 19 Know ye not that your body is tho Temple of the holy Ghost, which is in you, which ye have of God, and ye are not your own? by 2 Tim. 1. 14. That good thing which was committed unto thee, keep by the holy Ghost which dwelleth in us, and by Ezech. 36. 26, 27. A new heart also will I give you, and a new spirit will I put within you, and I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my i●…dgements and do them. Therefore it is altogether impossible that they should ever fall, either finally or totally from grace.  
If it be objected that the holy Ghost may be taken away 
Object.  from v●…; that it may be grieved, quenched, and resisted, as it is evident by Psal. 51. 11. 1 Thess. 5. 19 Ephes. 4 30. and Act. 7. 51. I answer that it is true, that the sense and feeling of the 
Answ.  sweet and comfortable motions of God's holy Spirit may oft-time be taken from us and suspended for a time: but yet the habitual graces and fruits of Gods holy Spirit, the Seal and inward anointing of God's Spirit, and that fruit and seed of grace which Gods holy Spirit hath pla●…ted in our hearts, shall never be taken away or lost, they shall abide and remain in the hearts of those that are regenerated for ever, they cannot be rooted or weeded out of them, Io. 14. 16, 17. 1 Io. 2, 20. 27. and cap. 3. 9 And though David prayeth to God, not to take away his holy Spirit from him, Psal. 51. yet that is only meant of the joy and comforts of the spirit, and not of the spirit itself or the graces of the spirit, as appeareth by the 8. and 12. verses of the same Psalm wherein he prays to God not to restore to him the holy Ghost, or the graces of the spirit, but to restore unto him the joy of the spirit. As for that exhortation of Paul. 1 Thes. 5. 19 Quench not the spirit: some interpret it to be no more but this, that men should not hinder any one whose heart and soul was filled with the graces and gifts of God's spirit from preaching of the word of God, and interpreting of it upon all occasions, coupling it with the next verse, where the Apostle saith thus, Despise not prophesyings, but the genuine and proper meaning of the place is this: that men should not quench and smother those good motions and holy affections which the spirit of God doth kindle in their hearts, but stir and blow them up upon all occasions. The spirit of God ofttimes doth trouble the hearts of his Saints with good and holy motions and affections, as the Angel sometimes troubled the pool of Bethesda, inflaming, ravishing, and warming of their hearts and souls, and stirring of them up to frequent prayer, godly meditations and discourses, and such like holy duties: which motions and influences of God's spirit, if the Saints of God do well observe and take advantage of them, to kindle and to stir them up, they may gain abundance of grace, of heavenly joy and comfort to their souls, which for want of joining with them, and stirring of them up, may quite be lost. Now the Apostles meaning here is only this, that we should not quench these motions and influences of God's spirit, when as we feel them arising and growing up in our hearts and souls, but that we should blow and stir them up, by yielding and assenting to them, that so they might fully warm our hearts and souls, and bring much joy and comfort, and much increase of grace unto them, and not that the spirit of God itself, or the habitual and inherent graces of God's spirit might be quenched and quite put out within us. And though that good men may sometimes resist the spirit in not harkening and yeclding to those motions of it, and may ofttimes grieve it by their sins, yet they do never so quench it or resist it, as utterly for to lose it and the habitual graces of it. Yea, but you will object that the spirit 
Object.  of the Lord departed from Saul, and an evil spirit from the Lord troubled him, and therefore the spirit itself, and the habitual graces of it may be lost. I answer, that in this place the 
Answ.  spirit of the Lord is not taken for the sanctifying gifts and graces of Gods holy Spirit, which are proper only to the Elect and Saints of God, but only for the common and ordinary gifts of God's Spirit, as Fortitude, Valour, Wisdom, strength, and an Heroical, Valiant, and Kingly spirit, as appears by comparing these several places one with another, judges 9 19 cap. 15. 14. cap. 16. 19 20. cap. 6. 14. 1 Sam. 10. 10. cap. 6. 7. cap. 16. 13. 14. So that the spirit of the Lord departed from him, signifieth only this that his heroical, valiant, and Kingly spirit, and those other common gifts of the spirit departed from him which are not here in question, and not the holy and sanctifying Spirit of God, and the saving graces of the Spirit: for this abideth as a firm and stable truth, that where once the sanctifying spirit of God doth come, there it dedicates and sanctifies the heart and soul unto itself, there it takes up its rest, its habitation, and abode for ever, as those places of Scripture formerly cited do expressly testify: And therefore it is altogether impossible that those that are once regenerated, and truly sanctified, should ever totally or finally fall from grace.  
The second thing in respect of the spirit of God which doth assure us of the truth of this position, is the seal of God's Spirit, which is stamped on the hearts of all those which are once truly regenerated and engrafted into Christ; Those that are sealed and marked to be Gods, by the inward and powerful operation of God's Spirit working upon their hearts and souls, and that not for a time only, but to the day of Redemption, and the day of jesus Christ, it is altogether impossible that they should ever finally or totally fall from grace; because the seal and stamp of God's spirit doth always abide & rest upon their souls, & can never be razed and blotted out again. But all those that are once truly regenerated, are sealed and marked by the Spirit of God to be Gods own peculiar people, & that not for a time, but to the day of Redemption, and the day of jesus Christ, 2 Cor. 1. 21, 22. Now he which establ●…sheth us with you in Christ, and hath anointed us is God; who hath also sealed us, and given the earnest of the Spirit in our hearts, Eph 1. 13, 14. In whom also after that ye believed, ye were sealed with that holy Spirit of promise; Which is the earnest of our inheritance until the redemption of the purchased possession unto the praise of his glory, cap. 4. 30. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of Redemption. Therefore it is impossible, that they should ever finally or totally fall from grace. This argument though it may seem a mystery & a riddle to carnal men who were never acquainted 
john. 14. 17.  with the working of God's Spirit, yet it doth so fully convince 
1 Cor. 2. 13. 14.  the hearts and consciences of all the true saints of God, and so settle this conclusion in them, that nothing can be able to persuade them to the contrary.  
The third thing in the Spirit of God which man may assure our souls of the truth of this position: is the seed and anointing of God's Spirit, from which I frame this third argument. Those that have the seed and the anointing of God's Spirit in their hearts, it is altogether impossible for them, either finally or totally to fall from grace. But all those who are once truly regenerated and engrafted into Christ, they have the seed and anointing of God's Spirits in their hearts; therefore it is impossible for them, either finally or totally to fall from grace. The Mayor proposition is warrented by these two reasons. First, because the seed and anointing of God's Spirit they are of a divine, incorruptable, perpetual and immortal nature, whence they are styled an incorruptible seed, and a divine nature. 1 Pet. 1. 23. and 2 Pet. 1. 4. Secondly, because where ever the seed and anointing of the Spirit are, there they always continue and remain for ever, as appears by the: 1 john 2. 20. 27. But ye have an, unction from the holy one, and the anointing which ye have received of him abideth in you, and by 1 john 3. 9 Whosoever is borne of God doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is borne of God. And that all those who are once truly regenerated and borne of God, have this seed and anointing of the Spirit, it appears by Rom. 8. 9 14. where it is said, that if any man have not the Spirit of Christ he is none of his, and that as many as are led by the Spirit of God they are the sons of God, and no others, and by 1 john 3. 9 where the express words are: whosoever is borne of God doth not commit sin, for his seed remaineth in him. The premises then being 
Object.  true: the conclusion doth inevitably follow, that they can neither finally nor totally fall from grace. Yea, but say our acute, Antagonists (if not absurd in this) it is true, that as long as the seed and anointing abideth in those that are regenerated, they cannot sin or fall away, but when the seed and onnoynting is gone, than they may. I have given 
Answ.  a full defeat in general to this evasion and shift before, and therefore I will answer it but briefly now, as it is applied to these particular places of Scripture. I say therefore, that this answer is but false and idle, and contrary and repugnant to these places of Scripture, to which it is applied. For first, it is only a denying of the conclusion, for which this Scripture is alleged, and a mere begging of the question now disputed. Secondly, it is but a mere nugation and tautology, and in effect no more than this: that those that are borne of God cannot sin or fall from grace, as long as they do not sin or fall from grace. Thirdly, it is a supposition that is quite repugnant to the sense and meaning of the place. For first, the text saith, that the seed and anointing of the Spirit abideth in them, and if it doth abide within them, than your supposition and andition (as long as it abideth in them) is but idle and contrary to the text, because it supposeth, that the seed doth not abide. Secondly, this is an immortal, incorruptible, and eternal seed, 1 Pet. 1 23. Hebr. 9 14: therefore this supposition, that the seed should fail and not abide, must needs be false, because it is contrary and repugnant to the nature of the thing supposed. Thirdly, the scope of the Apostle in this place, is only to prove, that those that are once truly regenerated and borne of God, can never fall from grace, because they cannot sin unto death. Now his reasons why they cannot sin unto death are two. First, because they are borne of God, and secondly, because the seed remaineth in them. This therefore being one of the Apostles reasons, why those that are once truly regenerated can never fall away from grace, because their seed remaineth in them, this your answer and supposition doth but falsify and make void the Apostles reason: and therefore it must needs be false. Fifthly, if your exposition were the Apostles meaning in this place, no doubt but the Apostle himself who desires plainness and perspicuity, would have expressed himself in other terms then now he doth: to wit, that those who are borne of God cannot sin as long as the seed remaineth in them, and not in these words which now he useth, because the seed remaineth in them. Sixthly, those who are regenerated and borne of God, the text faith, they cannot sin, because they are borne of God, God having once chosen them for his children, and begotten them again in jesus Christ, they must needs continue still to be his children, because, now they are partokers of the Divine nature, and they cannot sin, so as to separate themselves from God, and to cease to be his children, because they are borne of God: God chooseth none to be his children and adopted sons in Christ, whom he doth intend to disinherit afterwards. Men will not adopt those to be their heirs whom they will disinherit afterwards, much less than will God do it, whose gifts and calling are without repeutance. Rom. 11. 29. Therefore the Apostle saith, that they cannot sin, and fall from grace, because they are borne of God, and so your supposition (as long as they are borne of God) is frivolous and repugnant to the Apostles meaning. Seventhly, this your answer and evasion doth quite invert and change the words and meaning of the text, for the text makes the seed of grace and the new birth the cause of the perseverance of the saints; they cannot sin, because the seed remaineth in them, and because they are borne of God. Now you make the saints themselves the cause of the perseverance and continuance of their graces; you make the Saints to preserve grace, and to bear the root; when as grace and the root doth preserve and bear them, and so you invert the Apostles order & meaning. Lastly, your answer supposeth, that this seed and anointing of the Spirit may be lost; if it be lost, then there must be some thing that is the cause of it, there is something or other that must root it out of their hearts. Now I would demand of you what that cause should be, if there be any cause, then either it must be some gross sin which they do commit: or the mere freedom of their own wills, for God himself cannot be the cause, wh●…se gifts and calling are without 〈◊〉: nor yet any outward thing whatsoever which can befall or assault them, for Paul assures us, that they can ne●…er separate them from the love of God which is in Christ jesus. Rom. 8. 35. to the end. Now no gross sin that they do commit can do it, for the Apostle tells us, that those that are borne of God do not 〈◊〉 sin, for the seed remaineth in them, neither can they sin, because they are borne of God. 1 Io. 3. 6. 9 and cap. 5. 16. 18. Secondly, the liberty and freedom of their own wills can never do it. First, because their wills are in the hands of God, they are subordinate and conformable to his will, now it is Gods will, that the seed of grace should abide within them, and therefore it cannot but be their will; so that they themselves out of the freedom of their own wills cannot root out the seed of grace that is planted in their hearts, because they cannot will to do it, their wills being subordinate and conformable to this will of God. Secondly, out of the liberty of their own wills they cannot cast out the seed of grace which they have once rece●…ued, because it is every way hurtful for them, and there is no colour of any good to do it, now they cannot will that which is every way hurtful for them; because the will cannot will that which is hurtful to itself; and therefore they cannot will the casting away of this seed of gracc. Thirdly, out of the freedom of their own wills they cannot cast away this seed of grace which they have once in truth received, because than they should repent them of those graces which they have. Now the saints of God can never repent them of those graces that they have received, whence Paul styles repentance to salvation, repentance not to be repent of. 2 Cor. 7. 10. and therefore they can never out of the freedom of their own wills reject and cast them out again. Fourthly, out of the liberty and freedom of their own wills, they cannot extirpate and root out those graces which are once planted in them, because, though they had the will, yet they never have the power for to do it. For as men cannot alter and change the order and course of nature though they would, they cannot change that nature which God hath given them, though they should set themselves about it, no more can they change and alter that seed & habit of grace which God hath put into them, because it is an other nature, yea a thing more permanent & unchangeable then nature is. It is such a thing as doth make them new men and new creatures, it puts a new nature and disposition into them, so that they cannot alter or destroy it if they would. But of this see more in the reply to the answer which is given to the fourth argument drawn from God. If therefore no sin which the saints of God can commit, if the freedom and liberty of their own will cannot destroy that seed of grace which is within them, and there be no other cause or thing to do it, it is certain that this seed and anointing of the Spirit must still remain within them: and so your answer (as long as the seed and anointing remains) which supposeth that they do not always remain and abide within them, must needs be false, frivolous, and repugnant. And so this argument and text of Scripture remains unanswerable. Other answers there are upon the diverse readings and expositions of these places, which because they are but vain and idle, and not worth the answering, I will pass them over, and so proceed.  
The fourth thing in the spirit of God or in the holy Ghost, that may establish and settle us in this present truth, is the earnest of the Spirit that is given to all those that are once truly regenerated: from whence this fourth argument doth arise. Those that have the earnest of God's spirit in their hearts, it is altogether impossible, that they should ever finally or totally fall from Grace. But all those that are once truly regenerated and engrafted into Christ, have the earnest of God's spirit in their hearts, 2 Cor. 1. 22. Eph. 1. 13, 14. 2 Cor. 5. 〈◊〉. Therefore it is altogether impossible, that they should either finally or totally fall from grace. The minor being the express text of God. The mayor only is for to be proved: Now that those that have the earnest of God's spirit in their hearts, can never fall either finally or totally from grace, it appears by these reasons. First, because the earnest of the Spirit of God is nothing but an assurance given unto us by God of that share and portion which he hath prepared for us in heaven: whence it is styled the earnest of our inheritance until the purchased possession be really bestowed upon us, Eph. 1. 14. 15. Secondly, because it makes the Saints of God confident and sure of heaven and of eternal life, as appears by the 2 Cor. 5. 6, 7, 8. Where Paul saith thus; Now he that hath wrought us for the selfsame thing, is God, who also hath given unto us the earnest of the Spirit: therefore 〈◊〉 are always confident, knowing that whiles we are at home in the body, we are absent from the Lord, we are confident I say and willing, rather to be absent from the body, and to be present with the Lord. This 〈◊〉 of the Spirit makes the Saints of God confident and sure of their salvation upon good and solid grounds, and not upon bare conjectures, and therefore it cannot choose but keep them from falling away from grace. Thirdly, it must needs be so, that those who have the earnest of the Spirit can never fall from grace, in respect of the properties of an earnest. For first, an earnest it ties and binds the party that doth give it to make good his bargain and his promise. Secondly, it is a badge and sign of true and upright dealing, and it gives an assurance, that the bargain shall be punctually performed to the utmost by him that gives the earnest. Thirdly, an earnest is part of payment, it is part of the whole which we shall receive. Fourthly, it is such a thing as can never be taken from us. Let the Bargain or the Contract hold or break, the earnest still remains with him that doth receive it: he that gives it, is not to require it, he th●…t receives it, is not to restore it. Fiftly, an earnest draws the whole to it, it makes the whole of which it is an earnest to be our own. Now the Spirit of God and the graces of God's Spirit which are once put into our hearts, are styled an earnest in all these respects, because they bind the Lord for to perform his Covenant, and to give us that inheritance which he hath promised to us 〈◊〉 because they give us full assurance that God deals truly, honestly, and in good earnest with us, and that he will perform whatsoever he hath promised unto us to the very utmost: because that portion of Grace and of God's Spirit which we have in possession, here is a part and inchoation of that happiness and glory which we shall have hereafter: because they are such things as shall never be taken from us again. Luke 10. 42. Mary hath chosen that good part which shall not be taken away from h●…r. God will not require this earnest at our hands again, but we shall still enjoy it as our own: and because they draw the whole unto them, they make the whole and all of that which God hath promised to us to be our own. Wherefore this must needs be an undoubted truth, that those who have but once this earnest of God's spirit in their hearts (as all those that are once truly regenerated and engrafted into Christ have it, Rome 8. 9, 14.) can never possibly fall, either finally or totally from grace: for then this earnest of God's spirit should be lost, and serve to none or little purpose. Of all arguments that can be produced, this is one of the strongest and least capable of any sound and solid answer.  
The fifth thing in respect of the holy Ghost, which may convince us of the truth of this position, is the ordinary and constant working of God's Spirit in the hearts of all those who are once truly regenerated, sanctified, and engrafted into Christ. For the spirit of God when once it enters into men's hearts and souls, after it hath once truly humbled them for their sins, and in some good measure sanctified and purified their hearts and souls, than it doth secretly pacify their souls and consciences: than it gives them that inward and secret assurance of the everlasting and unchangeable love of God to them in Christ, which passeth understanding, and testifieth to their own spirits and consciences, that they are the adopted children and sons of God, which causeth them to cry, Abba Father Rome, 5. 1. and cap. 8. 15, 16. Then it stamps and settles this assurance of God's love; this undoubted certainty of their own salvation, and of their continual perseverance in grace unto the end upon their hearts and souls in such deep and indelable Characters, that no temptation, no sin or affliction whatsoever can utterly raze and blot it out again, though it may so blot and blur it for a time, that th●…y themselves may not so evidently and clearly see it as they should. And when all this is done, than the holy Ghost descends as a sweet and heavenly dew upon them, and doth fill and even gl●…tte and ravish their very hearts and souls with that joy which is most unspeakable, comfortable, delectable and glorious. This is the ordinary and constant method and manner of the working of God's spirit in the hearts and souls of all such, as are once truly regenerated: the very Spirit of God assures their souls and consciences, that God will always love them, and preserve them vn●…o the end, that he will never suffer them wholly to depart or stray from him, that he will give them perseverance, and cause them to hold out constantly unto the end: The spirit of God himself doth secretly, powerfully, and fully resolve and satisfy their souls and consciences, that they shall never return unto their sin●… again, or fall finally or totally from him. Therefore those who are sound grown and experienced Christians, can never be persuaded to believe that they shall ever appostatize and fall quite away from God or grace, because the spirit of God doth so powerfully persuade them and resolve them to the contrary. Wherefore I dare be bold for to avouch this for truth, that those who hold thee fivall and total Apostasy of the Saints did never so much as feel the powerful, sweet, and comfortable working of God's spirit in their hearts, which would have fully resolved them to the contrary. Carnal men who have never felt the sweet and comfortable working of God's spirit in their hearts and souls, may chance to call this holy truth into question, because the spirit of God did never seal it to their souls, or fix and stamp it on their hearts. But regenerate and ●…oly men can never do that, because the Spirit of God doth witness to their spirits, that they are the sons of God, and that they shall continue such unto the end, so that all the devils in hell cannot persuade them to the contrary. From hence therefore I do collect this experimental, sensible, and unanswerable argument (which though it be a mere Mystery and Riddle unto natural and carnal men, who cannot perceive these holy operations of God's spirit, 
john 14. 17.  because they are spiritually disc●…rned, and are known and 
1 Cor. 2. 13. 14.  discovered to be true only by an inward experience, sens●… and feeling, and not by any outward knowledge, learning, Science, or Discourse whatsoever. Yet the hearts and consciences of all experienced and grounded Christians must willingly subscribe and yield unto it.) That which the inward working and secret operation of God's holy Spirit, doth powerfully, evidently, and undeniablie seal and ratify unto the hearts, souls, and consciences, of all experienced, grown, and sincere Christians, that must needs be a sure, firm, and infallible truth. But the spirit of God by the inward and secret operation of it, doth powerfully, evidently, and undeniably seal and ratify unto the hearts, souls, and consciences of all experienced, grown, and sincere Christians, that they shall neither finally nor totally fall from grace. And therefore it must needs be true: For proof of the minor proposition, I only appeal unto the souls and consciences of grown, strong, and aged Christians, who have had long and sweet experience of the sweet working of God's spirit in their hearts. And for the Mayor, no man can deny it, unless he will make the working of God's spirit in the hearts of his Saints to be but a mere imposture and delusion, which is blasphemous for to think. Wherefore I doubt not but that these fo●…r last arguments here produced, will be so prevalent and irresistible in the hearts of all experienced and grown Christians (who are only able to discern and judge of them) that they cannot but subscribe to this assertion, and embrace it as the truth.  
The sixth thing in the spirit of God which may establish us in this present truth is, the perpet●…all guidance and direction of God's spirit, from which I frame this sixth argument. Those that are always led, guided, and directed by the spirit of God: those that walk not after the flesh but after the spirit; and are so overruled and mastered by the spirit, that they cannot fulfil the lusts of the flesh, and do the evil that they would: it is impossible for them either ●…inally or totally to fall from grace. But all those who are once truly regenerated and engrafted into Christ, are always led, guided, and directed by the Spirit of God, Exek. 36. 27. I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them, Rom. 8. 14. As many as are led by the spirit of God, they are the sons of God, Psal. 48. 14. For this is our God for ever and ever, he will be our guide even unto death, Io. 16. 13. When the Spirit of truth is come, it guides you into a●… truth; They walk not after the flesh, but after the spirit. Rom. 8. 1. And they are so overruled and mastered by the Spirit, that they cannot do the evil that they would, Gal. 5. 16. 17. This I say then, walk in the spirit, and ye shall not fulfil the lusts of the flesh, for the flesh lusteth against the spirit, and the ●…pirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things ye would: the Spirit of God doth cause them to walk in his 〈◊〉, and to keep his judgements and do them, they cannot choose but do them, Ezek. 36. 27. and Act. 4. 20. Therefore it is impossible for them, either finally or totally to fall from grace.  
Lastly, the intercession and assistance of God's spirit, may ground and settle us in this present truth: For the spirit of God when we are unable of ourselves to pray in that manner as we ought, doth always help our informities, and makes intercession unto God for us with groanings which cannot be uttered, and he who searcheth the hearts, knoweth what is the mind●… of the spirit, because he maketh intercession for the Saints according to the will of God, Rom. 8. 26, 27. When we are weak, dull, and dead, and quite indisposed unto holy duties, then doth the holy Ghost help and quicken us, and enable us to perform them, in a gracious, comfortable, and holy manner, whence I conclude with this argument. Those whom the spirit of God do●…h always make intercession for, and those ●…hom the holy Ghost doth always assist in the performance of every holy duty, it is impossible for them to fall from grace. But the spirit of God doth always make intercession to God for those that are truly regenerated and engrafted into Christ, and doth always assist them in the p●…rformance of every holy duty. Therefore it is altogether impossible for them to fall from grace: And thus you see how true this Doctrine and position must needs be true in respect of the holy Ghost himself.  
Fourthly, it is altogether impossible for the Saints of God that are once truly regenerated and engrafted into Christ either 
Fourthly, in respect of the Angels.  totally or finally to fall from grace in respect of the Angels, who do always guard them and attend them, from which I form this argument. Those about whose persons the holy Angels of God do always pitch their te●…ts, and encamp themselves that they may deliver them. Those ●…uer whom the Lord doth give his Angels charge to keep them in all their ways, and to bear them v●… in their hands, left they dash their fe●…te against a stone, it is utterly impossible, that they should ever finally or totally fall from grace: for how can they be hurt whom a guard of Angels doth environ? how can they ever fall, whom the holy Angels do support and keep from falling? But about all those who are once truly regenerated and engrafted into Christ, the holy Angels do always pitch their tents, and encamp themselves that they may deliver them: and over them the Lord hath given his Angels charge to keep them in all their ways, and to bear them up in their hands left they should da●… their feet against a stone, Psal. 34. 7. Psal. 91. 11, 12. Gen. 32. 12 2 King. 6. 16, 17. Math. 4. 11. Therefore it is altogether impossible for them, either finally or totally to fall from grace. This argument I do not so much rely upon, because this protection of the Angels is principally of the bodies of the Saints, but whether they have any influence into the souls of the Saints to preserve them from sin, that I will leave unto the judgement of the reader to determine.  
Fiftly, it is altogether impossible for those that are once truly regenerated and engrafted into Christ either finally or 
Fiftly, in respect of the Saints themselves, and of their privileges.  totally to fall from grace in respect of themselves, and the many privileges they do enjoy, and of that present e●…tate and condition wherein they stand.  
For first of all; all those that are once truly regenerated and engrafted into Christ, they are partakers of the divine Nature, and they are borne of an immortal seed which still remaineth in them, and cannot be rooted out: From which I frame this argument. Those which are partakers of a diuin●… nature, and borne of an immortal seed which still remains in them, and cannot be rooted out: it is altogether impossible for them, either finally or totally to fall from grace; but all those that are once truly regenerated and engrafted into Christ, they are partakers of the divine Nature, 2 Pet. 1. 4. and they are borne of an immortal seed which still remains within them and cannot be rooted out, 1 Pet. 1. 23. and 1. Io. 3. 9 Therefore it is altogether impossible for them, either finally or totally to fall from grace.  
Secondly, they are borne of God, and are sons of God, and therefore they can never fall: from whence I thus argue. Those that are the sons of God, and are once truly borne of God, it is altogether impossible for them, either finally or totally to fall from grace. For first, if they are the sons of God, then are they also heirs, and co-●…eires together with Christ, and shall be for ever glorified with him, Rome 8. 17. Gal. 4. 6, 7. Tit. 3. 7. Heb. 1. 14. cap. 2. 11, 12. 1 Io. 1. 2. Secondly, if they are sons, than they shall abide in the house for ever, and never be put ●…nt, 〈◊〉. 8. 36. Gal. 4. 30. Thirdly, if once sons and borne of God, than they cannot sin, and the seed of grace abides within them, 1 Io. 3. 6. 9 Fourthly, if once sons and borne of God; then they shall stand fast for ever: Psal. 125. 1. Eccles. 3. 14. Fiftly, if once sons, jesus Christ he liveth in them, and the life which they then live, they live by the faith of the Son of God, Gal 2. 20. Sixtly, if sons, God then will never condemn them for their sins, but he will spare them, even a●… a father spareth his own son that serveth him: Mal. 3. 17. and Psal. 103. 8. to 15. But all those that are once truly regenerated, and engrafted into Christ, they are the sons of God, john 1. 12, 13. Rom. 8. 14. to the 18. Gal. 4. 5, 6, 7. 2 Cor. 6. 18. Titus 3. 17. Heb. 2, 16. 11, 12. jam. 1 18. 1 Io. 3. 2. 9 and therefore it is altogether impossible for them, either finally or totally to fall from grace.  
Thirdly, those that are once truly regenerated and engrafted into Christ, they are built upon a rocks: they are founded upon jesus Christ a sure corner stone, which cannot be moved: From whence I collect this third argument. Those that are founded and built upon a rock, and are founded upon Christ himself, that sure foundation, and precious corner stone, it is impossible for them, either finally or totally to fall from grace. For the Scriptures are express in it, that all such as are built and founded upon Christ, shall never be asham●…d or confounded, that though the rain descend, and the floods com●…, and the winds blow and beat upon them, yet they shall not fall, because they are founded upon a Rock. Mat. 7 24, 25. Luk. 6 48. 1 Cor. 3. 12. to the 15. 1 Pet. 2. 6. and Eph. 2. 2●…. But all those that are once truly regenerated and engrafted into Christ, are founded and built upon a rock, and upon Christ himself that sure foundation and precious corner stone, Math. 7. 24. 5. Luk. 6. 40. Eph. 2. 20, 21. and 1 Pet. 2. 5, 6. Therefore it is altogether impossible for them, either finally or totally to fall from grace.  
Fourthly, the Saints of God they have a new heart, a new spirit, and a new nature put into them, the law of God is written and engraven in their hearts with indelible Characters by the finger of God's spirit, from whence this fourth Argument may be framed. Those that have a new heart, a new nature, and a new spirit put into them, which will cause them to walk in God's statutes, and to keep his judgements and do them: Those who are new men, and new creatures, and have the law of God written and engraven in their hearts by the finger of God's Spirit, can neither finally nor totally fall from grace. But all those who are once truly regenerated and engrafted into Christ, they have a new heart, a new nature, and a new spirit put into them, which will cause them to walk in God's statutes, and to keep his judgements and do them, Psal. 51. 10. Exek. 18. 31. cap. 36. 26, 27. Io. 1. 13. They are new men, and new creatures, 1 Cor, 5. 7. 2 Cor. 5. 17. Ephes. 3. 16. cap. 4. 21, 22, 23. Col. 3. 8, 9, 10. 1 Pet. 3. 4. And the law of God is written and engraven in their hearts by the finger of God's Spirit, jer. 31. 33, 34. Hebr. 8. 10. cap. 10. 16. 17. Therefore it is altogether impossible for them, either finally or totally to fall from grace.  
Fiftly, the Saints of God have overcome the world, they are taken out of the world, and made men of another world, they are translated from death to life, and shall not come into condemnation: From whence this fifth Argument may be framed. Those who have overcome the world; those who are quite translated and taken out of the world, being made men of another world, those who are translated from death to life, and shall not come into condemnation, it is impossible for them either totally or finally to fall from grace. But all those who are once t●…uly r●…generated and engrafted into Christ, they have overcome the world, 1 joh. 4. 4. Ye are of God little children, and have overcome them: because greater is he that is in you, than he that is in the world, cap. 5. 4, 5. Whosoever is borne of God overcometh the world, and this is the victory that overcometh the world, even our faith, Christ hath overcome the world for them, Io. 16. 33. And God he giveth them victory through the Lord jesus Christ, 1 Cor. 15. 57 They are quite translated and taken out of the World. They are redeemed from the earth, and from this present evil world, and made men of another world, their hearts and souls, their thoughts, their affections, desires, and conuersation●… are in heaue●…, Io. 15 19 cap. 17. 11. 16. Reu 14. 3. 4. Phil. 3. 20. They are translated from death to life, and shall not come into condemnation, Io. 5. 24. Verily, verily, I say unto you, he that heareth my word a●…d bel●…eueth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life, Rom. 8. 1. There is no condemnation to those that are in Christ jesus, who walk not after the flesh, but after the spirit. Col. 1. 13. who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear So●…ne, and 1 Io. 3. 14. We know that we have passed from death unto life, because we love the brethren. Therefore it is impossible for them either finally or totally to fall from grace.  
Sixtly, those who are partakers of the first resurrection, those who are dead to sin, those who have put off the old man, called us with an holy calling, Tit. 3. 5. According to his mercy he saved us, by the washing of regeneration, and renewing of the holy Ghost. Yea, they are saved to the uttermost, Heb. 7. 25. they are saved in the Lord with an everlasting salvation: they shall not be ashamed nor confounded world without end, Isai. 45. 17. they are passed from death to life, and shall not come into condemnation, john 5. 24 And they have everlasting life in present possession: he that believeth on me, he that eateth my flesh and drinketh my blood h●…h everlasting life: Christ doth not say he shall have it, but he hath everlasting life, john 3. 16. 18. 36. ca 5. 24. c. 6. 27. 39: 49: 47: 50, 51: 54: 57: 58. Christ hath given everlasting life to all those that are his sheep, john 10. 28. Every true believer he hath the Son of God dwelling in him, and therefore he cannot choose but have everlasting life: He that hath the Son hath everlasting life within him: 1 john 5. 11, 12: 13. Yea, this is life eternal, to know God to be the only true God, and jesus Christ whom he hath sent, john 17. 3. and 1 john 5. 13. 20. Therefore it is impossible for them to fall finally or totally from grace. This is an argument which in my judgement cannot be answered or evaded.  
Ninthly, all those who are once truly regenerated and engrafted into Christ; are called, justified, and sanctified: they are made the members of jesus Christ: and they are made Kings and Priests for ever unto God the Father, which yields unto us this ninth argument. Those that are once truly called, justified, and sanctified; those that are once become the true and living members of jesus Christ, and are made Kings and Priests for ever unto God the Father, it is impossible for them to fall finally or totally from grace: For first those that are called effectually by God, they are called to salvation, and to the obtaining of the glory of the Lord jesus Christ, 2 Thes. 2. 13, 14. They are called unto God's kingdom and glory, 1 Thes. 2. 12. They are called to lay hold of eternal life, 1 Tim. 6. 12. therefore they cannot fall from grace, for than they should lose the end of their calling: Secondly, all those that are justified, they are freed from condemnation: and they are justified only to this end and purpose, th●…t they might not be condemned, Rom. 8. 1. 33. 34. and john 5. 24. Therefore they cannot fall from grace, for than they should lose the benefit and fruit of their justification. Thirdly, all those who are sanctified, they are therefore sanctified, that they might be glorified, and saved, Rom. 8. 30. 2 Thes. 2. 13. Tit. 3. 5. 1 Pet. 1. 3, 4, 5. Fourthly, all such as are the true and living members of jesus Christ: Christ gi●…es unto them eternal life, john 10. 28. and 1 joh. 5. 11, 12, 13. Though they were dead before yet they shall live in him: and when they do live once in him, they shall so live, that they shall never die: death shall have no more dominion and power over them, John 11. 25, 26. and Rom. 6. 9, 10, 11. Christ jesus who is the head will never suffer any of his living, true and faithful members for to perish, he will keep them and preserve them so, that none of them shall be ever lost or broken; or cut off from him: Psal. 34. 20. and john 17. 12. Where Christ himself is, there they shall always be, they in him, and he in them, john 17. 23, 24. Fiftly, all such as are Kings and Priests unto God for ever, they cannot fall finally nor totally from grace, for than they should cease to be Kings and Priests, and could not be such for ever. But all those who are once truly regenerated and engrafted into Christ, they are truly called, justified, and sanctified, Rom. 8. 29 30 1 Cor. 6. 11. Ephes. 1. 18. cap. 5. 26. 27 2 Thess. 2. 13. Christ jesus is made unto them of God, righteousness, justification, sanctification, and redemption; 1 Cor 1. 30. They are the true and living members of jesus Christ, Ephes. 5. 30. We are members of his body, of his flesh, and of his bone, Christ is the Vine, they are the branches, john 15. 5. He is the head and body, they are the members, 1 Cor. 6. 15. Ephes. 4 16. and Col. 2. 19 And they are made Kings and Priests for ever unto God the Father, to offer up spiritual sacrifices unto ●…im: 1 Pet. 2. 5. Reu. 15. 6. and cap. 5. 10. Therefore it is impossible for them to fall finally or totally from grace.  
Tenthly, the true regenerate Saints of God, they have their names written in heaven, and in the Book of li●…e: which doth suggest unto us this tenth Argument. They whose names are written in heaven, and engraven in the Book of life, it is impossible for them to fall quite away from grace: (First because that God himself hath promised, that he will never blot out the names of those who are once truly registered in the book of life, Reu, 3. 5. Secondly, because God hath promised such, that they shall be had in everlasting remembrance, and that he will give them an everlasting name which shall not be cut off, Psal. 112. 6. Isai. 56. 5. Thirdly, because God hath promised all such as are registered in the book of his remembrance, that they shall be his in the day when he makes up his jewels, and that he will spare them, even as a Father spareth his own son that serveth him, Mal. 3. 16, 17. Fourthly, because Christ bids his Disciples to rejoice, because their names were written in heaven, Luke 10: 20. if then their names might have been blotted out again, they had had no just cause of true and solid joy, and so Christ's exhortation had been in vain. Fiftly, because they whose names are written in the book of Life cannot be seduced by the beast: they cannot be withdrawn from God, Reu. 13. 8. Sixtly, because those that are received in the book of Life, they were written in that book from the foundation of the world, Reu. 17. 8. they were predestinated to Eternal life from all eternity, by the determinate counsel and Decree of God, which shall stand fast for ever, and shall not be repealed, Psal. 89. 28. 33. 34. 2 Tim. 2. 19 Isai. 54. 10. Seventhly, because all such as are written in the Lamhes book of life, shall enter into the new jerusalem, Reu. 21. 27. they shall surely be saved. Lastly, because there is no variableness, nor shadow of turning with God. jam. 1. 17. he never repent him of his gifts and calling, Rom. 11. 29. therefore he will never suffer any of those to fall, to die, or perish, whom he hath registered in his Book of life.) Now all those who are once truly regenerated and engrafted into Christ, they have their names written in heaven, and engraven in the book of Life, Mal. 3. 16. 17. Luk. 10. 20. Phil. 4 3. Hebr. 12. 23. Reu. 3. 5. cap. 13. 8. cap. 17. 8. c. 20. 12. and c. 21. 27. Therefore they can never fall quite away from grace.  
But it may be objected, that men's names may be blotted 
Object.  out of the Book of life: For Moses prayeth to God, to bl●… him 〈◊〉 of the Book of life, rather than the Israelites should b●… destroyed, Exod. 32. 32. and Paul, he could wish himself accursed from Christ for his brethren the jews, that so they might be saved, Rom. 9 3. Yea, God himself saith expressly. Exod. 32. 33. Whosoeu●…r hath sinned against me, him will I blo●… out of the book of Life, and Reu. 22. 19 If any man shall take away from the words of this Prophecy; God shall take away his part out of the Book of life. All those places prove, that men's names may be razed and blotted out of heaven, and the Book of Life. I answer first. That these wishes and prayers 
Answ.  of Moses and David, they do only serve to testify their exceeding love, and their ardent affection to the Israelites; but they do not prove that such as have their names written in heaven, and engraven in the book of Life, may have them blotted out again: First because they are but mere wishes and desires, proceeding only from a passionate love and zeal: they are pathetical and hyperbolical speeches, and do not necessarily imply, either a reality or a possibility in 〈◊〉 thing desired, and wished for. It is common for men to wish and desire things that are impossible out of passion and affection: these therefore being but wishes and desires, prove nothing at all against me. Secondly, these wishes and desires they are not absolute, but conditional, they are subordinate to Gods will, and therefore they prove nothing absolutely. Thirdly, they are such wishes and prayers, which were altogether impossible to be performed, because they were contrary and repugnant to God's infinite justice. For it could not stand with God's justice to condemn a righteous man, that so many wicked ones might be saved. Fourthly, these wishes of theirs if they were absolute, were impossible to be performed in respect of Gods eternal and immutable Decree: God had predestinated Paul and Moses to eternal life, and he had reprobated and cast off these Israelites, for whom these wishes of theirs are made: these wishes therefore of theirs could not alter and change God's purpose and decree, which is immutable, irrevocable and impossible to be repealed. Fistly, their damnation could not be satisfactory unto God for the sins of their brethren: therefore these zealous desires of their●… were impossible to be performed, and so they prove not any thing at all against me. Secondly, to that of Exod. 32. 33. Whosoever hath sinned against me, him will I blot out of my book. I answer. First, that this book here spoken of, is only the book of this temporal, but not of eternal life, as will easily and plainly appear by comparing this ver●…e: with the 27, 28, 29, and 35. verses of the same chapter and with Psal. 119. 13. 15. For the Israelites had there made a Calf, and committed idolatry against God in worshipping of it. For which sin of theirs the sons of Levy by Moses command slew 3000. of their brethren: Yet Moses fearing that the justice and wrath of God were not fully satisfied with the death of these 3000. men, but that he had some greater temporal judgement in store for them; makes recourse unto God for them by prayer, confesseth their sin and the greatness of it, and desireth God to pardon it; if not then, he desires God rather to take away his life, and to blot him out of his book then to suffer so many of his people for to perish. To which prayer of his, God returns this answer: Whosoever hath sinned against me, him will I blot out of my book: that is, he shall be slain, and my judgement of the Plague and Pestilence which I have provided for the punishment of this his sin shall seize upon him for to cut him off. So that Moses his prayer being but to remove the temporal judgement of the Plague which God did afterwards inflict upon them for this their sin, this book of God may here be well taken and accepted for the book of this temporal life: Hierome, Gregory, Parerius, and others make this to be the exposition of the place: and so it makes not against me. Secondly, I answer, that there is a difference between the book of Life, living, and between that book of life wherein the righteous are written and recorded. David he makes the difference, Psal. 69. 28, Let them be blotted out of the book of the living, and not be written with the righteous. A man may be blotted out of the Book of the living, that was 〈◊〉 written with the righteous. H●… that is written in that book of li●…e, wherein the righteous are recorded, can 〈◊〉 be blo●…e out (as I have proved before,) he that is written in 〈◊〉 book of the living may: therefore this book of God mentioned in this place of 〈◊〉, seeing it is not styled the book of Life, but only God's book, must be intended to be the book of the li●…ing, and not the book of life. Thirdly, if you will take this book of God in this place for the book of life, and compare it with that of Reuel. 22. 19 If any 〈◊〉 shall take away from the words of this Proph●…cie, God shall take away his part out of the Book of Life. I answer then, that the meaning of the Scriptures is no more but this; Whosoever shall sin against me, and take from the words of this Prophecy, I 
Reu. 3. 1.  will blot him out of my Book, and take his part out of the Book of life. That is, I will make it manifest to himself and all the world, that albeit such a man had a name he lived, and that he had his name registered and recorded in the Book of life, that yet he was never but a dead man, and that his name was never truly written and recorded in the Book of life. The sense and meaning of these two places is but this. He that sinneth against me shall die the death, and shall never inherit everlasting life. So than you see that those places make nothing at all against me: that those whose names are registered and written in heaven, and the Book of life can never be blotted out again, and so they cannot fall quite away from grace.  
Elevently, those who are once truly regenerated and engrafted into Christ, they cannot depart from him, and it is impossible to seduce them. From whence this eleventh Argument doth arise. Those that cannot depart away from God, nor yet be possibly seduced by any means, miracles or policies whatsoever, can never finally nor totally fall from grace. But all such as are once truly regenerated and engrafted into Christ, can never depart away from God. God will put ●…is fear into their hearts, that they shall not depart from him, jer. 32. 40. And they cannot possibly be seduced by any means, miracles or policies whatsoever. Math. 24. 24. Mark 13. 22. There shall arise false Christ's, and false Prophets, and shall show great signs and wonders: insomuch, that (if it were possible) they shall deceive the very elect. Yea, the Beast which did deceive all the other Inhabitants of the earth could not deceive them with all his subtlety, Reu. 13. 8. and cap. 17. 8. Therefore they can never finally nor totally fall from grace. The evasions to that place of jeremy, I have fully answered and defeated heretofore; the evasions to the other places remain now to be answered, which are two in number. First, that these words, if it were possible, imply only 
Obiect. 1.  a great difficulty, but not, an absolute impossibility. Secondly, that it proves only, that they cannot be seduced 
Obiect. 2.  finally, but it proves not that they cannot be seduced totally. To the first of these. I answer; that these words imply an 
Answ. 1.  absolute impossibility of seducing any such as are the elect of God. First, because the very emphasis of the words imply as much; for these words, if it were possible, imply a more impos●…ible impossibility then the word impossible doth. Secondly, because the end and scope of the text is to prove as much. For if any thing could seduce the Saints of God, then certainly false Christ's, and false Prophets coming under the colour and habit of Religion, and working great signs, miracles, and wonders, to the very admiration of the beholders, would seduce them: but yet all those great subtle and lying signs and wonders cannot deceive them, it is impossible 
2 Thes. 2. 9 10.  even for those to do it; and therefore is it absolutely impossible for any thing to seduce them. Thirdly, because the Scriptures certify us, that the Beast, and Antichrist (whose coming is after the coming of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness) could never seduce any of the elect Saints of God, whose names were written in the book of life: but only such as never had any share or portion in the Book of life, 2 Thes. 2. 10, 13, 14. Reu. 13. 8. and cap. 17. 8. If he could never seduce any of Gods elect, it is then impossible for any to seduce them; and so their first evasion is but false, for the second evasion, that the elect Saints of God cannot be finally 
Answ. 2.  seduced, I willingly admit: but that they may be totally seduced notwithstanding, that I shall deny. For first, if they may be seduced totally for a time, than the words and sense of the place, are not so fully satisfied: For he that is totally deceived, is deceived, and so not impossible to be deceived, as the words and sense import him for to be. Secondly, he that may be deceived totally, may be deceived finally to, and so both finally and totally: which will quite falsify and delude this Scripture: and therefore if it be impossible for the elect Saints of God to be finally seduced, it must be likewise impossible for them to be totally seduced to. Lastly, the sense and scope of this Scripture, and the very literal words do fully imply and affirm, that they can neither finally nor totally be seduced; and therefore we must give these Scriptures their full and perfect sense and meaning, and imply them to an impossibility of a total, as well as of a final seducement. If you object that the 
Object.  Saints of God are ofttimes deceived and seduced. I answer, 
Answ.  that they are ofttimes deceived, but yet not seduced: they may fall into diverse petty errors in religion, but yet they always hold the main and fundamental truths, 1 Cor. 3. 11. vers. 16. and so this Argument standeth good and firm.  
Twelfthly, the true regenerate Saints of God, they cannot choose but always fear, obey, serve the Lord, and do his will: they cannot do the evil that they would, neither can they sin unto death. From whence this twelfth Argument will arise. Those that cannot choose but always fear, obey, serve the Lord, and do his will: those that cannot do the evil that they would: and those that cannot sin unto death, it is impossible for them either finally or totally to fall from grace. But all those who are once truly regenerated and engrafted into Christ; they cannot choose but always fear, obey, serve the Lord, and do his will. God hath given them one heart, and one way, that they may fear him for ever, jer. 32. 39 God doth put his Spirit into them, and cause them to walk●… in his statutes, and they shall keep●… his judgements and do th●…m, Ezech. 36. 27. If they should at any time resolve with Ier●…miah, that they will not make mention of the Lord, nor speak any more in his 〈◊〉, his ●…d which is written 〈◊〉 ingran●…n in their hearts, will b●… 〈◊〉 a burning fire shut up in these bones, it will make the●… we●…rie of for bearing, and they cannot stay, but they must presently both speak it and do it, to, jer. 20. 9 Christ doth lead them in the way of righteousness, and in the midst of the paths of judgement, Prou. 8. 20. The love of Christ doth even constrain them, for to please him, so that they cannot but speak and do the things which they have seen and heard, 2 Cor. 5. 14. Acts 4. 20. They are vessels unto honour, sanctified, and meet●… for their master's use, and prepared unto every good work, 2 Tim. 2. 21. the whole frame and disposition of their souls is bend, and set only upon that which is good, so that they cannot choose but serve, obey, and please the Lord continually in all things. They cannot do the evil, and commit the sin they would. They are good trees of the Lords own planting, therefore they cannot bring forth evil fruit, Math. 7. 18. they are borne of God, therefore they cannot sin, 1 joh. 3. 9 They have put off their coat of sin, how then shall they put it on? they have washed their feet, how shall they then defile them? Cant. 5. 3. They are dead to sin, and how can such as are dead to sin, live any longer therein? Rom. 6. 2. The sheep of Christ they will not follow a stranger, but they flee from him, for they do not know his voice, john 10. 5. They walk in the spirit, so that they cannot do the things they would, nor yet fulfil the lust of the flesh, Gal. 5. 16. 17. The word of God doth cast down their sinful imaginations, and every high thing that exalteth itself against God, and bringeth into captivity every thought to the obedience of Christ, 2 Cor. 10. 5. So that they cannot do the evil that they would. And again, they cannot sin unto death, because their seed remaineth always in them, and because they are borne of God, 1 joh. 3. 6. 9 and c. 5. 16, 17, 18. Therefore they cannot possibly fall finally or totally from grace. How this argument can be answered, or ●…uaded, I cannot yet conjecture.  
Thirteenthly, the Saints of God: they cannot be separated from the love of God which is in Christ jesus: they are married, 〈◊〉, and 〈◊〉 〈◊〉 unto God for e●…er: God ●…ath 〈◊〉 t●…em to be his people, and they have chosen him to be their God: which yields us this thirteenth Argument. Those that cannot possibly be separated from the love of God which is in Christ jesus: those that are married, espoused, and betrothe●… unto God and Christ for ever: those whom God hath chosen for to be his people, and hath likewise caused them to choose him for their God, and to join themselves unto him in such an everlasting Covenant as shall never be forgotten, it is impossible that they should ever finally or totally fall from grace. But all those who are once truly regenerated and engrafted into Christ: they are married, espoused, and betrothed unto God and Christ for ever. Hosea s. 19 20. I will betrothe the●… unto me for ever: yea, I will betrothe thee unto me in righteousness, and i●… judgement, and in loving kindness, and in mercies: I will even betrothe thee unto me●… in faithfulness, and thou shalt know the Lord: God will marry himself to them, and them unto himself, ●…e will be their husband, and they shall be his Spouse, Psal. 45. 10. 11. Isai. 54. 5. jer. 3. 14. cap. 31. 32. Math. 19 5. 6. Christ and they are become one flesh and one spirit, Eph. 5. 28. ver. 33. 1 Cor. 6. 17. They cannot possibly be separated from the love of God which is in Christ ●…sus their Lord, by any thing or creature whatsoever. Rom. 8. 34. to the end. God hath chosen them to be his people, and hath also c●…sed them to choose him for their God: Psal. 4 3. jer. 31. 33. vers. 38. Isai. 43. 1. Ezech. 11. 20. Tit. 2. 14. Hebr. 8. 10. and 1 Pet. 2. 6. And hath also caused them to join themselves unto him in such an everlasting league and cou●…nant as shall 〈◊〉 be forgotten, jer. 50, 5. Therefore it is impossible that they should ever finally or totally fall from grace.  
Fourteen, those who are established, settled, & grounded in grace: those who are so rooted and grounded in grace, that they cannot be removed or cast down: those who are as pillars in the house of God, and shall go out thence no more: and those who are the very inheritance of the Lord himself, it is impossible for them, either finally or totally to fall from grace. But all such as are once truly regenerated and engrafted into Christ, they are established, settled and grounded in grace, job 36. 7. He withdraweth not his eyes from the righteous, but he doth establish them for ever, 2 Cor. 1. 21. He which establisheth us with you in Christ, is God, See Psa. 89. 36, 37. Rom. 16. 25. 1 Cor. 16. 13. Ephes. 3. 18. cap 6. 10, 11. 1 Thes. 3. 13. 2 Thes. 2. 15. 17. Col. 1. 11. cap. 2. 57 and 1 Pet. 5. 10. They are so rooted and grounded in grace, that they can never be removed or cast down. Psal. 37. 27. Psal. 112. 6. Ps. 125. 1. Prou. 10. 30. Math. 7. 24. 25. Eph. 2 21. He●…. 12. 28. and 1 Pet. 2. 6, They are as pillars in the house of God, and shall go out thence no more, Reu. 3. 12. Yea, they are the Lords own inheritance. Deut. 4. 20. Psal. 78. 71. Psal. 2. 8. Psa. 79. 1. Therefore they must endure for ever: (For an inheritance is not of any transitory and fading thing, but of such things only as are perpetual, and endure for ever) Therefore it is impossible for them, either finally or totally to fall from grace.  
Lastly, the true regenerate Saints of God, they have all the inward and outward means and helps that may be, to preserve and keep them in grace: they have the Word and Sacraments, the communion & company of the Saints; and they have the prayers of all the Saints on earth: and they have the continual presence and protection of God himself; they have jesus Christ and the holy Ghost dwelling and residing in their hearts, and they have the intercession and mediation of jesus Christ: From whence I frame this fifteenth and last argument in this kind. Those who have all the inward and outward means that may be to preserve and keep them in the state of grace: those who have the Word and Sacraments, the Communion, company and prayers of the Saints: the continual presence and protection of God himself: those who have jesus Christ and the holy Ghost dwelling and residing in their hearts continu●…lly; and those who have the perpetual intercession and mediation of jesus Christ, it is impossible for them, either finally or totally to fall from grace. But all those who are once truly regenerated and engrafted into Christ, they have all the inward and outward means that may be, to preserve and keep them in the state of grace: they have the Word and Sacraments: the Communion, company and prayers of the Saints; the continual presence and protection of God himself: they have jesus Christ and the holy Ghost dwelling and residing in their hearts and souls: they have the perpetual intercession and mediation of jesus Christ, together with the protection of all the blessed Angels, and many such like great and glorious privileges which I have mentioned and proved at large before. Therefore it is impossible for them either finally or totally to fall from grace. Thus you see, how in regard of the very present estate and condition of the Saints of God, who are once truly regenerated and engrafted into Christ, and in respect of these many excellent, great, and glorious privileges which they do enjoy upon their regeneration and incision into Christ, that it is altogether impossible for them either finally or totally to fall from grace.  
Sixtly, it is altogether impossible for such as are once truly regenerated and engrafted into Christ, to fall finally or 
In respect of Grace itself.  totally from grace, in respect of the very nature of Grace itself. For first of all, true and saving grace, as it is the immediate work and fruit of God's Spirit in our hearts: so it is of a perpetual, incorruptible, divine and persevering nature, admitting of no final end, nor total interruption. Hence it is that Grace is styled in the Scriptures, the Divine nature, 2 Pet. 1. 3. an incorruptible seed which abides for ever, 1 Pet. 1. 23. a seed remaining within the Saints, 1 john 3. 9 an unction abiding in God's children, 1 john 2. 27. a living well of water springing up into everlasting life, joh. 4 14. cap. 7. 38. a spring of water, whose waters fa●…le not, Isai. 58. 11. an heavenly treasure which never weareth out, nor waxeth old: a treasure which neither Moth nor Canker can corrupt, nor yet thieves purloin and steal, Luk. 12. 33. Math. 6. 20. and food that perisheth not, but endureth unto everlasting life, john 5. 24. cap. 6. 27. 47. 50. 54. Hence it is that faith is said to be everlasting life, john 17. 3. and to be such a grace as shall not fail, Luk. 22. 32. for it is kept by the very power of God, 1 Pet. 1. 5. Hence is it said of love, that it is as strong as death: that many waters cannot quench it, neither can the floods drown it, Cant. 8. 6, 7. Hence is it said of the fear of the Lord, that it is clean, enduring for ever, Ps. 19 9 of Charity that it never faileth; that is, which never faileth in this life, nor in the life to come, 1 Cor. 13. 8. of joy in the holy Ghost, that it is everlasting joy which cannot be taken from us, Isai. 35. 10. cap. 51. 11. 12. john 16. 22. and of the righteousness of righteous men that it endureth for ever, Psal. 112. 3. 9 Perpetuity, immortality, and eniternity, they are of the essence of true and saving Grace. That grace which is not perpetual, and holds not out unto the end, it was but false and counterfeit and never true, because it wanted this perpetuity, this eniternity, immortality and perseverance, which is the very life and essence of all true grace. That which doth distinguish hypocrites from true believers, and the show and shadow of grace from the truth of grace: that which makes a specifical and essential difference, between a living faith and a dead faith, between a true believer, and a temporary, is only this: True believers, true grace, and true living faith, they always persever and hold out to the end, they never die, they never fade or end. Hypocrites and such as have but only a show of true and saving grace, they never persever, they last not, they hold not out unto the end. Perseverance only is that essential character, badge, and property, whereby God himself doth distinguish true and saving Grace, from false and counterfeit; true Saints from Hypocrites, and other men: as we may see expressly by these texts of Scripture, Math. 13. 3. to the 24. Luk. 8. 11. to 16. 1 john 2. 19 john 5. 25. cap. 6. 66. to 70 cap. 8. 31. 2 job. 9 Luk. 8. 18. Isai. 40 29. 30. 31. job 17. 9 Psal. 92. 12. 13. 14. Therefore it is certain, that true and saving grace, is of a perpetual, incorruptible, divine, and persevering Nature, admitting of no final end, nor total interruption, as long as any of those that do enjoy it, have any life and being. Grace is a part of God, of Christ, and of the holy Ghost; it is a part of their Image, and it participates of their nature and immortality: it is the work of God, and therefore it shall be for ever, Eccles. 3. 12. Therefore it shall always as persevere, it cannot die nor have an end. Secondly, as true and saving grace is of an immortal, perpetual, divine, incorrup●…ible, and persevering, so likewise is it of a growing and still-increasing nature; it is always growing greater and greater, stronger and stronger, as we may see by these ensuing Scriptures, job 17 9 Psal. 84. 7. Prou. 4. 18. john 14. 14. cap. 6. 27. Isai. 40. 29. 31. cap. 44. 4. Ezech. 47. 3. to 7. 2 Thes. 1. 3. 1 Pet. 2. 2. 2 Pet. 3. 18. Luke 2. 52. and 2 john 2. Hence it is, that grace is compared to a grain of Mustardseed, which though it be but little at the first, yea, the least of all seeds, yet at last it grows to be the greatest of all herbs, Math. 13. 31, 32, and Mark 4. 31. 32. to a spring of water, springing up unto everlasting life, and rising higher and higher, john 4 14 Ezech. 47. 3. to 7. Hence it is, that true regenerate Christians, are compared unto trees planted by the water's side, and to the Cedars of Lebanon, that are always flourishing, growing and increasing, Psal. 1: 3: Psal. 52: 8: Psal. 92: 12, 13 14. Psal. 104. 18. ler. 17. 8. Hosea 14. 5, 6, 7. To Calves of the stall, which are always groing and increasing, Mal. 4. 2. and to living stones and members growing up into an holy temple and body in the Lord, 1 Pet. 2. 5. Col. 2. 19 and Eph. 4. 13. 16. From the nature of grace thus proved and considered, I frame this Argument, which doth most evidently and fully confirm and prove my present assertion. If all such as are once truly regenerated and engrafted into Christ, have such graces in them, as are of a perpetual, immortal, incorruptible, persevering, growing and increasing nature, it must then be altogether impossible for them, either finally or totally to fall from grace. But all such as are once truly regenerated and engrafted into Christ, have such graces in them, as are of a perpetual, immortal, incorruptible, persevering, growing and increasing nature. Therefore it must be altogether impossible for them, either finally or totally to fall from grace. The sequel of the mayor proposition cannot be denied: unless you will say, that though grace be permanent, immortal, persevering, and 
Object.  increasing in its own nature, but yet it is not so in respect of us: that it is perpetual always in itself, but not in us. I answer, that if grace in its proper nature be perpetual, 
Answ.  immortal, and always persevering, than it must of necessity be so in respect of us. First, because that which is perpetual, permanent, immortal, and always persevering in its own nature, must need●… be so in all respects; for nothing can be truly considered, as abstracted from its own essence and nature, for than it ceaseth for to be the thing it is, especially is it be considered in a Notion which is quite contrary to its nature: A thing that is immortal and perpetual in its own nature and essence, cannot be considered as a thing that is mortal and momentary, because this consideration destroys the essence and nature of the thing considered. If therefore grace be immortal, incorruptible, and perpetual in its own nature, it cannot be mortal, corruptible, and transitory in respect of those that do enjoy it? Secondly, Grace hath never any essence, being, or subsistence but in man: it is no substance, but an habit and quality, and therefore it hath no being, essence, or existence in itself, but as it is conjoined with its subject man: Let grace be severed from man, or man from grace, than grace must needs perish and cease to be: it cannot subsist of itself, it cannot be transferred to another subject, and therefore it must needs vanish and come to nought. If grace therefore hath no being, essence, subsistence, or existence of its own, but only as it is inherent in its proper subject man, if it be immortal, perpetual, and always persevering in its own nature, it must needs be so likewise as it is in man, because it hath no being, no essence, no nature or existence, but as it is in man. Wherefore this your answer which would give grace a being, and subsistence of its own abstracted from its subject man, must needs be false and idle: and so the ●…quell of the Major proposition can never be denied. If you deny the Minor proposition, that true and sanctifying grace is not of a Divine, permanent, perpetual, immortal, growing and increasing nature. I answer, that the premises do sufficiently and undeniable prove it. But you will object. 
Obie●…. 1.  First, that Grace may decay in part, it may decay in the fruits, and in the degrees of it, therefore it may decay in the whole: and so it is not of a Divine, perpetual, and immortal nature. To which I answer first. That in grace 
Answ.  there are these two parts: First, there are the seeds and habits of grace, which are here in question: secondly, there are the degrees, and the fruits of grace which are not controverted here. True it is that the fruits, the effects, and the degrees, the strength and vigour of grace may decay in part, and be suspended for a time, but the habit and the seed of grace they never perish, they never do decay, they never suffer any diminution or abatement: the decay, the fading and suspension of the fruits and effects of true and saving grace, doth not argue or imply a decay or diminution in the seed and habit of grace. No man is so simple as to argue thus, the Sun is ofttimes hindered from shining on us, by reason of the interposition of the Earth, therefore the Sun is not always of a shining nature: Or the Sun doth not always shine so bright at one time as it doth at others: therefore there is some defect, decay, and imperfection in the Sun itself. No man will argue thus the effects, the fruits and faculties of the soul do ofttimes decay, by reason of sickness, old age, or distemperatures of the mind, therefore the soul itself doth decay, and so is not eternal: so neither is this a good argument, the fruits, the effects, and the operation of true and saving grace do sometimes decay in men, and are ofttimes suspended; therefore the very seeds and habits of grace do decay, and so they are not of a perpetual and immortal nature. We all see by common experience, that the leaves and fruits of trees, of grass and herbs, do annually decay, and yet the trees themselves, and the roots of grass and herbs are always living, and do not decay with them. So it is with Grace, the sense and feeling of it, the strength and vigour of it, the fruits and effects of it may be weakened, lessened, and suspended for a time, but yet the seed and habit of grace remain without any diminution or decay at all. Secondly, I answer, that the remission, diminution, and suspension of the degrees, the operations and the fruits of grace, proceed not from any defect or decay in the seed, the habit or root of grace, but from some external cause and impediment, which doth hinder and suppress the operations and th●… fruits of grace. For either it proceeds from God himself, who doth sometimes withdraw and suspend the influence of his holy Spirit into our hearts for a season (which should quicken and inliuen these fruits and operations of grace) to humble us, and to make us see our weakness without his afsistance: or to cause us for to prize the influence and assistance of his Spirit more than we did before: or to stir us up to seek him with greater diligence and importunity, or to punish us for some neglect or sin. Or else it proceeds from some defect or impediment in ourselves. For either we neglect the means of grace in part or in the whole: we do not use them all, or else we use them but negligently, carelessly, and superficially: or else we do not cherish and stir up these sweet and comfortable motions, which Gods Spirit doth infuse into our souls: or else we grieve the good Spirit of God, and hinder his sweet influence into our hearts, by some sin or other which we do commit: or else there is some indisposition, either of body or mind, which doth suppress and hinder the operations, fruits, and effects of grace for a season. So that these defects, eclipses, and suspentions in the operations, fruits, and effects of grace, proceed not from any defect or decay in the habit and seed of Grace itself, but from some extrinsecall causes and impediments, which though they do suspend, and cloud the operations and fruits of Grace for a season, yet they never extinguish, nor yet annihilate and extirpate the seed and habit of Grace which is in men. And no sooner are these outward impediments removed, but the habit and seed of Grace, become more operative, more strong and vigorous, then ever they were before. Wherefore this first objection makes nothing at ●…ll against this perpetual, immortal, and persevering nature of true and ●…auing Grace. But now you 
Obiect. 2.  will object in the second place. That true and saving Grace, perpetually requires some spiritual nourishment and sood to feed it and preserve it, or else it would decay and perish: therefore it is not of a perpetual, permanent, and immortal nature. To this I answer: First, that the antecedent is false, 
Answ.  For t●…ese things that are of a ●…ding, and corruptible nature, though they had always food to nourish and to feed them, yet they would come to ruin and have an end: as we may see in men, beasts, and plants: let them have all things necessary to p●…eserue and keep them in life and being, yet they die and perish, because they are of a corruptible and mortal nature. But those things that are of an immortal nature, though they require food to nourish and preserve them; they cannot die, nor yet decay and peresh, if they have food and means to nourish and preserve them, not because the food preserves them, but because they are of an incorruptible and immortal nature: it is not the food and nourishment, but the very nature and essence of the things themselves, that makes them immortal and incorruptible. Secondly, I answer. That grace and the food which should preserve and keep it are inseparable, and they can never be disjoined one from the other. Where ever God gives true and saving grace, there he gives all other things that are requisite and necessary to preserve it. God never gives men Christ, but he do●…h together with him freely give them all things, Rome 8. 32. He never gives grace and spiritual life to any, but he doth likewise give them all things ●…ppertaining unto life and godliness, 2 Pet. 1. 3. Therefore if the seed and habit of true and saving grace, being inseparable from the means of Grace which should preserve them, though they require means for to preserve and nourish them, may be of a perpetual, incorruptible, and immortal nature. Thirdly, I answer, that all the holy duties which we do, and all the means of grace the which we do enjoy, do not give an efficacy and strength to grace of themselves, but it is grace that gives the efficacy and virtue unto them. For where there is no grace at all, there can be no good use of the means of grace, nor no good and profitable performance of holy duties, Grace gives an efficacy to the means of grace, through the blessing and assistance of the God of grace: and holy duties give not a being or an essence to the habit and seed of Grace, but grace gives an essence and a being unto them; so that they do not preserve grace, but grace them. True it is, that grace without the works of grace is dead, even as a tree that bears no leaves nor fruit is dead: but yet those works and fruits of grace, and this using of the means of grace, do not so much preserve and nourish grace, as grace doth preserve and nourish them; even as the fruits and leaves give not a being, and preservation to the tree, but the tree gives a being and a preservation unto them. And therefore seeing the efficacy and use of the means of grace, do depend more upon grace, than grace itself doth upon them: therefore though these means of grace are requisite and necessary to preserve grace, yet it follows not thereupon, that grace is not of a perpetual and immortal nature. Fourthly, I answer, that grace is an infused habit, created and produced in our hearts and souls by the holy Ghost himself, so that though it be enlarged and increased by using of the means of grace; yet it depends not wholly upon these means, neither can it be utterly extinguished, and lost for want of using them. Habits that are merely acquisite, and have their being and their rise from actions, may utterly be lost and discontinued for want of actions to preserve them, because they may be dissolved in the same manner as they were first acquired: they were gotten by actions, and therefore they may be lost for want of actions. But habits which are not got by action, but are infused into men (as grace is) cannot be lost for want of actions, and therefore they are not preserved by actions only, and the outward means of grace, but by union and conjunction with him that did infuse them. Now all the true and saving graces which we have, they come from our union and conjunction with jesus Christ our head, and from his fullness, we do●… recei●… grace for grace, john 1. 16. Eph. 1. 22. 23. cap. 2. 21, 22 cap. 4 13. 15. 16. and Col. 2. 7. 19 Suppose then that a man were v●…terly deprived of all the outward means of Grace, and of all those helps which should increase, nourish, and preserve his graces, yet his graces should never fail nor yet decay, because that he is still united and ●…onjoyned unto Christ, who like a living, bountiful, and gracious head, doth always convey abundance of spiritual life and grace to all his true and living members, even when all outward helps and means of Grace do fail them. So that these outward means of Grace they are not necessarily and simply required, to the being and existence of grace, but only to the better being and existence of it: and therefore grace though it require outward means and helps for to nourish and preserve it; for it's better being and existence, yet it proves not, that it is not of an incorruptible and perpetual nature, because it requires them not always as simply necessary for its being and existence. Lastly, I answer, that the outward means of Grace, and the practice of holy duties, do not nourish and preserve our graces in v●… immediately, but mediately and secundarily by preserving our union and conjunction with Christ and with the holy Ghost, and by drawing of us nearer unto them. The outward means of Grace may be said to preserve and nourish Grace, in the same manner as the meat we eat, may be said to preserve and nourish our souls: not immediately, but mediately: and therefore this objection makes nothing at all against the perpetuity, and immortality of true and saving Grace. If now you object in the third place: that Grace 
Obiect. 3.  doth not always grow and increase, and therefore it is not of a growing: and increasing nature. I answer, that the Argument 
Answ.  follows not. If a man should argue thus: Trees do not always grow, especially in Winter: therefore they are not of a growing nature. Or men do not always vs●… reason: therefore they are no reasonable creatures: this were an absurd and idle argument: your argument is the same in substance. Grace doth not always grow and increase: therefore it is not of a growing and increasing nature: and therefore it follows not. But to answer punctually to this your Argument; Grace in itself is always of a growing and increasing nature; though by reason of some outward lets and impediments, it doth not always grow and increase. The reason why good Christians do not always grow and increase in grace, but ofttimes stand at a stay, and perhaps go backwards to: is not from any defect in Grace which would always spring and grow: but in Christians themselves, who hinder and suppress this growth. Grace doth always grow and increase, if there be no strong lets and impediments for to hinder it. Wherefore since true and saving Grace is of a permanent, perpetual, immortal, incorruptible, persevering, growing, and increasing nature: it is impossible for those that have this Grace (as all those who are once truly regenerated and engrafted into Christ must needs have it, or else they were never truly regenerated and engrafted into Christ) either finally or totally to fall from it again, even in respect of the very nature of Grace it s●…lfe.  
Lastly, it is altogether impossible for such as are once truly regenerated and engrafted into Christ either finally or totally 
Seventhly in respect of the dangerous consequences which else would follow.  to fall from grace, in respect of the many dangerous consequents which else would inevitably follow upon the contrary; and that both in respect of the Trinity; in respect of the true Saints of God; in respect of grace; and in respect of the Church of God in general, but specially of our Church of England.  
First, these dangerous consequents would follow even in respect of the Trinity and Deity itself.  
For first, it would de●…ogate from the honour of the Trinity. What greater dishonour could there be unto the whole Trinity? What greater dishonour to Father, Son, and holy Ghost then this, that they should suffer any of those Saints whom they have chosen for themselves, and undertaken to preserve and keep, to ●…all from grace? ●…hat they should begin to build the fabric of grace in men, and yet be unwilling or unable for to make an end? that they should make so many absolute covenants and promises to preserve and keep the Saints from falling and not perform their words? that they should give true grace to men, and yet repent them of these gifts and take them quite away? that they should own such for their followers, their servants and attendants, their children and their friends, as should disgrace them by their falls, and bring a scandal upon the profession of their names? What would Atheists, what would Heathens say, if they should hear of this position, that the true Saints of God may apostasy and fall away from grace? would they not say, that it were far better to have no God at all; that it were far better to have an Idol God, than such a God as this, as either will not, or cannot keep his Saints from falling from him? Certainly, this very Doctrine of the Apostasy of the Saints dishonours all the Trinity in all their sacred and most glorious attributes: yea, it deprives God of his Deity, it pulls him from his throne, and sets up man above him: it makes God to be no God at all; or at least, to be no better than an Idol, or an idle God. Wherefore in respect of this dishonour, which el●…e would light upon the whole Trinity, this Doctrine of the perseverance of the Saints must needs be true.  
Secondly, if the true regenerate Saints of God might Apostatise and fall away from grace, it would derogate much from the word and promise of God and Christ. For they have promised to preserve all such as are once truly regenerated, and to keep them from falling: they have promised, that their graces shall not fail; that they will give them perseverance to the end: that they will finish the work of grace begun within them: that they will preserve them blameless to the day of Christ, and keep them so that they shall never perish but have everlasting life: as I have p●…oued at large before. If then the Saints of God might either finally or totally ●…ll from grace, where then were the truth of God and Christ? where were the performance of their word and promises? we might then say that all these promises of God were but false and counterfeit, and so we should make God and Christ no better than the Devil himself, who is a liar and the father of lies. john. 8. 44. Yea, I may boldly say, that this assertion, of the Apostasy of the Saints, would quite overthrow the whole frame and fabric of the word of God. For take the whole Scripture from the beginning to the very end of it, the whole frame and fabric of it, serves to no other end and purpose, but to take away all from man in matters of grace, and to attribute all to God, that so he only, and not man, might have the praise and glory of all. Now this assertion of the Apostasy of the Saints, it takes all away from God, and attributes all to man, that so man might glory in himself only and not in the Lord. It gives a man free will to reject or receive grace at the first: and it gives him full power and ability to reject or to retain grace after he hath received it: it takes away God's providence, kingdom, sovereignty and power over man, it exempts man wholly from his jurisdiction: it makes man an absolute creature; it makes him a God and Lord over himself: whereas the Scripture dorh take man of from his own legs, and subjects him wholly unto God, in whose hands, his life, his thoughts, his will, his ways, and all his actions are: and so it dissolves and overturns the whole frame and fabric of the Scriptures; and strikes at the very foundation and root of all religion. Wherefore this Doctrine, of the Apostasy of the Saints, can never be admitted to be t●…ue, even in this respect; and so my present assertion must be sound and orthodox.  
Thirdly, if the true regenerate Saints of God might fall quite away from the state of grace: it would derogate much from the great goodness, and the infinite mercy and love of God unto his children. For if those Saints of God might fall quite away from grace, where then were the exceeding riches of God's mercy? where were the graciousness and infinite goodness of his nature? where were the freeness, the constancy, and unchangablenesse of his love? If you object 
Obiect. 2.  that the fault is not in the love of God to them; but in their want of love to him. I answer first, that God's love to them is free and voluntary: Hosea 14. 5. I will love them freely: 
Answ.  therefore if God should quite withdraw his love from them for their disobedience unto him, this freeness of God's love would be much tainted and blemished, and the breach would light on God. Secondly, God's love to them, is the cause of their love to him. 〈◊〉 john 4. 10. 19 and it is the love & mercy of God which should preserve and keep the saints in obedience, loyalty, and subjection unto him: yea, God himself hath promised, to preserve their whole spirit, soul and body blameless unto the coming of our Lord Jesus Christ. 1 Th●…s. 5. 23, 24. If therefore God should suffer them to sin against him, and so to incur his displeasure, whereas he hath undertaken to preserve them blameless unto the coming of jesus Christ, the breach must be first on God's part in suffering them to sin, and not on theirs, who hath no power of their own without the power and aid of God to keep themselves from sin. If a man had a dear entire friend who was like to perish unless he did relieve and help him: if now he should absolutely promise him to succour and relieve him, and then fail him at the last: if now this man should perish, the blame would now light upon him that should have helped him, and not upon him that perisheth. God is able to keep his Saints from falling from him. jude 24. and he hath promised for to do it. Psal. 37. 24. Psal. 155. 1. Psal. 121. 3, 7, 8. Psa. 145. 13, 20. He that hath given us grace, hath promised to preserve and keep it for us, because we cannot do it of ourselves. If then we might lose this grace and fall quite from it, the blame would light on God, and on the whole Trinity, who are both able and only able to preserve and keep the saints from falling, and have likewise promised for to do it: and not on the saints themselves who are not able of themselves, to keep themselves in the love of God, and to preserve themselves from falling from him: and therefore this your Doctrine can never be admitted to be true.  
Fourthly, if the true regenerate saints of God might fall quite away from the state of grace: it would derogate much from the omnipotency and mighty power of the Trinity: and from the virtue and efficacy of the means of grace. For if these might fall from grace, where then were the omnipotency and mighty power of God and Christ, which should 
1. Pet. 1. 5.  preserve and keep them through faith unto salvation? where 
joh. 10. 28, 29.  were the efficacy and power of the holy Ghost? where were the strength, the life & mighty operation of the word of God and of the means of grace, which should conquer 
Rome 16. 20.  and subdve the very Prince of darkness and trample him under 
2. Cor. 10. 4, 5.  feet? which should cast down imaginations, the strong holds and forts of sin and Just, and every thing that exalteth itself against the knowledge of God, and bring into captivity 
1 john. 3. 8.  every thought to the obedience of Christ? where were the efficacy 
Heb. 2. 14. 15.  and power of the death and passion of jesus Christ, which should destroy out of the Saints the works of the Devil, the 
Rom. 6. 6.  power of Satan, and the whole body of sin? where were the efficacy & power of that fear which God will put into their hearts 
●…er. 32. 40.  that they may not depart from him? Certainly this assertion, would derogate very much from the omnipotency and mighty power of the whole Trininie, and from the efficacy and power of grace and of the means of grace: and therefore it cannot be admitted to be true and orthodox.  
Fifthly, if the saints of God might Apostatise and fall from the state of grace, it would derogate much from the infinite justice and wisdom of almighty God. For when as God shall have once accepted of the death and passion of his only Son in full satisfaction for the sins of all his true and faithful members: when God shall promise for the merits of this his Son to pardon all their sins, and to remember their iniquities no more: when Christ shall purchase grace, and all things 
●…er. 31. 34.  appertaining to life and godliness; when he shall purchase perseverance, heaven, and eternal happiness for them, and God shall in his justice promise, to make all these things good unto them: if after all this, they should fall from grace, and be deprived of all these things which Christ hath purchased for them, where then will this infinite justice of God appear? Yea, where will his infinite wisdom be? Can it stand together with God's infinite wisdom, to discourage and deject the hearts and souls of any of his saints, to weaken and abate their love to him, and to make them cold and negligent in his service: to bring a scandal upon himself, and upon the profession and professors of his name, which are the inevitable consequencies of this your doctrine? what justice or what wisdom would there be in God if this were true? Doubtless very little or none at all: and therefore this doctrine of perseverance must be true.  
Sixthly, if the saints of God might fall from the state of grace, it would much eclipse the efficacy of Christ's death and passion, and the virtue andr powe of his intercession. Where were the efficacy, where were the merits, where were the end, the worth and benefit of Christ's death and passion, if it could not save men to the utmost, and preserve them from falling from the state of grace? to what end and purpose would his death and passion serve? If this were true, than Christ's should be but an imperfect Saviour: a Saviour, and yet no Saviour: a jesus at one time for to save us, and yet afterwards a judge for to condemn us. Then a man might be oft times saved, and oft times damned: one hour in the state of grace, another in the state of damnation: a man might be oft times saved in one month, in one week, and in one day. And if so, where were the efficacy of the death, where were the virtue of the intercession of Christ? Christ by his death and passion hath purchased eternal redemption for 
Heb. 9 10.  his true and faithful members; and hath perfected those that 
Heb. 10. 14.  are sanctified for ●…uer: and now he is in heaven he makes perpetual intercession to his Father for them, to keep them in his 
john. 17. 11. 15. 23.  own name, to preserve them from evil, and from falling from him. If then those members of jesus Christ might notwithstanding fall from the state of grace which once they have, the very death and intercession of jesus Christ would be of very little, or of no effect, and the very dearest of God's saints ●…nd children could reap no benefit or comfort from them.  
Seventhly, if this were true, that the Saints of God might fall away from the state of grace, it would make the sweet and comfortable working of God's Spirit in the hearts of all God's children, to be but a mere delusion and imposture, or at least, but a mere lying fancy and a vain conceit. For this I am well assured of, that every sanctfied grown and experienced christian, which hath felt the working of God's Spirit in his heart, can testify, that the Spirit of God hath so sealed this truth unto his soul, and so firmly settled and engraven it in his heart, that he can never depart away from God, or fall finally or totally from grace. Wherefore this position which would falsify this working of God's Spirit in the hearts and souls of all his faithful children must needs be false and odious, and cannot be admitted.  
Eightly, if this should be admitted, that the true regenerate saints of God might fall from grace, it would rob the Lord of the hearts and souls of all his saints, it would much abate, if not quite extinguishing the zeal and servency of their love to him. If men could not be sure of their own salvation, if they could not be sure of God's constant and immutable love to them: if they could not be sure of heaven, and of some benefit or advantage by the death of Christ, who is there that could love the Lord, at least in that degree as if he were assured of all these? That which kindles holy affections in us, that which warms our heart●… and souls, and doth even fire and inflame them, with an ardent, fervent, zealous and burning love to God and Christ, is the infallible and full assurance, of their unchangeable and constant love to us, and the serious consideration of that sure and certain state of grace and glory, which they have provided and prepared for us, If men were not in some good measure persuaded of their total and final perseverance in the state of grace, and secretly assured of the perpetual and constant love of God and Christ to them, that they will love them and preserve them to the end, and give them that eternal crown of glory which is prepared for the saints in heaven, they would not, nay they could not love the Lord, as else they might and would do: they could not prize him above all things else; they could not sequester their hearts and souls from other things to set and fix them wholly upon him, as upon their chiefest joy and only treasure. And therefore this Doctrine which would rob the Lord of the hearts and souls of all his children, and lessen, abate, extenuate, if not wholly extinguish the heat and vigour of men's love to him, must needs be odious and abominable to such as love and fear the Lord, and cannot be admitted to be true.  
Ninthly, If this should be admitted, that the true regenerate saints of God might Apostatise and fall away from the state of grace, it would rob the Lord of all the praise and glory that is due unto his name. If men might lose those graces which God bestows upon them; if it were not God's goodness, might and power, but their own strength, their own care and diligence that did preserve them, in the state of grace: if men could not be sure of the love of God and Christ, of heaven and eternal happiness, but might lose them all at last, who is there that could praise the Lord, and give him the glory which is due unto his name? There are but two chief grounds and causes of praising God in a spiritual and heavenly manner. The first is the free love and bounty of God, in bestowing grace upon us, and working of it in us, without any merit or desert of ours: the second, is the perpetuity of his love, in the preservation and continuance of th●…se graces which he bestows upon us. The chiefest ground and cause of every true Christians thankfulness unto God is this: that God hath been exceeding gracious & merciful unto his soul, and that this mercy of God endures for ever: the 136 Psalm is wholly spent in praising God, and that only upon this ground, be●…ause his mercy endures for ever. Now this position, that the true regenerate saints of God may fall away from grace, it takes away both these causes and grounds of praising God: it attributes both the beginning, and the end, the continuance and the perseverance of grace to man's freewill and power, and not to God: it makes man, both the beginer, and the preserver of his own grace: and it makes the grace and mercy of God, together with those spiritual and heavenly graces which he bestows on men, to be but momentary and fading, and not ●…o endure for ever: and so it robs the Lord of all the praise and glory which is due unto his name. Therefore it must needs be a damnable and pernicious Doctrine, and cannot be admitted.  
Tenthly, if this were once admitted, that the true regenerate saints of God might fall from the state of grace, it would rob God of his worship, and make men negligent and careless in his service: for what man is there that would ever labour or take pains for grace, if he might lose it after that he had gotten it? who is there that will labour after perishing and fading treasures which he is not sure for to keep? who is here that would labour and take pains for grace, or spend his life in doing of God service, if he might lose the things which he hath wrought, and not receive a full reward? would any wise or well advised man, consume and spend his time and days, in purchasing of such a treasure or possession which he were not sure always to enjoy? would any man take pains to sow the seed of grace, where he were not sure for to reap the fruits? It is Christ's own counsel and advise to all his saints. Labour not for the food that perisheth, but for that which endureth unto eternal life. john 6. 27. and lay not up for yourselves treasures on earth, where moth and rust do corrupt, and where thieves break thorough and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. Math. 6. 19 20. If therefore grace were such a treasure that might be lost and perish, the Saints of God even by Christ's own rule were not to seek it: nay, they would not, neither could they seek it, they could not serve the Lord with that diligent auxious and industrous care as now they do; they would grow very slack, negligent and careless in his service. For though it be always true, that the true Saints and children of God, ought not, nor do not serve the Lord only or principally for the wages of heaven and eternal life, or out of self-love or self respects, but for himself: yet that which doth most encourage them and make them more forwards, active, zealous and lively in God's service, is the consideration of that large and great reward, which God out of his mercy and goodness hath promised them for their service, of purpose to encourage them, and to make them active in it. This is evident by the example of Moses: Heb. 11. 24, 25, 26. who refused to be called the son of pharoh's daughter, ch●…sing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season: and why did he do all this? for he had respect unto the recompense of reward. So the Hebrews themselves, they took io●…fully the spoiling of their goods, only for this reason, because they knew that they had in heaven a better and more enduring substance. Heb. 10. 34. Yea, who ever he be that comes to God, he must not only believe that God is: 
Heb. 11. 6.  but also that he is a rewarder of all such as do diligently se●…ke him: for if he should consider the service of God abstracted from the reward, it would make him negligent and weary of God's service. Wherefore if this assertion were once true, that the true regenerate saints of God, who have spent their whole life and strength in doing of God's service, might after all their care and pains, fall quite away from grace, and so loose the reward of all the works which they had done, you should have few or none that should deny themselves, or yet forsake their carnal friends and pleasures, or their present worldly honours, riches, and preferments, (which after your computation, are like to be more permanent than their graces,) that so they might seek unto the Lord alone, and serve him diligently with all their hearts and souls: you should have few or none at all that would be forwards, diligent & fervent in the work and service of the Lord. Wherefore this assertion must needs be false and dangerous even in this respect, and so cannot be admitted for a truth.  
Eleventh, if the true regenerate saints of God might fall from grace, it would rob the Lord of many zealous and faithful prayers; and it would make that exquisite form of prayer which Christ himself hath framed for us, to be but vain and idle: for if our perseverance in grace should not depend on God, but on ourselves, (as our Antagonists do and must affirm, or else they would to wreck) how few men would there be, that would power out their hearts and souls before the Lord, in fervent and faithful prayers? If it were in men's own power to take up, to preserve, and to reject their graces at their pleasures, what need men to pray to God at all? if God doth nothing in this business, our prayers unto him were vain and idle, God should have no prayers at all for any spiritual things, if this were true, and it would be to no purpose for to pray unto him for grace and perfeverance, Peter then should be very much mistaken in praying thus to God for those Saints to whom he writes. The God of 
1 Pet. 5. 10.  all grace who hath called you unto his eternal glory by Christ jesus, make you perfect, establish, strengthen, settle you: Paul should then be mistaken in praying thus for the Thesolonians. The Lord make 
1 Thes. 3. 12, 13.  you to abound and increase in lone one towards another & towards all men, to the end that he may establish your hearts unblamable in holiness before God even our Father, and establish you in every good 
2, Thes. 2. 2. 17.  word and work. For he which establisheth us with you in Christ 
2 Cor. 1. 21.  is God. David should be then mistaken in praying unto God 
Psal. 51, 14.  to uphold and establish him with his free Spirit: and that prayer which Christ himself hath framed and commanded us to use, should be but superflous and to little purpose. For who would or could pray thus to God: thy kingdom come; thy will be done en earth as it is in heaven: leadius not into temptation, but deliver us from evil; if God had no rule and sway over him, if God did not give him perseverance, and preserve his gra●…es in him; if man himself had freewill and power to take and to resist grace, to preserve and keep it, or for to reject it? Wherefore seeing that this assertion, it it were admitted, would rob the Lord of many faithful prayers which now his Saints do make unto him for their perseverance; and seeing it would make that very prayer which Christ himself hath recorded and composed for us, to be superflous, vain and idle, it cannot be admitted to be true.  
Twelfthly, if this should be admitted for a truth, that the Saints of God might fall quite away from the state of Grace, it would take away all absolute and irrespective predestination and election to eternal life: one of these three must then necessarily follow; that either the Saints of God who are predestinated to eternal life, may fall from grace and perish: or that there are some men who are truly regenerated and engrafted into Christ, who were never predestinated and elected to salvation: or that God did only predestinate men unto salvation out of the foresight of their faith, their works and perseverance: which are all ex diametro opposite and contrary to the Scriptures, to the Fathers, to the Doctrine of the Church of England, and to all orthodox and Protestant Divines of modern times: and therefore cannot be admitted.  
Lastly, if the true regenerate Saints of God, might fall quite away from grace, out of the freedom and liberty of their own wills: then salvation or damnation should depend, merely upon the fickle and un constant will of man, and not upon the stable and immutable decree and purpose of Almighty God: then man, and not God should be the author of his own salvation: and so salvation should not be of God that showeth mercy, and disposeth all things according to the purpose of his own free will and pleasure, but of man that willeth and persevereth out of the strength and power of his own free will. Man should then be his own God, his own governor and director, his own judge and saviour, if this were once admitted to be true; which would be a great disparagement to God's supremacy, and to the death and passion of jesus Christ. And therefore in regard of these dangerous consequences, in respect of the whole Trititie, this doctrine cannot be allowed to be true, that the Saints of God may finally or totally fall away from the habit, and state of true and saving grace.  
Secondly, as this Doctrine of the final or total Apostasy of the Saints, would produce many dangerous consequencies in respect of the whole Trinity, in respect of Father, Son, and holy Ghost: so would it do the like in respect of regenerate men themselves.  
For, fi●…st it would cause men for to call God's truth, God's word, and promises into question, for when as a man shall read in diverse places of the Scripture, that the righteous and those that trust in God shall never be removed: that they shall continue to the end, and never faint nor fail, that God will perfect and finish the work of Grace within them, and preserve them blameless to the day of Christ: that he will keep them so, that they shall never fall nor perish, and the like: if this should stand for currant truth, that the Saints of God may notwithstanding fall from the very state of Grace; it would cause men for to doubt of the truth of God's word and promises, and to account no better of the word of God, then of a fable or a mere imposture: it would cause them to deny the Faith, and to turn either Atheists or Pagans at the last: and therefore it cannot be admitted.  
Secondly, it would deprive true Christians of all true happiness in this present life, it would make them to be but miserable and wretched men, when as the word of God reputes them happy, and styles them blessed men. For if it be grace, and that only which makes the Saints of God to be happy men, even in this world of misery (as the Scripture saith it is) if it were possible for Christians for to lose this grace, and to fall from it again, it were impossible for them to be happy here. For happiness is such a stable and perpetual thing, as where it is once possessed, it cannot be lost. Philosopher's could say, that he was never a happy man, that might afterwards become miserable: if moral happiness were so permanent, shall not Christian happiness which far excels it be so to? Doubtless those whom God himself pronounceth blessed, are blessed and happy men for the present, yea, and they shall be such for ever, Gen. 27. 33. and Num. 23. 8. 20. God himself hath pronounced all such as are once truly regenerated and engrafted into Christ to be blessed and happy men (as I have proved it at large before) therefore they are and shall be such for ever. Now this position, if it were granted, would quite deprive the Saints of God of all their happiness, it would strip and rob them of their graces, which are the only treasure of their souls, and make them of all men most miserable, where 
1 Cor. 15. 19  as they are the only blessed of the Lord: wherefore this posi●…ion cannot be granted to be true, even in this respect.  
Thirdly, it deprives the Saints of God of all true joy and comfort, it robs them of that peace of conscience, of that joy and comfort of the holy Ghost, of those spiritual and heavenly consolations, which are more sweet and pleasant to them then life itself, or all things in the world beside, and so unutterable and beyond expression, that none can know the pleasantness and sweetness of them, but such as feel them and enjoy them; it robs and spoils the hearts and souls of all true faithful Christians, of those inestimable and invaluable joys and consolations, and fills their souls with doubts, with terrors and amazements. For w●…at is that which doth so joy, so comfort and refresh the hearts and souls of faithful Christians? What is that which fills them full of joy unspeakable and glorious? but only this, that their names are written in heaven, that their peace is made 
Luke 10. 20.  for ever with God; that they are justified and sanctified by jesus Christ: that they are passed from death to life, and shall never 
Ioh●… 5. 24.  come into condemnation: that they are so established and settled in the state of grace, that they shall never fall, nor be removed from it: and that they are so thoroughly engrafted into Christ, that they shall never be broken off from him again. But if this once were true, that these Christians might either finally or totally fall from grace: that they might utterly lose all the good things which they had done in all their lives, so that they should not be any more remembered: 
Ezech. 18. 2●…  that they might lose God's love and favour: loose Christ jesus, and all the rich benefits and merits of his death and passion, lose the holy Ghost and all the comforts and graces which they have by him; How doleful, how miserable then should the state of Christians be? how would their souls droop and languish with grief and heaviness, which now do even dance and leap for joy? how would their zeal, their love, and courage be abated? how would their minds and consciences be perplexed? how would the devil vex and torture them after every small and little sin which they should commit with this Quare: do●… I yet persevere? am I yet in the state of grace? or am I not already fallen from it by my sins? Certainly if this exposition were once embraced as a truth, the devil would so tyrannize over weak, scrupulous, and tenderhearted Christians by this means, that he would even drive the●… almost unto despair, and send them down with grief and sorrow to their graves, where as else they should have always cause to laugh and sing. The state of Christians is a state of joy: God himself commands them, to rejoice evermore. To rejoice in the Lord always, and again for to rejoice. 
1 Thes. 5. 16.  To be joyful in glory, and to sing aloud in their beds for joy of 
Phil. 4. 4.  heart. Therefore this position which would deprive the 
Psal. 149. 5.  Saints of God of their very heaven upon earth, of all their sweet and heavenly joys and consolations, and of all the grounds and causes of their joy, and fill their souls with doubts, fears, griefs, discouragements, t●…ares, and amazements, must needs be odious, false, and dangerous, and cannot be admitted.  
Fourthly, it breeds despair in the hearts and souls of all regenerated and sanctified Christians. For if the Saints of God after their true regeneration and incision into Christ, might either finally or totally fall from grace, how would this perplex the souls and consciences of all regenerate Christians, and drive them to despair, especially in times of sickness and temptations, wherein Satan doth most commonly set on their sins, and press them on their consciences, of purpose for to drive them to despair? Tender hearts and consciences which are thoroughly wounded and touched with the sense of sin, and are apt to be dejected upon every small occasion, with the apprehension of God's wrath would soon be driven to despair if this were true. For if any sin or lust should overcome them, if any temptation, or sickness should befall them, how then would the devil tyrannize and triumph over them? He would then be always suggesting this unto them, and pressing it upon their consciences: You are now fallen quite away from grace, you are now cut off from God and Christ by these, and these your sins: you were once the children of God, but now you are now the sons of Satan, and vessels of 
Rom. 9 22.  wrath fitted only for destruction. You are now fallen quite away from that state of grace wherein you stood before, and so it is impossible for you to be renewed by repentance any more: 
Heb. 6. 6.  Your last end now shall be far worse than ever your bigin●…ing 
2 Pet. 2. 20.  was: and because that you have cast off God, he hath now for ever cast off you: you have committed a wilful sin, in departing and falling from his grace, and therefore there is no 
Heb. 10. 26. 27.  more sacrifice and oblation for sin remaining, but a certain fearful expectation of judgement, and fiery indignation which shall devour you. What can poor perplexed and distressed souls answer unto these objections or the like, when Satan shall assault them with them, and press them on their consciences? They cannot say, we were in the state of grace before, and therefore we are sure that we continue in it now, because it is impossible for us to fall from it: for this were quite contrary to this assertion: They dare not say, that they have committed no such sin as might disturb them from the state of grace, and cut them off from Christ, because the devil, and their own scrupulous and tender consciences do testify the contrary: they date not for to say that they are still in Christ: and if they are di●…cted and cut off from him, they cannot hope to be engrafted into him again, because they have so wilfully fallen from him: and so they cannot but despair: whereas if they had this pillar, this help and stay to rest their souls upon. We know that we were once engrafted truly into Christ, and therefore it is impossible for us to be broken off from him: we were once invested into the state of Grace from which we cannot fall, and therefore we are now in Christ, we are in the sure state of grace, and shall continue in it all our days: This would be able to ward off all these fierce assaults of Satan, that they should never hurt them, this would comfort and bear up their souls, and keep them from sinking in despair: this would make men for to die with joy and comfort, and to lie down and rest in peace: For than they might say with Paul: We have finished our course, we have fought a good fight, and we have kept the faith, henceforth there 
2 Tim. 4. 7, 8.  is laid up for us a crown of glory: Whereas now they cannot die with joy, with comfort, and assurance, and lie down in peace, because they are not sure of their perseverance, they are not sure of their state of grace: it may be that they are already fallen from their state of Grace for aught they know: if not, they may fall from it ere they die; yea, in the very last gap and minute of their lives, they may commit such sins as may cut them off from Christ for ever, because they cannot live for to repent of them before their death; and so desp●…iring, or at least doubting of their own salvation (the devil being aptest than for to assault them with desperate and auxious thoughts and fears, when as they are nearest to their ends, and least able to resist his fierce assaults) they lie down in terror, and rest in woe and grief. Alas, what comfort could a godly and a Christian life (which otherwise would comfort and rejoice the soul beyond expression) bring any man at his death, if this were true, that he might after all fall finally or totally from grace? if all the works and holy duties which he had done, or wrought in all his life might utterly be lost, and be remembered of the Lord no more? If he might lose the wages and reward of all his pains at last? Certainly, if faithful Christians and holy men, who are the only happy men on earth, and have the only cause for to rejoice and joy continually, might either finally or totally fall from grace, they should of all men be most wretched and miserable, they should be stripped of all true comforts here, and be driven to despair at the last day. Away then with this Doctrine of a final or total fall from grace, which savoureth of nothing but of mere despair. God grant that those who do maintain it in their health, may never feel the smart and terror of it in their temptations, sicknesses, or deaths. But you may perchance object, that though regenerate 
Object.  men may fall totally from grace, and so may be discouraged and perplexed for the present, yet they may comfort and sustain their hearts and souls with this, that God in his mercy may raise them up again: and may in some good measure assure their souls, that because God hath bestowed grace upon them heretofore, therefore he will be the more ready, and willing to restore it to them again, and to impart it to them the second time. To this I answer, 
Answ.  that you are much mistaken in this point, and it is nothing so. For their having of Grace bestowed on them heretofore, doth rather argue that God will therefore bestow grace on them no more, because they did not keep it at the first. God seldom or never gives those grace the second time, who have not kept it at the first. God's graces they are always precious, he will never cast them before such dogs and swine as have lost and trampled them under foot before. This is evident by all those places of Scripture which our Antagonists do principally object against us. For Ezech. 18. 24. When a righteous man turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth,, shall be live? (Mark the comfort which you talk of) no: all the righteousness which he hath done, shall be no more remembered, God will not so much as once respect it, in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. So Hebr. 6. 4, 5, 6. It is impossible for them who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted of the good word of God, and of the powers of the world to come, if they fall once away, to renew themselves again unto repentance, seeing that they crucify again●… unto themselves the Son of God, and put him to open shame. Mark the words, it is impossible for such as fall totally from grace, to be renewed again unto repentance, they cannot be engrafted into Christ the second time. Where then is the truth or comfort of your answer? So Heb. 10. 26. 27. If w●… sin wilfully after that we have received the knowledge of the truth, there remains no more sacrifice for sins, but a certain fearful looking for of judgement, and fiery indignation to devour those that do Apostatise from Grace: These and such like Scriptures which are objected against us, for to prove a total, or a final fall from true and saving grace, serve only to satisfy this objection, to terrify the hearts, and daunt the souls of all such men as shall once fall from grace, and to exclude them for ever from God's mercy, and from rising up again. So that the possession and enjoyment of grace before, if it be once lost, serves only for to prove, that those which had it shall never have it, nor enjoy it any more; and not that God will therefore be more ready and willing to bestow it on them again. And so the due consideration of all these Scriptures, and this position of a total or a final fall from grace, would drive men unto final desperation. You therefore that maintain this desperate and terrible doctrine of the final or total Apostasy of the Saints, beware, lest that you quench the smoking flax, and break the bruised reed, which Christ himself would never do: 
Isay 42. 3.  Beware lest you afflict, and wound to desperation, the tender and the broken heart, the troubled conscience, and the soft and tender soul, which God himself commands you 
Isay 61. 1, 2, 3.  for to heal, to comfort, cherish and bind up with the comfortable 
Ezech. 13. 22.  assurance of his immutable, constant, and perpetual love 
cap. 34. 4. 16.  to them in Christ, and with the impossibility of a final or total fall from grace. If the pressing of this doctrine, drive any to despair, (as it cannot choose but do, unless they are persuaded by God's Spirit to the contrary) their blood and souls shall be required at your hands that press it, and Christ himself who is that good and great Shepherd of his sheep, which will not suffer any of his sheep to perish, will 
john. 10. 28.  frame this accusation and in ditement against you at the day of judgement, as he did against the shepherds of Israel, Ezech. 34. 4. The diseased have ye not strengthened, ●…either have you healed that which was sick, neither have you bound up that which was broken, neither have you brought again that which was driven away, but with force and cruelty have you ruled them: and then your doom and judgement will be terrible and dismal as this your Doctrine is.  
Fifthly. This doctrine of a final or total fall from grace, it makes no difference at all beeweene the godly and the wicked in this present life. If the true regenerate Saints of God might either finally or totally fall from grace, what difference should there be between impenitent and wicked men and them? what privilege or advantage had they more than they? They have no more assurance of God's love and favour, no more assurance of heaven and eternal life, no more advantage or benefit by the death of Christ, than they: there were then no difference at all in their estates but only for the present; they had but a mere possibility of heaven and eternal life; they could not absolutely say we shall be saved, but only, we may be saved, and so may every wicked man that lives upon the earth. All that the Saints of God should then have, it should depend merely upon incertainties and future contingences, they should be no more sure of salvation then wicked men. True it is, that that for the present, they should have a greater probability and likelihood of heaven and salvation then wicked men, because they are for the present in the state of grace: but yet they were no nearer unto heaven and eternal salvation than they: for these wicked men might become God's children afterwards & continue so, when as they themselves might fall from grace and perish in their sins: those that are the children of Satan, might be the Saints and sons of God, when as they themselves may be the sons of Be●…ial, and vessels fitted for destruction. Wherefore seeing that this doctrine of falling from grace, puts no sound and sure difference between the wicked and the godly in this present life, and gives the one no greater and no surer privileges than the other hath, when as the Scripture makes as great a difference between them, as is between sheep and goats, wheat and tares, gold and dross, happiness and misery; it must needs be false and opposite to the truth, and cannot be admitted.  
Lastly, if the true regenerate Saints of God might fall finally from grace, it would breed a doubt and scruple in men's minds, whether there are any that are saved, or at least whether God hath always had a true Church on earth. For if one regenerate man may fall from grace, than a second and a third may to, and so every regenerate man in particular, and so all regenetate men; and then there should be none that should be saved, then there might be a time when all men might be fallen from grace, and so a time when as there was no Church of God on earth. We all know, that the very best of all God's Saints and children are apt and ready to fall into sin, and that in many things they offend all, which things by your assertion may cut them of from Christ, and cast them headlong from the state of grace: wherefore, for aught that any man knows, there is not any one of God's Saints and children, but may be fallen quite away from the state of grace before his death, and so may dye and perish in his sins; and therefote if this position were once admitted, it would breed a doubt in men where ever there were any saved: or whether God hath always had a Church on earth, which would be a dangerous consequent, and would much eclipse the riches of God's mercy, the merits of Christ's death and passion, the glory and perpetuity of his kingdom, and make men careless of religion.  
Thirdly this Doctrine, of a final or total Apostasy from the state of grace, would produce many dangerous consequencies in respect of grace itself; and so cannot be admitted.  
First, it would cause men to vilify and undervalue grace, it would cause them for to slight and disrespect it, and not to set that price upon it as they should. For if true and saving grace might be lost again, who then would estimate or value it? who would forsake the riches, the honours and the pleasures of the world, to seek it and embrace it ', which should be then as permanent, sure, and stable as grace itself? That which makes men for to prize & estimate grace above all things else, is this, that it is a perpetual, stable, and permanent possession, which will never decay; that is is not subject unto time and chance, as all sublunary and worldly things are: that it is such an heavenly treasure as cannot be lost, nor taken from us. Therefore Christ, when as he would incite and stir us up to seek after grace, doth commend grace unto us as a permanent, and everlasting good which never fades, nor yet decays, putting it by way of antithesis and opposition to all worldly things, which are but momentary and fading: hence are these his exhortations: john 6. 27. Labour not for the ●…eate that perisheth, but for that which ind●…reth unto eu●…rlasting life. Lay not up for yourselves treasures upon earth where 〈◊〉 and rust doth corrupt, and where thee●…es breaks through and ●…teale, but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where the●…es do not break through nor ●…eale. Math 6 19 20. Whosoever shall drink of this water shall thirst again: but whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up into everlasting life. joh. 4. 13, 14. That which doth most of all commend and set forth grace, that which makes it amiable and lovely, and gives it an exc●…llencie above all earthly things is this, that it is a permanent possession, & an everlasting treasure which cannot be lo●…t. If it were notso, men could not prize it above earthly thing. This Doctrine therefore of falling from the state of grace, it takes away the very excellency of grace, and so it would cause men for to vilify and undervalue it, and to prefer the base and transitory things of the world before it; which would be a dangerous consequence.  
Secondly, this assertion, it would overthrow and utterly disannul the very nature and essence of true saving grace. For grace (as I have proved at large before) is of a permanent, constant, perpetual, immortal, growing and increasing nature, it cannot perish or decay where once it is in truth begun. This Doctrine of a total or final fall from grace, it makes grace to be but a transitory and fading thing, in overthrows this nature and essence of true grace, and therefore cannot be admitted, even in this respect.  
Thirdly, this assertion, if it were admitted would utterly disannul, abolish and take away the very root and chief of graces, even true, justifying and saving faith. For faith as it is defined. Heb. 11. 1. Is the substance of things hoped for, and the evidence of things not seen: it is a sure evidence of heaven and eternal life. Wherefore those that have this faith, must not only believe, that God is, but also that he is a rewarder of all such as do diligently seek him: they must be persuaded of all God's promises, and embrace them as their own. Hebr. 11. 6. 13. and with faithful Abraham. Rom. 4. 19 20, 21. they must not stagger at the promises of God through vnble●…fe, but they must be strong in faith, they must be fully persuaded, that as God is able, so likewise he will be faithful to perform what ever he hath promised. He that hath a true justifying and saving faith, he must be able to apply Christ jesus and all the promises of the Gospel to himself, he must appropriate and ascertain them unto himself, so as to make them his own for eu●…r: he must be able thus to argue. He that heareth the word of Christ, and believeth on him that sent him, hath everlasting life, and shall not come into condemnation, but is passed from death to life: john. 5. 24. he that trusteth and waiteth on God shall never be removed, but shall stand fast for ever, he shall mount up with eagle's wings, he shall run and not be weary, he shall walk and not be faint. Psal. 125. 1. Isai. 40. 31. God will put his fear into his heart, and they shall not depart from him: jer. 32. 40. But I do hear the word of Christ, I believe on him that sent him, I do wait and trust on him: therefore I have everlasting life, I am passed from death to life and shall not come into condemnation, I shall never be removed from the state of grace, but shall stand fast for ever, I shall run and not be weary, I shall walk and not faint, I shall not depatt from him. He that cannot argue thus, he that cannot thus apply and assume these promises of God unto himself, hath no faith at all: he that hath faith and is able thus for to apply them, can assure himself that he shall persevere unto the end, and that he shall neither finally nor totally fall from grace: yea, and must assure himself so from these and such like promises, or else he hath no faith in them. So that if this assertion of the Apostasy of the Saints were once admitted, it would quite abolish and utterly take away all true and saving faith, whose property it is, not only not to fail: Luke 22. 32. but likewise to assume these promises of final and total perseverance to itself.  
Fourthly, if this assertion were once admitted, it would take away all certainty and assurance of salvation. for if the true regenerate Saints of God might after their true inscition into Christ either finally or totally fall from grace, than they could never be assured of salvation: where ever there is a possibility of falling away from grace, there can be no full and perfect assurance of salvation: a man can never be sur●… of the end, that is not assured of the means for to attain it: perseverance in the state of grace is the means for to attain salvation, and therefore if men could not be assured of their perseverance, they could never be assured of salvation, which depends upon it. If a man might fall totally from grace, he could not be assured of salvation, because he cannot be assured of this, whether he shall rise again, whether God will cut him off in his sins, before he be engrafted into Christ again. Now this grace of assurance, is a special favour which God bestows upon his Saints and children, it is the very anchor and pillar that supports their souls: and it is such a grace as all the Saints of God both may and aught to have without any special revelation, as appears by diverse pregnant places of Scripture, (which for brevity sake I will only quote, and not set down at large:) as job. 19 25, 26. cap. 11. 15 18. cap. 13. 16. cap. 16. 19 Psal. 27. 1. Psal. 46. 1. to 8. Isai. 25. 8, 9 cap. 50. 7, 8, 9 john. 5. 24. cap. 14. 27. Rom. 8. 35. to the end. cap. 14. 8. 2 Cor. 5. 1. to 10. Ephes. 3. 12. Phil. 1. 21. 23. Cor. 3. 4. 1 Thes. 1, 4, 5. 1 Tim. 1. 7. 12. 2 Tim. 2. 19 cap. 4. 7, 8, 18. Heb. 2. 15. cap. 10. 34, 35. 1 Pet. 4. 19 1 john 3. 2. cap. 4. 17, 18. cap. 5, 18, 19 20. Wherefore since this doctrine of the Apostasy of the Saints would utterly abrogate, falsify and overthrow the grace and doctrine of assurance and certainty of salvation, it must needs be a false dangerous and pernicious doctrine which cannot be admitted.  
Fifthly, if this were once admitted for a truth, it would take away and utterly abolish in the Saints the grace of love, and of joy and comfort in the holy Ghost; it would take away the causes of love and joy, and so consequently these graces themselves, which are the very end of the Gospel, and in which the very kingdom of God consists as you may read, john 15. 11. Rom. 14. 17. and cap. 15. 13: wherefore it cannot be admitted even in this respect.  
Lastly, if this assertion were once admitted, it would make true and saving grace to be but a mere moral persuasion, and not a work of the holy Ghost; a thing that was merely subject to our own wills; it would destroy the kingdom of grace within us, and make us Kings and Lords over grace, whereas grace hath a kingdom and dominion over us. If a man had liberty to cast off grace at his pleasure, than grace should have no power, no kingdom or dominion over him; then the kingdom of grace, and the kingdom of jesus Christ in the hearts of his Saints, should be but a mere fiction and a fabulous conceit: whereas the Scriptures do inform us to the contrary, almost in every page. If we may cast of the yoke of jesus Christ, if we may cast of grace at our pleasures, where then is the kingdom of Christ, and the kingdom of grace that is within us? An earthly Prince who hath but a kingdom over the bodies of his subjects, is able for to keep them from rebellion, and from casting of his yoke at their pleasure; Christ jesus & grace, they have not only a kingdom over us, but a kingdom in us to; and that not over our bodies, but over our souls and bodies, over the whole man and the whole foul, and therefore, we cannot but be subject to them, and we have no power for to cast them off. Grace it captivates the whole soul, the whole man, it brings every thought into subjection unto jesus Christ. 2. Cor. 10. 5: it works so powerfully and majestically in men's souls, that none can let it or resist it: Isai, 43. 13. and Acts 6. 10. it makes every knee to bow and stoop to jesus Christ, and to keep his judgements and do them. Phil. 2. 10. and Ezech. 36. 27. wherefore this doctrine which doth thus overturn and pull down the kingdom of grace, which makes it subject unto man, whereas man is subject unto it, must needs be a damnable and pernicious doctrine, and so cannot be admitted for a truth even in this respect.  
Fourthly, if this doctrine of the final or total Apostasy of the Saints should be admitted, it would produce many dangerous consequencies in respect of the whole Church of God, but more especially in respect of our Church of England.  
For first, it would wrong the whole Church of God in traducing, slighting & condemning the doctrine and opinion of all the ancient Fathers of the Church, and of the Church of God in former ages, and in vilifying and contradicting the doctrine of all Protestant and reformed Churches, and the judgement and learning of all the best modern & Protestant Divines, who have always defended and maintained this assertion, that the true regenerate Saints of God can neither finally, nor totally fall from grace, as I shall prove hereafter.  
Secondly, it would wrong the whole Church of God in reviving, and raising up from hell again that old Pelagian Heresy, which hath not only been condemned and opposed by Saint Augustine, Hierome, Prosper, Bradwarden, and others, but likewise by three several Counsels; to wit, the Council of Mile●…etan: the Council of Africa, and the Council of Orange. For as all the points of Arminianesme are nothing else but mere Pelagianisme clad in other terms, so this was one part and member of the Pelagian or Demetrius pelagian Heresy, that the true regenerate Saints of God might fall away from the state of grace: and therefore the Demepelagians did ca●…ell and carp at Saint Augustine's doctrine, for teaching that the Saints of God after they were once regenerated had such a disposition put into them, that they could not but perseverance in grace, as appears by the Epistles of Hilary and Prosper to Saint Augustine concerning the remainders of the Pelagian Heresi●…s: wherefore this doctrine of the Apostasy of the Saints being nothing else but a part of the Pelagian Heresy, cannot be now admitted and embraced without great wrong and prejudice to the whole Church of God.  
Thirdly, it would produce many dangerous consequencies in respect of the Church of England. For first, it will pull up a main foundation, and a main principle and ground of truth, which hath been planted and settled in our Church; it will raise a strong bulwark and fort of true religion, which the best and chiefest worthies of our Church have hitherto full well and manfully defended, against all foreign hostility whatsoever: which will be a great disparagement and blemish to our Church. Secondly, it will give our enemies just cause to vaunt and triumph over us, and to erect a Trophy where as they never got the field. This hath been the glory and honour of the Church of England, that the 〈◊〉 Church and all her complices, since her reformation and revolt from them, could never yet with all their learning, wi●…, or policy, convince her of any main or fundamental error in her doctrine. If then we should now admit and approve of this doctrine of a final or a total fall from grace, and embrace it as a truth, we should then convince ourselves of a main and fundamental error in our doctrine, we should then subscribe and yield the wasters up to them, without any combat or opposition at all, when as they were not able for to wrest them from us by truth & strength of argument: and so we should give them just and lawful cause to triumph over us, to the great dishonour of God, to the very betraying of the truth, and to our own perpetual infamy and disgrace. Thirdly, it would break down the very walls and bulwarks of our Church, that so Armi●…nisme and 〈◊〉 might come rushing in with a full career and quite beat down the truth. For if this be once admitted and received for a truth, that the true regenerate Saints of God, may fall either finally or totally from the state of grace: this very point itself is gross and palpable Arminianism and Popery; it is a point which all Rhemists and Arminians, and which Bellarmine, Becaonus and other Papists do defend against the Pro●…estants, and it draws along with it many other gross and palpable points of Armianisme and Popery, as predestination from the foresight of faith and works: freewill both to receive and reject grace at our pleasures: venial, sin: no certainty of salvation in this life without some special revelation: universal grace: that those who are not elected to salvation are members of the holy Catholic Church, that the number of the el●…t is not certain unto God himself, and the like. If this one point than should be admitted and embraced by us as a truth, it would screw in the whole body of Arminianism & Pelagianisme, and a great part of Popery into our Church, and so would quickly crush and quell that glorious and holy truth which now we do profess. Fourthly, it would breed such a combustion and division in our Church, as would hardly be appeased without great hurt and danger to the state: we see by present experience that a little connivancie & winking at this doctrin●…, hath bred a kind of faction and division in our Church, and drawn many great disciples after it, who if they were not awed by superior powers, and with the expectation of the doom & censure of the General and Grandee of their faction, would make such astrange and sudden rent and combustion in our Church and state, as would endanger both; and give occasion to our enemies to fish in troubled streams, where they could hardly miss their prey. You therefore, (my brethren) who are so hot and forwards, to usher and bring in this damnable and pernicious doctrine, into our glorious and much renowned Church, consider what you are about to do; consider what dangerous and dismal consequencies are like to follow and ensue upon it: consider how ill and viper like you shall reward that mother of yours, which hath nourished and brought you up, to the end, that you should defend her upon all occasions, and not bear arms against her. Consider that it is no other but the Devil himself, woe either by his own private suggestions to your hearts, or else by his dangerous agents and seditious factors, doth labour to withdraw you from the faith, and to rend you from your mother Church; not for any desire or love to God or to the truth, but for private ends, and by respects, that so he may make both you and others a prey and booty to himself. Consider what the inducements are that lead you to embrace this error. If you will but examine your own hearts well you shall find, that the thing which leads you to embrace this error; is either the learning or the fame of some particular men that do defend it: or else some secret hatred & malice, either to all, or to some particular men that do oppose it: or else some self conceit, and some high opinion which you do attribute to your own conceits without any due examination of them by the word of God: or else it is some desire of singularity or fame, or the hope of gain, honour, & preferment: one of these I may be bold to say is the cause that moves you to patronise this error, and not the love of God or of his truth. Remember therefore, that you are bought with a price, that you should not be the servants of men: 
1 Cor. 7. 23.  that the word of God is the rule of life and doctrine, and not the word of men: remember that, if you are the sheep of Christ, 
john 10. 44.  you must hear his voice and his only, you must not hearken to the voice of strangers, let their learning or their parts be what they will. No men more apt to err then those of greatest parts and learning, especially when as their parts and persons are not sanctified. The greatest scholars have always broached and propagated the greatest, and the most dangerous errors. Wherefore never pin your faith to the fickle opinions of frail and mortal men, (especial of such men in whose lives the practice and power of religion shines not forth) but examine all things by the word of God: and 
〈◊〉. 1. 8, 9  though an Angel from heaven, (much less a Devil from hell, or a carnal man from earth) should bring any other doctrine to you then what you find to be warranted and recorded there, receive him not but let him be accursed. Sure I am, that this doctrine of the final or total Apostasy of the Saints, hath no ground or footing for it in the word of God; if you will but take the pains to search the Scriptures, you shall find it to be so: and therefore let not the opinion or fame of any particular man that doth patronise this error, oversway your judgements against the Scriptures & the word of God. And as for all other private & by respects which may engage you to adore this error; remember that God's glory and the love of truth (if not the good and welfare of the Church) should over balance and surpass them all. Better is it for to lose the world with all the fame, the riches, honours, and preferments in it, then to lose the Lord of truth, and his everlasting favour; to lose both soul and body at the last, in hope of gaining honouror prefern●…ent now. Wherefore lay aside all sinister & by respects, and consider how many great, dangerous, and pernicious consequencies will inevitable follow upon this doctrine, of the final and total Apostasy of the Saints, and then you cannot but disclaim it and detest it from your souls, and even fromyour hearts embrace this orthodox and sound position which here I do defend. That such as are once truly regenerated and engrafted into Christ by a true and lively faith, can neither finally nor totally fall from grace.  
Having thus (as I suppose) so fully proved the truth of this position, by arguments and reasons drawn from the Scriptures, that no man can be able to gainsay it. For further satisfaction in the point, I will now produce some humane authorities for to prove it: which authorities I shall reduce to these three general heads. First, I will prove that this was the doctrine of the ancient Fathers of the Church: 〈◊〉 that this was, and is the doctrine of all Protestant Chur●… beyond the Seas: Thirdly, that this was and is the doctrine of the Church of England.  
For the first of these: that this was the doctrine of the ancient Fathers of the Church: I shall manyf●… it by their own authorities, which I will vouch in ●…atine, as I find them printed, lest I should give the opposites any occasion for to carp at me: or wrong the authors, or the reader in the translation: especially since I cite these Fathers to satisfy the learned, not the ignorant.  
I will first begin with the ancient of the Fathers, and so descend to these of latter times.  

Dionysius Areopagita.  
Dionysius Areopagita who lived in the Apoftles times, and (as himself records it in his 11. Epistle to Apollophanus the 
Parifi●… 1555.  Philosopher) was 25. years of age at the death of Christ, though others doubt of it, hath delivered and recorded this very doctrine, in his book de divinis nominibus, cap. 7. His words are these, Divina fides, est stabilis credentium sedes, qua hos in veritate locat, in ipsisque veritatem impersuasibili identitate certam & simplicem veritatis notionem habentibus iis qui crediderunt. Nam profectò si scientia cognoscentium, & cognitorum coniunctrix est, ignorantia verò mutationis semper, & ex se ignoranti suae divisionis est author: eum qui in veritate credit iuxta Scripturae fidem, nihil removebit à verae fidei autore, in quo constantiam immobilis atque immutabilis identitatis habebit. In the 8. chapter of the same book, about the end of the chapter he hath these words; Verum enim profectò & hanc salutem non praeter intentionem Scripturae sanctae, ut bonitate cuncta saluantem qua sunt omnia, ab suorum prolapsione bonorum redimentem, praedicare meritò possumus, quantum cuiusque salu●…ndorum admittet naturae. Idci●…cò etiam redemptionem iam theologi nominant, ex quo sinit quae verê sunt ad id caedere, ut non sint. Ex eo item quod et fi quid deliquerint, & ab ordine suo aberraverint, & imminutionem aliquam perfectionis bonorum suorum passa fuerint: Hac etiam parte à passione & imbecillitate, ac privatione reddimit, impleus quod deest, & paterno affectu infirmitatem supplens, at que à 〈◊〉 ●…rigons, imò in pulchro fistens & quod effluxerat bonum reparans ae disponens, ordinis quod deest in illo atque positionis exornans, integrumque perficiens, & ab omnibus absoluens 〈◊〉 atibus. And a little before he hath these words. Itaque (ut verum dixerim) hoc magis est divinae iustitiae proprium nequaquam emollire atque enermare optimorum quorumcun que masculum sensum. largitione carnalium: neque si quis id conetur agere, eas sine adiutorio linquere, sed eos in praecl●…o, inflexibilique statu solidare, eisque cum sint huiusmodi secundum merita reddere. So that by this most ancient Divines opinion, these that are truly faithfull, can never fall quite away from grace.   

justin: Martyr.  
justin Martyr who flourished in the year of Lord 163. and somewhat after concurreth in opinion with us, in his Explic. quaest. à Gent. Christ. positarum: quaest. 23. For there 
Pari●…is, 1554.  the Gentiles demand this question: Si Dominus antequam mortem perferret, rogavit ut Discipuli à patre sancti efficerentur, & tamen postea ●…udas perijt, qui fit ut causa eorum praeces oblatae, acceptae, grataeque fuerint? quomodo etiam verum est illud, Scio me à ●…e semper audiri? To which he replies. judas quidem ex eo tempore perijt, cum Christus buccellam panis intin●…tam ei dedit, acceptaque buccella, a juda Satanas in eum intravit, egressusque se à caeteris discipulis diremit. Preces autem pro discipulis fusae sunt post judae disiunctionem. Idque ex ipfis praecibus intelligitur cum Dominus praecatus ●…st his verbis. Quod mihi dedisti & tradidisti seruavi, nec quisquam eorum perijt nisi filius perditus ut Scriptura impleatur. Primum igiter Iudas p●…rijt: deinde fusae sunt praeces discipulorum causa: From whence I collect, that in the opinion of justin Martyr, those for whom Christ doth pray and intercede, can never perish or fall from grace: But Christ doth pray and intercede for all such as are once truly regenerated and engrafted into him by faith. Therefore in justin Martyrs opinion they can never perish nor fall from grace. So Quest: 98. The Gentiles demand. Si Deus timorem non necessarium verbis suis confirmat, cum ait, qui timet non est perfecta charitate praeditus cur idem discipulos suos doc●…t his verbis: Timete eum qui & animum & corpus in Gehennam potest perdere? He explicates this question thus. Non hoc a Domino dictum est, Qui metuit non est in eo perfecta charitas, et si is qui illud dixit, ex Domini dixerit sententia. Illud autem, Metuite potius eum qui & animum & corpus perdere in Gehennam potest, dictum ab eo non est perfectae charitatis tollendae gratia. Qui enim maiore dei metu minorem hominum metum tollit sua in deum charitate ductus hoc faeit. It aque maior dei metus causa est cur ea quae chara habentur minimè amittantur. Quo enim praestantius est id quod creditur, & traditur, eo vehementius amatur: & quo charius habetur, eo vehementius is qui illum charum habet, eius amissionem timet, dum in certa●…n de re quam char●…m habet discenderit. Derempto autem certamine v●…a cum illo, etiam met us amissionis eorum quae amata sunt, depo●…itur. Itaque ad illud tempus necessarius est dei metus. Neque enim ut odium vim habet tollende charitatis, sic metus. Idem enim & amare potest & timere. Bertius, as from the former place, so from this latter would collect and prove that the saints might fall from grace: and his reason from this latter place is, because they ought to fear. I collect the contrary, and so doth justin Martyr affirm, that because they ought to fear, therefore they cannot fall away: because the fear of God is the cause that their graces are never lost: and so justin Martyr is clear for me, not for Bertius.   

Irenaeus.  
Irenaeus who flourished in the reign of Commodus the Emperor about 182. years' a●…ter Christ's nativity: hath in effect delivered the selfsame doctrine, lib. 5. adversus haereses, pag. 550. to 558. and p. 564. according to the edition at Basil: 1571. his words are these. Perfecti igitur, qui & spiritum in se perseverantem habent dei, & animas & corpora sive querela seruau●…rint: id est, illam quae ad Deum ●…st fidem seruantes, & eam quae ad proximum est custodientes. Vnde & templum dei plasma esse ait. Nescitis, dicens, quoniam templum Dei estis, & spiritus 
1 Co●…. 5.  Dei habitat in vobis? Templum igitur dei in quo Spiritus inhabitat, & membra Christinon participare salutem, sed in perditionem redigi dicere, quomodo non est maximae blasphemae? and a little after: Mori neque animae evenit, ●…latus est enim vita: neque spiritui, incompositus est enim, & simplex spiritus, qui resolui non potest, & ipse vita est eorum: qui percipiunt eum, pag. 553. Facies nostra videbit faciem Dei vivi, & gaudebit gaudio inenarrabili: Videlicet, eum suum videat gaudium. Nunc autem partem spiritus eius sumimus ad perfectionem & praeparationem incorruptelae, Paulatim assuescentes capere & portare Deum: quod & Pignus dixit Apostolus, hoc est, partem eius honoris, qui à Deo 
Ephs. 1.  nobis promissus est. Si ergò hoc pignus habitans in nobis iam spirituales efficit, & absorbetur mortale ab immortalitate. Vos enim, 
Rom. 8.  ait, non estis in carne, sed in spiritu, siquidem spiritus Dei habitat in vobis. Hoc autem, non secundum incturam carnis, sed secundum communionem spiritus fit. Non, enim era●…t ●…ne car●…e, quibus seribebat, sed qui assumpserant Spiritum Dei, in quo clamamus Abba Pater, Si igitur nunc pignus habentes clamamus Abba Pater, quid fiet, quando surgentes facie ad faciem videbimus eum? and pag. 564. Aliud est afflatus vitae, qui & animalem efficit hominem: & aliud spiritus vinificans, qui & spiritalem efficit eum. Afflatus enim temporalis: spiritus autem sempiternus. Et afflatus quidem auctus ad modicum, & tempore aliquo manens, deinde obij●… sine spiramento relinquens illud in quo fuit ante. Spiritus autem circundans intus & foris hominem, quippe semper perseverans, nunquam relinquens eum. By Iren●…us his verdict then, he that hath the sanctifying spirit of God within him once, can never fall from grace, and die again: he can never lose this Spirit of God, or suffer it to be quite extinguished. So again, lib. 2. adu. Haereses, cap. 47. Fides quae est ad magistrum nostrum semper permanet firma, lib. 4. cap. 34. Quomodò rursus dicunt carnem in corruptionem devenire & non percipere vitam, quae à corpore Domini & sanguine alitur? lib. 4. cap. 37. Gloria Dei vivens hom●…. Vita autem hominis visio Dei. Si enim quae est per conditionem offensio Dei vitam praestat hominibus in terra unientibus, multò magis ea quae est per verbum manifestatio Patris, vitam praestat his, qui vident Deum, lib 5. pag. 611. Qui credit in me non iudicatur, id est non separatur à Deo, adiunctus est enim per fidem Deo: vide, pag. 440. 515. 522. 610. 611. where he makes for our present purpose. Thus is this holy and ancient Father very full and copious in our behalf.   

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

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

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

Cyprian.  
Cyprian who flourished in the days of Decius, Gallus, Valerianus, and Galienus Emperors, between the years of our Lord 250. and 270. is likewise our suffragan in this behalf: whose nerds in the first book of his Epistles: Epist. 3. Cornelio Fratri (according to the edition of Erasmus, printed at Antwerp, 1541. Tom. 1. pag. 15. are these. Ecclesia quae in Christum credit, & quae semel id quod cognoverit tenet, nunquam à Christo discedit, & isti sunt Ecclesia qui in domo Dei permanent. Plantationem verò plantatam à Deo Patre non esse videmus, non frumenti stabilitate solidari, sed tanquam paleas, discipantis inimici spiritu ventilari: de quibus & joannes in epistola sua dicit: Ex nobis exierunt, sed non fuerunt ex nobis: si enim fuissent ex nobis, mansissent utique nobiscum. Item Paulus monet nos, cum mali de Ecclesia pereunt nec recedentibus perfidis fidem minui, etc. Item, Tract: contra Demetrianum. Tom, 1. p. 226. Viget apud nos spei robur, & firmitas fidei, & inter ipsas seculi labentis ruinas erecta mens & immobilis virtus, & nunquam nisi laeta patientia, & de Deo suo semper anima secura: and pag. 230. Speaking of such a one as is once truly regenerated, he hath these words. Neque enim poterit nisi laetus esse, & gratus, qui cum morti esset obnoxius, factus est immortalitate securus. Item, Tract: de Simplec: Prael: Tom. 1. pag. 249. Adulterari non potest sponsa Christi incorrupta est, & pudica. Vnam domum novit: unius cubiculi sanctitatem casto pudore custodit. Haec nos Deo servat: haec Filios reg no, quos generavit assignat, & Ib. p. 252. Nemo aestimet bonos de Ecclesia posse discedere. Triticum non rapit ventus, nec arborem solida radice fundatam procella subvertit. Inanes paleae tempestate jactantur, invalidae arbores turbinis incursione evertuntur. Hos execratur & percutit Ioannes Apostolus, dicens, Ex nobis exierunt, sed non fuerunt ex nobis: si enim fuissent ex nobis, mansissent nobiscum. Hinc haereses & factae sunt frequenter & fiunt, dum perversa mens non habet pacem: dum perfidia discordans non tenet unitatem. Fieri vero haec Dominus permittit & patitur, ut dum corda ac mentes nostras veritatis discrimen examinet, probatorum fides integra, manifesta luce clarescat: Per Apostolum praemonet Spiritus sanctus, & dicit: Oportet & harese esse, ut probati manifesti sint in vobis. Sic probantur fideles, sic perfidi deteguntur: sic & ante judicij diem hic quoque jam justorum, atque iniustorum animae dividuntur, & a frumento paleae seperantur. So that by this holy Father's sentence and opinion, the true regenerate Saints of God can neither finally nor totally fall from grace: but only hypocrites who never had any grace at all in truth, but merely in outward show. The same Father hath one pregnant place more to this very purpose with which I will conclude: and that is in Lib. 4. Epist. 2. Antoniano's Fratri: his words are these. Graves viros, & semel supra Petram robustam solida stabilitate fundatos, non dico aura levi, sed nec vento aut turbine amoveri. Manet enim fidentium robur immobile, & apud timentes ac diligentes toto corde Deum stabilis & fortis perseverat integritas.   

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

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

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

Ambrose.  
Saint Ambrose Bishop of Milan who flourished from the 
Coloniae. 1616.  year of our Lord, 370. till about the year 400. concurreth 
Tom. 2.  with us: for in his Enarration upon Psa. 36. alias. 37. verse. 24. Though the righteous fall, yet he shall not be utrerly cast downe, his words are these. justus cadit interdum, sed si justus est, cum ceciderit non conturbabitur. Quod conditionis est, cadit: quod justiciae resurgit: quoniam justum Deus non derelinquet, sed confirma●… manum eius: and in Psal. 40: his words are these. Qui fidelis est in terram non cadit. So in his Enaration upon the 50. Psal. verse 12. Confirm me with thy principal or chief spirit, his words are those. Firmamentum nostrum spiritus principalis est. Denique is qui principali confirmatur spiritu, non est obnoxius seruituti: nescit seruire peccato, nescit fluitare, nec studio nutat incertus, sed firmatus in Petra, solido stabilitur vestigio. So 
Tom. 3.  in his Commentary upon Rom. 8. ver. 29, 30. he hath these words. Deus istos quos perscivit futuros sibi devotos elegit ad promissa praemia capescenda, ut hi qui credere videntur, et non permanent in fide caepta, à Deo electi negentur: quia quos Deus elegit apud se permanent. Et quos vocavit, ipsos et iustificavit: quos autem iustificavit, ipsos et magnificavit: quia quos praescivit Deus aptos sibi, hi credentes permanent; quia aliter fieri non potest, nisi quos praescivit Deus, et ipsos et justificavit: ac per hec magnificavit illos, ut similes fiant filio Dei. De caeteris quos non praescivit Dev●… non est illi cura, in hac gratia, quia non praescijt. At si credant aut eligantur ad tempus, quia videntur boni ne justitia contempta videatur, non permanent tamen ut magnificentur, sicut Saul et judas: And again in his Commentary upon Ephes. 1. 4. he hath these words. Quos Deus vocare dicitur perseverant in fide. So in his first booke De Vocatione Gentium: cap. 4. and 9 his words are these. Charitas 
〈◊〉. 4.  Christi eos quos diligit, inseperabiles facit, idest, usque in finem perseverantes: nam quid est aliud perseverare, quam tentatione non vinci. And there he produceth many pertinent and pregnant texts of Scripture: as Phil. 1. 6. cap. 3. 13. Rom. 8. 35. 1 Thes. 2. 13. cap. 5. 23, 24. 2 Thes. 2. 17. 1 Pet. 5. 10. 1 Cor. 15. 57 Luke 22. 32. john 10. 28, 29. 1 john 5. 4, 5. to prove that the Saints of God do persevere in grace, and that God himself is the author and giver of this their perseverance. And in his secoud book De vocatione Gentium: cap. 9 these are his words. Innumeris sanctis suis, donat vitutem perseverandi usque ad finem divina protectio: à nullis tamen aufert, quod ipsis repugnat ex ipsis, ut in omnibus studijs eorum, atque conatibus, semper inter se velle et nolle decertet. Meritò igitur non solum incipientibus, verum etiam provectissimis sanctis uniformiter Domino supplicatur et dicitur. Ne nos inducas in tentationem, sed libera nos à malo: universis enim 
Ma●…. 6.  qui in fide ac dilectione permanent ab ipso donatur, ne in tentatione superentur, ut qui gloriatur, in Domino glorietur, ipsamque gloriam ijsdem quibus eam impertit, adscribit: ut quamvis in auxilio Deisteterunt, quia in se habebant undè caderent, ipsorum sit meritum quod steterunt, Igitur sicut qui crediderunt iuvantur ut fide maneant, sic qui nondum crediderunt iuvantur ut credant. And a little 
john 17.  after. Quod pater filio dedit, filius non amittit: neque quisquam 
john 10.  potest de manu eius eripere, quod accepit. Firmum fundamentum 
2 Tim. 2.  Dei stat, et mansuri in aeternum templi eaificatio non vacillat: praetenta supra omnes veritate et misericordia Dei, a quo quod et nemini negatur, et nulli debetur, in iis quoque promisit, efficitur. Ipse enim operatur omnia in omnibus. Q●…i sicut praescivit ante secula quanta totius mundi hominum multitudo, vel communibus via donis, vel specialibus adiuta presidijs, declinas tamen ab itinere veritatis ac vitae ingressura esset latitudinem erroris ac mortis. Ita semper praecognitum habuit, quantus piorum numerus per opem gratiae, et per seruitutem obedientiae ad eternam beatitudinem pertineret, ut nullo excidente de plenitudine promissorum, qui nec provectu erat fallendus, nec auxilio defuturus, eos glorificaret prae omnibus, quos elegit ex omnibus. universitati quippe hominum, ita multiplex atque ineffabibilis Dei bonitas consuluit semper, et consulit, ut neque ulli pereuntium excusatio suppetat, de abnegati lumine veritatis, neque cuiquam sit liberum de sua justitia gloriari: cum et illos propria nequitia demergat ad paenam: et istos Dei gratia perducat ad gloriam. See Prosper Aquitanicus de vocat: Gent. lib. 2. cap. 28. to the same purpose.   

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

Chrysostome.  
Chrysostome whofl●…urished from the the year. 230. to. 212. hath 〈◊〉 us his testimony and approb●…tion upon record in this particular point. For about the end of his fi●…st Homily upon Genesis, his words are these. 
Paris●…s. 1581.  Spiritualia ●…unt firma immobilia, vicissitudinem 
Tom. 1.  non accipientia, ad omne seculum se extendentia: applying these words to graces which are proper to the Saints: Hom. in Psal 120. his words are p●…oper. Custodiet introitum tuum, et exitum tuum ex hoc nunc et usque in seculum. Hic quidem certè omnem vitam significat. In his enim vita universa confistit, nempè in ingressa et exitu; et id volens apertius significare, subiungit. Ab hoc nunc et usque in seculum. Non uno inquit, aut duobus aut tribus, aut decem, aut viginti, aut centum diebus, sed perpetuò. Quod quidem non in est hominibus, sed sunt mnltae mutationes rerum, frequentes traductiones, et continuae vicissitudines. Hodiè amicus; hodiè fert opem cras verò te deserit, sed etiam oppugnat, et insidiatur quovis hoste gravius, sed quae Dei sunt, manent immobilia, perpetua, immortalia, stabilia, fine carentia. And hom. in Psal. 124. 1. Montem enim dixit spem in Deu immutabilem, firmam et constantem, invincibilem, et inexpugnabilem. Q●…e enim, etiamsi quis innumerabiles adhibeat machinas, montem convellere nec labefactare poterit: ita etiam qui eum aggreditur qui spem in Deo collocavit, revertitur domum manibus vacuis. Commotionem nè voces rerum casus: non est enim 
Tom. 3.  hoc commotio sed animae intertis, et virtutem amisisse, quod quidem non evenit in periculis, iis qui sunt sobrij ac 
Tom. 4.  sapientes. Hom. 5. in john: upon these words of Christ to the woman of Samaria, Whosoever shall drink of the water that I shall give him shall never thirst, etc. He hath these words. Spiritus gratia cum menti illapsa est eamque irrigarit omni fonte uberius scaturit, nunquam deficit, nunquam vacuatur numquam stat. Hom. 9 in Rom. Talis est ipsa Dei gratia, finem nullum habet, terminum non novit, sed et ad maiora semper propagatur, atque progreditur. Id quod non ita in hominibus usu venit. Verbi gratia, assecutus est quis magistratum, gloriam, principatum, tamen in eo perpetuus non manet, sed confestim ab eo excutitur. Nam ut honorem cum humana manus non eripiat, certò superueniens mors omniò ereptura est. At quae Deus bona largitur, haudquaquam talia sunt, a quibus non homo, non tempus, non rerum adversarium vis, non ipse diabolus, non mors ingruens deturbare nos poterit: quin vel mortui cum sumus, tum demum firmius ea possidemus, atque adeò quo progredimur magis eo pluribus semper, maioribusque illis effectis fruimur. Onapropter si futuris fidem non habes, saltem praesentia, et quae iam es assecutus de illis tibi fidem faciant. Idcircò, enim, ait, gloriamur sub spe gloriae: quia futurarum rerum spes sic firma est atque evidens, ut et iam datarum, aequè et super illis gloriamur. Hom. 3. in 2 Cor. upon these words, hee that hath established us with yond in Christ, and hath anointed us is God: who hath also sealed us, and given us the earnest of the spirit in our hearts. He discourseth thus. Rursum per preterita fidem futuris conciliat. Nam si ipse est qui nos in Christo confirmat, hoc est, qui nos a fide quae est in Christo dimoveri non sinit: atque ipse etiam est qui nos unxit, spiritumque in cordibus nostris dedit, qui tandem, non futura quoque daturus est? Nam cum principum, et materiam, et radicem ac fontem, hoc est, veram ipsius cognitionem, ac spiritus participationem largitus sit, quî fieri potest, ut non ea etiàm largiatur quae ex his oriuntur? Nam cum illa horum causa donentur, multò magis is qui haec dedit, illa quoque praebebit. Et cum haec ad huc hostibus dederit, multò magis illa in gratiam receptis donabit. Ac proinde ne spiritum quidem simplicem dixit, sed pignus nominavit, ut per hoc de toto fiduciam accipias. N●…que enim si totum daturus non esset pignus praebere, ac frustra ac temerè perdere in animum in duxisset. 
Tom. 3.  And in his Homil. 1. De spiritu sancto in Pentecost: Haec nobis spiritus sanctus regnum coelorum est, de quo dicit Christus, regnum coelorum intra vos est: Christus intus, spiritus sanctus intus, Pater intus; quae ocutus non vidit, et quae aures non audierunt etiam ipsa intus. Et quomodo consequenter omnis Christianorum munda mens non comprobatur purum coelum, imò etiam coelo praetiosior? Coeli enim peribunt, fideles autem permanent in seculum quotquot D●…ü intrinsecus in seipsis ferunt ac vident. Thus is Saint Chrysostome very large and copious for us.   

Augustine.  
Augustine Bishop of Hippo, the most judicious Divine of all the Fathers, who flourished in the same time that Saint Chry●…ostome and Epiphanius, did and somewhat after them, is so full and ous in this point, that I wonder how any can be so impudent, shameless and audacious as to cite him to the contrary. His authorities which are punctual to this our present purpose are so many, and so commonly cited by all those who have written of this subject, that it would be superfluous for me to mention them: yet because I have undertaken for to prove this doctrine by the Fathers, I will only quote one place of his, which is cited on all hands, and two other places which are not yet cited by any (if my memory fail me not) and so refer you to the rest. The first authority which is cited on all hands is in his book De Corrept: et Gratia. cap. 12. Sanctis 
〈◊〉, 7.  in regnum Dei per gratiam praedestinatis, non tantum tale adiutorium gratiae datur ut possint perseverare si velint, sed tale ut eis perseverantia ipsa donetur, non solum ut sine isto dono perseverantes esse non possunt, verum etiam ut per hoc donum non nisi perseverantes sint. Non solum enim dixit, sine me nihil potestis facere: verum etiam dixit, Non vos me elegistis, sed ego elegi vos, et posui vos ut eatis et fructum afferatis, et fructus vester maneat. Quibus verbis eis non solum iustitiam, verum etiam perseverantiam se dedisse monstravit. Christo enim, sic eos ponente, ut eant et ●…erant fructum, et fructus eorum maneat, quis audeat dicere, forsitan non manebit? sine poenitentia enim, sunt dona et vocatio Dei: sed vocatio eorum qui secundum propositum vocati sunt. Pro his ergointerpellante Christo, ne deficiat fides eorum, sine dubio non deficiet usque in finem, ac per hoc perseverabit usque in finem, nec eam nisi manentem vitae huius inuer●…t finis. And a little after. Subuentum est ergo infirmitati voluntatis humanae ut divinà gratià indeclinabili●…èr, et inseperabilitèr ageretur, e●…ideo quamuis infirma, non tamen deficeret, neque adversitate ulla vincere●…r. Adamo for●…ssimo dimisit, atque permisit facere quod vellet: infirmis seruavit in ipso donante invictissimè quod bo●…um est vellent, nec hoc deserere invictissimè noll●…nt. What is there that can be more full and punctual to our purpose then this? The second authority is that which you sha●…l 〈◊〉 in his Enarration upon Psal. 36. a●…as 37. ver. 31. The law of God is in his heart, none of his steps shall slide. Vp●… 
〈◊〉. 8.  on which words he comments thus. Liberat a laqueo verbum Dei in cord, liberat à via prava verbum Dei in cord, liberat à lapsu verbum Dei in cord. Tecum est, cujus verbum à te non recedit. Cord autem quid mali patitur quem custodit Deus? Vivat ergo securus, & inter malos vivat securus, & inter impios vivat securus. And in his Enarration upon the 65. alias 66. Psa. verse 9, which holdeth our soul in life, and suffereth not our feet to be moved: he comments thus: Ecce posuit animam nostram in vitam, quia credimus in eum qui in vitam posuit animam nostram: Sed quid deinde opus est nisi ut perseveraremus usque in finem. Et hoc quis dabit, nisi de quo consequenter dictum est: Et non dedit in motum pedes meos. Ipse posuit animam meam in vitam, ipse regit & pedes ne nutent, ne moveantur, & dentur in motum, & ipse nos faciet & vivere, ipse perseverare usque in finem, ut in aeternum vivamus. These three places do sufficiently declare St. Augustine's opinion in this point. If any man desire further satisfaction from him, let him read his whole book de Bono perseverantiae, and de Corrept: & Gratia: his books de Praedestinatione sanctorum: and to be brief, let him read but Abbot Bishop of Salisbury in his Animadversion upon Thomsons Diatriba, cap. 8. where he shall see St. Augustine's opinion throughout his several works, in this particular point, collected and epitomised to his hand.   

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

Prosper.  
Prosper Aquitanus who flourished about the year of our 
Duari. `1577 ' fol. 26●….  Lord 430. to 440. in his Commentary on Psa. 114. alias 116. verse 8. concurreth with us: for these are his words. Exempta est a morte anima, etiam mortali adhuc carne circundata, quae ex infideli fidelis effecta est, & preter illam perfectam, aeternam à cunctis laboribus requiem quam adipiscitur pretiosa in conspectu Domini mors sanctorum, habet etiam in hac vita requiem suam anima quae de morte infidelitatis exempta est, & quae non ab operibus iustitiae, sed ab iniquitatis abstinet actione. Talis anima quae iam vi●…it Domino & mortua est mundo, quae spirituali industriae vigilantèr intenta, in humilitatis & mansuetudinis non pigra sed quieta tranquillitate requiescit, pro adeptis iam habet, quicquid non dubia spe patienter expectat. So in his Exposi●…ion upon psa. 138. alias 139. vers. 15. fol. 297. Est quaedam in sanctis hominibus dei insup●…rabilis fortitudo, & invicta patientia quam in iis occulte affinxit Deus, & absconditum fecit, habentem osseam firmitatem quae nec corrumpatur secundis, nec frangatur adversis. So Respons. ad Object. 12. Vincentiani: Praedestinatio de●…, e●…si apud nos, 
〈◊〉. 139.  dum in praesentis vitae periculis versamur, incerta est, apud illum tamen qui fecit quae futura sunt, incommutabilis permanet, nec quae illuminavit obcaecat; nec quae aedificavit, destrun, nec quae plantavit evellit. Sine poenitentia enim sunt dona & vocatio Dei: 
Rom. 11.  & firmum fumdamentum dei stat, habens signaculum hoc. 
〈◊〉 Tim. 〈◊〉.  Cognovit Dominus qui sunt ejus. Nullo igitur modo praedestinatio dei facit, ut aliqui ex filijs. Dei, filij sint aiaboli, aut ex templo Sancti spiritus templa sint daemonum: aut ex membris Christi, fiant membra meritricis: sed potius praed●…stinatio facit, ut ex filijs diaboli fiant fillij Dei, & ex templo daem●…um, templum sit Spiritus sancti, & ex membris meritricis membra sint Christi. Quia ipse alligat fortem, & vasa ejus rapit, eruens ea de potestate t●…nebrarum, & transferens de contumelia in gloriam. Hi autem de quibus dicitur. Ex nobis exierunt, sed non fuerunt ex 
1 john 12.  nobis: si enim fuissent ex nobis, mansissent utique nobiscum: voluntate exierunt, voluntate ceciderunt. Et quia praesenti sunt casuri, non sunt praedestinati. Essent autem praedestinati, si ●…ssent reversuri, & in sanctitate ac unitate mansuri. A●… per hoc, praedestinatio Dei multis est causa standi, nemini est causa labendi. See Respons. ad cap. 2. 3. to 8. Gallorum: Respons. ad Excepta Genuen sium: Dubium 8. 9 Where Prosper affirms, that none of the Elect can fall from grace, but that God d●…th always give them perseverance to the end, and never suffer them to fall or perish. See lib. 1. de vocatione Gent: cap. 24. which is very full to our present purpose. And though his Respons. ad cap. 7. Gallorum, and ad Object. 7. Vincent. and lib. 2. de vocat. Gent: cap. 28. may serve to prove, that the true regenerate Saints of God may fall both totally and finally from grace; Yet all these places, are not to be understood of such men as were regenerated in truth, but only of such as were regenerated in outward show, and in the eyes of men: For the Author informs us in these places, that such as do thus fall away, are such, as were never praedestinated, such as God did never sever from the sons of perdition, because ●…ee did foresee that they would not continue to the end, as all the Elect of God do: because that perseverance is an unseparable concomitant of their election. So that those which fall being not in the number of the Elect, could never be truly regenerated, and engrafted into Christ. And so Prosper, as well as his Master St. Augustine, is wholly for us.   

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

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

Gregory the great.  
Gregory the great, who flourished from the year 590. to 644. 
Paris●…s. 1619  hath declared himself in our behalf. For in the 8. book of his morals upon job. cap. 6 his words are these. Quia electorum lux tentatione non extinguitur, nequaquam nox, sed vespera facta perhibetur: quia nimirum saepè tentatio in cord electorum 
Tom. 2.  lumen justitiae abscondit, sed non interimit, et quasi ad pallorem trepidationis pertrahit, sed funditus non extinguit. And cap 24. justorun bona quia ex cord incipiunr, usque ad praesentis vitae terminum crescunt: So Moral. lib. 25. cap. 8. Charitas in cordibus electorum in extinguibilis manet: inde dicitur. Ignis est iste 〈◊〉 qui nnnquam deficiet de altari. And lib. 34. cap. 13. Aurum quod pravis diaboli persuasionibus steini ficut lutum potuerit, aurum ante oculos Dei nunquam fuit: qui enim seduci quandoque non reversuri possunt, quasi habitam sanctitatem ante oculos honimum videntur amittere, sed eam ante oculos Dei nunquam habuerant. That whole chapter is spent to this purpose, which makes wholly for us. See more to this purpose in Hom. 3. et. 5. in lezechielem. it Moral. lib. 2. cap. 28, 29.   

Venerable Bede.  
Bede who flourished in the time of Gregory, and long after, to the year of our Lord, 750. being the ancient glory of our English natio●…, and a man of greatest worth and learning, of any in his age; concurreth with us in opinion, as is evident by diverse of his works. For in his exposition upon the 1 Pet. 1. 23. his words are these. 
Colonia. 1512.  Sicut ex semine incorruptibili caro quae corrumpitur nascitur, 
Tom. 5.  sic per aquam verbo Dei consecratam, vita nobis quae finem nesciat tribuitur. And it●… his exposition upon the, 1 joh. 5. 18. We know that he which is borne of God doth not commit sin: he comments thus. Peccatum scilicet ad mortem. Quod et de omni crimine capitali, et de illo spetialiter potest intelligi, quo omnis qui natus est ex Deo non peccat: Denique David rex crimen mortale admisit. Quis enim nesciat adulterium et homicidium mortem mereri perpetuam? sed tamen David quia ex Deo natus est, quia ad filiorum Dei pertinebat societatem non peccavit usque ad mortem qui sui reatus veniam mox paenitendo promeruit. Sed genoratio cael●…stis conseruat eum et malignus non ta●…git eum. Gratia Christi qua renati sunt fideles conseruat eos qui secundum propositum vocati sunt sancti, ne peccatum in mortem committant: et si quibuslibet pro humanae conditionis frag ilitate deliquerit, ne ab hosti maligno possint tangi, defendit. Item dicendum, tamdiu nos in generatione Dei permanere quandiu non peccaverimus: imò qui in generatione Dei perseverant, peccare non possunt, neque à maligno contingi. So in his Exposition upon Rom. 8. 15. but ye 
Tom. 6.  have received the spirit of adoption wh●…rby we cry Ab●…a Father: he descants thus. Q●…alis res est, si pignus tale est? Nec pignus, sed Arrcha ●…icenda est: pignus enim quandò ponitur, cum fuerit res ipsa reddita aufertur. Arrha autem de ipsa reddatur, quae da●…da promittitur: ut res quandò redditur, impleatur, quod datum est, non mutetur. And upon the 29. verse of the same chapter, he comments thus. Qui secundum propositum vocati sunt, in eo quod diligunt Deum permanent usque in finem. Quicunque in Dei providentissima dispositione praesciti, praedestinati, vocati, justificati, glorifica●…i sunt, non dico etiam nondum renati, sed etiam nondum nati, iam filij Dei sunt, et omninò perire non possunt. Talibus Deus diligentibus cum omnia cooperantur in bonum, usque adeò prorsus omnia, ut etiam si qui eorum deviant et exorbitant etiam, hoc ipsum iis faciat proficere in bonum, quia humiliores redeunt, atque doctiores. Horum praedestinatorum nemo cum diabolo perit, nemo usque ad mortem sub diaboli potestate remanebit. Quos enim et proedestinavit eos et vocavit, vocatione illa de qua dictum est. Sine paenitentia sunt dona et vocatio Dei. And upon the last verse of this chapter, his words are these. Si ergò nulla res ab eius charitate nos separat, quid esse non solùm melius, sed etiam certius hoc bono potest? So upon the 1. Cor. 13. 8. Charity never faileth: he amplifieth himselfe thus. Deus dilectio est, et qui manet in dilectione, in Deo manet, ●…t Deus manet in illo. Sit tibi domus Deus, esto domus Dei: mane in Deo, ut man eat in te Deus. Manet in te Deus ut te contineat: manes in Deo, ne cadas: quia sic de charitate Apostolus, dixit, Charitas nunquam excidit. Quomodò cadet quem continet Deus; And in his exposition upon the 2 Tim. 2. 19 The foundation of the Lord abideth sure, having this seal; the Lord knoweth who are his. His words are these. Satis fixum atque immobile debet corde retineri Hierusalem captivam ab huius seculi Babilonia decursis temporibus liberari: nullumque ex illa esse periturum, quia qui perierit, non ex ipsa erit. Firmum enim fundamentum Dei stat, habens signaculum hoc, novit Dominus qui sunt eius. Nec moveat quod saepe diabolus seducit etiam illos, qui regenerati iam in Christo, vias ingrediuntur Dei. Novit enim Dominus qui sunt eius. Ex his in aeternam damnationem neminem ipse seducit. Sic enim novit eos Dominus ut Deus, quem nihil lateat etiam futurorum: non ut homo, qui hominem ad praesens videt, si tamen videt cuius cor non videt. Novit Deus qui permaneant ad coronam, qui permaneat ad flammam: novit in arca sua triticum, novit paleam; novit segetem, novit zizannia. Modo enim corpus Christi mixtum est tanquam area, sed novit Deus qui sunt eius, sicut tu nosti quod trituras, quia ibi est latens massa. Nec consumit trituratio quod purgatura est ventilatio: certi sumus fratres, quia omnes qui sumus in corpore Domini, & manemus in illo, ut & ipse maneat in nobis. Sed quid est quod ait; qui manet in me, & ego in illo? Quid nisi quod martyres audiebant: Q●… perseveraverit usque ad finem hic salvus erit. De illis ovibus de quibus dicit Apostolus, Novit Dominus qui sunt eius, & quos praescivit ipsos & praedestinavit: quos autem praedestinanit, hos & vocavit, quos autem vocavit ipsos & iustificavit, quos autem iustificavit, ipsos & glorificavit. De ovibus istis nec lupus rapit, nec fur tollit, nec latro interficit. Securus est de numero eorum, qui pro iis novit quod dedit: & hoc est quod ait, non rapiet quispiam eos de manu mea. Numerus, ergo iustorum, qui secundum propofitum sunt, de quibus dictum est, Novit Dominus qui sunt eius, ipse est hortus conclusus, fons signatus, puteus aquae vivae, paradisus cum fructu pomorum. Ex hoc numero quidam spiritaliter vivunt, & supereminentem charitatis viam ingrediuntur, & cum praeocupatum hominem in aliquo delicto instruunt, & cum spiritu lenitatis intendunt, ne & ipsi tententur. Et cum fortè ipsi praeoccupantur, reprimitur in iis aliquantulum, non autem extinguitur charitatis affectus; rursusque insurgens, & inardescens, pristino cursu restituitur. Thus you see how this venerable and learned Father, and Countryman of ours is wholly for us.   

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

Bernard.  
Bernard, who flourished from the year of our Lord, 1140. to 
Antwerpiae. 1616.  1170. is very copious and large in our behalf. For in his 79. sermon upon the Canticles: upon the words of the spouse. Cant. 3. 4. I held him and would not let him go, until I had brought him into my mother's house. He descants thus. Ita est ex tunc, et deinceps, non deficir genus Christianun, nec fides de terra, nec charitas de Ecclesia: venerunt flumina, flaverunt venti, et impigerunt 
Math. 7.  in eam et non c●…ciait, eo quod fundata esset supra Petram: Petra autem est Christus. Itaque, non verbositate Philosophorun, nec cavillationibus Haereticorum, nec gladijs persecutorum 
Rome 8.  potuit ista a●…t poterit aliquandò separari à charitate 
Psal. 72.  Dei quae est in jesu Christo: ad●…ò fortitèr tenet quem diligit anima sua, adeo ille adhaerere bonum est. Glutino bonum est, ait 〈◊〉. Quid hoc tenacius glutino, quod nec aquis eluitur, nec ventis dissoluitur, nec gladijs scinditur? Denique aquae multae non poterunt extinguere charitatem: Tenui 
Gen. 32.  eum, ne●… dimittam. Et sanctus Patriarcha, non te, inquit, dimittam, nisi benedixeris mihi. Ista non vult eum dimittere, et fortè magis quam Patriarcha id not vult, quia nec pro benedictione quidem. Siquidem ille benedictione accepta demisit eum, haec autem non sic. Nolo, inquit, benedictinem 
Psal. 72.  tuam, sed te. Quid enim mihi est in coelo, et à te quid volui super terram? Non dimittam te, nec si benedixeris mihi. Tenui, nec dimittam. Nec minus forsitan ille teneri vult, cum perhibeat dicens, deliciae meae esse cum filijs hominum. 
Prou. 8.  Quoque pollicens, ait, Ego vobiscum sum usque ad consummationem 
Math. 28. 20.  seculi. Q●…id hac copula fortius quae una duorum tam vehementi voluntate firmata est? Tenui eum, inquit. Sed nihilominus ipsa vicissim tenetur ab eo quem tenet, cum alibi dicit, Tenuisti manum dexteram meam. Quae tenetur et 
Psal. 27.  tenet quomodo iam cadere potest? Tenet fidei firmitate, tenet devotionis affectu. At nequaquam diu teneret, si non teneretur? Tenetur autem potentia, et misericordia Domini. So in his first sermon on septuag●…ssima: Inuenies ab eodem Ioanne scriptum, Omnis qui natus est ex Deo non peccat, sed generatio coelestis conseruat illum. Non peccat, inquit, idest non permanet in peccato; quia conseruat illum utique ut perire non possit, ea quae falli non potest generatio coelestis. Sive non peccat, id est, tantundem est ut si non peccat, pro eo scilicet quod non imputatur ei peccatum, generatio coelestis etiam in hac parte conseruat illum. Data sunt signa quaedam et indicia manifesta salutis, ut indubitabile sit eum esse de numero electorum in quo ea signa permanserint. Propter hoc (inquam) quos praescivit Deus, ●…t praedestinavit conformes fieri imagini filij sui, ut quibus certitudinem negat causa sollicidinis, vel fiduciam praestat causa consolationis. So in his tract de gratia et liberio arbitrio. Neque enim hic possumus pen●…tus esse sine peccato et miseria, possumus tamen gratia iwante nec peccato superari nec miseria. Qaunquam tamen scriptura loquatur. Omne quod natunest ex Deo non peccat. Sed hoc dictum est de praedestinatis ad vitam non quod omninò non peccant, sed quod peccatum ipsis non imputetur, quod vel punitur condigna paenitentia, vel incharitate absconditur. So in his book de Natura et dignitate amoris divini. c. 6. Itaque quisquis ille est, sicut dicit beatus johannes, secundum hoc quod natus est ex Deo, id est, secundum interitoris hominis rationem in tantum non peccat, in quantum peccatum quod corpus mortis foris operatur, odit potius quam approbat, semine spiritualis nativit at is quod ex Deo natus est, eum interius conseruante. Quod etsi interim aliquandò incursu peccati laeditur, et attenditur, radice tamen charitatis in altum defixa non perit. Imò statim saecundius et vivacius convalescit 
1 john 3.  in spem boni fructus et surgit. Sic enim dicit beatus joannes, Omnis qui natus est ex Deo peccatum non facit, quoniam semen ipsius in eo manet: et non potest peccare, quia ex Deo natus est. Notanda vis verborum. Non (inquit) peccatum 
Rom. 7.  facit, quod patitur potius quam facit qui natus est ex Deo et non potest peccare perseverando scilicet in peccato, dum legi Dei cum ment seruit: etiam carnem festinat subigere, quae tentatione et peccato incurrente legi peccati videbatur seruire. Petrus cum peccavit, charitatem non amisit, quia peccavit potius in veritatem quam in charitatem, cum se non esse mentitus esset in re cuius totus erat in corde. Ideoque negationem falsitatis continuò lachrymis lavit veritas charitatis. Sic et David cum peccavit, charitatem non perdidit, sed obstupuit quodammodo in eo charitas ad vehementem tentationis ictum, et charitatis in eo nequaquam facta est abolitio, sed quasi quaedam soporatio, quae mox ad vocem arguentis prophetae evigilavit, continuò in illam ardentissimae charitatis confessionem erupit, peccavi Domino, et continuò audire meruit, Dominus transtulit à te peccatum tuum, non morieris. And to conclude, in his book de Tripl, coherent: vinculo: etc. his words are these. Novit Dominus qui sunt eius, et propositum Dei manet immobile: etsi horrendorum criminum nota David inuritur, etsi Maria Magdalene septem daemonjjs cumulatur, etsi princeps Apostorum in profundum negationis barathrum submergitur; non est tamen, qui de manu Dei possit eruere. Thus is this Father fully for us, though some would wrest and screw him to the contrary. See more of this. Sermo: 61: in Cantica. Sermo: de duplici baptsmate: etc. and Sermo: de fragmentis septem: Misericordiarum.   

Bradwardyn.  
Bradwardyn our own Countryman, sometime Archbishop of Canterbury in the reign of King Edward the third, who was styled the profound Doctor of his time, and as Thomas of Walsingbam relates it, departed this life in the year of our Lord, 1350: concurreth in opinion and judgement with us. For in his first book de Causa Dei: cap: 23. he proves. Quod tam sci●…ntia Dei quam voluntas eius est omninò immutabilis; and from thence he infers this fifth corollary. Quod omne saluandum aut damnandum, praemiandum vel puniendum sub quocunque gradu voluit ab aeterno saluari vel damnari praemiari similiter vel puniri sub eodem gradu praecise: et hoc nedum voluntate conditionall aut indeterminata, sed it a absoluta et determinata sicut vult in praesenti vel finali iudicio, aut post valet: which is the very ground and basis of the constant and final perseverance of the Saints. So in his 2. book de Causa Dei. cap. 5. 6. he proves that no man can overcome the least temptation, without the special aid and assistance of God, and with all he certifieth us. Quod auxilium Dei speciale posse tentationem aliquam superare, est voluntas eius invicta. So cap. 8. he declares what perseverance is, and proves it to be the gift of God: et quod nullus viator quantacu●…que gratia creata subnixus solius liberi arbitrij viribus, vel etiàm cum adiutorio gratiae possit perseverare finaliter, vel per aliquod tempus omninò sine aliquo Dei auxilio speciali: cap: 11: he proves. Quod perseverantia non est aliquod donūm Dei creatum à charitate et gratia realitèr differens et distinctum, but that it is always an adjunct and concomitant of true grace: cap. 13. he proves. Quod illud auxilium sine quo nullus perseverat, et per quod quilibet perseverat, est spiritus sancti divina bonitas et voluntas, et quod Deus dat voluntatem et po●…estatem perseverandi sanctis suis: and cap. 14. he proves. Quod perseverantia gratis detur à Deo, et non meritis comparetur. In all which chapters, if you will take the pains to read them, you shall find him fully for to act our parts, and to produce such Scriptures, and sentences from the Fathers (in which he was very well read) as make undeniable for this our present assertion.   

Counsels.  
To these authorities & sayings of the Fathers I may add that of the Council of Milivitan: can: 3: 4. Where in these 2. Cannons with diverse others were concluded upon against Pelagius and his followers. Item placuit ut quicunque dixerit, gratiam D●… in qua iustificamur per jesum Christum Dominum nostrum, ad solum remissionem peccatorum valere quae iam commissa sunt, non etiam ad adiutorium ut non committantur, anathema sit. Item quisque dixerit eandem gratiam Dei per jesum Christum Dominum nostrum, propter, hoc tantum nos adiware ad non peccandum quia per ipsam nobis revelatur et aperitur intelligentia mandatorum, ut sciamus quid appetere, quid vitare debeamus, non autem per illam nobis praestari, ut quod faciendum cognoverimus etiam facere diligamus atque valeamus, anathema sit. Cum enim dicat Apostolus scientia inflat, charitas verò aedificat: valde impium est ut credamus adeam quae inflat nos habere gratiam Christi, adeam quae aedificat non habere, cum sit utrumque donum Dei, et scire quid facere debeamus, et diligere ut faciamus, ut aedificante charitate scientia non posset inflare. Sicut autem de Deo scriptum est: qui docet hominem scientiam: ita etiam scriptum est. Charitas ex Deo est. Which two Canons affirming that true grace is a great help and preservative against sin, enabling those that have it, not only to know, but likewise for to do and love the things which God commands them, make much for my conclusion: for he that is able through the special assistance of God and grace to resist sin, and to do and love the things which God commands him, how can he choose but persevere in grace? Grace gives him power, love gives him will to persevere, what is here then that can hinder him from persevering? To conclude, let but any indifferent and judicious reader peruse that general and famous Council of Africa, held in the year of our Lord: 418: against Pelugius the Heretic, and the second Council of Aransica, or Oreng●…, held in the year of our Lord: 529: and if his eyes and judgement are not praeiudicated and infected with Arminianism, or phrase-transformed Pelagianisme, he must needs acknowledge, that these two Counsels do corroberate and confirm our present assertion. For in both these Counsels it is positively resolved. That grace is the only work of God's Spirit, and the gift of God, and not a moral persuasion, nor the strength of nature. That regeneration and the state of grace, is wrought only by the Spirit of God, and not by any freewill, strength or power of our own. That the beginning, the continuance, and the end of the work of grace in us, is from God alone, & not from ourselves, and that by the grace of God only we are what we are. That when we do enjoy any good at all, it is not from our own power and strength, but from the assistance of God himself, who worketh in us and with us. That God loves us not because we do deserve his love, but because that he intends to make us lovely. That the perseverance of the Saints is from God alone, and not from themselves, that so they might ascribe the glory of their graces and their perseverance not unto themselves but unto God alone. If then grace and regeneration be the only work of the Spirit of God, if the continuance, the beginning and the end of Grace, and perseverance in the state of grace, be from God alone and not from man, as these two Counsels have determined it, then by the determination of these two Counsels, the true regenerate Saints of God can never fall finally nor totally from grace. For if perseverance be the only 
Ezech. 36. 27.  work and gift of God alone: the Saints of God can never choose but persevere, because that God hath promised and 
jer. 32. 40.  covenanted, to give them perseverance; to cause them to walk i●… his statutes, and to keep his judgements and to do them, and to put his fear in their hearts, that they shall not depart from him: if God will cause them for to persevere, there is nothing then that is able for to hinder them: for no man can resist his work and will: Rome 9: 19 and Isai: 43: 13. If you will but compare the Canons and Decrees of the general Council of Africa with Saint Augustine's books de Bono Perseverantiae, and the Corrept: et Gratia: who was then present at this famous Council, than you may ascertain yourselves, that this famous, Council and likewise the Council of Orange, who took their pattern and grounds from it, did suffragate to this our assertion, That those who are once truly regenerated and engrafted into Christ by a justifying and lively faith, can neither finally nor totally fall from grace.  
You see now how we have an whole Grand-Iury, of ancient and learned Fathers and Counsels, who have given up their verdict for us, so that you need not for to doubt of the truth and goodness of our cause. And here (good Reader) I would entreat thee to take notice of the truth, the honesty, and modesty of one Mr. Montague, who in his Gag and his Appello Cesarem doth confidently affirm, 
Gag, p. 158.  That it hath been the common Tenet of all Antiquity, That 
Appeal 27.  the true regenerate Saints of God may fall finally and totally from the state of grace. O the matchless impudence, malice, and falsity of the man, who against his own knowledge and conscience durst to affirm so gross and palpable an untruth, and that to such a wicked and pernicious end, as to deceive his readers, and to thrust a dangerous and condemned error on them, for an ancient and approved truth. What Mr. Montague, did you think that none had read the Fathers but yourself? or that your fame and credit was so great among us, as that we would believe your false quotations, before the authentical Records themselves? Or did you think (as you have attempted for to do) to stop the labours of all such, and to crush them in the shell, as should disclose your partial and disloyal dealing to the world, that so your virulent Appeal, and your forged and new coined doctrines therein recorded, might pass without control? It is well you thought so, but (thanks be to God) you are deceived in your expectation; and truth though it hath found some difficulty and opposition at the press by your means, yet it hath come forth at last to display your baseness, your impudency, your malice, and your disloyalty unto the world. But say you had had your will Mr. Montague and all things had succeeded according to your hopes: yet me thinks Mr Montague, if you had had any conscience or fear of God within you, if you had had any love and respect unto antiquity and truth (as you pretend you have, how truly let others judge) you might have been ashamed and afraid to have traduced, slandered, and sophisticated; to have outfaced, and belied all Antiquity as now you have, for fear lest the worthy works of so many Fathers should have cried out against you here, and these very Fathers themselves should have risen up against you to condemn you in the day of judgement, for wronging, and traducing of them to that end as you have done. Nay, if you had had any love unto your Mother Church, or to the souls of so many thousands of your Countrymen which you should have wronged and seduced by these false quotations and confident assertions of your own, you could not have been so graceless, so false, so treacherous, and so shameless, as to have fathered this your damnable & pernicious error on the ancient Fathers, who have so much opposed it. But it may be the good learned man did all this out of ignorance and simplicity. For being destitute of the Father's works, or wanting time for to survey them, or having an higher conceit of other men's learning then his own, he trusted unto their quotations, and thence he was deceived. And this is not unlikely. For I find all M. Mountagues quotations, one only excepted, (to wit that of Clement in his constitutions) recorded verbatim by that famous Arminian Bertius, in his book de Apostatia sanctorum, neither are they to be found in any man's works but his. Indeed Mr. Montague in his Gag, cap. 20 would make the world believe, that he did quote his Fathers not out of their own works, but out of Bucer and other Protestant Divines; but to tell you the 
〈◊〉. 159. 165.  truth, these quotations are not to be found in Bucer or in any other Protestant Divine, but only in that infamous and arch Arminian Peter Bertius out of whom Mr. Montague, hath transcribed them verbatim. Only herein is the difference: Bertius hath recorded these quotations in Latin, Mr. Montague hath translated some of them verbatim into English: Bertius he cities many sentences, and more Fathers then Mr. Montague doth, who hath culled out the eminentest and choicest of them. And because all the world shall know that I wrong not Mr. Montague I will compare his quotations and Bertius his quotations together. Mr. Montague in his Gag pag. 165. 166. quotes Ignatius the ancientest Father this day extant: the selfsame quotation you shall find in Bertius, in his Apostatia Sanctorum, pag. 90. Mr. Montague quotes Tertullian de Prescript: cap. 3. Gag pag. 166. 167. So doth Bertius in the selfsame words, pa 96. So he quotes Cyprian, Epist. 7. Gag, 167. So doth Bertius pag. 98. So he quotes Nazianzen, Gag 168. So doth Bertius in the same words, pag. 99 100 So he quotes Hierome lib. 2. advers. Pelagianos', Gag 168, the selfsame quotation you shall find in Bertius, pag. 100 So he quotes St. Gregory, lib. 6. in 1 Regum: you shall find the same in Bertius pag. 103. So he quotes St. Augustine de corrept: & Gratia cap. 13. Gag 168. Appeal 27. for the book de bono Pursue. and lib. 11. de Ciu. Dei, cap. 12. Appeal 27. the selfsame quotations are in Bertius, pag. 102. and in Bellarmine, lib. 3. de justif. cap, 14. So he quotes Prosper, resp: 7. ad cap. Gallorum Appeal 2●…. you shall find the selfsame words and quotation in Bertius, pag. 102. so he quotes Cyprian de unitate Ecclesiae: Athanasius, lib. 4. cont: Arrian. Basil epist ad Chilonem in the margin. Appeal 36. The selfsame quotations are in Bertius, pag. 97. 98. 99 Thus hath our lëarned Mr. Montague who vaunts so much of his skill and knowledge in the Fathers, transcribed them verbatim out of Bertius. Nay, I will say more, he hath transcribed all he hath touching this point of falling from grace, either in his Gag or in his Appeal, yea, his very argument from our 16. Article out of Bertius: let him disprove it if he can; and therefore it is no marvel that Mr. Montague avoucheth the total and final Apostasy of the Saints, to be the Tenet of Antiquity, of the Protestants in Germany, and of the Church of England, because that Bertius saith so to; out of whom he did transcribe it. But whether Mr. Montague be an honest innocent and harmless man, and one that seeks only the peace of the Church in dealing thus, I leave it unto others for to judge. I come now to give a short answer to these Fathers which Mr. Montague hath cited out of Bertius: As for Clement and Ignatius, there is a great question whether they are spurious and abortive yea or no, and most Protestant Divines not without good cause, think them to be mere forgeries; and so their authorities are but little worth. But admit them to be true, yet they prove nothing against us. For that of Ignatius, that one and the same man is sometimes the child of God, and again the child of the devil: is no more but this in substanee, that the child of God doth sometimes fall into sin, and so in the judgement and repute of men is sometimes the child of God, and at other times the child of the devil, but not in God's esteem; if you read the place, you shall find this to be the meaning: as for the other places, they are impertinent and need no answer: As for that of Clement, it is nothing to the purpose: for he saith not that the holy Spirit is wholly divided from any man that ever had it: but if he be divided he leaveth them destitute, etc. That of Tertullian if you read all the chapter is express for us, for it is no more in brief than this: that hypocrites fall away from God, but such as are truly regenerated do still continue with him. That of Cyprian is no more than this, that men must use the means to preserve their graces. That of Nazianzen is no more than this: the ordinary and common gifts of God's Spirit as prophesy, and a royal mind may be lost. That of Hierome and Gregory, is only this in substance; that we cannot know whether other men shall persevere, because we know not their estates, and therefore we cannot call them happy before their death. The Epistle of Basil, ad Chilonem, is but a mere exhortation to perseverance, there is not one word in it that a regenerate man may fall from grace. That of Prosper is spoken only of such as were regenerated in show and not in truth: and so is that of Augustine de bono Pursue: cap. 13. That of Augustine de Civi: dei. Is nothing to purpose, for he saith not, that all the Saints of God do not persevere, but, that all of them know not certainly whether they shall persevere; that is, they are not certain of their perseverance with the certainty of knowledge, but yet they are sure of it with the certainty of faith, as the Protestants in the Disputation of Ratishon, pag. 511. have expounded it; So that all which these Fathers say, proves nothing at all against me, if it be well examined: and if Bertius or Mr. Montague had dealt ingeniously and not cited the Fathers by piecemeal, the very places which they allege, would either not make for them, or else make against them. Well then to end this controversy, I dare defend it against any man, that either all, or at least most of the Fathers are express and strongly for us; let these their testimonies which I have cited out of their own records, and not at the second hand, determine it: and this I will say withal, that there is never a Father, which being rightly understood, doth make any jot against us. Wherefore seeing that this total and final Apostasy of the Saints, is but an upstart doctrine among us, quite contrary to the whole stream and current of the Fathers, I will conclude with that golden rule and saying of an ancient Father, Vincentius Lerinensis by name, who flourished about the year of our Lord, 430. (which saying I would to God Mr. Montague had well considered before he had put his Pen to paper) Cum primum mali cuiuscunque erroris is putredo 
Cont. Hera●… cap. 39 Edit. Cost●…ri.  erumpere caeperit, & ad defensionem sui quaedam sacrae legis verba furari atque fallaciter & fraudulenter exponere: statim interpraetando Canoni maiorum sententiae congregandae sunt: quibus illud quoque exurget novitium, ideoque prophanum, & absque ulla ambage prodatur, & ●…ine ulla retractatione damnetur. Sedeorum duntaxat patrum sententiae congregandae sunt quae in fide & Communione Catholica sanctè, sapienter constanter viventes, docentes & permanentes, vel mori in Christ●… fideliter, vel occidi pro Christi feliciter meruerunt. Quibus tamen hac lege credendum est: ut quicquid vel omnes, plures uno eodemque sensu, manifestè, frequenter, perseveranter, velut quodam sibi consentiente magistrorum concilio, accipiendo, tenendo tradendo firmaverint, id pro indubitato, certo, ratoque habeatur. Quicquid verò quamvis ille sanctus & doctus, quamvis Episcopus, quamvis Confessor & Martyr, praeter omnes, aut etiam contra omnes senserit: id inter proprias, & occultas & privatas opiniunculas, à communis publicae & generalis sententiae autoritate secretum sit, ne cum summo aeternae salutis periculo iux●… sacrilegam haereticornm & scismaticorum consuetudinem universalis dogmatis veritate dimissa unius hominis novitium sectemur errorem. Follow now this safe and golden rule in our particular case; we have the unanimous consent of most if not of all the ancient Fathers for us, which they have manifestly, frequently, and constantly recorded and commended to us: and therefore let not Bertius or Mr. Montague his ape, nor any other upstarts whatsoever, who defend their errors, seduce and lead you from this ancient, resolved, and approved truth, to the wreck, the peril, at least the great d●…comfort of your souls.   

The Protestant Churches and writers beyond the seas.  
Secondly, as this hath been the unanimous and constant doctrine of all the ancient Fathers and of the Church of God in former ages. That the true regenerate Saints of God can neither finally nor totally fall from grace: so likewise hath it always been, the received, positive, consiant and resolved doctrine of all Protestant and reformed Churches beyond the seas: which is evident. First, by the writings and records of their greatest, learnedst and chiefest Scholars and Divines, which are very full and copious, in the defence and maintinance of this our present assertion. Secondly, by the several Articles & Confessions of these Churches, and by the express resolutions of those Synods, which have been held and kept among them, which have resolved and established this our position as the orthodox truth and Tenet.  
First, their greatest, learnedst and chiefest Scholars and Divines, have in their several works and writings recorded, propagated, published and defended this our present Theses and assertion, as the orthodox and undoubted truth; which I will prove by a particular Induction and Index of their names and works, without transcribing of their words, for fear lest I should be to voluminous and over-tedious in this point: john Husse, that learned and faithful Martyr of jesus Christ, and one of the first reformers of the Bohemian and Germane Churches, hath not only published and recorded this our present assertion, of the total and final perseverance of the Saints in grace, to all posterity as you may read at large in his Tractate de Ecclesia: cap: 1, 3, 4. but he hath likewise sealed and ratified the truth of this with his very blood: as is evident by the 1, 2, 3, 5, 6, and 21, Articles of his which were condemned in the 15. Session of the Popish Council of Constans. After him laborious and zealous Luther in his postils, Homil: in lohn 14: in die Penteeostes. Hom: in fecto sanctae Catbarinae and in his Commentary in 1 Pet: 1: 23. Learned Bucer in his Comment: on Math: 7: 13. cap: 16: 18. cap: 24: 24. on lohn 4: 14 cap: 10: 28, 29 cap: 14: 16, 17. & on Rome cap: 7: & 8. and in diverse other of his works, epithomized by Zanchius in the first part of his 7: Tom: in his treatise de Perseverantia sanctorum: learned Zwinglius in his Opus Articulorum: Artic. 8. Elegant and learned Melanchthon in his Commentary on the 1 Cor: 10. 13. in his Loci Comm: Loc●…s de justificatione ac fide: and in Tom. 3. de sacris Concionibus pag. 264: 267. Profound Brentius in john 10. hom. 81. in lohn 16. hom. 56. in john 17. hom. ●…4. and in his Exegesis in john 17. Learned, painful, and judicious Calvin (a far better Divine, and a far honester man than any of all those who calumniate slight and vilify him) in his lnstitutions lib. 2. cap. 3. sect. 11. and cap. 5. sect. 3. lib. 3. cap. 24. sect. 6, 7. Expositio. in Psal. 51. verse 12. 13. Come. in Hebr. 6. 4, 5, 6. In. 2 Pet. 3. 17. and in diverse other places of his works. Learned Bullinger in his commentary on 2 Tim. 2. 19 and is his Exposition on Hebr. 6. 4, 5, 6. Gualtherus in Euangelium Lucae homil. 197. et 201. and homil. 26. in Epist. 1 john. Grynaeus in his Disputationum Theolog. pars 2: de fide electorum. Theses 18. pag. 471. and Praelectiones in Hebr. 6. verse 4, 5, 6. Profound and learned Peter Martyr. Locorum. Com. Classis 3. cap. 3. sect. 46, 47. and in his Comet. on Rom. 8. judicious Marlorat in his Exposition on Psal. 51. 12, 13. and on Psal. 125. 1, 2. In his Exposition on Math. 7. 25. cap. 16. 18. cap. 24. 24. on john 4. 14. cap. 5. 24. cap. 6. 37. cap. 8. 31. cap. 10 28, 29. cap. 15. 6. cap. 17. 9 on Rom. 5. 2. cap. 9 3. on 1 Cor. 1. 8. 9 on 2 Tim. 2. 19 on Hebr. 6. 3, 4, 5. on 1 Pet 1 5. 23. on 1 john 2. 19 cap. 3. 9 and cap. 5. 16. Musculus in his Commentary on Ma●…h 16. 18. cap. 24. 24. and on john 10. 28. 29. and in his Loci Comm. de Peccato cap. 5. Aretius' in Phil. 1. 6. in 2. Tim. 2. 19 in 1 Pet. 1. 5. and in his Theolog Problemata Locus 6. de Praedestinatione. pag. 81. Oecolampadius in 1 john 2. 19 Mollerus in Psal. 121. 3. to the end, and in Psa. 125. 1. 2. Alardus Mehinus in Anchora salutis. pag. 173. Hyperius in his Commentary on the 2 Tim. 2. 19 and on Titus 1. 1. Rennicherus in his Aurea Catena salutis. cap. 27. pag. 210, 211. Hess●…usius in his Exposition in 1 Cor. 1. 8. and in his Examen Theolog. Locus 16. de Predestinatione. Gasper Olevianus in his Expositio Symboli Apostolici. pag. 38, 63, 64, 75, 133, 134, 137, 138, 139, 150, 154, 155, 156, 162, 163, 164, 191. in his Commentary on Rom. 8. ver. 28, 29, 30. and so to the end of the chapter. and de Testimonio faederis gratniti pars 2. sect. 15. 18. to 24. Gorrutius de Providentia. lib. 14 cap. 5, 6, 7. Heerbrandus in his Compendium Theolog. Locus de Electione. pag. 438, 439. Hutterus in his Loci Com. Locus 13. de Praedestinatione. quest. 5, 9, 12, 13. Tossanus in his book de Providentia Dei. cap. 4 pag. 175. to 179 Chassanus. Locorum Comm. lib. 2. cap. 8. Tilenus in his Syntagma Theolog. de Praedestinatione Dei Theses 24. to 33. Hemingius in his Comm. in 2 Tim. 2. 10, 19 Gesnerus in his Compendium doctrinae caelestis. Loc. 30. de Praedestinatione. pag 235, 246, 247, 248. Marcus Cyriacus in his Conciones. 7. de Perseverantia sanctorum. Vrsinus in his book de Providentia. pag. 16. Chemnitius in his Encheridion de Praedestinatione. pag. 224. and his Loci Communes Locus de justificatione, & de fide, and in his Harmonia Euangel. cap. 2 on Math. 7. 24. to 28. and Luke 6. 47. 48. Learned junius in his Notae on Psal. 1. verse 3. and in Philip. 1. 6. in his Meditation on Psal. 122. verse. 2. in his Comment. on Ezech. 33. 12. and in his Theses, 33. Thesis', 11. and Thesis', 37. Corol. 2. Gomarus in declaratione sententiae suae. pag. 32. Learned and profound Danaeus in his Isag●…ges pars 2. de Ecclesia: cap: 5. Isag: pars 4. lib: 4: de fide. cap: 18. 19 and in his Tom: 2. Controuers: adversely: Bellarm: de Baptismo Respons: 15. pag. 385, 386. Trelcatius: in his Institutio: Loc: Com: lib: 3. de fide pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Festus Hommius, in his Specimen Controversiarum Belgicarum, seu confessio Ecclesiarum Reformatarum in Belgio: Articulus 29, 33, 35: all these I say, have in these their several works and writings, recorded, propagated and delivered, this our persent assertion, of the total and final perseverance of the Saints in grace, as an orthodox sound and undoubted truth. To these let me add some other of great learning worth and credit, in the Churches wherein they lived, (the most of them being public professors of Divinity) who have particularly handled and discussed this our present assertion, That the true regenerate Saints of God can neither finally nor totally fall from grace, and defended it as sound and orthodox against such Pseudolutherans, Papists and Arminians, who have opposed it. Learned Zanchius in his book de Perseverantia sanctornm: which you shall find in his 7: Tom: pars: 1. pag. 91. to 174. and in his Confession to the Argentine Senate touching this very point: recorded in the same Tom. pag: 347: to 388. Sturmius in his book de Praedestiantione: Theses 11. Kimedoncius in his book de Praedestinatione: pag: 328: to 333: English. Reverend and judicious Beza in his Theses Genevenses: Theses 27: de fide: Theses 6: in his Brevis explicatio totius Christianismi: cap: 4: Aphorismus 12: cap: 8. Aphor: 2. and Colloquium Mompelgartense: pag: 463. to 469. Amandus' Polanus in his Syntagma Theolog: lib: 6: cap: 43. Pareus in his Comment: on Rome: 8: Dub: 7. and in Appendice ad cap: 15: lib: 3: the justificatione. Robertus Somus in his Tractatus de tribus quaestionibus: quaest: 3: Georgius Sohinus Operum: Tom: 2: in Exegcsi Artic: Augustanae Confessionis: pag. 764: to 785, 990, 991, 1016, 1017. Piscator in Vorstij amica Collatine: cum Piscatore sect: 108: and in his own Thes: Theolog: vol: 1: Locus 20: de Certitudine electionis Thes: 25: and vol: 2: Loc: 5: de effectis Fidei: Thes: 102. Ludovicus Crocius in his 7 books de Perseverantia sanctorum against Bertius. Ruardus Acronius in Enarrati: Chatech: quaest: 53. sect: 11. Petrus Molineus in his Anatome Arminianismi: cap: 46, 47. joannes Scharpius a Scot professer of Divinity in Dion, in his Tractatus de justificatione Controuers: 5. Bucanus in his Loci Comm: Loc: 20: de fide sect: 24, 27. Rollocke in Psal: 51: and Rome 8. And Doctor Ames a learned English man, a professor of Divinity in the Netherlands, in his Corovis ad Collationem Hagiensem: Artic: 5. as also some of those whom I have formerly mentioned, and therefore will not here recite them, have learnedly maintained and defended this our present position as a sound and orthodox assertion, and as the received and resolved doctrine of all Protestant and reformed Churches. It is evident then by this cloud of reveren, famousd, and renowned witnesses, that the most, the learnedest, and the soundest writers in all Protestant and reformed Churches in foreign parts, have always defended and maintained our present assertion, of the total and final perseverance of the Saints, as sound and orthodox, and embraced it as an undoubted, established, and resolved truth. How honest then is Master Monntague, who hath averred it upon record, that the Protestants in Germany have 
Gagg●…. 158. 159.  assemted unto the Church of Rome, in this, that faith once had may be both totally and finally lost; and that this is the resolution of many, 
Gag. pag. 170, 171.  if not most Protestant Divines, as private men of Protestant Churches, in their Descisions and Resolutions; and that this assertion, That faith once had cannot be lost, is as much or more opposed, propugned & refelled, by Protestants, as by Papists. Indeed Master Montague being so great a bookman might have done well to have given us a Catalogue of the names and works of those Protestant Divines in other Churches, who have consented to the Church of Rome in this particular; but, Dolosus versatur in universalibus, Master Montague is a wily Fox, and one who is loath to have his subtilety (I will not say, his knavery and treachery) discovered, and therefore he lurks in the general and universal terms, of most Protestant Divines. Indeed he particularizeth in one, Bucer by name, and in none but him; by which he hath discovered either much ignorance in vouching such a man whose works he never read; or much treachery and falseness, in vouching him, for a total & final loss of faith once had, who is so full and frequent to the contrary throughout his works, that he could not have lighed on such another. Indeed I must confess, that some spurious, abortive and Pseudolutherans, have held, that faith once had might be totally lost, and and some of them have likewise held, that it might be finally lost. As Aegidus Hunnius tractat: de Praedest: pag. 500: to the end. Eckhardus in Fasciculo Controu: cap: 7: quaest: 4: Winckelmannus Disput: Theol: Tom: 1: Disp: 14: Hinckelmannus Disputatione: 7: Anticaluinistica: cap: 1. Policarpus Lyserus: Disput: 7: de Praedest, Mathias Hafanrefferus Locor: Theolog: lib: 3; loc: 3. Wolffgangus Franzius Syntag: Controversiarum: Disput: 4. joannes Hesselbineus: discursi: Theol: cont. Materium Heyderum disp: 4: Thes: 10. and some few others of that stamp. I confess likewise, that Bellarmine lib: 3: the justific: cap: 14: Becanus de justificat: Caluinist: cap: 10. Franciseus Feuardentius, Zacharias Baverius and other Romanists have held so. I confess likewise, that the Rhemists who are little better than mere Romanists in their several Conferences at Hage, recorded by Brandius and Bertius have concurred in the contrary assertion. I confess, that jacobus Arminius in Apolog: adversely: Artic: quosdam Theologicos. Respons: add Artic: secundum, & in Examinatione Praedestinationis Perkinsis: that Conradus Vorstius in amica collatione cum Piscatore: sect: 108: that Nicholaus Grevinchovius, and Bertius in his Hyminaeo desertore, sine de Sanctorum Apostasia, and others of the Arminian crew (to whom Master Montague is much beholding,) have been of this opinion, That faith once had may be lost again. But that any sound and orthodox Protestant Divines were of this opinion in any of their decisions, writings, or resolutions, that I never heard or read of as yet. But will you know now who are Master Mountagues Protestant Divines, who have so much opposed our present assertion, and consented to the Church of Rome, in the total and final loss of faith once had? Surely they must and can be no other, but those whose reasons, arguments, and quotations both out of Scriptures and Father's Master Montague hath ttanscribed in his Gag, for he intimates as much himself. Now what Divines are these Surely I must needs inform you who they are, because they are worth the knowledge: his two chief Divines, they are Bellarmine and Bertius, the one a Cardinal and cheise pillar of the Church of Rome; the other the strongest pillar and stoutest Champion of the Arminian faction. It may be he hath prayed in some aid from the Rhemists: but I can assure you, that all his quotations that are there cited, are transcribed either out of Bellarmine in his 3. book de justif: cap. 14. or out of Bertius in his Hymeneo disertore, sive de Apostasia sanctorum: and most of them (especially the quotations out of the Fathers) are not to be found in any other Writer but in Bertius only. Are these your Protestant Divines Mr. Montague? were there no other Protestant Divines from whence to fetch resolutions & decisious but from these? or can you be so strangely impudent, as to grace these two notorious, and famous men; the one known for the greatest Papist, the other for the chiefest Arminian that ever was, with the style of most Protestaut Divives? no marvel than is these men be your Protestants, that you style all others that descent from them, not Protestants, but Caluinists Puritans, and Novellers, and that you style this doctrine, of the total & final 
Appeal. pag. 18.  perseverance of the Saints, a Puritan Doctrine: Wherefore (good Reader) take this short Nota with thee in the by, that all M. Mountagues Protestant's, are none but Papists and Arminians, and all his Puritans, Novellers, and Caluinists, whom he so much lasheth, none but sound and Orthodox Protestants, who assent not to Arminius and the Church of Rome; and what must Mr. Montague be then in the mean time? Surely a Papist or Arminian, if not both, or worse then both.  
But I pass this over, and come to the second thing, which is to prove, the total and final perseverance of the Saints in the state of Grace, to be the received and approved doctrine of all Protestant and reformed Churches beyond the Seas, by their several Articles and Confessions, and by their Synods which have so resolved it. That this is the received and approved doctrine of their Articles and Confessions, it is evident and plain. First by the latter Confession of Helvetia Artic. 9 Because that the strength of the flesh and relics of the old man, are not of such great force in the regenerate, that they can wholly quench the work of the Spirit, therefore the faithful are called free; yet so, that they do acknowledge their infirmity, and glory no whit at all of their freewill. So that by the express words of this Confession, the regenerate Saints of God can never fall totally from grace; because the strength of the flesh, and relics of the old man, are not of such great force in the regenerate, that they can wholly quench the work of the spirit. So Artic. 10. of the same confession: The Saints are chosen in Christ by God, unto a sure end: and Artic. 15. We who are once justified, are not only cleansed from sin, and purged, and holy, but also endued with the righteousness of Christ, yea, and acquitted from sin, death and condemnation: finally we are righteous and heirs of eternal life. And Article 16. True faith is the mere gift of God, because God of his power doth give it to his elect, according to measure, and therefore it is called the faith of 
Tit. 1. 1.  Gods elect. This faith doth pacify the conscience, and doth open unto us a free access to God: it doth keep us in our duty which we owe to God and to our neighbour; and doth fortify our patience in adversity, and it doth bring forth good fruits of all sorts, etc. By this it is evident that our assertion is the positive doctrine of the Helu●…●…●…●…tian Church. So is it also of the Bohemian, as it is manifest by the 6. Article of their Confession, which saith, That true faith doth always lift up him that hath it, and assures him, that in, and for Christ, he assuredly hath, and shall have for ever, eternal life, according to his true promise which he confirmed with an oath, saying; Verily I say unto you, he that believeth on me hath eternal life. For whomsoever God doth justify, to them he doth give the holy Ghost, and by him he doth regenerate them as he promised by the Prophet, saying. I will give them a new heart, and I will put my Spirit in the 
Ezech 12. & 3●… Rom. 5.  midst of them, that as before sin had reigned in them to death, so also grace might reign by righteousness unto eternal life through jesus Christ. Now they that attain to this justification by Christ our Lord, are taught to take unto themselves true and assured comfort, out of this grace and bounty of God, to enjoy a good and quiet conscience before God to be certain of their own salvation, and to have it confirmed to them by this means, that seeing they are the sons of God, they shall also after death in the resurrection be made heirs. The French Church doth likewise concur with us in our assertion: in the 21. and 22. Articles of their confession, which say; That true faith is given only to the Elect, not that they might once only be brought into the right way, but rather that they might be forward therein unto the end: because that as the beginning is of God, so is also the accomplishment. Therefore it is so far that faith should extinguish the desire to live well and holily, that it doth rather increase and kindle it in us; whereupon good works do necessarily follow: with which the confession of Belgia, artic. 23. 24. doth fully agree. The Confession of Saxony, Artic. 3. 7. 9 concurreth with us; For it testifieth unto us. That the Error of doubting is altogether heathenish, that it doth abolish the Gospel, and take away all true comfort from them that feel the wrath of God, and that this Error is evidently confuted by these words. Being justified by faith we have peace with God. Also, therefore is righteousness of faith that it might be sure. Therefore it adviseth us to lay hold on this sweet comfort, that the Son of God is the keeper of his Church, as he saith, john 10. No man shall take my sheep out of my hands. He doth protect us, and also by his holy Spirit doth confirm our minds to true opinions; as he doth begin eternal life, so doth he kindle in our hearts good motions, faith, the love of God, true invocation, hope, chastity, and other virtues. Through the Son of God we are delivered from eternal death, and translated into eternal life; as he saith. I give unto them eternal life: and, he that hath the Son hath life. And let hope be firm and sure, as Peter saith, hope perfectly; that is, look for eternal life, not with doubtful opinion. The famous Augustane confession, confirmed and ratified by all the Protestant Princes, States, and Churches of Germany, Anno Dom. 1530. in the 3. Article concurreth with us: for saith the Article. (
a Concord Lutherans pag. 12. ) Christ doth sanctify all those that believe on him, by sending the holy Ghost into their hearts, who doth govern, comfort, and quicken them, and defend them against the devil, and the force of sin. If against the Devil and the force of sin, than nothing can cast them down from the state of grace. If you object, that the 12. Article of this famous 
Object.  Confession doth condemn the Anabaptists, who deny that such who are once justified can lose the holy Ghost, and therefore by the voice of this confession, those who are once justified may fall from grace. I answer, that the Protestant 
Answ.  Divines in Germany, who were at the making of this Article, and those who have lived since, did never expound or intent it in this sense, that a man once justified might fall away from grace either totally or finally; but they condemned this Tenet of the Anabaptists in that sense as they defended it. For this was the opinion of the Anabaptists. (
b Concord. Luthera: pag. 310. 574. ) That when once a man was regenerated, and had obtained the holy Ghost, and was made a true believer, that sin could not hurt him; and therefore they would tell men, that if they did believe, let them do what they would, or commit what sin they would, it could not hurt them: for faith would blot out all those sins: which was the Error of the Valentinians as (
c Advers. Haer. lib. 1. cap. 1. pag. 22. 23. ) Irenaeus hath recorded it. Now in this sense only doth this confession condemn the Anabaptists and in no other; and so did the Lutherans before them, as you may read in Articulis Smalcandicis: Article 3. composed by Luther himself, which you shall find in Lutherana Concordia, pag. 310. Now the reason yielded by the Lutherans, why they condemn this Error of the Anabaptists in their third Article will fully prove, that the true regenerate Saints of God can never fall from grace: Forsay they, the Saints of God do always grieve and repent for their sins groaning under the burden of them, and they always strive against them. Theresore those that voluntary rush into sin, whether it be adultery, murder, or blasphemy, must needs shake off faith and the holy Ghost, and faith and the holy Ghost must needs depart from them. For the holy Ghost doth never suffer sin to reign, to get strength, or to obtain the victory, and to be perfected: but he doth repress and curb it, that so it might not do the thing it would. But if it doth what it would, certainly the holy Ghost and faith are lost: neither are they present, For so saith john, he that is borne of God doth not sin, neither can he sin. So that both the Augustane Confession, and the Article of Smalcard, are both for me, and not against me being rightly understood. The Augustane Confession composed by the Argentine Church, and confirmed by their Senate, Anno dom. 1539. concurreth with us: For these are the words of their 7. Article. (
d Zanch. Tom. 7. part. 1. pag. 387. ) This sole and only mediator, hath taken away our sins, and reconciled us to his Father: he hath impetrated the holy Ghost for all those whom his Father hath given him, and which hear his voice. This regeneration together with all Christ's merits, the holy Ghost doth inspire into the hearts of all the faithful, and preserve them in them to the end. All these Confessions of the Protestants in Germany and elsewhere, are express for me: let Mr. Montague, now show me any to the contrary.  
But you will tell me now that Mr. Montague records it, 
Object.  That all the Protestants of Germany have concluded against 
Gag. pag. 158. 159.  me, and consented to the Church of Rome, in the Diet of Ratisbon. Upon those grounds and reasons which he there mentions. 
Answ.  True it is, that Mr. Montague hath so recorded it: but his records are so false in every thing, that he must have a strong faith that will believe them, without examination of the truth of them. For my own part, I have read the disputation of Ralisbon set out by Bucer himself Anno dom: 1548. and I can find no such thing as Mr. Montague relates in it. For first this question of a total & final fall from grace, was not so much as controverted there, neither are there any of those Scriptures, grounds, and Fathers which Mr. Montague hath recorded in his Gag, or in his Appeal, (only that place of Phil. 2. 12. and of St. Augustine de Ciuit: Dei, lib. 11. cap. 12. excepted) so much as mentioned in all that disputation; and these two quotations are cited, by Steven Bishop of Winchester, who did oppose the Protestants in that Disputation, and not by Bucer and the other Protestants there present. How then could the Protestants of Germany yield to that position in this Diet which was not drawn into question there? Indeed the question of the certainty of salvation was there controverted and discussed, and by the unanimous consent of all the Protestants, resolved and determined against Maluenda, Billickius, and the Bishop of Winchester who did oppose it; and in the resolution and determination of this Controversy, if you will believe learned Zanchius in his Confession to the Senate of Argentine 
Tom. 7. operum. part. 1. pag. 372.  in this our point De perseverantia sanctorum, or the Disputation of Ratisbone itself, our very assertion though it were not there particularly controverted, was yet the claro resolved for us, in this famous Diet in the name of all the Protestants in Germany. For in the Disputation of Ratisbon, or Ralisbon, pag. 41. Respons ad Replic. 14. This is the express Resolution of all the Protestants in that Diet. That true faith and a sin that wastes the conscience are incompatible; and that he which lives by a true & justifying faith, can never stick in such a sin: So pag. 243. to 251. they proceed to prove this assertion and conclusion: For say they, those who have this justifying and lively faith, they are the sons of God, & the Spirit of God doth move them to those things which are holy and right, that so they may not wittingly commit any things to the contrary, much less persevere in them; notwithstanding ofttimes out of the weakness of the flesh they sin, & do not according to faith: but yet they never commit those sins which waste the conscience, nor those which do forthwith exclude them from the kingdom of God: which reason they do back likewise with this Syllogism, drawn from the Scriptures. He that believeth that jesus is the Christ, is borne of God, 1 joh. 5. but he that is borne of God, the same Apostle in the same Epistle testifies, cap. 3. that he doth not sin, neither can he sin, therefore ●…ee who doth truly and livingly believe the Gospel of Christ, can abide in no sin which doth waste the conscience: For every one who commits such a sin as this, hath neither seen nor known God. Wherefore seeing that this Diet hath resolved, that such a one as hath true faith, cannot commit such a sin as doth waste his conscience, but only sins of infirmity, which do not cast men wholly from the state of grace: it hath likewise by this resolved against Mr. Mountagues assertion, that faith once had may be both finally & totally lost again: & so they have not consented to the Church of Rome in this, as he most falsely doth affirm. Again, this whole Diet have with one unanimous consent resolved it; that all such as have true faith, both may and must be assured of their salvation: because that God hath undoubtedly promised eternal life, to all such as are justified, & do 〈◊〉 believe in him, which promise he will punctually & undoubtedly perform in the time which he hath promised: because that Christ doth call & elect all his, not to a temporary kingdom grace or life, but to an eternal: because that God himself will enable them, & cause them for to persevere: because this living & justifying faith is in itself eternal life; & those that have it, even from the first time of their having of it, have everlasting life: because this faith is preserved in those that have it, not by their own power or might, but by the very power of God & of the holy Ghost: & because this faith is of an incorruptible, of a growing & increasing, and never failing nature: as you may read from pag. 461. to 538. Therefore by this express resolution, upon these pregnant and sure grounds, which do all prove our assertion to the full, it is most evident and apparent to all the world, that this famous Diet, (and so all the Protestants in Germany who assented to it, and were present at it) have resolved and determined, That the state of true and saving graece, that true and lively faith once had, can neither finally nor totally be lost again: How base, how treacherous, and perfidious then is Mr. Montague who would thus traduce this noble Diet and all the Germane Protestants in recording it unto the world, that they assented to the church of Rome in this, that faith once 
Gag p. 158. 159.  had might be lost again, when as they did expressly resolve it to the Contrary, Well Mr. Montague, I must needs speak plainly to you (and let all the world judge whether I do amiss in it or no) as in many other things touching this particular controversy, so especially in traducing and abusing of this famous Diet, you have showed yourself a base, an impudent, a lying, and seditious Varlet, and a man unworthy to live in any Protestant Church or Christian Commonwealth, and I will evidence and prove it by these 4. particulars. First, in that you traduce, corrupt, and falsify the judgement of a whole Protestant Synod. Secondly, in that you traduce and falsify it in such a manner: saying, that all the Protestants in Germany assented to the Church of Rome in this Diet at Ratisbon; in this point of falling finally and totally from grace, as if all the Protestants in Germany were turned Papists. Thirdly, in that you do it to this end to bring in Popery 
〈◊〉.  and Arminianism into our Church: to make the world believe that Popery and Protestanisme are all one, and that Protestants have heretofore always yielded and submitted to the Church of Rome in matters of Doctrine, and therefore they should do so now: and so the end of this your falsification of this Synod, is but to persuade all Protestants to turn Papists, at least in this particular point. Fourthly, in that you would father the base bats of that Arminian Bertius, upon this Protestant and famous Diet, that so his dangerous works might be countenanced, approved, and received, as sound, and orthodox, under the name and colour of this Diet. For if it please Mr. Montague to remember himself, those Scriptures, reasons, and authorities of Fathers which he citeth in his Gag, cap. 20. as the reasons, arguments, and grounds which moved Bucer, and the Diet of Ralisbon, to assent to the Church of Rome in this point of falling from grace, as they are not to be found in the disputation of Ralisbon wherein the contrary was resolved: so all and every one of these Scriptures, reasons and Fathers. (Clemens Romanus a mere suppositions and forged Writer only excepted) were transcribed out of this Bertius his Apostatia Sanctorum, where they are all, and only to be found. Now he who professing himself to be a Protestant, and receiving so many favours from our Church, shall putposely traduce and falsify such a general and famous Synod or Diet as this, in such a base and infamous manner, and that to such dangerous, sinister, and wicked ends as these, how ill he doth deserve of God and man (especially of this our Mother Church whom he doth labour to corrupt and seduce by this his juggling) let all men judge. But to pass this over (which the love I owe unto the truth and to my Mother Church could not suffer me to smother or conceal) I will now proceed, to give you some farther and clear evidence, to prove the total and final Perseverance of the Saints to be the doctrine of the Protestant Churches beyond the Seas. Concordia Lutherana which was agreed upon, and resolved, and set out by the consent of all the Protestants in Germany, against those who did oppose the Augustine Confession, informs us, that this was one Article of the Protestants belief touching justification, which they did both teach and confess. That albeit true believers and regenerate men, were liable 
Pag. 569.  to many infirmities and spots even to their death, yet that they ought not for to doubt, either of the righteousness imputed unto them by faith, or of eternal salvation: but that they ought firmly to resolve, that God is reconciled to them in Christ, according 
Pag. 573.  to his sure word and promise. And though there be much infirmity in the Saints, which makes them to complain with Paul: yet God doth never impute this infirmity to his Saints, and that for Christ their Mediators sake. For so it is written, That there is no condemnation to those which are in Christ jesus. Besides, we believe, teach, and confess, that faith and salvation are preserved in us, and retained, not by our own works, but only by the Spirit of God. Again, they believe and confess, that 
Pag. 600.  Predestination, or the eternal election of God, belongs only to the good, and the beloved sons of God: and this is the cause of their salvation. For it procures their salvation, and orders those things which belong unto it, upon this predestination of God, our salvation is so founded, that the gates of Hell cannot subvert it. And again, by this doctrine of predestination we are assured, that we 
Pag 602. 771.  are elected to eternal life out of mere grace in jesus Christ, without any merit of our own, & that no man shall take us out of the hands of Christ: and that we shall constantly persevere unto the end. And a little after, God in his eternal purpose hath decreed, 
Pag 774.  that he will defend all those whom he hath elected, called, & justified, even amids their many and sundry infirmities, against the devil, the world & the flesh, and lead them on & guide them in his ways: and if they chance to slide at any time, that he will put under his hand, that so they may receive solid consolations in all their crosses and temptations, & be preserved unto eternal life: he hath decreed that he will finish that good work which he hath begun within them, & that he will confirm and finish it unto the end. Which doctrine of Predestination doth afford us excellent consolation. For how great a benefit of God is this, that he hath been so careful of 
Pag. 780.  the conversion, righteousness, and safety of every Christian, and so faithful to procure it, that he hath deliberated and ordained before the foundations of the world were laid, how he would call and bring us to salvation, & preserve us in it? that he should fence our salvation with such strong garrisons? that he should place our salvation in his eternal purpose (which can never be deceived nor altered) as in a most defensed Castle, and place it to be kept in the Almighty hand of our Lord jesus Christ, out of which no man can pull us. If the custody and safeguard of our own salvation were committed to ourselves, good God, how easily should we lose it for the infirmity, wickedness, and corruption of our flesh? how easily would it be wrested and taken from us by the treachery and power of Satan, and by the policy of the world? Therefore Paul builds the certainty of our happiness upon the foundation of God's purpose, when he collects from this, that we are called according to God's purpose, that no man can separate us from the love of God, which is in Christ jesus our Lord. And a little after. Seeing our election to eternal life doth not depend upon our 
Pag. 787.  virtues or righteousness, but upon the only merits of Christ, and the good pleasure of our heavenly Father: who cannot deny himself (since that in his will and essence he is immutable) for this cause when his children do disobey him, and fall into sin, he calls them to repentance by his word: and makes the holy Ghost eflectuall in them by his word, that they may return into the way and amend their lives. These and many such like sayings are to be found in this Lutheran concordancy, which give sufficient testimony, that all the 〈◊〉 and Protestants in Germany concur in judgement with us, that the true regenerate Saints of God, can neither finally nor totally fall from Grace: See more of this, p. 488. 568. 569. 600 650. 661. 671. 781. Since Luther's and Bucers' time, and since this Concordancy was composed, and the Diet of Ral●…sbon concluded. This hath been the constant doctrine of the Lutheran and Protestant Churches, that the regenerate Saints of God can neither finally nor totally fall from grace, as appears by those several Catechisms which are publicly taught and received in these Churches, and by those many learned Writers of those Churches, whose names and works I have cited before. Zanchius in 
Tom. 7. pag. 373. 374.  his Confession in this particular point to the Senate of Argentine records it, that many Churches, many Universities, and great men throughout Germany have defended and confirmed this assertion: and that this our Theses was publicly defended and approved in the University of Maspurge, and afterward published in print by the said University as sound and orthodox. The Divines of the University of Leydon, and the Professors of it: on the 9 of December 1595, in the business of Cornelius Wiggerus, declared their resolution to the States, that the opinion of Wiggerus, that the elect Saints of God might out of the liberty of their own wills fall quite away from the covenant and grace of God, was so contrary to the Scriptures and to the Confessions, and received Catechisms of the Belgic Church, that they could not be reconciled, neither could this his assertion be taught in the Church of God without great hurt, and scandal; which resolution was subscribed by junius, Trelcatius, Gomarus, Bastingius, Vtengobardus and others: as you may read in the Conference at the Hage, recorded by Bertius and Brandius: and by Amesius in his Coronis to this conference, pag. 361. 362. The Belgic confession analized by Festus Hommius Artic. 29. 34. 35. and the Belgic Catechism, Respons. 1. 28. 32. 51, 52, 53, 54. 58. 64. 76. and 126. and Bastingius in his Catechism Exegisis ad Quaest 45. 53. 54. concur in this our present assertion. The Germane Protestants and Orthodox Divines have from time to time defended it against the Rhemists as appeared by their several 〈◊〉 at the Hage. King Iames in his Declaration against Vorstius informeth us, That all the Protestant Churches in Germany had with open mouth complained against Arminius, for maintaining of this heresy of the Apostasy of the Saints, and those other assertions concurring with it. The Church of Geneva hath always maintained this assertion, as I have proved by her Confession, and as it is evident by those Theses maintained and defended in her University, Recorded in Theses Genevenses, Theses 27. de Fide. Thes. 6. where our present assertion is publicly maintained and defended. Indeed Mr. Montague whom I may well style the Father of lies, (so many forgeries and untruths hath he broached in this our present point) hath recorded it, that john Deodate Minister of Geneva, should tell him when 
Apeaie. pag. 71.  
Gag 171.  he was with him at Eton, that the Church of Geneva did descent from this and other private opinions of Calvin and Beza. But his own Dioceson, Bishop Carlton in the examination of his Appeal, hath taken him tardy in this, informing us, that Deodate himself hath informed a Bishop of this kingdom (in a Letter purposely written to him, to clear himself of this imputation,) that he never spoke these words to Mr. Montague, neither was he ever with him at Eton, nor is he of this opinion as he hath recorded it. And therefore it is likely that the Church of Geneva is still of this opinion as she was before, and so Deodate hath declared in that Letter of his: so that there is no doubt, but that all the Protestant Churches in Germany and other parts, concur in judgement and resolution with us, and have not subscribed and assented to the Church of Rome against our present assertion, as M. Montague hath recorded.  
But admit now, that the Diet of Ratisbon hath assented to the Church of Rome in this our Thesis, and that the Protestants in the Germane Churches had been of opinion against us heretofore (which I have proved to be false:) yet what reason hath Master Montague to affirm, that this is their received doctrine and opposition now? Master Montague and all the world knew very well, that in the fifth Article of the Synod of Dort which was held in the years of our Lord: 1618.: and 1619. this very controversy of ours, That those who are once truly regenerated and engrafted into Christ, can neither totally nor finally fall from grace. was resolved by the unanimous consent of the Divines of Great Britain, of the County Palatine of Rhine, of Hassia, of Helvetia, of the correspondence of Weteran, of Geneva, of Breme, of Emden, and of all the Belgic professors of Divinity assembled by lawful authority, who have all subscribed their names unto this Synod in testimony of their unanimous approbation of it, and of this Thesis and position which we do here maintine and defend. He knew that Vorstius, Grevinchovius, Bertius and others that opposed it, were banished the Netherlands for it. He knew that this doctrine and assertion was now fully settled and established by virtue of this Synod, & the Estates approbation of it, in all the Belgike Churches: and yet Master Montague, that he might do the Arminians and the Church of Rome a favour, and wrong the Church of England, to make her swallow a Popish and Arminian doctrine, under the colour of Protestanisme, must 〈◊〉 pass by this Synod, and the resolution of it in this point, and not so much as mention it in his Gag; making the world believe, that the Germane Protestants had assented to the Church of Rome in this point of falling away from grace, and that it is their positive resolution, doctrine and assertion now, notwithstanding the Synod of Dort had resolved it to the contrary. This is square and honest dealing Master Mountagne, is it not? If you had any grace or honesty in you, you would have publicly recanted it long ago, and have made fuel of your books ere this, which are so full of manifest and palpable lies, forgeries, Impostures and untruths, lest they should record your impudency, your treachery, and your base and lying forgery to posterity. Great reason had you to check and blame your Informers in your Appeal, for dishonesty, slander, juggling, legerdemain, forgery, and the like, when as you yourself have so superabounded in them all in this our particular point. Well to spend no more time in this particular, I will close and shut it up with this syllogism. That which all the Protestant Churches and writers, have with one unanimous consent in their several Confessions, Synods, Decrees, Resolutions, Catechisms, Schools, and writings, published, established, ratified, defended, and resolved, must needs be the established, received and resolved Doctrines of those Churches. But all the Protestant Churches and writers beyond the seas, have with one unanimous consent in their several Confessions, Synods, Decrees, Resolutions, Catechisms, Schools, and writings, defended, published, established, ratified, & resolved this our present assertion, That tho●…e who are once truly regenerated and engrafted into Christ, can neither finally nor totally fall from grace: (yea, they have banished and punished such from time to time as have opposed it,) as appears by the premises. Therefore this our present assertion here maintained, must needs be the established, received and resolved doctrine, of all the Protestant Churches and writers beyond the seas.   

The Church of England.  
Thirdly, as this hath been the Doctrine of the ancient Fathers, and of the Protestant Churches beyond the seas, so 
The Church of England.  it is the received, positive and resolved Doctrine of the Church of England, and of the learnedst & most judicious Divines which the Church of England ever bred. Indeed Mr. Montague, who contradicts himself in most things, contradicts both himself & me in this particular. For first, he affirms, 
Gag. pag. 158. Appea●…e, 28.  That the learnedst in the Church of England do affirm, that faith once had may totally & finally be lost, or that men once truly regenerated and engrafted into Christ, may both totally and 
Appeal. pag. 26, 28, 29, 30, 31, 36, 37, 73.  finally fall from grace. Secondly, he affirmeth, that this is the public doctrine which is publicly professed and established in the Church of England: not delivered according to ordinary tracts and lectures: but delivered publicly, positively, and declatorilie in authentical records, insomuch that none can be ignorant of it. And for proof of this he cities the 16 Article: the Conference at 
Appeal. pag 28. 29.  Hampton Court, the book of Homilies: and the book of Common prayers; in which this doctrine is publicly, positively and declaratorily 
Appeal p●…g. 32, 33, 34, 35.  delivered. Now that I may answer Mr. Montague, & clear all that which he objects, I will first of all prove, that this assertion which I here maintain, is the received, positive, and resolved doctrine and position, of all the learnedst and most judicious Divines of England. Secondly, I will prove that it is the Doctrine of the Articles of the Church of England, and that the 16. Article makes nothing at all against it, but rather for it. Thirdly, that the books of Homilies, and of Common prayers, make nothing at all against it. And lastly, I will prove, that it is the public received, establish and resolved doctrine of the Church of England.  
For the first of these, that this my present assertion, (to wit) That such as are one truly regenerated and engrafted into Christ by a lively faith, can never finally nor totally fall from grace,) hath been the received, positive, and resolved doctrine of all the learnedst, and most judicious Divines in England, I shall make it good by this argument. If most of the learnedst and judicious Divines of the Church of England, have from time to time, not only in the Schools and Pulpit, but likewise in their learned labours set forth by public allowance and authority, maintained, propagated, and defended this my present assertion, and there be no Orthodox English Divine that did ever publicly in the Schools, or in any writings of his set forth by public approbation, maintain the contrary, than it is certain that this my assertion is the received, positive and resolved doctrine of all the learnedest and most judicious Divines in the Church of England. But most of the learnedest and judicious. Divines of the Church of England, have from time to time, not only in the Schools and Pulpit, but likewise in their learned labours set forth by public authority, maintained, propagated, and defended this my present assertion, and there is not one Orthodox English Divine, that did either publicly in the Schools or in any writings set forth by public approbation, maintain the contrary. Therefore this my present assertion, is the received, positive, and the resolved Doctrine of all the learnedest and most judicious Divines of the Church of England. For the Major it cannot be denied; the Minor I shall prove by many particular authors. I will not stand to mention those many learned Divines throughout the Kingdom, who in their several Sermons and Lectures have maintained and defended this my present assertion; every man knows that this assertion is publicly preached throughout the Kingdom for orthodox & ●…urrent truth, neither was there any one that ever did positively deliver the contrary in any Sermon that ever I heard of with public approbation, till Master Mountagues Appeal was published. Some three or four did preach it (as I have heard) before, but they were presently convented for it, and enjoined to recant. How this my assertion hath from time to time been maintained and defended in the public Schools, I need not for to mention it. Sure I am that the Schools of the University of Oxford have always defended it, and so have the Schools of Cambridge to: and I never heard that the contrary was publicly defended and maintained in them. That which I intent mainly to insist upon, is the learned labours and writings of the chiefest worthies, and learn dost of our Church in which my present assettion is recorded and defended. Not to make mention of venerable Bede, or of Anselm and Bradwardyu, both Archbishops of Canterbury, who have declared their opinions upon record, in defence and maintenance of this my assertion, I will only mention such writers of our English Church, as have been famous and eminent since the reformation. I will begin with that godly and learned Martyr William tindal, who lived in the beginning of the reformation. Who in his Treatises, what the Church is, and whether it may err: how a member of Christ's true Church sinneth and erreth, and yet sinneth and erreth not, and how he is yet a sinner and may err: and of the manner and order of our election: which you shall find in his works: pag. 257: to 261. hath recorded it, That the true regenerate Saints of God can never sin so far as quite to lose that habit and seed of grace which is within them, nor yet to fall quite from God. These Treatises of his are only to this effect, that the true regenerate Saints of God can never finally nor totally fall from grace. Master Latimer, tyndall's contemporanie, a man of worth and note in the times where in he lived, in his Sermon on the Gospel the third Sunday in Aduent: which is in his Sermons: pag: 258. hath likewise registered it. That there was never none that believed in Christ which was lost, but all beleivers were saved: therefore (saith he) it is not to be doubted but that if we will believe, we shall be saved too. Master Greenham, that worthy and experimental Saint of of God in the 2 part of his works: cap: 32: sect: 5, 6. in his readings on Psal: 119. ver: 116. and in other places of his works hath delivered this our present assertion as a sound orthodox and experimental truth. So hath Master Deering in his 27. Lecture on the Hebrews. But if these men seem vile and little in your eyes, behold some greater men than these are here, to give testimony to us and our assertion, and that upon record. Matthew late Archb. of York in his Commentary of Election Praedestination & reprobation. Edwin Archb. of York in his Sermon upon Luke 1: v: 74, 75. sect: 14. Dr. Babington Bb. of Worcester on the 12: Artic: of the Creed: life everlasting. In his exposition on the Lord's prayer, the sourth use from the word Father, and on the sixth petition. Led us not into temptatien, but deliver us from evil. Learned Doctor Robert Abbot Bishop of Salisbury, and regious professor of Divinity in the University of Oxford, in his Lecture De perseverantia sanctorum, read publicly in the Divinity schools at Oxford in the Act time, julie: 10. 1613. In his Animadversions upon Thompson's Diatriba: and in his answer to Bishop: part: 1. cap: 12. & part 2. cap: 3. Ready and learned Doctor Fulke in his answer to the Rhemist Testament on Rome 8. 16. 39 Incomparable Hooker in his discourse of justification, and in his Sermon of the certainty & perpetuity of faith in the elect. Profound Doctor Field in his first book de Ecclesia: cap: 3: 17: & in his pathway to the Church Digress: 42. Profound, judicious and famous Doctor Reinolds, once regious Professor of Divinity in the University of Oxford, a man of incomparable learning, and of as godly, humble, and religious a conversation (whom yet Master Montague, (how justly let all men judge) styles; a Puritan: 
Appeal pag. 28, 30, 123.  one of the Tribe: a petitioner against the doctrine & discipline of the Church of England: and a man only excellent for his reading) in his 6: Theses. Thes: 4. sect: 23, 24. in his Apollog: Thesium. sect: 17, 20. and Conference at Hampton Court: pag. 24. Learned Doctor whitaker's regious Professor of Divinity in the 
Appeal pag. 71, 27.  University of Cambridge (whom Master Montague sticks not for to style, an earnest promoter of novel opinions) in his Respons: ad 8: Rationes Campiani. De paradoxis: lib: 8. and in other of his works. Learned Doctor Over all Dean of Paul's, and afterwards Bishop of Norwich, (whose memory by Mr. Mountagues 
Appeal pag. 31  own confession shall ever be precious with all good and learned men.) Conference at Hampton Court: pag. 41, 42, 43. Profound, orthodox, and solid Mr. Perkins, in his book of Praedestination and Grace; in his Commentary on jude 1: 24. and other of his works. Learned Mr. Nowell Deane of Paul's in his Catechism. Reverend Mr. Phillipps in his Sermons on Rome: 8. ver: 15, 16. Godly Mr. Hireon in his Sermons. pag: 102: 119, 205, 365. Mr. Roger's Chaplain to Archbishop Bancroft in his Analysis upon the 17: Article, Proposition third. Laborious and learned Doctor Willet in his Synopsis: pag: 63, 64. 548, 546. 923, 924, 925. in his Commentary on Rome: 5: Contr: 3: on cap: 6. Contr: 7: on cap: 8. Contr: 19, 21. on cap: 9 Contr: 16: & on cap: 11: Contr: 19, 21. Mr. Wilcocks on Psal: 125: 1, 2, and on Rome 8. Godly painful and learned Mr. Byfield in his discourse of the promises: cap: 13. Mr. Elton in sundry places of his Sermons on Rome 8. Learned and laborious Mr. Fox in his Martyriolege, Printed at London, 1610: pag. 1506. and in diverse other places. Mr. john Downham in his Snmme of Divinity: lib: 2. cap: 7. Mr. Culuerwell in his Treatise of faith: the 6: general head: pag: 489: to 506: to whom I may add, Learned King JAMES of blessed memory, in his Declaration against Vorstius: all these I say, who were undoubtedly the learnedest in the Church of England in their times, & have hitherto been reputed so without control: have with one unanimous and joint consent in these their several writings and records (in which they do and shall for ever live) defended and maintained the Totall and final perseverance of the Saints, as the Orthodox, positive and undoubted truth and as the received and resolved doctrine of the Church of England, opposing, confuting, rejecting and condemning the contrary assertion as haereticall, wicked, blasphemous, and athiestical, and as quite repugnant and cross to the received 
Object.  and established doctrine of our Church. But now it may be objected, that it is true, that the learnedest in the Church of England have heretosore maintained & descended this our present assertion as sound and orthodox, and as the received doctrine of our Church: but do the learned●…st in the Church of England, maintain and defend it now in any 
Answ.  of their works and writings? I answer, yes Doctor Benefelde Lady Margaret's Lecturer in the University of Oxford, as learned and profound a Scholar as any in the Church of England, in his two books de Perseverantia sanctorum, being nothing else but two public Lectures which he read in the Divinity Schools at Oxford. Doctor Prideaux now regious Professor of Divinity in the University of Oxford, a man as famous for his learning as any in our Church, in his Lecture. de Perseverantia sanctorum, and in his Sermon entitled Ephesus backsliding. Doctor Ames a famous and renowned Scholar, now a Professor of Divinity in the Netherlands, in his Coronis ad Collationem Hagiensem: Article 5. Doctor Francis White (whom some report to be died black of late) one of the greatest Gamaliels' in our Church, in his reply to Fisher: pag: 52, 53, 54, 81, 84, 87, 102, 167, 168, 200. Doctor Carlton the reverend Bishop of Chichester. Doctor Davenat, Bishop of Salisbury. Doctor Samuel Ward. Doctor Thomas Goad, and Doctor balcanqual, in the fifth Article of the Synod of Dort, at which they were present, and to which they have subscribed their names; and in the Examination of Mr. Mountagues Appeal composed by Bishop Carlton, to which they have also annexed a Protestation touching the Synod of Dort, & so touching our particular point, which is resolved in the one, and defended in the other. Mr. Wotton in his defence of Mr. Perkins, in the point of the certainty of salvation. Mr. Bolton in his Discourse of true happiness, to pass by Mr. Ronse, Mr. Burton, Mr. Yates, and others who have answered Mr. Montague, and have written particularly of this our present controversy; all these I say, who are the learnedest, at least as learned, as any in our Church, have defended and maintained this our present assertion as sound and orthodox, and as the doctrine of the Church of England, in these their several records: neither is there any English Divine but Mr. Montague, that did ever publish and record the contrary. This cloud of witnesses which I have here recorded, together with many o●…hers which I might have mentioned, is sufficient for to prove, that the learnedest in the Church of England, not only heretofore, but likewise at this present time, concur and jump with us in this our assertion, that true grace once had can never be totally nor finally lost again. Mr. Montague himself though he records the contrary, is so ingenious as to con●…esse, that many in the Church of England, reputed learned, have concurred in opinion with us, but yet withal 
Appeal. 28.  he averreth, that those who hold the contrary, are their superiors both in learning & authority: so that in his opinion no learned men indeed, no man of place or note in this our Church, but only some mean obscure men, who are reputed learned, but are in truth illiterate, were ever of his opinion, that true faith once had could not be totally nor finally lost again. But whether those men whom I have formerly mentioned were obscure men or no, or whether they were illiterate dunces, & men only reputed learned, or whether they are not more eminent in place, learning, dignity, and piety, than Mr. Montague or any of his Abettors let all men judge. Having now sufficiently proved by many testimo●…ies, that the learnedest in the Church of England have assented to us, and that they have maintained this our assertion as the resolved doctrine of the Church of England. I will now in the second place examine, whether there are any learned in the Church of England who either did or do oppose it, as Mr. Montague hath averred it. For my own part I must confess ingenuously, that I never heard or read of any English orthodox & Protestant Divine that did ever oppose or contradict our present assertion, in any work or writing of his set forth by public authority. Indeed Mr. Bradwell in his detection. pag. 89. and Mr. Rogers in his third proposition on the 17. Article records the doctrine of a total and final fall from grace, to be one of Glover's errors: but whether Glover were one of the learnedest in the Church of England of which Mr. Montague speaks, or whether he hath left this error of his upon any authentical and approved records, that I know not; sure I am that this doctrine of his which Mr. Mountagne would father upon the learnedest of our Church, is but a branded error, and that upon record. I must confess that john Breyerly a Priest, in his reformed Protestant, Printed at 〈◊〉 in La●…cashire, 1621.: pag. 79. hath recorded this, to be the Tenet of Mr. Harsnet, now Bishop of Norwich, and he quotes his sermon at Paul's Cross in the margin, for to prove it, where in this error of the total and final Apostasy of the Saints, together with some other Arminian points were delivered by him. If the Bishop of Norwich then be one of Mr. Mountagues learnedest number who oppose this our present assertion. I answer, first, that Mr. Harsnet was long since convented for his Sermon, and forced to recant it as haeriticall and erroneous; and therefore since he hath recanted it as an error heretofore, I doubt not but he doth disclaim it as an error now. Secondly, I answer, that upon this Sermon, & the controversies that arose upon it, the Articles of Lambeth which do resolve this for us, that the true regenerate Saints of God can neither finally nor totally fall from grace were composed, and by the appointment of the whole University of Cambridge Mr. Wotton was appointed to confute Mr. Harsnets' Sermon as haereticall, the next Sunday following; and therefore, by the voice of the whole University of Cambridge, and by the resolution of the reverend Bishops and learned Divines assembled at Lambeth (who were far more learned than Mr. Harsnet,) this total and final Apostasy of the Saints was branded for an error, and so not the received Tenet of the learnedest in the Church of England. Thirdly, I answer, that this Sermon of Mr. Harsnets' was never published and Printed by authority, it was so far from this, that it was inioyn●…d to be recanted by authority, and therefore howsoever, it can be no record against me. Never was there any among us before Mr. Montague that published this error of the Apostasy of the Saints in print, but only Thompson a Dutchman, fellow of Clarehall in Cambridge, a man of an excellent memory, and of great learning, but of little grace, and of a deboist, loose, licentious and voluptuous life: he being the first who infected Cambridge with Arminianism, hath published this error of the Apostasy of the Saints in that posthumous Diatraba of his. But was this book of his printed in England, and allowed and received of our Church as sound and orthodox? no such matter. For when as Thompson himself made means to publish it, it was stopped at the press, and it sound no licence or approbation, because it was contrary to the doctrine of the Church of England. After his death (because it could find no licence here,) it was transported unto Lions by some friends of his, & there was it printed. But no sooner was it come from the press, and scattered abroad in England, but as it found resistance at the press at first, so it found a Reverend and learned Antagonist (even Abbot Bishop of Salisbury) to encounter it, lest our Church should be disquieted and infected by it. Since therefore this Thompson was no English, but a Dutchman & a drunken one to: since this his book was utterly disallowed of, as contrary to the doctrine of our Church, and was printed but by stealth beyond the seas, and not by any public licence and allowance here: and seeing it was no sooner printed, but it was presently refelled by a learned Bishop of our Church as haereticall and quite opposite to the established and received doctrine of our Church, it makes much for me, not against me: so that as yet there are no records against me, but all of them are wholly for me. Let Mr. Montague now with all his reading (if he can stoop so low, as to cast his eyes upon the modern writers of our Church, whose very names he cannot mention without disdain and scorn) show me but one learned Divine, nay any mean & unlearned Divine in the Church of England since the reformation, that did ever openly, and in express terms oppose, the total and final perseverance of the Saints in grace, in any work of his set forth by public allowance and authority, and then perchance I shall in part believe him, that some of the learned of the Church of England have opposed it, till than I shall account him, but a meerelyer and impostor, as he is. For how is it possible, that all the learnedest in the Church of England should affirm, that faith once had might be both totally and finally lost, and that they should oppose and refel the contrary, when as there is not one member of the Church of England to be found, from the first reformation of it hitherto, that doth in any public or approved work of his record the same. If there be any records of any learned in our Church to be found which may make good Mr. Mountagues words, let him do us that favour as to give us a Catalogue of their works and names; but if his learnedest in the Church of England be but a mere notion, abstracted from no Individualls, if they are nameless and workelesse, then surely Mr. Montague is much mistaken, and he must for shame recant this forgery and untruth of his. Indeed Mr. Montague hath vouched one by name, and but one, to patronise and make good his words, to wit, Doctor Ouerall Deane of Paul's. But was Doctor Ouerall the learnedest in the Church of England? if he were so, yet he is but one, and what is one to all those worthies and learned Divines which I have cited to the contrary? If Doctor Ouerall were of this opinion, where then is this opinion of his recorded? Surely in no printed works of his set forth by public authority, but only in the Conference at Hampton Court: pag. 41, 42, 43. And what are his words? they are only these. Those who are called and justified according to the purpose of God's election, how ever they might & did fall sometimes into grievous sins, and thereby into the present state of wrath and damnation: yet did they never fall totally, from all the graces of God, to be utterly destitute of all the parts and seeds thereof, nor finally from justification: but were in time renewed by God's Spirit unto a lively faith and repentance, and so justified from these sins, and from the wrath, curse, and guilt annexed thereunto. Is this the learned man the which you vouch as making for you, who in express terms concludes againg you? Indeed if this be your meaning, that those are the learnedest in our Church, who have maintained this our assertion pointblank against you, I willingly acknowledge it; but yet that Doctor Ouerall or any others who are ex diametro against a total and final fall from grace should be so punctually for you, I confess this is a mystery and ridd●…e unto me: I cannot understand it, unless your ipse dixi 〈◊〉 Gospel, and their opinions must be so, not because they are so, but because you say it. But it may be now of late some of the learnedst in the Church of England have made a defection from their Mother Church, and have shaken hands and sided with Papists and Arminians, and this makes Master Montague to aver that the learnedst in the Church of England do assent unto Antiquity, and to Arminius and the Church of Rome in this; That faith once had may be both finally and totally lost. If this be so (as I do not believe it) I would to God Mr. Montague would disclose their names unto us, that so we might endeavour to convert them, or else learn for to avoid them: or at least that we might judge of them whether they are the learnedst in the Church of England, yea or Noah. Sure I am, whoever or whatever they are, they are neither the greatest, nor yet the learnedest, nor yet the best and honestest in the Church of England: if there be any such, make the best and utmost of them that you can, they are but a company of carnal, graceless, profane, and dissolute persons, there is no truth nor power of grace in any of them. For our two Archbishops, and the learned Archbishop of Meth (to whom Mr. Montague and all his Abettors are much inferior) they are all for us. For other of our Bishops, and diverse others of our learned Clergy throughout the Kingdom, I know that they have declared themselves wholly for us, and for my own part I know not any man of any learning, worth, or note, (at least of any grace and goodness) in our Church, who hath fully declared himself against us in any written or printed records; if there are any against us (as I profess I know not any particular man) sure I am that they are neither the best, nor greatest, nor yet the learnedest in our Church: and therefore unless that Mr. Montague will arrogate and monopolise this title, of the learnedest in the Church of England unto himself alone (which he is very like to do, because he doth debase the chiefest worthies of our Church, with such vile, scandalous, reproachful and undervaluing terms, and check, correct, reject, and use them at his pleasure) though alas good man he is not worthy for to be their scholar) he must pardon us though we believe him not in this, That the learnedest in the Church of England have always held, that faith once had may be both totally and finally lost: for you see that I have proved it to be a mere forgery and untruth, that was never published and recorded by any member of the Church of England but himself.  
But now Mr. Mountagne tells us, that they were the learnedest in the Church of England that drew, composed, and agreed 
Appeal, pag. 28.  the Articles in 52. and 62. that ratified them in 71. that confirmed them again in 640. Well, what if this be granted, though perchance there might be some question of it? All these (saith he) have, and do assent unto Antiquity in this Tenent, and subscribe it truly, or in hypocrisy. Well, I grant it: for all Antiquity, as I have formerly proved, hath concurred with me in this assertion: Yea, but Mr. Montague saith otherwise, and therefore I must take his meaning, not his words: to wit that the learnedest in the Church of England, have agreed, ratified, and confirmed it, that Faith once had may be both totally and finally lost. But how doth this appear? O saith he, obsegnatis tabulis, by the express words of the 16. Article; so that now the second and the main thing which I have to prove is only this; That the Articles of the Church of England, (but specially the 16. Article,) do not prove Mr. Mountagues assertion of a total and final fall from grac●….  
This will evidently appear; first, by the very title of the 16. Article, which is only this: of sin after Baptism. The Title doubtless of every Article compriseth the very pith, scope, and substance of the Article, as well as the title of our Homilies doth of the Homilies, (else they were very injudicious, and not the learnedest in the Church of England, who imposed it, and you an injudicious and shallowpated scholar to draw arguments from titles, as you have done from the Title of an Homily) if therefore this title, and the 16. 
Appeal 32.  Article suit together, the 16. Article must needs be only intended of sin after Baptism, and not of a total or final fall from grace. Secondy, as the title of the Article, so the very words, the very scope and end of the Article prove as much. For the very scope and end of the 16. Article, (as any man that hath his eyes in his head may discern at first) was but to condemn two sorts of Heretics. First, such as hold, that after men are once regenerated, they cannot sin, as the Novatians, jovinians, and Catharists did, and as some Brownists do: having reference to the 15. Article going immediately before: which concludes, that all men besides Christ, though regenerate were sinners: Now this appears by the conclusion of the 16. Article: therefore they are to be condemned, which say they can no more sin as long as they live here. Secondly, to condemn such as deny place of forgiveness and reconciliation to such, as commit any gross and scandalous sin after Baptism, though they are truly penitent for the same, as the Montanists and Novatians did in the primative Church, and as some Anabaptists and Brownists do now: which appears by the conclusion of the Article from the former praemises: Therefore they are to be condemned which say, they can no more sin as long as they live here, or deny place of forgiveness to such as truly repent. This then being the only substance, end & scope of our 16. Article, to condemn these two sorts of heretics, there is nothing as yet to be found in it, which makes either for a total or a final fall from grace. If then there be any thing in this Article making for it, than it must needs be, these bare words of the Article abstracted, and wrested from their genuine and proper scope and sense, After we have received the holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may rise again, and amend our lives. But these words torment and rack them to the utmost, they warrant not this Doctrine of a total or final fall from grace, at least they warrant it not in that declaratory and positive manner, and in 
App. pag. 36. 37.  plain and express words, as Mr. Montague affirms they do. For first, here is not so much as one word of falling either totally or finally from the state of grace, and justification, into the state of death and damnation; not so much as one word, that faith once had, may either totally or finally be lost again. 
Appeal 259.  Now they are your ow●… words Mr. Montague, the words are not direct which are not express: so say I, that is not the plain, positive, declaratory and express Doctrine of the Articles, which is not delivered in positive, plain, absolute, and express terms; this Doctrine of a total and final fall from grace is not so delivered in these words in this 16. Article, therefore it is but your bare and wrested collection, and not the express doctrine of the Article. Secondly, the very words themselves will not bear that doctrine which you would thrust upon them in any good grammatical construction. For what good Grammarian is there that would give this construction to these words. After we have received the holy Ghost, we may depart from grace given, and fall into sin, that is, we may fall quite away from the state of grace, into the state of damnation; as if that every departure from grace and every fall into sin, were a falling totally from the state of grace. Every man I hope will grant, that the committing of any sin, is a departure from grace, in respect of that particular sin, be it but a sin of infirmity: he that commits the least sin, departs from grace and falls into sin, and yet he doth not presently fall from the state of grace into the state of damnation. A man may depart from the act of grace, and yet retain the habit still: a man may fall into fin, and yet not fall from the state of grace into the state of damnation: he may recedere depart, as our Article affirms, and yet not excedere fall quite away, from grace given: so that the very words will not necessarily, no nor impliedly bear that sense the which you give them; because a man may depart from grace given, and fall into sin, and yet not fall either totally or finally from the state of grace. Secondly, the words are, that he may fall into sin, not that he doth cast himself into sin in a voluntary, presumptuous, and wilful manner, so that this word fall into sin, implies, that these sins here mentioned, are sins of infirmity and incogitancy, not of malice and presumption: now I hope you will grant, that sins of infirmity, and incogitancy without any precogitated and resolved malice, do not cast a man totally from the state of ●…ce, (for then every Saint of God should fall from the state of grace continually) but only sins of malice and presumption, committed with an high hand, and with an absolute, full, and deliberate consent: Wherefore the sin mentioned in the Article, being but a sin of infirmity only and not of praecogitated, and resolved malice, it cannot be imagined that this falling into sin in the Article should be a total or a final fall from grace. Thirdly, observe the order of the words, they do first depart from grace given, and then, fall into sin: they do not fall into sin first, and then depart from grace given; if then they depart from grace before they fall into sin, than this departure from grace cannot be intended of a falling from the state of grace; because our Antagonists will confess, that the sin committed, is that which casts men down from the state of grace, and that men fall not from grace before, but after sin committed: this departure therefore from grace given, being before the sin committed, cannot be a total departure from the habit and state, but from the act of grace. Fourthly, the very coherence and connexion of the words will clear the sense and meaning of them: For and being a conjunction copulati●…e ●…itting both sentences together, it makes the sense of the Article, After we have received the holy Ghost, 〈◊〉 may depart from grace given, and full into sin, to be no more but this, after we have received the holy Ghost, we may ●…all into sin: so that 〈◊〉 departure from grace given, is nothing else but to fall into sin, which a man may do and yet not fall from grace; so that torture and rack●… these words which way you will, they will not warrant this doctrine of a total or a final fall from grace. Y●…a, but you will object that these subsequent words, By 
Object.  the grace of God we 〈◊〉 rise again, and amend our lives, do necessarily imply thus much, that the Saints of God may fall totally and finally from grace. True Mr. Montague, if 
Answ.  you, if Bortius, or the Rhemists be the interpreters, else there might be some doubt of it. For you must know, that the only reason wherefore these words were added to the former, was but to meet with the Montanists, N●…uations, Anabaptists and Brownists, who denied forgiveness and reconciliation to such, as sinned after Baptism; and if you had not been purblind when as you read the Article, you could not but have seen it: But God in his justice hath given you eyes according to your mind, which always look beside and overthwart the truth, but not upon it. But if you will have the sense of these words, it is only this; that the Saints of God may rise again from that sin into which they were fallen and amend their lives, & not that they rise again from the state of condemnation. That from which the Saints of God must rise, is only from that into which they were fallen; for falling and rising they are Relatives; but the thing into which the Saints were fallen, was but into some act of sin, as appears by the words of the Article, we may depart from grace, and fall into sin, it was not a fall from the state of grace, into the state of damnation, and therefore this is but a rising from some actual sin, to amendment of life. Secondly, I say that these words make much against you. For if those that fall do rise again; this doth necessarily imply that they were not fallen quite away from the state of grace, into the death of sin, that all their spiritual life was not extinguished and abolished by their fall; for if they were dead in trespasses and sins, they could not rise again: He that is quite dead in sin, and without the life of grace, is not said to rise again and amend his life, (for that implies a continuance of the former life) but he is said to revive again, and to have a new life put into him: and therefore if the Article had intended, this departure from grace given and falling into sin, of a total or final fall from grace, into the state of death and damnation, the words should have been these; He may revive again, or God may raise him up to a new estate of grace again, and he may have a new life of grace infused into him, (which would cross this rule in Logic, à privatione ad habitum non datur regressus) and not that he may rise again, and amend his life. Take then either the title, or the scope and substance, or the very letter and words of the 16. Article, yet neither of them will warrant this doctrine of a total or a final fall from grace. All the argument which any man can raise from this Article, in proof of this conclusion, is but from the bare words and letter ab●…racted from the sense; to wit, Those who have received the holy Ghost, may depart from grace given and fall into sin, and by the grace of God may rise againt and amend their lives. Therefore the true regenerate Saints of God may both finally and totally fall from grace; therefore faith once ●…ad may be both totally and finally lost; which how w●…ll it follows, let all men judge. But to give M. Montague and others full satisfaction in the sense and meaning of this Article, I will compare it with some other Articles, which are express in point, that the true regenerate Sai●…ts of God ●…an neither finally nor totally fall from grace. The 5. Article of Lambeth concluded and agreed upon Novemb. 20. 1595. by diverse reverend and learned Bishops and Divines of this our Church, for the determining of some controversies in the University of Cambridge, is expressly contrary to Mr. Mountagues collection from our 16 Article for the words of that Article are these: True, living, justifying faith, and the sanctifying Spirit of God, is not extinguished, it fails not, it vanisheth not away in the Elect either finally or totally. If the 16. Article had been express to the contrary, I suppose, the reverend and learned Composers of this Article would not have varied from it. But Mr. Montague pleads to this, that the Articles of Lambeth are forbidden by Authority, 
Appeal, pag. 〈◊〉 56. 71. 72.  but when and where, and by what authority, that he sets not down. Surely for my own part I never yet could learn that these Articles were disallowed by any public authority, but only by Mr. Mountagues, who like a Magisteriall Dictator, and Cathedral moderator over all divinity and Divines, approves and disalowes of whom and what he will without control. Sure I am these Articles, and the doctrine in them were approved and agreed upon on all hands at the conference at Hampton Court, though Mr. Montague records the contrary. The book is y●…t extant, which will aver all that I say for truth, and prove Mr. Mountagu●… a liar and Impostor, if not worse: so that if Mr. Montague had not had his face even crusted and steeled over with more the●… audacious impudency, he would not have thus encouraged his readers. See the book. Again, the Articles of Ireland, 
Appeal. 32.  Number 33. 38. confirmed by King Ia●…es under his broad Seal, they are the very same with the Articles of Lambeth, and contradictory to Mr. Mountagues collection from the 16. Article, which proves that the Articles of Lambeth were never repealed by public authority, and that the 16. Article was never expound●… in Mr. Mountagues sense, by any public authority, for then King james would never have confirmed these Articles under his broad Seal, he being such a King as did desire unity and peace, as much or more in Church, as in the Commonwealth. The words of the Article of Ireland are these. A true, lively, justifying faith, and the sanctifying Spirit of God, is not extinguished, nor vanished away in the regenerate, either finally or totally: And again, All God's Elect are in their time inseparably united unto Christ, by the effectual and vital influence of the holy Ghost, derived from him, as from the head into every true member of his mystical body. So that if you will interpret our 16. Article, either by the Articles of Lambeth or Ireland, Mr. Mountagues exposition must be false and strained. But the best expo●…ition of the 16. Article will be taken from the 17. Article which was composed by the same men, at the same time: and if you will expound it by this Article then farewell Mr. Mountagues false gloss upon it, For our 17. Article certifieth us; That they which be endued wi●…h so excellent a benefit as Predestination is, are called according to God's purpose, by his Spirit working in due season, and that they through grace obey the calling, that they are justified freely, that they are made the sons of God by adoption, that they are made like the Image of his only begotten Son jesus Christ, that they walk religiously in good works, and at length by God's mercy obtain everlasting felicity. From which article Mr. Rogers, Chaplain to Archbishop Bancroft in his Analys●… on the 39 Articles, allowed to be public, by the lawful authority of the Church of England, and not hitherto disallowed or called in, hath raised this third proposition. They which are predestinated unto salvation cannot perish; and from thence he infers this consectary: Wander then do they from the truth, which think that the very Elect, totally and finally may fall from grace and be damned: that the regenerate may fall from the grace of God: may destroy the Temple of God, and be broken off from the vine Christ jesus: which was one of Glover's errors (of which exposition allowed by public and lawful authority Mr. Montague cannot be ignorant, because (the more is the pity) he hath subscribed and read them often, as himself informs us.) And therefore if you will believe the 17. Article, or Mr. Roger's his Collection from it (allowed by the lawful authority of the Church of 
The title of Analysis.  England, as the doctrine maintained, professed, and protected in the Church of England) Mr. Mountagues collection from the 16. Article must be false, and contrary to the Articles and Doctrine of the Church of England, and he himself must in the mean time be a schismatical factious and seditious person, and one that doth oppose the Articles and Doctrine of our Church in an audacious, peremptory, impudent, and dangerous manner. All now that Mr. Montague can say for himself is this: That this exposition and Collection of his 
Appeal 30. 31.  from the 16. Article, and this doctrine of a total and final fall from grace, was resolved of and avowed for true, Catholic, ancient, and orthodox by that royal, reverend, honourable, and learned Synod at Hampton Court, and for proof of it, he sendeth us to the Conference at Hampton Court published by warrant, and republished by command. But sure Mr. Montague did never read the book, or else he was purblind when he read it, for there is no such thing within the book. All that is mentioned and recorded there touching the 16. Article is this; Dr. Reynolds moved his Majesty, that the 16. Article, 
Pag. 24.  the meaning of which was sound, might be enlarged and explained with this or the like addition; yet neither totally nor finally: and 
Pag. 41. 42, 43, 44.  that the 9 assertions Orthodoxal might be inserted into the book of Articles: to which his Majesty replied, that it was best not to stuff the book with all conclusions theological, Upon this Dr. Ouerall Deane of Paul's informed the King of what had passed between him and some other in Cambridge t●…ching our present question: and concludes that notwithstanding those who were justified and called according to the purpose of God's election might and did sometimes fall into grienous sins, and thereby into the present state of wrath and damnation, yet did they never fall, either totally from all the graces of God, to be utterly destitute of all the parts and seeds thereof, nor finally from instification: to which King james replied, that repentance in the elect of God after known sins committed is so necessary, as without it there could not be remission of these sins, nor reconciliation unto God. This was all that was spoken either of this point, or of the 16, Article: and whether Mr. Mountagues gloss and exposition were not here condemned in express terms, let all men judge. But will you now know what was the true cause why Mr. Montague did so grossly mistake. I will inform you in a word, and it worth your knowledge. Mr. Montague as he hath been deceived by that varlet Bertius in other things, even so he hath been in this: For he transcribed this argument from our 16. Article out of Bertius in his Apostatia Sauctorum, pag. 107. and for his Exposition of it, and that it was so resolved on at the conference at Hampton Court, he had it Verbatim from the Rhemists in their second Conference at Hage, recorded by Brandius, pag. 364. Alas good Mr. Montague, that you should be overtaken thus, that you should be driven to such narrow shifts as to fly to Bertius and the Rhemists, (the very dregges and seumme of all Arminians) for corrupt glosses, expositions, and collections upon our Articles, as if the Church of England did not understand but quite mistake the genuine, true, and proper sense of her own Articles: or as if that Bertius and the Rhemists who are strangers to them, understood them better than the Church, yea, than the learnedest of the Church of England, who 
Appeal. pag. 28.  composed them. What doth this betoken, but that Master Montague, like Crows and Ravens, love's 〈◊〉 better than any other sweet and wholesome flesh, that he prefers the Rhemists & Arminians, before all his brethren or his Mother Church: that he is quite apostatised and fallen from the doctrine of the Church of England (I say not from the state of true and saving grace, for that I dare presume he never had as yet) into the very mi●…e of Popery and Arminianism, thinking to verify this his doctrine of a 〈◊〉 and final fall from grace, by his own example for want of better proofs. I hope therefore, that seeing Mr. Montague had this his exposition and collection from Bertius and the Rhemists, that you will rather hearken and yield to the sound and orthodox exposition which the Church of England hath heretofore made of it, and which Doctor Benefield, Bishop Carlton, Mr. Rouse, Mr. Yates, and Mr. Rogers have made of it, then unto Mr. Montague, who labours only to corrupt, but not to expound the 16. Article.  
Having thus proved that the Articles of the Church of England are utterly against a total and final fall from grace, & that the 16. Article makes rather for me then against me. I come now to the third thing, to prove, that the Homilies of the Church of England, and the Common prayer book make not against me. As for the homilies, they make not against me. For first, Mr. Montague himself who objecteth them confesseth that the Homilies are not the dogmatic & confirmed resolutions 
Appe pag. 260.  of the Church of England: that they have no dogmatic positions or doctrine in them to be propugned or subscribed in all and every point, as the books of Articles and Common prayer have: therefore by Mr. Mountagues own confession, admitting that the Homilies were clear againg me, yet they prove not, that the dogmatic resolution and the received, settled and established position of the Church of England is against me to: because the dogmatic & public resolutions of the Church of England are not 〈◊〉 in the Homilies, neither are they such positive & current divinity, as to be subscribed in all and entry point, if Mr. Monntague may be credited. But now you may wonder well what should be the cause that Mr. Montague 
Appius pa. 36, 37.  should so magnify our Homilies in one place: as to style them, authentis alt and orthodox records, containing the established positive and publicly professed doctrine of the Church of England, and in an other place to slight and vilify them so much, and to contradict that which he had written of them before 〈◊〉 Surely there is a mystery in it, and some pretty trick of more than Presbyterian-Legerdemaine. For you may know, that 
App. pag. 29.  where Mr. Montague doth press & magnify our Homilies, they give some seeming colour, to the Popish and Arminian doctrine, of a total and final fall from grace: but where he vilifies & underualues them, there they cross and oppose him in his Popery, in speaking against Images; and therefore here they must not be the positive doctrine, and the dogmatic resolution of the Church: or if they be so, yet Mr. Montague did not subscribe to them in this particular, and so they contain not the dogmatic resolutions of the Church of England in this particular case, for want of his subscription. So that in Mr. Mountagues judgement, the Homilies established and confirmed by the Church of England, so far as they make for Popery and Arminianism, are the dogmatic resolutions, and the authentical and orthodox records of the Church of England, and thus far are they to be subscribed to: but as far as they make against Popery & Arminianism they are not authentical, they are not the dogmatic and positive resolutions of the Church of England, and thus far they are not to be subscribed. Very good, Mr. Montague, if an honest man should have said as much as this, I doubt me he should have lost his livings, his ears, yea, and his life ere this, and that deservedly to: you can say thus much (which is no more in substance but this, that the Church of England is a mere Popish and Arminian Church) and yet scape scot free: take heed you smart not for it ere be long. And do you not deserve to undergo the sharpest censure that your Mother (if your Mother) can inflict upon you●… I dare avouch it that you do, and I will prove it to, or else I will suffer in your steed. For you confess in your Appeal pag: 260. that the Homilies contain in them godly and wholesome exhortations to honour and worship almighty God: and you grant that they contain in them godly and wholesome doctrine necessary for these times, (and you cite the 33. Article for the 35. Article for to prove it, which shows that Mr. Montague is but an Ignoramus in our Articles to which he hath so oft subscribed.) and yet you say in the same place, that they contain not in them, the public dogmatic and confirmed resolution, positions, and doctrine of the Church of England, neither are they to be subscribed in all and every point. I pray observe this passage well, and then judge what Mr. Montague is, and what he doth deserve. For first, in these words he affirms, that the doctrines established & confirmed by the Church of England, and commanded to be diligently and distinctly read in our Churches by the Ministers, by our 35. Article, are not the public and received doctrine of our Church, which as it is a contradiction in itself, and a vilification both of our Articles and Homilies, so it is a great disparagement to our Church, accusing her either of ignorance and dotage, in not knowing what her doctrine is; or of inconstancy, in having no settled and positive doctrine; or at least of grand hypocrisy, in commanding such doctrines to be diligently and distinctly read as godly and wholesome, and as her public and received doctrine, when as it is nothing so. Secondly, in these words Mr. Montague affirms, that the Homilies of the Church of England established by authority, are not sound and orthodox, which is contrary to the 35 Article to which he hath so often subscribed: for which very thing many honester men than himself have not only been silenced from preaching (which penalty Mr. Montague needs not undergo, for he is to dumb already in that kind) but have likewise been deprived, and quite stripped of all their spiritual livings and promotions. Thirdly, in these words Mr. Montague judgeth the Church of England, as it is the Church of England, to be but a wicked, haereticall, and atheistical Church, in as much as there are many godly wholesome and necessary doctrines, which though they are in the Church of England, yet they are not the received established and confirmed doctrines and resolutions of our Church. Fourthly, by these words, Mr. Montague makes the Church of England but an incompleate and imperfect Church, a Church in which there is no life and power of religion, a Church which is all for faith and speculation, but not for life and works: in as much as there are many godly, practical, wholesome and necessary doctrines, helping men to honour and worship almighty God, which are not the received, established, and confirmed doctrines of our Church. Fifthly, in these words, Mr. Montague, (if you mark the end wherefore he speaks them, to wit, because they are to sharp, and to precise against Images) affirms that the Church of England, doth gratify the Church of Rome in points of Popery, endeavouring tò reconcile herself and to submit to her, in things in which she hath formerly oppugned her. These five things are necessarily implied (and I fear me principally intended) in these words and passage of Mr. Montague touching our Homilies, and their authority amongst us: what censure he is worthy of for such words and passages as these, I leave to others, I judge him not.  
From the authority of our Homilies, and Mr. Mountagues abusing of them, I come to examine the words which he objected out of them against my present assertion. His first objection is from the title of the Homily. There is an Homily, saith he, allowed and established in our Church, entitled. Of falling (he adds away) from God. Therefore it is the received and established doctrine of the Church of England, that true regenerate men, may both totally and finally fall from grace.  
Was there ever such a ridiculous and simple argument propounded by any learned man that had his wits and senses about him? as if the doctrine of the Church of England were merely titular depending on the very titles of books, (which as they are not always suitable to the doctrine contained in them, so are they never doctrinal, & positive resolutions in themselves:) & therefore Mr. Montague if you had not a brazen forehead, or a crazy brain, you could not choose but blush at this your agument. From the title of the homilies I descend unto the words the which you cite. The words out of the first Homily are these. For where as God hath s●…ewed to all them that truly believe his Gospel his face of mercy in Christ jesus, which doth so enlighten their hearts, that they (if they behold it as they ought to do (which parenthesis you have omitted) be transformed to his image, be partakers of the heavenly light, and of his holy Spirit, and be fashioned to him in all goodness requisite to the children of God, so if they after do neglect the same, if they be unthankful unto him, if they order not their lives according to his example and Doctrine, and to the setting forth of his glory, he will take away from them his kingdom, his holy word, whereby he should reign in them; because they bring not forth the fruit thereof that he to●…kes for. The words you cite out of the second Homily are these. The place of Esay 〈◊〉 before, sheweth, that God at length will so forsake his unfruitful 〈◊〉, that he will not only suffer it to bring forth wild briers & th●…rnes, but also further to punish the unfruitefullnesse of it. He saith, he will not cut it, he will not delve it, and he will command the clouds that they shall not rain upon it; meaning that he will take away the teaching of his holy word from them; (which words Master Montague hath passed over) so that they shall be no longer of his kingdom, they shall be no longer governed by his holy Spirit, they shall be put from the grace and benefits which they had, and over might have ini●…yed through Christ, they shall be deprived of the heavenly life and light which they had in Christ, whiles they abode in him. And to be 'sheart, they shall be given into the power of the 〈◊〉, which 〈◊〉 rule in all them that he cast away from God, as he did in Saul and Iud●…s, and generally in all such as work after their own wills, the children of mistrust and unbelief. You say Master Mountagne, that these two Homilies, but principally the words here cited, do thoroughly and wholly insist upon the affirmation, 
App pi 32, 33.  that faith once had may again be lost, and that no other construction of these words may be made, then that a man my fall and hap●…e from grace both totally and finally. But I pray what faith and what grace do you intent Mr. Montague? a true living and justifying faith, and sanctifying saving and habitual grace? or only an historical and common faith, or ordinary, common and hypocritical grace? If you intent these latter, (for you leave them indefinite and ambigious, that so you may evade the better, when you are questioned for abusing our Church and Homilies) than I say, that your inference and collection is nothing to the purpose, and reacheth not unto th●…t faith and grace which is now in question. If you intent and mean the former, I answer then, that these words of the Homily do not warrant yours. For first, they are your own words. That words are not direct which are 
Appeal, p. 257.  not express. Now here there is not so much as one word, that faith once had may be lost, that a true regenerate man may fall finally and totally from the state of grace, your eyes Mr. Mountagne are better than all other men's, if you can find these words, or any like unto them in these Homilies, they are but your private fancy & conceit, and therefore this is not the direct, positive, and declatorie doctrine of these Homilies, but your false and forged collection from them. Secondly, that I may instruct you a little in the Homilies, in which I fear me you are truly or wilfully ignorant: you may please to observe Mr. Montague, that in the second and third part of the Homily of faith. It is said expressly. That he that believeth in Christ hath everlasting life: and therefore it must needs consequently follow, that he that hath this faith must also have good works, and be studious to observe God's Commandments obediently: so that neither the world, the devil, 〈◊〉 all the power of them shall prevail against him. That they that have a lively faith do make their calling and election certain, sure and stable by good works. Therefore it is the express doctrine of the Homilies that true faith once had cannot be utterly lost again; these words than which you allege cannot imply the contrary, unless you will have them to repeal and contradict the former. Thirdly Mr. Montague these two Homilies and the words you cite out of them, do not thoroughly and wholly insist upon this, that faith once had may be lost again, but if it 
Appeal 27, 28.  please you to read them over once again, you shall see that their principal and only end, is to exhort men to obey the Gospel and the word of God, and to bring forth fruits worthy of them, for fear lest God deprive them of them. What then will you infer from hence. All men are exhorted to obey God's word, for fear of being deprived of it. Therefore the true beleivers and Saints of God may fall totally and finally from grace: a worthy argument I promise you. Fourthly, these words are spoken indefinitely to all, but principally to such as were not yet converted and engrafted into Christ, as appears by the conclusion of the second Homily, and they are but an exhortation to move men to come in and obey God: therefore, they prove nothing against us. Fifthly, I say that these words which are cited by you, are intended only of hypocrites and barren Christians, and such as have but a dead faith, (which as the first Homily of faith saith, is no faith, neither is it properly called faith.) For they are spoken of the unfruitful vyneard, and of such as are barren in good works, of such as wholly neglect God's service, and order not their lives according to his example and doctrine, in the number of which such as have a true justifying and living faith do never come: as we may see by the three Homilies of faith. So that your argument from hence can be but this: hypocrites and barren Christians may fall finally and totally from grace, therefore the true regenerate Saints of God may do so too: which is a gross Nonsequitur. Yea, but Mr. Montague 
Answ.  objects, that those in the first Homily are such as truly believe: and such as beholding the face of God's mercy in jesus Christ, are transformed into the same image, etc. I answer, that it is true, that they are called true believers, not because they have 
Object.  any true, justifying, and saving faith within them, but because they are visible members of a true visible Church, and have a true historical faith believing the Scriptures to be true: they are such as believe the Gospel to be true, which (if they behold it as they ought to do) I pray mark this parenthesis which you have purposely and cunningly omitted; will transform them into his image, and make them partakers of his heavenly light and of his holy Spirit &c: which parenthesis implies that those true beleivers so styled here, did not behold the Gospel and the face of God's mercy in jesus Christ, and so they were not true believers, nor yet partakers of the Image of Christ and of the holy Ghost, as they might have been, had they beheld them as they ought. So that the genuine sense of the words is only this. All those that are planted in the visible Church of God, and have the powerful offer of Christ unto them in the Gospel, which is able to regenerate them, and to make them partakers of the holy Ghost, if they make a good use of it; if they neglect this Gospel and walk unworthy of it, God will surely deprive them of it. What is this to true believers, to true regenerate men, which have been transformed into the image of Christ by the Gospel? what is this to a total and final fall from the true and saving state of grace? Secondly, it is evident that these words are not spoken of such as are truly regenerated and made the sons of God: for it is said of them, that if they behold the face of God in jesus Christ in the Gospel as they ought to do, it will fashion them in all goodness requisite to the children of God: which words prove, that these here meant are such as had not that goodness which is requisite to the children of God, and therefore they are not the children of God. Lastly, the conclusion of this Homily which follows upon these words, proves that those here spoken of are only such as living in the Church become notoriously vicious, selling themselves over unto sin, and that they were such as never were truly regenerated. Lastly, admit that those here meant were true believers and such as had the grace of true and saving faith within them, yet the Homily saith not, that these do finally or totally fall from grace: all it saith of them is this. That God will begin to forsake them, and that ●…ee will take his word from them if they do neglect it: this God may do, he may begin to forsake them, and yet not utterly forsake them; he may take away his word, and yet not take away their faith and other saving and habitual graces from them: and therefore rack these words to the utmost, they will not prove that the true regenerate Saints of God do either finally or totally fall from grace. As for the words of the second Homily they are only spoken of hypocrites and wicked men & not of the true regenerate Saints of God: which appears. First, because they are spoken of the barren and fruitless vyneard, of such, Christians only as bear no fruits, now the true regenerate Saints and such as have a true and living faith are always fruitful in good works Ps: 1: 3. Ps: 92: 12, 13, 14. Ier: 17: 8. Math: 3: 8:. cap: 7: 17, 18, 2 Cor: 8: 7. Ephes: 3: 18: 19 john 15: 3, 5. Phil: 〈◊〉: 17. & james 2: 14, 18, 22, 26. this the three Homilies of faith do likewise teach: and those that are barren and unfruitful under the means of grace they are such as have no true and saving grace, no living faith at all, as the Scriptures and the Homilies forecited do declare: therefore those in the second Homily are no true regenerate Saints of God. Secondly, they are compared unto Saul and judas, and to all the children of mistrust and unbelief, now Saul and judas (as I shall prove hereafter) and the children of mistrust and unbelief were never truly sanctified and regenerated: therefore neither were these in the Homily. Lastly, the whole Homily proves it, which is purposely intended to wicked men planted in the visible Church, and to such as were not yet come into ●…st, nor regenerated by the Gospel; and to no others: ●…re is no mention of true regenerate men in the Homily; the substance of the Homily and the whole sum of it is but this. Brethren if you will not now obey the Gospel which is preached unto you, and come into Christ, and bring forth fruits worthy of it, you shall be deprived of it, and be cast out of the Church. Christ and his spirit shall never rule and reign within you: what makes all this to our present purpose? sur●…ly nothing at all. Yea, but saith Mr. Montague, these were truly justified, 
Object.  for they w●…re in Christ and continued in him for a time. I answer, that they were so in outward show to the eyes of 
Answ:  men, they were visible members of the visible Church, and men could not discover so far as to see their hearts; therefore in the judgement of men they were in Christ for a time, but yet they were never truly engrafted into Christ, they had never any true life in him, they were but like the Church of Sardis Reu: 3: 1. they had a name they lived and yet were dead: they were always dead and barren trees, that never brought forth living and wholesome fruits: they were but as Saul and judas who were never truly sanctified and regenerated, as I shall prove hereafter. Sixthty, I answer in your own 
Appa. 260, 261.  words, that admit that these places are meant of true regenerate men, yet these Homilies being no dogmatic decisions, but popular sermons and Godly exhortations, may sometimes hyperbolise out of a rhetorical strain, and stretch some sayings beyond the use and practise of the Church, and so every word in these homilies is not strictly & literally to be insisted on, but we must give them a fair & gentle construction. Seventhly, these words here mentioned are but exhortations and preservatives to keep men from falling from God, therefore they do not necessarily imply that men may fall from God: all they imply inevitably is but this, that men cannot stand fast in grace & cleave close to God but by using of the means, they do not imply that regenerate men will not use the means, or that they may fall from grace: and the use of the means, doth not imply an incertainty in obtaining of the end. Lastly, which answers all that can be objected; All the comminations and threats in these Homilies are conditional, so that take them as they are most advantageous to you, and as spoken to the true regenerate Saints of God, yet all the argument that you can extract and juggle from them is but this. If the true regenerate Saints of God neglect God's word and become unfruitful, they shall be cast of, and be given up to the power of the devil. Therefore the true regenerate Saints of God may finally and totally fall from the state of grace: a learned Nonsequitur, following the Antecedent, as much as darkness doth the Sun, and all one. And therefore Mr. Montague and all others if they were not obstinate, (admitting these Homilies to be dogmatic decisions, containing in them the doctrines and resolutions of our Church, which Mr. Montague himself denies) must needs acknowledge that these Homilies, and so by consequence the Church of England, makes not against my present assertion, but rather for it then against it.  
As for the argument drawn from the Common prayer book, that infants after baptism fall from that state of grace which they have received in their baptism, therefore true regenerate men which are engrafted into Christ by faith, may fall from grace. I shall answer it fully in another place. All that I shall say of it here is this; that though you would ground your argument on the words of the common Prayer Book, to make a flourish of it to the world, as if it were your own: yet the truth is this, you had it from the Rhemists, from Mr. Thompson, Eckardus, Bertius, Aegidius Hunnius, Zacharias Mathesius and other Arminians or else from Bellarmine, who do press this argument, and rely upon it as much as Mr. Montague doth. Which Argument Mr. Montague knows to have been ofttimes answered both by Bishop Abbot in his Animad. in Thomps. Diatr. cap. 7. by Dr. Benefield in his book de Persen, Sanctorum, lib. 1. cap. 14. by Dr. Prideaux in his sixth Lecture; by the Whole Synod of Dort in the 5. Article; and by diverse others; and he knows it to be but a mere nonsequitur admitting the Antecedent to be true: and yet that he might deceive the ignorant and the over-credulous, he makes no bones to publish it as an Orthodox and invincible Argument. Alas Mr. Montague, what is become of your honesty in the mean time, who would thus deceive both God and Man, yea, and your own Mother Church, by charging her with such a damnable and pernicious Tenent, doctrine, and assertion, and that upon such weak and ridiculous grounds as these.  
I have now sufficiently proved, The total and final Apostasy of the Saints from grace, not to be the received and resolved doctrine of the learnedest in the Church of England, nor yet of the Articles, Homilies, or Common prayer book of our English Church, and so by consequence I have acquitted the Church o●… England of this pernicious doctrine which Mr. Montague would scandalously lay upon it. I will now in the fourth and last place prove the total and final perseverance of the Saints, to be the established, resolved, and received Doctrine of the Church of England, and that by this unanswerable Argument. That assertion doctrine and position which is ratified and confirmed by the 17. Article, by the Articles of Lambe●…h and Ireland, and agreed upon by the royal Synod of Hampton Court: That assertion Doctrine and position which the learnedest in the Church of England have with one unanimous consent, not only published and taught in their several parishes & Cures, but likewise publicly maintained and defended in the Schools in both our Universities from time to time, and in their learned writings set forth by public authority and approbation, as the established and received Doctrine of the Church of England, must needs be the received, established, and resolved Doctrine of the Church of England. But this assertion, Doctrine, and position, That such as are once truly regenerated, and engrafted into Christ by a true and lively faith, can neither finally nor totally fall from grace; is ratified and confirmed by the 17. Article, by the Articles of Lambeth and Ireland, and agreed upon by the royal Synod of Hampton Court: and the learnedest in the Church of England have with one unanimous consent, not only published it in their several Parishes and Cures, but likewise publicly maintained and defend●… it in the Schools, in both our Universities, from time to time, and in their learned writings set forth by public authority and approbation, as the established and received Doctrine of the Church of England, (all which I have already proved in the premises.) Therefore it must needs be the received, established, and resolved Doctrine of the Church of England. Yea, but Mr. Montague 
Ob●…ct.  in his Appello Caesarem affirms the contrary. True, he doth 
Pag. 〈◊〉. 28. to 37. and 73.  so, but is Mr. Montague a Pope that he cannot err or lie? or that our Church of England should be included in his 
Answ.  breast alone? or are Mr. Mountagues words such Gospel, that men must of necessity believe them, because he speaks them? Perhaps they may be so with some: with me they are not, nay, they shall not be. But if there are any who are so much devoted to Mr. Montague, that they will pin their faith upon Mr. Mountagues sleeve, and believe none else but he: Let them consider but these three things, which I will not only propound, but prove unto them. The first ●…his, That as Mr. Montague hath all he hath (excepting that of our Homilies) touching our present controversy: out of that arch Arminian Bertius, and that Arch Papist Bellarmme, so he hath this among other things, that this doctrine of a total and final fall from grace, is the received doctrine of the Church of England. They are Bertius his words in his book de Apostata sanctorum, pag. 107. In his Preface to the same book, and in his Letter to the Archbishop of Canterbury, as you may see in King JAMES his Declaration against Vorstius. Mr. Montague cannot show me in any of our own Writers, or in any other Protestant and Orthodox Writer, that this was ever the received Doctrine of the Church of England: only Bertius, and the Rhemists in their Conference at the Hage, Recorded by Brandius, pag. 364. are the men that averred this to be the Doctrine of our English Church; and from them Mr. Montague among other things transcribed it: so that if you believe this to be the doctrine of the Church of England, you believe not Mr. Montague himself, but only the Rhemists and Bertius, from whom he doth transcribe it. The second thing which I will propound unto you is this: that Mr. Montague doth thrice record it in his Gag, cap. 20. that this our present Controversy is undecided and undetermined in our Church, and that the Church of England, leaveth it at liberty unto us: though in his Appeal, he avoucheth the Totall and final Apostasy of the Saints to be the public, received and established doctrine of our Church, delivered in authentical, plain, and Orthodox records, in such a manner, that no man can be ignorant of it. Behold, here you have Mr. Montague against himself, you have one of his books against another: which of them is it that you will believe? If you believe him in his Appeal, than you must make him, (as he hath made himself) a notable dissembler and Impostor: in recording that to be undecided and undetermined by our Church, which he himself con●…th to be resolved, established, and determined by the common, 〈◊〉, and orthodox records of our Church, and that in such a palpable manner, that no man can be ignorant of it. Or else you must make the Church of England to have resolved this our Controversy since the Gag was written, which cannot be: For our Articles, our Homilies, and our Common prayer Book, were composed long before the Gag or Mr. Montague himself were hatched, and I am sure they are the same, as they were before the Gag was penned. The Church of England (though Mr. Montague like a Lordly Pope hath done it) hath neither altered the words or sense of any of them: wherefore if this our Controversy were not recorded in them, or decided by them before, it is not determined or resolved by them now, as Mr. Montague records it. But how comes it to pass, that so great a Scholar as Master Montague should so much contradict himself? It is a saying of E●…ripedes in his Hippolytus Coronatus, that all men have two tongues, the one true, the other what you will. Mr. Montague hath the latter of these two tongues; but the first he wants, or at least he wants the use of it; and this makes him for contradict himself. It is storied by Diodorus 
Biblioth: Histor: lib. 2. sect. 56.  Siculus, of certain Islanders, who had such a double cloven and divided tongue; partly from nature, partly from subtility and craft, that they could counterfeit and resemble any voice: and that which was most admirable, they could speak to two men of different things at once, the one part of their tongue speaking distinctly of one thing, the other part of their tongue speaking distinctly of another. I know not whether Mr. Montague be of these men's race or no, I am sure he hath their qualities and conditions, if not from nature, yet at least from subtlety and craft: for you see he can speak two contrary things, to two several men at once. And indeed if you will know the mystery of it, the difference of the men against whom he writes, doth cause this difference in his words. His Gag you know was written against a Papist, and therefore to gratify him in deeds, (though he curries him with invective and uncivil words) this Controversy must be undeeided by the Church of England; only the learnedest in the Church of England consent with Rome in this: which is as much to say, that the Church of England is so far from varying from the Church of Rome in this particular point, which she hath defended against her heretofore, that now she hath almost yielded, if not consented to her: if there be any difference between them, it is only a few Dunces among us, (who are not to be reckoned of) that make the difference; but all the learnedest, (which are in substance the whole Church of England,) consent to Rome in this, and so we both agree. Now his Appeal is purposely written against Protestants, whom he bedawbes with the reproachful names of Puritans and Novellers, the better to conceal his dangerous projects, and to countenance his Arminian and Popish doctrines, as if no Protestants but only Novellers and Puritans did ever contradict them: and therefore here that he might secretly gratify both Papists & Arminians, he will make the Church of England the Patro●…esse of their doctrines, and to give her content withal (and so to please both sides at once) he bears her in hand, that all he doth is but to vindicate her positive and received doctrines, from the depravation and corruption of Puritans and Novellers, who are always thrusting out their own private fancies and conceits, as the public and resolved doctrine of the Church of England, and not to countenance either Popery or Arminianism, which he abhors in words as much as any man, though he doth reverence and adore them in his heart. This is the whole scope and Mystery of Mr. Mountagues juggling; he labours to please the Church of England in words, that so he may covertly bring in Arminianism and Popery into her in deeds, and this is the cause why he doth so contradict and vary from himself in this and other particulars, that so this false and treacherous practice of his, might be the better concealed. This therefore being Mr. Mountagues aim, his words being so contradictory and repugnant to themselves, either believe him not at all, or believe him in both, and so in neither: else if you believe him in the one, and not in the other; whiles you take him for a true man in the one, you condemn him for a liar in the other. Thirdly consider, that for any thing that yet appears, Mr. Montague is not thoroughly resolved in this point himself. For as far as I can yet collect from any of his writings he is a Neuter, at least a man vnsettled in it, ready to change his tune, and to recant his words upon all occasions. For he certifieth us in his Appeal, pag. 37. In my answer to the Gagger, I suspended mine own judgement, and lay off aloof in a kind of neutrality. Neither do I now say more than I am urged to do, by the express words of our Articles, etc. So that as yet Mr. Montague hath not declared himself so fully in this point, as to give you his own resolution in it. But admit he hath declared himself: yet he informeth us in the same Appeal. pag. 107. That if any Puritan or Papist make it plain, that any thing by me disclaimed for being the public established doctrine of our Church, is yet the doctrine of the Church, and I am ready to recant. In which words, as Mr. Montague hath used a pretty sleight, to keep off men from writing or speaking against him, lest they should come within the compass of these two hateful names, Puritan and Papist: so he hath discovered himself egregiously unto the world, and that in these particulars. First, he hath discovered himself to be a mere Roman Catholic in heart, what ever he profess in words, in having his belief and faith not grounded on the word of God but on the Church: He believes only as the Church believes, and not otherwise; let come what will, the Church's faith shall still be his: If our Church will own this doctrine of his, than he will defend it, than he will teach it: if our Church will not own it, than he will disclaim it and recant it; not because that this his doctrine is in itself true or false; but merely because it is the doctrine of the Church. Now for any man thus to tie and pin his faith upon the Church, and upon that only, what is it but to be a professed Roman Catholic? Secondly, by these his words he hath discovered himself, to be but a mere temporizer, a mere Proteus and Chameleon, a mere Neuter, and a man of all religions as time and place shall serve, and so a man of no religion or grace at all. Let the Church of England not own this doctrine of a total and final fall from grace. Mr. Montague will forthwith disclaim it, though he himself hath affirmed it to be the doctrine of the Scriptures, Fathers, and of the learnedest in the Church of England. So 
Appeal, pag 2●… 28. 36.  that his Tenets and religion shall be always altered and changed with the times and seasons. And will you (my Brethren) receive this for a sound and orthodox truth, and as the received doctrine of the Church of England, when as Mr. Montague himself, is as ready to disclaim it, as to own it? will you suspend and pin your faith, your judgement and religion, upon Mr. Mountagues sleeve, whose religion is but a mere Weathercock, that is altered and turned about with every blast and change in Church or State? and who hath yet no other positive or resolved religion in him, but only this: to be of no religion, or of any religion, as the times shall serve? O hazard, hazard not your souls upon such uncertainties; but rather stick and cleave to such who will sooner lose their lives and all they have, then be removed from this present truth, which none of our Antagonists will dare to do in defence of these their Errors. And now seeing I have made it manifest unto your souls and consciences by undeniable proofs and testimonies against the forgeries of Mr. Montague and his Abettors, that this assertion of the total and final perseverance of the Saints, is not only the positive, established, and resolved doctrine of the Scriptures, but likewise of the ancient Fathers, of all the Protestant Churches beyond the Seas, and of this our Mother Church of England; o than if you tender the glory, honour, and authority, both of the God and word of truth, which shall judge you at the la●…t; if you reverence and respect the authority of the ancient Fathers, and of all the Churches of God; or if you tender the peace, the good, and welsare of this your Mother Church, be willing to submit and yield unto the truth. What if Mr. Monntague, what if men of greater worth and place than he, oppugn and contradict this truth? what if carnal men of great abilities and parts, (who are no more able to judge of this our present assertion, then blind men are of colours, because it is a sensible and experimental, a spiritual and heavenly truth, which is principally testified and revealed to the souls of men, by the inward operation of God's Spirit, and is not subject unto carnal reason) do publish this as a sound and orthodox truth. That the true regenerate Saints of God may Apostatise, and fall both totally and finally from grace? are not the Scriptures and the word of God: are not the Fath●…rs, and the Churches of God; and tho●…e many godly, learned, and famous writers which I have cited (who have far transcended them even in parts & learning) of better credit and repute with you then they? If not; then farewell all religion, let Popery and Arminianism, let heresy and Atheism rule and sway the world. But if the Scriptures, if the Fathers, if all the Churches of God, and all those worthies which they have produced, have any estimate or credit with you, then strive, contend, and stir no more in this our present controversy, nor yet in any other that depends upon it, but willingly subscribe to this most orthodox, sound, and comfortable assertion of ours (which is the only prop and pillar of a Christian soul, and the only thing which makes men live and die with joy and comfort) which they have all ratified and resolved with one unanimous and joint consent. That those who are once truly regenerated and engrafted into Christ, by a true and lively faith, can neither finally nor totally fall from grace.    

AN ANSWER TO THE Arguments which may be objected.  
Having thus (as I suppose) sufficiently and fully proved, the truth of this position; (That those who are once truly regenerated and engrafted into Christ, by a true and lively faith, can neither finally nor totally fall from grace,) By unanswerable proofs and Arguments: there is nothing now remaining, but that I should give a satisfactory answer, to all such Arguments and texts of Scripture, as either are, or may be objected to the contrary: and then I doubt not but that this truth will be so clear and evident in the hearts and consciences of men, that they shall never dare for to resist it, or oppose it more. Now that I may the better answer and clear those Arguments which shall be objected, I would first of all entreat you to take special notice of two things, which I shall propound unto you; which will take off all future objections that are made against me, and give a final determination to the point in question.  
The first thing I would wish you to observe, is this: That there is no place or text of Scripture, which doth either expressly, positively, or totidem verbis say, or else by way of necessary and undeniable consequence prove, That a true regenerate man, and one that is truly engrafted into Christ, can either finally or totally fall from the state of grace, but that all the Arguments which are objected from the Scriptures, are nothing else but bare inferences, and wrested Collections, contrary to the true scope and meaning of the places. There is not any of our Antagonists, that can show me any express, absolute, and positive text of Scripture, which doth either in express words, or by way of necessary, sound, and inevitable consequence, confute this Doctrine of the total or final perseverance of the Saints, and prove the contrary to be true: All that they produce against us from the Scripture, is nothing else but their own collections and conceits; which how far they vary from the true scope and meaning of the places from which they are collected, you shall see hereafter by particulars. Now on the contrary side, there are diverse and sundry texts of Scripture, almost in every page throughout the Bible, which do in so many words, either abso lute lie, fully, positiùely, and plainly set it down; or by way of sound, necessary, and inevitable consequence infer, that those who are once truly regenerated and engrafted into Christ, can never fall, never be moved, never be cast down from the state of grace: never depart quite away from God, nor yet be separated from the love of God which is in Christ jesus: the most and chiefest of which places I have quoted in my former Arguments, and therefore will not stand to repeat them now. The case then standing thus, I take this for a true, sure, and never failing rule, which admits of no exception. That when there is any point of doctrine see 't down in Scripture, in plain, positive, and express terms, (especially if it be thus set down in diverse several places, which is our case) that there no inference, or bare collection from any other text of Scripture, contrary to that doctrine, and those express places of Scripture which doc warrant it, ought not to be admitted or received: for else we should prefer the inferences and vain conceits of men (which are full of error and uncertainty,) before the positive and sure word of God. Wherefore seeing that all which is objected against us from the Scriptures, is not the Scripture itself, but bare conceits, inferences, and collections from the Scriptures, far dissonant from the true sense and meaning of those Scriptures from which they are collected: it is not to be valued or accounted of, but to be slighted and rejected as humane fancies and conceits, and as opposite and contrary to the express, plain, positive, and absolute word of God, which doth in so many words, and in express terms lay down this doctrine which I here maintain, I shall reduce this first observation to this Argument. That doctrine and Argument, which is but a bare inference and collection from the Scriptures, and is quite opposite and contrary to that doctrine which is plainly, positively fully, and in express terms delivered and recorded in the Scriptures, is not to be regarded or embraced, but to be rejected, and contemned as false and counterfeit: But the doctrine of the final or total Apostasy of the Saints, and the Arguments which are produced for to prove it, are but bare inferences and collections from the Scriptures, and they are quite opposite and contrary to the doctrine, of the final and total Perseverance of the Saints, which is plainly, positively, fully, and in express terms delivered and recorded in the Scriptures. Therefore they are not to be regarded or embraced, but to be rejected and contemned as false and counterfeit. This is the first thing which you must observe.  
The second thing which I would have you to observe, is this. That the Scripture saith expressly, that all those that do Apostatise and fall from grace, were never truly regenerated and engrafted into Christ, but only in outward show and appearance. This is positively and literally set down by the Apostle, in the 1 john 2. 19 They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. Here the Apostle expressly affirms: That such as are once truly regenerated and engrafted into Christ, can never Apostatise nor fall from grace: And that all such as do fall away from that outward show of grace the which they made, do therefore fall away, because they had never any truth and soundness of grace, or any true regeneration in them. This is seconded by the same Apostle in the 2 john 9 Whosoever transgresseth and abideth not in the Doctrine of Christ, hath not God. (He was never truly regenerated in the sight of God, though he were in the eyes of men:) but he that abideth in the doctrine of Christ, he hath the Either and the Son: he only hath them in truth and in deed. This is also ratified by Christ himself, john 8. 31. If you continue in my word, then are you my Disciples indeed: intimating, that such as did not continue in his Word, were never his disciples indeed, but only in outward show. So Luke 8. 18. Whosoever hath, to him shall be given; but whosoever hath not, from him shall be taken, (not that which he had in truth) but that which he seemed to have. None are there that do ever lose the state of grace, but such only as seem to have it, but have it not in truth. All the plants which are rooted out of the Church of God, are such as God the Father never planted, Math. 15. 13. Those that seem to fall out of the hands of Christ and perish, are only such as were not in the number of his sheep, john 10. 28. and those of Israel that fall from grace and perish, they are only such as were not Israel: they had only that circumcision which is outward, consisting merely in the flesh and in the letter: they had never the inward circumcision of the heart and of the spirit, whose praise is not of man, but of God, Rom. 2. 28, 29. and cap. 9 6, 7. From which I shall frame these two Arguments: the one to prove my present assertion, the other to defeat all those subsequent arguments which shall or can be urged against it. The first Argument is only this. If all those that fall away from grace, were only such as were never truly regenerated and engrafted into Christ, than such as are once truly regenerated and engrafted into Christ, doc never fall from grace. But all those that fall away from grace, are only such as were never truly regenerated and engrafted into Christ: (yea, and the reason why they fall from grace, is only because they were never truly engrafted into Christ, as appears by the premises) Therefore those that are once truly regenerated and engrafted into Christ, do never fall from grace, what can be replied to this Argument, transcends the sphere and compass of my thoughts. The second Argument, which will utterly defeat and falsify, all the Arguments, and the very ground of all those objections which are, or can be made against me, is this. If all such as fall away from grace, are only such as never had any true and saving grace, and such as were never truly regenerated and engrafted into Christ: then all the Scriptures and examples which onr Antagonists produce against us, make nothing to the purpose. (For then they must either be intended only of such men which are regenerated, & engrafted into Christ in outward show, but not in truth, (which are not within the verge and compass of our question,) and not of such as were in truth regenerated and inserted into Christ. Or else if they are intended of true regenerate men they will not reach so far as to prove, that ever these did either finally or totally fall from grace, notwithstanding all their wrest and collections, because the express words of the Scripture say the contrary: and so they come not home unto the point in question.) But all such as fall away from grace, are only such as never had any true and saving grace, and such as were never truly regenerated and engrafted into Christ. Therefore all those Scriptures and examples which our Antagonists produce against us, make nothing to the purpose.  
These, two general assertions which are able for to satisfy and clear all future objections, being thus praemised: I come now to give a particular answer, to all those particular arguments which may be objected against me, either from Scripture, or from reason.  
The first argument which may be objected against this 
Object.  conclusion, is drawn from Ezech: 18: 24: 26. and Ezech: 33: 12, 13, 18. where the words are these. If the righteous turneth away from this righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? all his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned in them shall he dye. When I say to the righteous, that he shall surely live: if he trust to his own righteousness and commit iniquity, all his righteousness shall not be remembered, but for his iniquity that he hath committed, he shall dye for it. From which texts of Scripture, this argument is framed. Righteous men, may turn away from their righteousness and commit iniquity, and do according to all the abominations that the wicked do, and they may dye in their sins, as appears by this text. Therefore they may fall finally or totally from grace. I answer, that the Antecedent is false, and is not warranted by 
Answ.  the place that is alleged. For first of all, the righteous man which the Prophet speaks of in these places, is not such a one as is justified by the righteousness of jesus Christ, being engrafted into him by faith, but such a one which is justified, merely by his own righteousness, as your Popish merit mongers seek to be: which is evident by the express words of the text. For these words: If he trust to his own righteousness: if he turn away from his righteousness, all his righteousness, that he hath done shall not be remembered: the righteousness of the righteous shall not deliver him in the day of his transgression, neither shall he be able to live for his righteousness in the day that he sinneth: prove that the Prophet speaks only of Legal and not of evangelical righteousness, and his words are in effect no more but this. He that seeks to be justified by his own righteousness, or by the works of the law, if he commit but one sin in all his life, this doth disannul his legal justification, and makes him liable to eternal death. For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. jam. 2. 10. and cursed is he that continueth not in all the words of this Law to do them. Deut. 27, 26. So that all the argument which this text affords you is but this. He that seeks to be justified by the Law and by his own righteousness, if he commits but one sin doth lose his justification, and make himself liable to damnation. Therefore regenerate men, who are justified only by faith in Christ, may fall from the state of grace: how well this argument follows, and how well it makes for your purpose, let all men judge. Now for farther proof that this righteous man, and this righteousness here mentioned is only meant of such a man that is legally righteous, and of legal righteousness, I shall manifest it to be so by these three reasons. The first is taken from Ezech: 18: 4: 20. where the words are, the soul that sinneth it shall dye: this is true only in respect of the strictness of the Law, but not in respect of the clemency of the Gospel: for than none should be saved: therefore the righteousness here intended must only be a legal and not an evangelical righteousness: for in the Gospel, and in respect of evangelical righteousness, the soul that sinneth may not dye. The second reason is taken from: Ezech: 18. ver: 5. to 9 ver. 14: to 18. wherethe words are these. If a man be just, and do that which is lawful and right: and hath not eaten upon the mountains etc. hath walked in my statutes and kept my judgements, to deal truly: he is just, he shall surely live saith the Lord God: which words cannot be intended of the righteousness of faith which is wrought by Christ alone, but only of the righteousness of works, which is wrought by men themselves: wherefore this righteousness here mentioned is only a legal, and not an evangelical righteousness. Thirdly, the Scriptures say expressly, that a true regenerate man, who is justified by faith in Christ; can never sin unto death, because he is borne of God, and his seed remaineth in him: 1 john 3: 9 that he keepeth himself, and that wicked one toucheth him not: 1 john 5: 18. that he shall be had in everlasting remembrance: Psa: 112●…6. and that he shall never perish nor yet dye the death: john 10: 28. & cap: 11: 25, 26. And therefore this righteous man here mentioned which may sin unto death, which may be quite forgotten and not remembered, and which may dye and perish in his sins, must needs be one that is legally righteous, or righteous only in the eyes of men, and not such a one as is regenerated, and justified by jesus Christ: and so this place of Scripture makes nothing for your purpose. Secondly, admit that this place were meant of a true regenerate man and such a one as is justified by faith, yet it proves not any thing at all against me, for two reasons. First, because the whole scope and meaning of the place is not to prove the Apostasy of the Saints, but only for to clear God's justice, and that in these two particulars. First, that he will never punish any man for the sinens of other men, of which they are not guilty; that he will never punish a righteous son, for the sins of a wicked father: the soul that sinneth it shall dye, & no other: the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him: Ezech: 18: 4: 20. This is the main scope of the whole chapter, to clear God's justice in this particular, and to answer that scandalous proverb of the jews, The fathers have eaten sour grapes, and the children's teeth are set an edge: this was the only cause of penning this chapter: as you may read, ver: 2, 3, 19 The second scope and end of this whole chapter, is to free God from ●…niustice and partiality in his dealing: which hath reference to two sorts of men. First, to the wicked. Secondly, to the righteous. His justice, and partiality towards the wicked is manifested in this chapter, in these two particulars. First, that he doth punish them but when there is a cause for it: that he doth never punish them but when they sin. Secondly, that he will spare them when they do repent: and therefore he doth deal impartially and justly with them, he wrongs them not at all. His justice and impartial dealing with the righteous, consists in these two things. First, that he doth not respect them and prefer them before wicked men without a cause: and that the only reason why he doth is is, because they do obey his will. Secondly, that if they fall away from him, and give themselves over unto sin, that then he will punish them as well as wicked men. This is the only scope & meaning of the words, and they are in substance no more but this: he that reputes and forsaketh his sins shall be saved, but he that forsaketh me, and will live and dye in his sins shall be damned. If therefore the only aim and end, the only scope and drift of these words which you object, are only to clear God's justice in these two particulars, without any intent or purpose at all, to declare unto us, that a true regenerate member of jesus Christ, might fall away from the state of grace: the place makes nothing at all against me; unless you will pervert the true scope, sense and meaning of it, and wrest and rack it to your purpose, against the true intent and meaning; which will be a great disparagement, not only to yourselves, but to your doctrine to, which needs such foreign and strained constructions and collections to support it. The Scripture, as you know hath but one genuine, true and proper sense & in this only it must be taken, when there is any special doctrine to be grounded on it, or proved by it. If it be not taken in this sense, it is but wrested: and the argument and sense so wrested from it, is not to be regarded; because it is not the Scripture, but the racked construction and wresting of the Scripture that is objected. Your argument therefore from this Scripture, being not within the proper scope, sense, and meaning of the Scripture, cannot be warranted by the Scripture: it is but your own collection, and so it is not to be regarded, though the place were meant of the righteousness of faith, and of true regenerate men. Secondly, if I admit that this place is meant of the righteousness of faith, and of true regenerate men, yet it makes not against me; because the words of it are conditional, and not absolute and positive. The Prophet saith not, that righteous men do commit iniquity, and turn from their righteousness, and do according to all the abominations that the wicked man doth, and dye in their sins. But, if they commit iniquity, if they turn from their righteousness, and do according to all the abominations that the wicked man doth, that then they shall dye in their sins. So that your argument from this place can be no more than this. If a righteous man fall from grace, than he shall perish: therefore a righteous man may fall from grace; which is a ridiculous consequent. If you object, that a conditional speech though 
Object.  it gives no being, yet it gives a possibility to the thing to which it is applied, and therefore this place, though it proves not, that righteous men do fall, yet it necessarily proves, that they may fall from grace. I answer, that there are two 
Answ.  sorts of conditional speeches or suppositions. The first, of things impossible, which neither give an essence nor a possibility to the thing supposed. For example, If God should cease to be, than there should be no eternal life. If all the stones in England were gold, than we should be rich. Neither of these two speeches or suppositions give an essence or a possibility to the thing supposed, because the thing supposed is impossible. Secondly, there are conditional speeches and suppositions which are possible: if such a man study hard, he may be Archbishop of Canterbury. If such a man be Archbishop of Canterbury, he shall take place of all other Bishops of England. If such a man get to be Lord Keeper, he shall be a man of great employment. These suppositions and conditional speeches: they give not a reality, nor yet a necessary possibility to the thing supposed. Now this place of Ezechiel, it is an impossible condition, and so gives not a being, nor a possibility to the thing supposed. For first: those that are regenerated, they are borne of God, & 
1 john 3. 9  their seed remaineth in them: therefore they cannot sin. Secondly, they are good trees: therefore they cannot bring forth bad 
Math. 7. 18.  fruit. Thirdly, they are the elect of God: and therefore they 
Math. 24. 24.  cannot possible be seduced. Fourthly, the spirit of God is put into 
Mark. 13. 22.  them which doth cause them to walk in his statutes, and to keep 
Gal. 5. 17.  his judgements and do them: so that they cannot do the things they 
Psa. 125. 1.  would. Fifthly, they do trust in God: therefore they cannot be removed, but shall stand fast for ever. Wherefore this of Ezechiel must needs be an impossible condition: and therefore cannot imply an actual or a potential fall from the state of grace. If you object: that if this be an impossible condition, 
Object.  than this commination of God in this place should be to no purpose. I answer. First, that the end of this and such like comminations, is only to preserve and keep the Saints of 
Answ.  God from security and presumption, and to stir them up to watchfulness, and perseverance: the end of these threats, is to help the Saints of God in their perseverance, and not to prove that they may not persevere. Now God obtains this end of his by these his comminations, and therefore they are not vain and idle, though those to whom they are spoken cannot but persevere; of this I shall say more hereafter. Secondly, I answer: that God doth use those words and suppositions which you allege, not as bare comminations, but as declarations of his law and justice. So that the effect and substance of these words is only this. Suppose a righteous man should cast of my yoke, and wholly enthral himself to the bondage of sin and Satan, I will be so just and impartial in my dealing towards him, that he shall surely dye for it. Now this being principally a declaration of God's law, and justice, and not a commination only, though the righteous never fall from grace, yet God hath his end, because his law and justice is declared by this place. Lastly, this commination is made generally to all, as well to the elect of God as to any others: now you yourselves do grant, that those whom God himself hath elected to salvation ex praevisa fide can never fall from grace: and therefore this commination being made to them as well as to any others, can never imply a fall from grace, for than it should imply, that the elect of God should fall from grace as well as others, which is impossible by your own confessions. And thus much in answer to this first objection. Other answers there are which are given to this place. As first, that this righteous man, and righteousness here mentioned, is only meant of hypocrites, who have only an outward show of righteousness, and seem to be righteous in the sight of men: and not of men that are truly righteous, nor of true righteousness: nor of such ai were habitually righteous, but only such as were actually righteous, having only the acts of righteousness but not the habit. Others: answer, that those which are here meant, are such as are truly righteous: but yet the departing from righteousness here mentioned, is only intended of the acts, but not of the habits of righteousness and grace: and that by death in this place, is only meant a temporal death, but not an eternal: which temporal death being the punishment of sin, may be common to the righteous and the wicked, and is inflicted upon righteous men oft times, as a punishment for some sin of theirs, as we may see in the examples of josiah and Hezechiah: 2 Chron: 35: 22. and Isay 38: 1. but never the eternal death. But these answers are less probable, and come not so home as the others do. Wherefore I will pass them over, and proceed to the second argument.  
The second argument that may be made against me, is taken from that of Paul: 1 Cor: 9: 27. I keep under my body, & bring it into subjection: lest that by any means when I have preached unto others, I myself should be a cast away. From whence this argument is framed. Paul who was a true regenerate man might become a reprobate or cast away. Therefore, such as are truly regenerated may fall from grace. For answer to 
Answ.  this argument, I shall first of all deny the Anticedent. For if you take a reprobate, or castaway in this place, as opposite to one that is elected, (as you do) than the proposition is false, and is not warranted by the text. For he that is elected to salvation can never become a reprobate in this sense: because the foundation of the Lord abideth sure, and his purpose according to election shall stand, fast for ever. 2 Tim: 2: 19 and Rom. 9 11. Now that Paul did not fear to become a reprobate in this sense, it is evident by these ensuing reasons. First, because that Paul was always sure and certain of his salvation. (
a Rom. 8. 35. to the end. ) He was always fully persuaded, that neither tribulation, distress, persecution, famine, nakedness, peril nor sword: that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, should be able to separate him from the love of God which is in Christ jesus his Lord. He was always sure, (
b Rom. 14. 8. ) that whether he should live or dye, he should live and dye unto the Lord: and (
c 2 Cor. 5. 1, 8. ) that when ever his earthly house of this tabernakle were dissolved, he should have a building of God, an house not made with hands, eternal in the highest heavens: he was confident of his salvation; and this his confidence, made him (
d Phil. 1. 21, 23 ) willing to be dissolved, that so he might be present with the Lord. He (
e 2 Tim. 1. 12. ) knew whom he had believed, and that he would surely keep that which he had committed to him against that day. Whence he doth boldly avouch this of himself: (
f 2 Tim. 4. 18. ) The Lord shall deliver me from every evil work, and will preserve me to his beavenly kingdom. And therefore a little before his death, he triumphs over hell and death, in this comfortable, confident and triumphant speech: (
g 2 Tim 4. 7, 8. ) I have fought a good fight, I have finished my course, I have kept the faith: henceforth is laid up for me a crown of righteousness which God the righous judge shall give me at that day. Paul therefore could never fear, that ever he should become, such a reprobate and castaway as you intent, because he was so sure, and so absolutely confidenr of his salvation. Secondly, Paul was sure that he could never fall away from the state of grace, and become a reprobate in your sense, because he knew that he was praedestinated and elected to eternal life; and therefore could not but be justified, sanctified & glorified for ever with God in heaven. Paul knew very well that none of the elect of God could perish; and he also knew that himself was elected to salvation: as we may see by Acts 9: 15. Rome 1: 1. cap. 8, 30, 33, 35. cap. 9 11. cap. 11. 7. 2 Cor. 1 21. cap. 5. 1. to 10. Gal. 1. 1. Ephes. 1. 3, 4, 5. 2 Tim 1. 13, 14, 16. 2 Tim. 1. 2 12. and Tit. 1. 1. Therefore he could never fear to become such a reprobate, as should be damned and cast for ever into hell; or such a reprobate as you inted: and so the Antecedent is untrue in the sense that you propound it. If then you will take a reprobate and a castaway, for such a one as is blame worthy, such a one as deserves reproose, (which is the genuine and proper sense of the word in this place,) than it makes nothing for your purpose. For I grant that a regenerate man may deserve reproof and blame, for some miscarriages, or sins which he doth commit, but yet if follows not thereupon, that therefore he may fall from grace. Paul he did endeavour to live according to his doctrine, lest his auditors should have just cause for to reprove him: if he had done any thing in his practice which might cross this doctrine, for which he should deserve reproof; yet it follows not that therefore he might fall away from the state of grace. Wherefore, if you take a reprobate or castaway in the strictersense, for one that is bound over to eternal condemnation: then your Anticedent is false: if in a more mild and larger sense, for one that deserves reproof, than the Anticedent is true, but the argument is false and follows not. Secondly, admit that Paul in this place, doth use this word reprobate or castaway, in the stricter sense, for one that is utterly forsaken of God, and bound over to eternal condemnation: then the argument follows not. For Paul's meaning than is no more but this. As God hath ordained that his Saints should persevere, so he hath ordained the means by which they should persevere; as fasting, prayer, mortification and the like. Now I use these means of perseverance, I beat down my body, and bring it into subjection, as God hath appointed me to do, that so I may persevere. I cannot persevere in grace but by these means, & these means I use, that so I may persevere. So that, take the words and sense of Paul in this place as favourable as you can for yourselves, yet they make not any thing for your purpose: the most that you can truly collect from them, is but this gaping and disjointed argument. The Saints of God cannot persevere in grace but by using the means. Or, The Saints of God do use the means to persevere in grace. Therefore they may fall from grace. Paul could not be saved, Paul could not persevere, but by using the means to do it. Therefore Paul might become a reprobate, and fall quite away from grace. How absurd, ridiculous and false this argument is, there is no man of understanding but may judge. For it makes the use of the means to deprive men of the end, and to make the end uncertain: where as the end is never certain neither can it be obtained but by using the means. 
Answ.  But you will say, that the Saints of God do not always use the means to persevere in grace: and therefore they may fall from grace. I answer, that the Antecedent is false, and 
Object.  quite repugnant to this text which you allege: for Paul tells us in this place, that he did beat down his body, and bring it into subjection; that so he might not fall from grace: and you argue and reason thus from this example. Paul being a regenerate man did use the means to persevere in grace: therefore regenerate men do not always use the means to persevere in grace: as sound an argument as the former was. Paul did use the means to persevere in grace: therefore Paul might fall from grace. Well then, I will deal with you, but as you deal with us. You from this particular example of Paul, would praeposterously collect a general untruth: that Paul might fall away from grace, and therefore other regenerate men might do so to: give me leave therefore from this particular example of Paul, to collect this general truth. Paul did always use the means to persevere in grace: therefore all other regenerate men do use them to, as well as he; and so your last objection is but false. Thus you see that this place of Paul makes nothing at all against me. Give me leave now but to retort it against you who do object it, and then you shall see how much it makes for me. Those who always use the means to persevere in grace, lest by any means they should prove reprobates, at the last, can never fall from grace. But all such as are once truly regenerated and engrafted into Christ, they always use the means to persevere in grace, lest by any means they should prove reprobates at the last (as it is evident by this example of Paul) Therefore they can never fall from grace. Here you are put to this Dilemma: either you must yield my Argument to be sound and good, which overturnes your false assertion: or else you must give such an answer to it, as will utterly defeat all the Arguments which you yourselves can object against me from this place. So that now I hope you will grant me one of these two things: that either this place makes not against me at all: or else that it makes more (or at least as much) for me, as it doth for yourselves: and so it is impertinent to your purpose.  
The third Argument that may be objected, is collected from Heb. 6. 4, 5, 6. c. 10. 26. to 30. & 2. Pet. 2: 21. & it is no more but this in substance. Those that have been once enlightened: those that have received the knowledge of the truth: those that have escaped the pollutions of the world through the knowledge of the Lord jesus Christ: those that have tasted of the heavenly gift, of the good word of God, and of the powers of the world to come: and those that have been made partakers of the holy Ghost, may fall away from grace, and never be removed again: (as appears by the forequoted places.) Therefore such as are once truly regenerated and engrafted into Christ, may finally and totally fall from grace. To this I shall give a double 
Answ.  answer. First, I shall deny the Argument, which follows not. For those which you mention in the Antecedent, are only Hypocrites, and such as never had any truth of grace: and so your argument is no more in substance but this. Hypocrites & such as have no truth of Grace, may fall from the outward shows of grace: therefore true regenerate men, and true believers may fall from the truth of grace. Now that these places of Scripture here alleged, and so consequently your Antecedent which is grounded on them, are meant only of hypocrites, and such as never had any truth of grace within them; I prove it by these ensuing reasons. First, because there is nothing mentioned or recorded in any of these three places which are objected, but that which is common to hypocrites and carnal men, as well as to the regenerate Saints of God. For first hypocrites and carnal men, which never had any truth of grace, may be so far enlightened as to know the truth of God, and the mysteries of salvation: Yea, they may yield an assent unto them and believe them to be true: yea, they may do many things, and go very far in the outward practice of God's word, and yet be hypocrites and carnal men still: as we may see by these several Scriptures and examples. Numb. 23. 10. Deut. 5. 28, 29. 2 Chron. 25. 2. Psal. 50. 16, 17. Math. 7. 21. 22. cap. 13. 5, 6, 7. 20, 21, 22. Luke 11. 44. 47. Mark 6. 20. Acts 19 15. cap. 24. 25, 26. Prou. 12. 13. Secondly, Hypocrites and carnal men, may escape the pollutions of the world; that is, they may avoid all gross, notorious, and open sins, of which the world takes notice; as drunkenness whoredom, covetousness, pride, oppression, deceit, theft, murder, and the like: they may have a very fair outside, and yet their hearts and souls may be polluted, and not cleansed from their filthiness, Luke 11. 44. Math. 23. 25. 27. and 2 Pet. 2. 22. Thirdly, Hypocrites and carnal men, they may be made partakers of the holy Ghost: that is, of the ordinary and 
1 Cor. 12. 1. to 11. 〈◊〉  common gifts and graces of the holy Ghost: as knowledge, illumination, the gift of tongues, preaching, and prophesy: the 
Math. 7. 22. 23.  gift of healing, and of working miracles: the gifts of temperance, sobriety, justice, meekness, affability, fortitude, and such like moral and common virtues: and yet they may not be regenerated by the peculiar, by the saving and sanctifying graces of God's Spirit: as appears by Math. 7. 21, 22. 1 Cor. 12. 4. to 12. and cap. 13. 1, 2, 3. Fourthly, hypocrites, and carnal men, they may taste of the good word of God, and of the powers of the world to come: that is, they may hear the word of God, and receive it with great joy, as the second and third ground did, Math. 13. 20. Mark 6. 20. and as john Baptists auditors did, john 5. 35. Yea, they may relish the word of God, and taste a sweetness and pleasantness in it; they may be much affected with it for a time, but yet in a carnal manner, out of self-love, and by-respects, or out of fear, in times of sickness, or outward judgements: they may be much affected with the promises of grace and mercy: though the Doctrine of mortification and selfe-deniall may seem harsh and bitter to them. They may taste of the powers of the world to come: that is, they may understand the Doctrine of the Resurrection, and of eternal life: they may be much affected with the joys of heaven, and with the happiness of the Saints, when they shall hear them amplified and expressed to the full. We know by common experience, that many Hypocrites and wicked men, when they do but hear the joys and excellencies of heaven discoursed of, have ofttimes by sudden fits and flashes, a kind of inward taste, sense and feeling of them, and their very hearts and souls are even ravished and delighted with them; not from any inward principle of grace, or any sure evidence of heaven which they have within them; but out of a secret admiration of the things themselves; or out of a false and groundless opinion and conceit that these joys and excellencies belong to them, when as it is nothing so, Wherefore, there being nothing in these places, but that which is common to hypocrites and carnal men, we ought with the most and best expositors upon these places, to appropriate these texts and places only to hypocrites and carnal men, which may fall away from their outward shows of grace, and not unto the true regenaerate Saints of God, who cannot fall from grace, nor yet depart from God, or sin unto death, jer. 32. 40. and 1 john 3. 9 cap. 5. 16, 17, 18. But you will object, that those of whom Saint Peter writes, were 
Object.  bought with the blood of Christ: for they denied the Lord that bought them, 2 Pet. 2. 1. and those of whom the Apostle writes, Hebr. 10. 29. were such as were sanctified with the blood of the Covenant: therefore they were men truly regenerated, and not only in outward show: I answer, that they were 
Answ.  such as were purchased with Christ's blood sufficiently, or in common reputation, but not effectually, and truly: they were never washed and cleansed with his blood: for Peter applieth this to Heretics, and false teachers which privily should bring in damnable beresies, even to the denying of the Lord that bought them. Now such Heretics and false teachers, they were never truly purchased, or sanctified with the blood of Christ: for if ever they had been of the true sold and sheep of Christ, if ever they had been truly engrafted into him, they would no doubt have continued with them: but therefore they went out from him, that it might appear, that they were never truly regenerated and engrafted into him, 1 john 2. 19 And whereas it is said that they were sanctified with the blood of the Covenant. The meaning is no more but this, that they were Sacramentally sanctified; they were outwardly washed in their Baptism from the filth of their sins, but yet their hearts and natures were not inwardly purified, washed, and regenerated, by the blood of jesus Christ, and the inward operation of God's Spirit. This is evident by the 2 Pet. 2. 22. where they are styled, washen swine, who had their outside only washed, but their swinish and filthy nature still remained in them, and therefore they return again to their wallowing in the mire, and puddle of their sins. Wherefore all these places must be understood only of Hypocrites and carnal moral men, whose hearts and natures were never changed and renewed, and not of the true regenerate Saints of God who are new men, and new creatures. Secondly, all these places must needs be understood of Hypocrites, and such as never had any truth of grace, because the most and best expositors, do appropriate and apply them only to such, as commit the sin against the holy Ghost, which shall never be forgiven. Now this is certain, that all such as are truly regenerated and engrafted into Christ, can never commit the sin against the holy Ghost. For St. john tells us: 1 john 3. 9 & cap. 5. 16, 17, 18. That he that is borne of God sinneth not unto death, because his seed remaineth in him: neither can he sin thus, because he is borne of God: he cannot commit the sin unto death: which most interpret to be the sin against the holy Ghost: wherefore these places cannot be meant of such as are truly regenerated and borne of God, who cannot commit the sin against the holy Ghost: Again, Christ himself assures us, that none of his sheep shall ever perish: john 10. 28. and David certifieth us, that though the righteous man fall, yet he shall never be utterly cast down: for the Lord upholdeth him with his hand: Psal. 37. 24. therefore these places cannot be understood of any of the Sheep of Christ, or of any that are truly righteous, but only of Hypocrites, and such as had no truth of Grace. Thirdly, it is evident that these places must needs be intended only of hypocrites and carnal men, and not of true regenerate men, by reason of the antithesis, opposition and difference, that the Apostle makes between those regenerate Saints of God to whom he writes, and those which were ●…lightned and were made partakers of the holy Ghost, and had tasted of the good word of God, and of the powers of the world to come. For when the Apostle had spoken of those Heb. 6. 4. to the 9 verse: in the 9 and with verses: he subjoins these words; But we are persuaded better things of you, and things that accompany salvation, though we thus speak: For God is not unrighteous, to forget your work and labour of love, which ye have showed towards his name, and Heb. 10. he doth the like 〈◊〉 So that this difference which the Apostle himself makes, between the Saints to whom he writes, and those of whom these places which you object make mention, proves that those places which you allege, are only meant of hypocrites, and such as were never truly regenerated, and so they come not to the purpose. Lastly, the very words of these places and Scriptures prove as much. For first, those who are here mentioned, are only such as did but taste of the good word of God, and of the heavenly gift, and of the powers of the world to come. Which phrase of tasting, implying but a mere fit, flash, and transitory act and passion, which is proper only to hypocrites and carnal men, & cannot be fitly and properly applied to the Saints of God, and such as are truly regenerated: who do not only taste of the good word of God, and of the heavenly gift, but do likewise really and fully enjoy them and possess them, not only in their tongues and palates, but in their inward parts and bowels, in their hearts and souls, and in their whole man. Christ jesus, the holy Ghost, with all the sanctifying and saving graces of the Spirit, together with the word of God, do dwell richly and plentifully in them, their souls are even filled, and glutted with them: Psal. 63. 5. Acts 6. 8. cap. 7. 55. john 14. 16, 17, 20. cap. 15. 11. Rom. 15. 13. Ephes. 3. 17. 19 and Col. 3. 16. and therefore these places cannot be meant of them. Secondly, that Proverb which Peter doth use of these: 2 Pet. 2. 22. It is happened to them according to the true proverb: The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire: proves, that those of whom these Scriptures speak, what ever outward show they made for a time, were never truly regenerated: their natures were never changed by grace: they were dogs, and swine still: their natures and their hearts were filthy and corrupt, though their outsides were washed for a time. So that all these places here objected against me, must needs be intended of carnal and wicked men, and not of the true regenerate Saints of God; and so your Argument from these places follows not: Secondly, admit that all these places were meant of true regenerate men: yet I answer, that your Antecedent is false. For all these places are conditional. They say not, that the Saints of God do fall away, or that they may fall away: but only, if they fall away: it is impossible for them to be renewed by repentance, or to be reconciled unto him again. So that all the Argument which you can collect from them is this. If the true regenerate Saints of God fall from grace, than they shall for ever perish, and not be able to repent: therefore they may fall finally from grace; which is a false, absurd, and incongruous consequent. Lastly, if this place makes for a final fall from grace, yet it makes altogether against a total, without a final fall from grace: so that it makes one way for me, though not another, it makes for one of my conclusions, if not for both of them. And thus much in answer to this third Argument.  
The fourth Argument that may be objected against me, is that parable which Christ useth, Math. 12. 43, 44, 45. and Luke 11. 24, 25. When the unclean spirit is gone out of a man, he walketh thorough ●…rie places seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out. And when he is come he findeth it empty, swept and garnished: then goeth he and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last estate of that man is worse than the first. From whence this argument may be framed. The devil may return again with seven other spirits more wicked than himself, and dwell in the hearts of those out of whom he was formerly expelled, and so make their latter end to be worse than their beginning was. Therefore such as are once truly regenerated and engrafted into Christ, may afterwards fall from grace. I answer, that the argument follows not, because 
Answ.  this parable of Christ (and so by consequence your Antecedent) is meant only of hypocrites, and not of true regenerated and sanctified men. So that your Argument in substance is but this. Hypocrites may fall from grace, and therefore true regenerate men may do so to: which argument is not only false, but likewise very ridiculous and absurd. Now that this parable of Christ, is meant only of hypocrites, it is evident by these reasons. First, because that this parable hath reference, to that miracle which Christ did, in casting out of the devil out of the blind and dumb man, which was possessed with him; which gave the occasion of this parable. Now Christ no doubt did cast out devils out of many, that were possessed with them, whom he did never sanctify withal, as he cured many men's bodies, whose souls he did not heal: and it is likely that Christ did not heal the soul of him out of whom he did cast this devil: for all that the text relateth of him is this, that Christ healed him, insomuch that he both spoke and saw: there is no mention of any cure wrought upon his soul: and therefore you cannot apply this parable, to those whose souls are cured, to such out of whose hearts the works of the devil are destroyed: but only to such whose bodies are dispossessed, of the actual residency and habitation of the devil: So that all which you can properly collect from hence is this: that the devil may return again and actually possess such men, out of whom he had been actually, not spiritually cast out before. Secondly, the very end of this Parable proves as much: For Christ applies this parable merely to the jews, Math. 12. 45. Even so shall it be to this wicked generation: Christ therefore applying this to a wicked generation only, you cannot apply it to the faithful and holy generation of the Saints of God. Thirdly, it cannot be intended of any other but hypocrites and wicked men, because the very words themselves imply as much. For first, the words are not, when the devil is cast out, but when the unclean spirit is gone out of a man: which word gone out: implies a voluntary action in the devil. Now the devil never goeth out of any, but out of such as are wicked men, and taken captive by him at his will, 2 Tim. 2. 26. He is always cast out by force out of the Saints; because when once he is excluded by them, he can hardly get any passage into their hearts again. Hence it is said of Christ, that he was manifested to destroy out of his Saints, the works of the devil, 1 john 3. 8. to destroy out of us the body of sin, Rom. 6. 6. The devil is always cast out by force out of the Saints; Rom. 12. 7. 8. 9 2 Cor. 10. 4, 5. and that with much ado, with much struggling and contention: Ephes. 6. 11, 12. after long prayer and fasting, Math. 17. 20. 22. therefore these out of whom the devil goeth out, and is not cast out, must needs be such as are wicked men, and taken captive of him at his will. Secondly, the devil when he returneth again, findeth these men empty, swept, and garnished, fit to entertain so unclean a guest: jesus Christ, and the holy Ghost, were not dwelling and residing there, for then the house had not been empty, and there had been no room so much as for one unclean spirit to inhabit, much less for seven more. Now jesus Christ and the holy Ghost, they always dwell in the hearts and souls of all regenerate men: Ephes. 3. 17. john 14. 16, 17. Math. 28. 20. they leave no room for inmates, especially for Satan and unclean spirits: therefore these men here were not regenerated and truly sanctified. Thirdly, the unclean spirit and his companions, they enter in and dwell in these men here: but this they never do in the regenerate Saints of God: For God hath hedged them about, so that the devil cannot come near to touch them, much less to dwell within them, without God's special permission: job 1. 10. Math. 8. 31, 32. They are armed with the whole armour of God, so that the devil cannot 〈◊〉 though he assault them; Ephes. 6. 10 they keep themselves, and that wicked one toucheth them not, 1 john 5. 18. Therefore this place cannot be understood of true regenerate men. Lastly, the end of all regenerate men, is far better than their beginning: their latter fruits are more and better than their first, Psal. 92. 13, 14 Numbers 23. 10. Rom. 6. 22. 1 Pet. 1. 9 Reu. 2. 19 & Psal. 37. 37. But the end of those whom Christ speaks of here, is like to theirs in the 2 Pet. 2. 21●… it is 〈◊〉 their beginning: therefore this Scripture cannot be intended of godly and regenerate Christians, but of hypocrites and wicked men, and so it makes not any thing for your purpose. If you object, that they were swept and garnished: therefore 
Answ.  they were sanctified. I answer, that the text saith that they 
Object.  were empris, swept, and garnished: Wherefore this place cannot be intended, that they were garnished, adorned, and purified with the graces of God's Spirit; for than they had not been empty: then they had not been fit to entertain such unclean and filthy spirits, which cannot dwell, but in polluted hearts and souls. So that the meaning of these words is this: that they were empty and void of Christ, and of the gifts and graces of his spirit: that they were swept and garnished, not with graces, but with sins and vices, the best ornaments of the Devil's tabernacle, and those in which he most of all delights. Thus you see that this place, on which our opposites do much rely, makes nothing at all against me, and comes not home unto the point in question.  
The fifth argument which may be produced against me, is collected from john 5. 2. to the 11. and it is this. If the regenerate Saints of God who are once engrafted into Christ may not abide in Christ, if they may bear no fruit, and so be cast out into the fire to be burned, than they may finally and totally fall from grace. But the true regenerate Saints of God may not abide in Christ, they may bear no fruit, and so they may be cast out into the fire to be burned: for the words of Saint john are. Every branch in me that beareth not fruit he taketh away, Abide in me and I in you: as the branch cannot bear fruit of itself, 〈◊〉 ●…ide in the vine, no more can ye, except ye abide in me. If a man abide not in me, he is cast forth as a branch, and is withered, and men gather them and cast them into the fire and they are burned. If you abide in me, and my words abide in you, you shall ask what you will, and it shall be done unto you. Which words do prove the Minor proopsition. Therefore the true regenerate Saints of God, may fall finally and totally from grace. To this I answer, that the Minor proposition 
Answ.  is false, and is not warranted by this place of john. For first, you may perceive two sorts of branches of which this Scripture maketh mention. First, there are dead and withered branches, branches which bear no fruit at all: brances which have a name they live and yet are dead; as the Church of Sardis was: Reu. 3. 1. These branches, though they made a show of life unto the world, yet they had never any true and spiritual life and sap within them, they never brought forth fruit: and therefore they were never truly engrafted into Christ. If a grift be put into a stock, if it draw no sap, no life and nourishment from the stock, if it grow not, or if it bear no fruit, but withereth away, no man will ever say, that this grift was well & truly engrafted into the stock; so it is with those that are engrafted into Christ: if they grow and spring not, or if they bear no fruit, they were always but dead branches, they had no spiritual life within them, they were never truly engrafted into him. Now of these branches Saint john affirms, that they shall be cast out, and withered, that they shall be taken away, and cast into the fire to be burned. Secondly, there are fruitful and lively branches, which the Apostle opposeth to these other branches: verse 2. and of these he there affirmeth, that his Father purgeth them, that they may bring forth more fruit: these branches, they flourish like the palm tree, and grow like a cedar in lebanon: they flourish in the Courts of God, they still bring forth fruit in old age, they shall be fat and flourishing, Psal. 92, 12, 13, 14. They never wither like these other branches, neither do they cease from yielding fruit: but they bring forth their fruit in their season, and their leaf doth not wither nor fall away. Psal. 1. 3. and jer. 17. 8. So that this place of the Apostle is no more in substance but this: hypocrites which were never the true living and fruitful branches of jesus Christ, they shall wither, and be cut down and cast into the fire, for their unfruitfulness, like those trees that john Baptist speaks of: Math. 3. 10. and like the fruitless fig tree. Math 21. 19 Luke. 13. 6. to 10. But those that are the true and living branches of jesus Christ, they shall always grow and flourish, and bring forth more fruit continually: their last works shall be more than their first. Psal 92. 12, 13. Reu. 2. 19 Therefore this place makes wholly against you and not for you, it warrants not your Minor proposition to be true, but proves it to be false. Secondly, I answer, that this Scripture here is not meant only of the regenerate Saints of God, but of the whole militant Church of God comprehending both the good and bad, as appears by the first verse of the chapter, I am the true vine (saith Christ) and my Either is the husbandman, etc. Now you know that the Church of God which is militant on the earth, is compared to a vineyard and to a vine, in diverse places of Scripture, as Psal. 80. 〈◊〉. to 16. Isai. 5. 1. to 8. cap. 27. 2. 3. Math. 21. 33. to 42. and other places: as it is in other places compared to a net, which hath 
Math. 13.  good and bad fish in it: to a field, which had tares as well as corn: 
Math. 3. 12.  to a floor, which hath chaff as well as wheat and pure corn: and 
Luke 3. 17.  to an house which hath vessels of honour and dishonour in it. So that 
2 Tim. 2. 20. 21.  the proper meaning of this place is only this. that in the militant Church of God, there are two sorts of Christians; some there are that are members, and branches of Christ, in outward show and profession only, but not in truth: these God the Father, will cut off as dead, rotten, and fruitless members, and he will cast them into hell fire to be burned, because they do not abide in him & bring forth fruit. Others there are that are the true members and the living branches of Christ, bringing forth much fruit: those God the Father will be always purging, that they may bring forth more fruit: but yet not by their own strength and virtue, but by that sap and nourishment which they receive from Christ, all therefore that you can collect from hence is only this. That hypocrites and the dead branches of jesus Christ may fall from grace and perish, which no man will deny. Yea, but you will object: that here are two words in 
Object.  the text, which do strongly imply, that the true branches of jesus Christ may be broken off from him, may become unfruitful, and so be cast into the fire: to wit, this word, ●…xcept: and this word, if: which are both conditional words. I answer, 
Answ.  that neither of these words imply the thing which you intent. For first, this word except, in this place of john, is a word of causality and not of condition: As the branch cannot bear fruit of itself, except it abide in the vine: no more can ye, except ye abide in me: our abiding in Christ, is not a condition, but a cause of bearing fruit: that which makes us fruitful in good works, is our abiding in Christ, is the only substance and sum of these words; and so you can collect no necessary consequence which makes against me from them. All the argument which this sentence yields you is but this. No regenerate man can bear any fruit except he●… abide in Christ: therefore such as are once truly regenerated and engrafted into Christ may fall from grace: which is a mere 〈◊〉. Secondly, for this word, if: I answer, that it doth necessarily imply, that the true branches of jesus Christ may be broken off, withered, and cast into the fire. Consider but the words themselves, and you shall find it so. If any man abide not in me, he is cast forth as a branch and withered: If ye abide in me, and my words abide in you, you shall ask what you will and it shall be done unto you. What now will your arguments from these words be? surely no more but this. If anyman abide not in Christ, he is cast forth as a branch and withered: therefore regenerate men may fall from grace. If any man abide in Christ, all his prayers shall be granted: therefore regenerate men may fall from grace. Who but frantic, and distracted men would produce such arguments as these. Yea, 
Object.  but there is a great deal of profound matter in the white of an egg: there is much included in these conditional words which every man's understanding is not able to fathom: these conditional speeches must needs imply possibility of falling from grace, else to what purpose are they used? I 
Answ.  answer. Not to prove that regenerate men might fall from grace, this was never Christ's meaning in this place, it is but your wrested, strained and forced collection. For the only end wherefore Christ did speak those words, was only to encourage and stir up his Disciples and his Saints, to fruitfulness in good works, which he doth by these two several means. First, by declaring unto them the way and means by which they might be fruitful, and that is by continuing and abiding in him. Secondly, by propounding some certain motives to them to stir them up to fruitfulness, which are of two sorts. The first taken from the danger of unfruitfulness: every branch in me that beareth not fruit my Father taketh away, and he is cast forth and withered. Secondly, From the advantage, and the great commodity of fruitfulness in good works: both in respect of themselves, and in respect of God. In respect of themselves: it would cause God to give them a gracious answer to all their prayers and requests to him: it would preserve and continue the love of Christ to them: and it would fill them full of joy. In respect of God: God should be glorified by their fruitfulness in good works. This then being the only end and scope of Christ's words in this place, to stir up his Disciples, and to provoke them to fruitfulness in good works: if you take the words as they are spoken and as Christ intended them, than they make not for you at all: then your conclusion and argument from them must be this. Christ doth provoke and stir up regenerate men, and such as are his members to fruitfulness in good works, therefore they may fall from grace: a ridiculous and absurd inconsequence. To conclude all, I say that the true branches of jesus Christ can never fall from grace, nor yet depart from Christ. First, because Christ himself hath chosen them, and ordained them, that they should go and bring forth fruit, and that their fruit should remain, john 15. 16. Secondly, because Christ and the holy Ghost will always live, dwell, and abide within them: john 15. 3. cap. 14. 16, 17. Ephes. 3. 17. Gal. 2: 20. Math. 28. 20. 1 john 4. 15. and cap. 5. 10. 20. Thirdly, because that Christ doth love them in the same manner as his Father loveth him, john 15. 9 Now God's love to Christ is perpetual and never ends: therefore Christ's love to them must be perpetual to: and so Christ cannot but abide in them, and they in him. Fourthly, because the true branches of jesus Christ, cannot bring forth ill fruit, Math. 7. 18. they cannot fade nor wither, they cannot cease from yielding fruit, Psal. 1. 3. jer. 17 8. Fiftly, because the fear of God is in their hearts, that they shall not depart from Christ, jer. 32. 40. Sixtly, because Christ hath prayed to his Father for them, to keep them through his own name, that so they might be in him, and he in them: john 17. 11. 23. That is, (as (
a Contr. Arian. 〈◊〉. 4. ) Athana●…us expounds it) that the grace of his Spirit might remain irrevocable and immovable in his Disciples: that that which was granted to the Son by nature, to be in the Father, might be granted 〈◊〉 unto us by the Spirit: which when Paul knew, who (saith he) shall separate us from the love of Christ? for the gifts and calling of God are without repentance. Lastly, because Christ spoke these very words which you object to this only end, that his joy might remain in his Disciples, and that their joy might be full, john 15. 11. n●…ither of which could be, if that the true members of jesus Christ might fall quite away from grace; For then Christ could have no joy in them, nor they no joy and comfort in him. Therefore your collection from this place, being quite repugnant to the very words and scope of the place; and all the arguments which you can truly collect from hence, being mere Nonsequiturs and inconsequencies, and nothing to the purpose, I will here shake hands with this text and Argument, and proceed to some others.  
The sixth Argument that may be made against me, is that of Phil. 2. 12. Work out your salvation with fear and trembling. The regenerate Saints of God must work out their own s●…luation with fear and trembling: therefore they may fall from grace. For if they might not fall from grace, they had no cause to fear and tremble thus. For answer, 
Answ.  here unto, I shall deny the argument, for the inconsequencie of it. True it is, that a true Saint of God may fear and tremble, yea, and he ought to do it, yet it follows not, that therefore he may fall from grace. You must know therefore, that there is a double fear of God: the one a servile fear, or a fear of hell, and of God's judgements, a fear of God as he is a just and upright judge: which fear can never stand with the truth of grace & love, but is always swallowed up and cast out of men by the sincerity and truth of grace and love, as it appears by Rom. 8. 15. 1 john. 4. 17. 18. Luke 1. 74. 75. Psa. 27. 1. Psa. 46. 1. to 8. Heb. 13. 6. and 2 Tim. 1. 7. This fear therefore being incompatible with the truth of grace and love, and being cast out of the hearts of of all the Saints of God, who have received the spirit of grace and adoption, is not the fear which Paul intendeth in this place. Besides this, there is another kind of fear, of which all the true Saints of God are made partakers; to wit, a religious, godly, devout and filial fear, proceeding from the due consideration of the holiness, the glory, the majesty, omnipotency omnipresence, and gracious goodness of God, & from the consciousness of our own baseness, emptiness, vileness, and ●…nabilitie to do his will, where by we stand in awe of God, and are afraid to commit any sin which may offend and grieve him, out of that love and holy reverence which we owe unto him, because he is our gracious God and loving Father, and not because we fear that he will utterly disinherit and cast us off for these our sins. This is the fear which is here enjoined; and this fear is always accompanied with faith, with love, with joy and 
〈◊〉 〈◊〉 Ma●…tyr: 〈◊〉: quaest: Qu●…st: 98.  perseverance, and it is the chiefest means (a) to keep men from falling from the state of grace. For first, this filial, reverend and godly fear, it keeps men from committing sin, it makes men for to stand in awe of God, and not to sin against 
Maior Dei me●… 〈◊〉 est cur 〈◊〉 quae 〈◊〉 〈◊〉 mini●… 〈◊〉.  him. Psal. 4 4. Prou. 3. 7. cap. 8. 13. cap. 14. 2, 16, 26, 27. cap. 16. 6. & cap. 19 23. Secondly, it keeps men from d●…parting from the Lord. jer. 32. 40. I will put my fear in their hearts that they shall not depart from me. Thirdly, it makes men for to cast themselves wholly into the arms of God and jesus Christ, it makes men for to trust perfectly in God, and to choose him for their only portion, their only refuge, stay, and prop. So that this fear of God, is the only preservative and antidote against Apostasy and falling away from grace. Now that this is the fear which is here intended it is plain and evident. First, by the words themselves. Work out your salvation with fear and trembling: what for fear of falling away from grace? no such matter: for it is God that worketh in you both the will and the deed of his good pleasure. They must fear and tremble not because they may fall from grace, but because they have to do with God; whose presence, whose love and goodness, whose majesty and greatness, whose purity and holiness are all exceeding dreadful and terrible, and require much reverence, much awe and godly fear, from such as are to deal with him, especially in such weighty matters as concern their souls. Secondly, it is evident by paralleling this place, with some other Scriptures that expound it. as Psal. 2. 10. Serve the Lord with fear, and rejoice with trembling. joy and trembling can never stand together, if you take trembling for a ●…lauish fear, or a fear of falling away from grace. So Psal. 4. 4. stand in awe and sin not. Psal. 33. 8. Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. Psal. 34. 7. O fear the Lord ye his Saints: for there is no want to them that fear him. Psal. 5. 7. I will come into thy house in the multitude of thy mercies: and in thy fear will I worship towards thine holy Temple. Psal. 89. 7. God is greatly to be feared in the assembly of the Saints, and to be had in reverence, of all them that are about him. jer. 5. 22. Fear ye not me saith the Lord? Will ye not tremble at my presence, & c? and Hosea. 3. 3. They shall fear the Lord, and his goodness in the latter days: which places being compared with this of the Apostle, prove that this fear which he intendeth, is only a filial and loving fear, of not offending God, and not a fear of falling away from grace: that of Heb. 12. 28. will iully clear it. Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we may serve God acceptably, with reverence and godly fear; for our God is a consuming fire. The place is worth the observing. The Saint's o●… God have received such a kingdom which cannot be moved; and yet they must serve God with reverence and godly fear. But is this fear, a fear of losing their kingdom and graces? no: they are so firm and sure that they need not fear the loss of them, they are a kingdom which cannot be moved. What is it then, that they must thus reverence and fear? it is only the glory, the majesty, and almighty power of God: they must serve God acceptably, with reverence and godly fear, because that he is a consuming fire. So that this place being only meant of a religious, godly devout and filial fear, which is the chiefest preservative against Apostasy, it makes not for you but against you.  
The seventh objection that may be made against me is this. The true regenerate Saints of God may be led away with the error of the wicked, and fall from their own steadfastness, 2 Pet. 3. 17. Therefore they may fall from the state of grace. I answer, that the Antecedent is false and not warranted 
Answ.  by this place of Peter, which I shall manifest and prove by these subsequent and ensuing reasons. First, because this place of Peter, is nothing else but a mere exhortation to vigilancy and circumspection, for fear of being seduced by Heretics and false teachers. You therefore my brethren (saith the Apostle) seeing that you know these things, beware lest you being led away with the error of the wicked, fall from your own steadfastness. Which words, being nothing else but a bare admonition and exhortation, to beware of seducing Heretics, do not necessarily imply a fall from grace. First, because admonitions, caveates, and exhortations to beware of being seduced, are main preservatives and helps against Apostasy: they are the means which God himself hath provided to keep us from Apostasy. Secondly, because these admonitions and exhortations they only stir us up to use the means to persevere: Circumspection and vigilancy are these chiefest means to preserve and keep us from falling; and this place of the Apostle doth but quicken and encourage us for to use these means, and therefore it doth not necessarily imply that a man may fall from grace. Thirdly, because God doth ofttimes admonish his Saints to beware of being seduced, when as it is impossible for them to be seduced. Christ tells us expressly, that it is impossible for the elect to be seduced, Math. 24. 24. Mark 13. 22. and yet in these very places he admonisheth them to beware of false Christ's and false Prophets, lest they should be seduced and deceived by them: which is the same case with this of Peter: For Peter he writes this Epistle to the elect Saints of God, and then admonisheth them to beware of being seduced, when as Christ himself assured us, that it is not possible for them to be seduced; therefore this place being but a bare exhortation, yields you but this absurd and disjointed Argument. The Saints of God are exhorted to use the means to persevere, they are admonished to beware of seducers, when as it is impossible for them to be seduced; therefore they may fall from grace. Or, Admonitions and cautions are the means to preserve the Saints from falling from grace. Therefore the Saints to whom these admonitions and cautions are given, may fall from grace: which how well it follows, I refer it to the reader for to judge. Secondly, the Antecedent is not warranted by this place, admitting that this exhortation did necessarily imply, that the true regenerate Saints of God might be seduced with the Error of the wicked: For the Apostle bids them not to beware of falling from the seeds and habits, but from the steadfastness of Grace. Beware lest you fall from your own steadfastness. Now grace, or the habit and seed of grace, is one thing, steadfastness of grace another: the one is the tree, the other but the fruit: the one is the essence, the other but the degree of grace. We grant that a man may fall from the steadfastness and the degree of grace, but yet it follows not, that therefore he may fall totally or finally from the habit and seed of grace, because they are distinct and different things, of a distinct and different nature. Therefore though I grant you all that this place can yield you, yet it makes not for your purpose; it proves no more but this, that a man may fall from the degrees of grace, which I do not deny, but it comes not to the habit and seed of grace, which are the things in question: and so it is impertinent.  
The vl objection which may be made against me is that of the 1 Cor. 10. 12. Let him that thinketh he standeth take heed lest he fall: that of Heb. 3. 12. Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God, and that of Heb. 4. 1. 11. Let us therefore fear, lest a promise being left us, of entering into his rest, any of you should seem to come short of it: Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. From which places this Argument may be framed. The Saints of God are admonished to take heed lest they fall and depart from God through unbelief, and so come short of heaven; therefore they may fall from grace. I answer, that the argument follows not, because these admonitions 
Answ.  and cautions serve only to further the Saints of God in this their perseverance, they are helps and means to preserve and keep them from falling; and therefore do not necessarily imply, that they may shall from grace, of which see more in the answer to the precedent argument. Now for the places themselves- I shall answer them particularly. For that of 1 Cor. 10. 12. I answer, that it makes not against me. First, because it is spoken only to hypocrites and presumptuous men; and not to the Saints of God: to such as think they stand, and not to such as do truly stand by faith. Secondly, because it is spoken only to awaken men out of their carnal security; and to make them wary of committing sin for fear of God's temporal judgements. Thirdly, because it is spoken only to preserve and keep men from falling, and not to prove that they may fall from grace. So that your Argument from this place will be no more but this: Hypocrites, presumptuous, and secure men, must beware lest they fall: therefore the Saints of God may fall from grace: which follows not at all. For that of Hebr. 3. 12. I answer: that it was spoken to all the Hebrews, and not only to such of them as were the true regenerate Saints of God; and it is no more in effect but this: Brethren, let every one of you search and try his own heart, for fear lèst he should have an unbelieving heart, and so should depart from God at last: which the true regenerate Saints of God, and such as are true belee●…ers can never do, jer. 32. 40. john 6. 68 and 1 job. 2. 19 And as for that of Hebr. 4. 1. 11. it is no more in substance but this: Brethren, you have a gracious and precious promise made unto you, of entering into the heavenly Canaan, see therefore that you labour, and strive to enter into it, lest you come short of it, and so lose the benefit and comfort of this promise. What are these two places to this falling away from grace? surely, nothing at all. All men must examine their hearts to see whether they are sincere and upright: all must strive to enter into God's rest, else they shall never do it. Therefore a regenerate Saint os God may fall from grace, is but a ridiculous and strange Nonsequitur. To these admonitions I will add that of Rom. 11. 8. place much infisted upon. Be not high minded but fear. To which I answer first, That this is spoken to all believing Ge●…tiles, who had taken upon them the outward profession of 〈◊〉, and not to the particular Saints of God, and those 〈◊〉 regenerate men that were among them: for they need not fear a breaking off: for Christ himself commands them no●… to fear, Luke 12. 32. Fear not little flock, for it is your Father's will to give you a kingdom. Christ hath assured them, that they 〈◊〉 never perish, and that none shall eu●…r pluck them out of ●…is, or bis Fathers hands, john 10. 28. that Nothing shall ever separate them from that love of God which is in Christ jesus the●… Lord. Rom. 8. 39 and therefore they need not fear this breaking off from Christ: so that this place must be applied to the whole visible Church of the Gentiles and not to the Elect, faithful, and particular Saints of God within the Church. Secondly, I answer. That this is spoken only by way of counsel and advice, to admonish the Gentiles how they should carry themselves towards the jews: that they, should not therefore contemn the jews and 〈◊〉 over them, because that God had cast off the jews, and had chosen them to be his people in their room: but that they should carry themselves lovingly and humbly toward●… them, because they were once the people of God, and might be so again for aught they knew: and God might as well cast off them, if they grow insolent and sin against them, and 〈◊〉 〈◊〉 the jews again in●…o his favour, as he did cast off the jews to receive them. What then makes this to your purpose? God may reject the Gentiles and receive the jews, therefore the true regenerate Saints and members of jesus Christ may fall from grace, is no good consequent. 〈◊〉 I answer with Anselm in his Exposition upon this chapter, that this 
〈◊〉 〈◊〉 in Rom. 11.  place here is but a friendly admonition, and a godly exhortation, not to a servile, but to a 〈◊〉 fear which is the chiefest means to keep us close to God, and to restrain and awe us, so th●…t we shall not d●…part fro●…●…im jer. 32. 40. therefore this being but an exhortation unto such a grace as is one of the chiefest means to keep us from falling from the state of Grace, cannot imply a fall from grace as you pretend it doth. Lastly, I answer, that the Saints of God, they are humble, meek, and lowly men, they are not highminded, nor haughti●… hearted, and they always stand in awe of God, Psal. 131. 1. 2. Psal. 39 2. Isai. 61. 1. Math. 5. 3. 5. cap. 11. 29. Gal. 5. 22, 23. and Col. 3. 12. therefore they need not fear to be dissected or broken off from Christ for pride and arrogance: and so they are not within the compass of this admonition and advice of Paul: at least not within the compass of the punishment of that sin, which Paul doth here dehort the Gentiles from. All these admonitions and cautions therefore which you here object, make nothing at all against me: they serve only in maiorem cautelam, to make the Saints more wary, not less firm and stable in the state of grace.  
The ninth objection which may be framed against me, is that of the 1 Cor. 16. 13. Watch you and stand fast in the faith, quit you like men, be strong. That of Phil. 4. 1. stand fast in the Lord. That of Heb. 4. 14. Hold fast your profession; That of Re●…. 2. 25, 46. Hold fast till I come, and the like. These exhortations intimate, that the Saints may fall from grace, else they were but idle. I answer, that you are 
Answ.  much deceived. For the end of these and such like exhortations, is but, currenti calcar: to put spurs to a running horse: to incite, encourage, and stir up the Saints of God to greater steadfastness, and immobility in faith: to root, settle, and ground them more firmly in the state of grace: and to help them on in their constant and final perseverance; this is their main and only end; that men may be more resolute, firm, and stable, than they were before: and therefore they do not necessarily intimate or imply, that the true regenerate Saints of God may fall from the state of grace. This I shall evidence and make plain by some few familiar examples. A Captain who hath a regiment of resolute and valiant Soldiers, who will rather die, than turn●… their backs and fly, being to encounter with an enemy, speaks thus unto them. Sirs, now you must stand close unto it, or else you are undone: wherefore pluck up your spirits, and your courage, show your valour, maintain your credit and your honour, and rather sacrifice your lives unto the enemy's sword, then stain your honour by a dangerous flight: Do these words of exhortation and encouragement, necessarily imply, that the Soldiers would trust their heels before their hands, and turn their backs unto their enemies, because they are thus encouraged and exhorted for to fight? should these Shoulders take these words as a disparagement and blemish to their valour? nothing less: for they are words of encouragement only, not of diffidence and distrust. A man that cannot swim is fallen into a deep, swift, and broad river, so that he is in danger to be drowned: one that is standing by perceiving this his danger, casteth a rope unto him for to pull him ou●…; of which when he hath taken hold, he than doth use these words unto him: hold fast the rope, and be sure not to let it go, or else you will be drowned: do these words of his imply, that the other will let go the rope and not hold it fast? no, he is in danger of his life, and therefore he will be sure for to keep his hold, though the other had never used these words unto him. So it is here: the eternal life and welfare of the Saints of God, depends upon their spiritual prowess, upon their holding fast of Christ; if they should turn their backs to Satan and fly before him, if they should let go their hold of Christ, they were utterly undone for ever, and their souls should perish. Wherefore these and such like exhortations, do not necessarily imply that the Saints of God may fall away from the state of Grace, and therefore they come not to the present purpose. Secondly, I answer, that these exhortations make wholly for me, for they do all imply, that the Saints of God do stand fast and persevere continually in grace, or at least, that they may do so, and that they may come to such a stability and firmness in grace, that they cannot fall away or be removed, and therefore these exhortations are wholly against you.  
The tenth objection that may be made against me, are these conditional texts of Scripture following, john 8. 31. 51. If you continue in my words, then are you my disciples indeed. If a man keep my sayings he shall never see death, 1 Cor. 15. 2. By which word you are saved, if you k●…epe in memory what I preached unto you, 1 Chron. 28. 9 If thou seek him, he will be found of thee: but if thou forsake him, be will cast thee off for over. Gal. 6. 9 In due time you shall reap if you faint not, Col. 1. 21, 22, 23. You that were sometimes alienated, and enemies by your wi●…ked works, yet now hath he reconciled in the body of his flesh through death, to present you holy, unblamable, and irrepròuable in his sight, if you continue in the faith grounded and settled, and be not moved away from the hope of the Gospel which you have heard, 1 Thes. 3. 8. now we live, if you stand fast in the Lord, 1 Tim. 2. 25. Notwithstanding she shall be saved by child-bearing, if they continue in faith, in charity and holiness with sob●…tie, 2 Tim. 2. 12. If we deny him, he will also deny us, Hebr. 3. 6. whose house are we, if we hold fast the confidence and rejoicing of the hope firmly unto the end, and 2 Pet. 1. 10. If you do these things you shall never fall. These condition all places imply, that a true regenerate man may fall from grace, or else they serve to little purpose, they are but idle and and superfluous. To this I answer first, that none of these places were ever recorded or spoken to this end, to prove that the true regenerate Saints of God might fall away from the state of grace, neither do they intimate as much: For first, some of these places prove no more but this, that none are truly regenerated and engrafted into Christ, but such as persevere unto the end: this is the only end and scope of them, as that of john 8. 31. Col. 1. 21, 22, 23. and Heb. 36 So that if you collect any argument against me from them, it must be this: None are the true regenerate Saints of God, none are reconciled truly unto God, none are the house of God but those that continue and persevere unto the end: therefore, the true regenerate Saints of God may fall from grace: which conse●…uent is quite contradictory and repugnant to the Antecedent: whereas the only true consequent from it is this, therefore the true Saints of God can never fall from grace. Secondly, the greater number of these places are no more in sense, and substance but this. Such as continue to the end, they shall be saved, as john 8. 51. 1 Cor. 15. 2. Gal. 6. 9 Col. 1. 21, 22, 25. 1 Tim. 2. 15. Heb. 3. 6. 2 Pet. 1. 10. So that your argument from them can be but this. Such only as continue to the end shall be saved: therefore the true regenerate Saints of God may fall from grace: which is a mere ridiculous inconsequent; supposing perseverance in grace, and the using of the means of salvation, to imply a necessary possibility of falling from grace, and losing of salvation. Thirdly, the other places that are objected; as 1 Chron. 28. 9 2 Tim. 2. 12. and that of Rom. 8. 13. If you live after the flesh you shall die: are no more in sense and substance but this. That if men live ungodly lives, and do not persevere unto the end, that then they shall not be saved: this is the only, true, and proper sense and drift of these places and nothing else. What then can you collect from them? Surely no more but this. Such as forsake God and live in their sins shall die: therefore the true regenerate Saints of God may fall from grace. Or, if the Saints of God forsake God, and live in their sins without repentance, they shall die eternally, and God will cast them off for ever. Therefore, they may fall from grace, a learned and profound inconsequent. Reader, canst thou forbear to wonder at such arguments as these, which are all composed of such strange, ridiculous and absurd consequencies, as even children and madmen would blush for to produce them? Yea, but our learned and profound Antagonists, (who have such acute and piercing eyes, that they can pry and dive beyond the reach of ordinary capacities, and beyond the sense and meaning of the Scriptures) will object: 
Object.  that all these places are applied to the Saints of God: and therefore if these Saints could not fall from the state of grace, these conditional Scriptures would be idle. To this I answer 
Answ.  in the second place, that the general end of all these Scriptures, is not to inform the Saints of God, that they may fall from grace, but to help and further them to persevere in grace; by exhorting them, both by the profit and the danger of persevering, and not persevering, to use those means, as care, circumspection, and the avoy ding of those things which would hinder them in this their perseverance, as might enable them to persevere both totally and finally, without end or interruption, with greater security, alacrity, speed and cheerfulness: Wherefore they do not necessarily imply, that the Saints of God may fall away from grace. If a master should use these words unto a servant, of whose care and faithfulness he is fully persuaded. If thou wilt be faithful and trusty still, and careful in my business, I will then reward thee well at last, but if thou prove false and negligent, I will cast thee off. Or if a Father having an ingenuous, dutiful, and obedient son, of whose dutiful and sonlike carriage he did not doubt, should use these speeches to him. Son, if thou continue to be such a one as thou hast been hitherto, I will make thee mine heir: if not, I will disinherit thee; would now the servant or the son, or any other that should here these words, think that the Master or the Father, did doubt of the servants or sons good carriage, or that they did necessarily imply by these their words, that the servant and the son would take ill courses? No man I dare say would be foe sottish as to make such a construction of these words, but every one would take them as a great encouragement, as a means to cause the servant and the son, to continue such as they had been before, and as an antidote to keep them from ill courses. Just so stands the case between God and his Saints. He is their Master and their Father, they are his servants and his children: When ther●…ore they hear such conditional speeches in the Scripturet as these, If you continue steadfast in the faith, if you endure to the end, if you faint not, you shall be saved, but if you forsake me, if you give over before you come unto your journey's end, and turn back unto your sins, I will then cast you off and you shall be damned. What shall the Saints of God now make this exposition of these and such like places, that God doth distrust them, and doubt of their fidelity towards him, that he is afraid that they will fall from grace, and cast off this yoke? that these speeches of God do necessarily imply, that they may fall from grace? God forbid, for this would breed such a jealousy between God and his Saints, that one of them would never trust the other: God then should never trust his Saints, and so they would never trust him with any thing, much less with the keeping of their souls. We find by common experience, that no man will trust another, nor yet believe another who dares not for to trust and believe him; because he reputes such a one who dares not for to trust him as his enemy, and as one that doth vilify and disparage him: If God therefore were jealous of his Saints, who are his friends, and his best beloved, to whom he doth communicate his secrets and his will, they would not, nay, they could not put their trust ●…n him, Yea, it would cause them for to call his promises and truth into question, wherein he hath promised to preserve them from Apostasy, to keep them from falling, and to put his fear into their hearts that they should not depart from him, and the like. Wherefore they must and do, take all these Scriptures to be nothing else, but so many motives and encouragements, both from the danger and the profit, to stir them up to a final, constant, vigilant, circumspect, and cheerful perseverance in grace, which is the true, the proper and only use and end of them: So that these objections and arguments, which you ●…rame from these and such like Scriptures, are but frivolous and idle, they are but mere inconsequencies, and come not to the purpose. Lastly, the Saints of God by the help and assistance of God's Spirit, do a●…waies perfor●…e these conditions; they do continue steadfast in the faith, they do persevere unto the end, they are always adding one grace unto another, they do still hold on their way, they still grow stronger and stronger, they mount up with wings as Eagles, they run and are not weary, they walk and do not faint, they walk in gods statutes, and they keep his ivagements and do them. job 17. 9 Isai. 49. 31. 〈◊〉. 36. 27. therefore they shall never fall, therefore they shall be saved: so that these conditional speeches prove only, that they cannot fall from grace; because that God doth always enable them for to perform the conditions.  
The eleventh objection which may be made against me is that of Heb. 10. 35, 38. Cast not away your confidence which hath great recompense of reward. If any man draw back, my soul shall have no pleasure in him. From whence this argument may be framed. The Saints of God may cast away their confidence, draw back from God, and loose God's favour: therefore they may fall from grace. I answer, that the Antecedent is false 
Answ.  and is not warranted by the text. That the Saints of God, may cast away their confidence. I answer, first, that the text itself doth not warrant it. For two reasons. First, because these words, cast not away your confidence, etc. are nothing else but an earnest exhortation which the Apostle makes to the Hebrews, to cause them to continue constant in the faith, and in the assurance of God's love to them, maugre all those afflictions which did befall them: they are nothing else but an exhortation unto constancy and perseverance in the state of grace, and therefore they do not imply a fall from grace. All the argument that you can have from these words in this sense is this. The Hebrews are exhorted to persevere in grace, therefore they may fall from grace: which is but a nugatory, and absurd inconsequent. Secondly, the Apostle tells us in the former verse, that these Hebrews were assured of their salvation, and that they kn●…w that they had in heaven a far better and enduring substance, than their earthly goods and possessions were: therefore these subsequent words of the Apostle, do not necessarily intimate, that these Hebrews might fall from grace, and so loose that heavenly substance and treasure of which they were assured: for then this would contradict his former words, and take away that certainty of salvation which he had attributed to them before. Secondly, admit that these Hebrews might cast away their confidence and assurance of God's love, and call their salvation into question in times of pressure & affliction, yet it follows not, that therefore they might cast away their faith, and those habits and seeds of grace which were within them: for the strongest faith may doubt and stagger now and then, and such as have most grace, may in times of pressure and temptation, call Gods eternal love and favour to them ●…to question, and yet their faith and graces may not fail. Christian's may cast away or lose their confidence, and the comfortable assurance of God's love & favour for a time, (which is but a degree and fruit of faith) though their faith and graces do habitually remain within them. Wherefore make the most you can of this exhortation, your collection from it will be only this. The Saints of God may lose the degrees and acts of grace; therefore they may fall from the habits and state of grace: which is but a mere Noniquitur. For the other part of the Antecedent, that the Saints of God may draw back from God, and so loose his favour. I answer, that if you take this word draw back, for nothing else, but the loss of the degrees of their love, and union unto Christ, (which is not the meaning of the Apostle,) than I agree it. But if you take it for a total withdrawing of their souls from God, for a total Apostasy and falling from God, (which is the true and proper meaning of the Apostle) than I deny it, because it is not warranted by the text. For those that thus draw back, they are not any such as are true believers, and truly ingra●…ted into jesus Christ, but only hypocrites and such as made an outward formal show and profession of religion, and had never any true and justifying faith at all within them; which appears most evidently by these two reasons, taken from the very text itself. The just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. The just men who have a true and living faith, are here put in opposition to those that have it not, but only in outward show. Those that have this true and saving faith, they live by it, their faith doth live and hold out even in times of persecu●…ion, it never dies nor yet expires: those who have not this true and living faith, and yet make an outward profession and show of faith in times of peace, they always do and will draw back in times of trial; when persecution ariseth because of the word of God, by and by they are offended, like the stony ground. Math. 13. 2●…. they will rather draw back from God then suffer for him: therefore God's soul shall have no pleasure in them. Which Antithesis between the just, who live by faith, and those that draw back, proves undeniablie, that such as draw back are no true believers who live by faith, but only hypocrites and such believers who had no truth of grace at all within them. Secondly, it is evidently proved by the Antithesis in the next ensuing verse. But we (that is we who are true believers) are not of them who draw back unto perdition: we never fall from grace, nor yet deny the profession of God's name: but of them that believe to the saving of the soul: our faith it always continues to the 
1 Pet. 1. 9  end, and we do always receive the end and fruit of it, even the salvation of our souls. This opposition therefore between those that hold out, and those that draw back, this distinguishing and severing of them doth evidently prove, that such which draw back from God are only hypocrites, and not true believers; so that your Antecedent is false, and no ways warranted by this text of Scripture, which comes not home unto our purpose, and doth no ways make against me. Secondly, admit that these words are spoken of such as have true faith in them, yet they are but conditional, If they draw back, not absolute and positive: or they do draw back: and therefore they prove not any thing against me.  
The twelfth objection that may be made against me, is that of Dan. 11. 35. Some of those of understanding (that is, some of the true and chosen Saints of God) shall fall, to try them, to purge them and to make them white. From which words this argument may be framed. The true Saints of God may fall: therefore they may fall from the state of grace. I answer, 
Answ.  that the argument is false and follows not: because this fall which the Prophet means in this place, is not a fall from the state of grace, but a fall into afflictions and temptations: which appears evidently by these unanswerable reasons. First, because it is said, that they shall fall to purge them, to try them, and to make them white: now this a total and a final fall from grace, or a fall into the mire and puddle of sin can never do, for these falls do wholly contaminate and defile men, they never purge or purify them: that fall which purgeth, trieth, and makes men white, is a fall into the fire of afflictions and temptations, and no fall else, 1 Pet. 1. 7 1 Cor. 3. 15. james 1. 12. Ezech. 22. 18. to 23. and cap. 24. 13. therefore this fall here must needs be a fall into affliction and temptation, and no other fall. Secondly, it must needs be so by reason of the connexion with the two former verfes: where it is said: that those of understanding among the people shall fall by the sword, by the famine, by captivity, and by the spoil for many days: which is only a fall into afflictions, and is the same fall which is meant in the 35. verse. Lastly, this must needs be intended of a fall into affliction, and not of a fall from grace: because verse 32. it is said, that those only that do wickedly against the covenant shall be corrupted with flatteries, but the people which do know their God shall do exploits: they shall not fall from God, they shall not be corrupted from the Lord. This place then being only intended of a fall into affliction and not of a fall from grace, your argument follows not, for it is no more in sub●…tance but this. The true regenerate Saints of God may fall into afflictions and temptations, therefore they may fall from grace. So this text and argument doth not hurt us,  
The thirteenth objection that may be brought against me, is that of Prou 24. 16. A just man falleth seven times: therefore a regenerate man may fall from the state of grace. For answer, I shall deny the argument. For this fall here spoken of is only a fall into affliction, and not a fall from grace. This 
Answ.  is evident both by the precedent and subsequent verses. Lay not weight (o wicked man) against the dwelling of the righteous, spoil not his resting place: for the righteous falleth seven times, and riseth up again: but the wicked fall into mischief. Rejoice not when thine enemy falleth; and let not thine heart be glad when he●… stumbleth, lest the Lord see it, &c: which words do fully evidence this to be nothing else but a fall into outward crosses and afflictions. Secondly, if this be not meant of a ●…all into afflictions, (which I grant not) yet make the most you can of it, it can be but intended of a fall into the acts of sin, and not of a total and final fall from grace. Lastly, when the righteous man falleth he neither falls totally nor finally. For the text tells us, that he never falls into mischief as the wicked man doth; and that he never falls, but presently he riseth up again. Wherefore take this place which way soever you will, yet it proves nothing at all either for a final, or a total fall from the state of grace.  
The fourteenth objection which may be pressed against me, is that of Paul in the 1 Cor. 8. 11. Through thy knowledge shall a weak brother perish for whom Christ died. A weak brother for whom Christ died, may perish by reason of scandal: therefore a regenerate man may fall from grace. For answer 
Answ.  to this argument, I shall distinguish; of this word brother, and of this word perish. There is a double fraternity and brotherhood among Christians: the one internal and real, when as two; or more, are really and truly engrafted into Christ, and united and knit together in him: the other external, when as two or more, are incorporated into one visible Church, but yet not really incorporated and engrafted into Christ him●…lfe. Again, there is a double kind of perishing: the one spiritual when as the soul and inward man: the other corporal; when as the body and the outward man do perish and decay: either of these may be subdivided into these two heads: into a partial perishing, when as soul and body perish and decay in part: to a total perishing, when as they perish wholly in every part, and not in some particular part; alone; and that either for a time, or for ever. If you take a brother in this case, for one that is a brother only in the Church, but not in Christ, I grant that such a brother as this may perish both in the inward and outward man, in part or in the whole, either for a time of for ever. But if you take a brother in this place, for one that is a brother in Christ as well as in the Church, I grant then that such a brother as this, may by reason of some scandals perish in part even in the inward man: that is, his conscience may be grieved and offended, he may be provoked thereby to commit sin, to violate the law of charity, to have un charitable thoughts of religious men, and to distaste them for a time it may somewhat abate his zeal and fervency in the practice of religion, and cool his affection and love to God, and so may be destroyed in part. But yet he cannot be totally destroyed, that seed and habit of grace which is planted in his soul cannot be utterly abolished and rooted out by reason of any scandals whatsoever, though the acts and fruits of it may be suppressed by them for a time. So that the meaning of this place of Paul, if we compare it with the precedent and subsequent words, and with that place of Math. 18. 6. 7. and Rom. 14. 13. verse 20. is no more in substance and sense but this. That stronger Christians must so much respect the weaker, as that they must not give them any just occasion of scandal or offence, to wound and vex their consciences, to breed any s●…rupels or doubts in them, to weaken their love to God, to discourage them in the practice of religion, or to provoke them unto any sin: and not that scandals can make weak Christians in whom there is any truth of grace begun, to Apostatise, or to renounce the faith, or to fall finally or totally from grace: for this these scandals cannot do: they cannot cause any of the true sheep of Christ, any that truly fear the Lord, or belong unto the ●…old of Christ to fall from grace, or to depart from God and perish. john 10. 28. jer. 32. 40. and 1 john 2. 19 To answer this objection in a word. I answer, that there is a double perishing: the one in respect of such as give the scandal and offence, the other in respect of such as do receive it. A weak brother may utterly perish in respect of those that give the scandal and offence: that is, they may do as much as in them lies to cause him for to perish, and to renounce the faith; and therefore God will take it as ill at their hands, as if he had actually perished: for it is only God's mercy which supports him, and not their scandal that offends him, that keeps him from Apostasy: therefore God is as much offended with them as if they had perished in good earnest. But yet such a brother doth never actually perish in respect of himself: he doth never actually Apostatise and fall from grace. This place proves on ely that he may perish in respect of him that gives the offence, but yet not actually in respect of himself; and therefore it makes not against me.  
The fifteenth objection, is that of the 1 Tim. 5. 11, 12. The younger widows refuse; for when they have begun to wax wanton they will marry, having damnation because they have cast off their first faith. From whence this argument may be framed. Regenerate men may cast off their first faith, and so be damned for it: therefore they may fall away from the state of grace. To this I answer, first, that the Antecedent is false and is not warranted 
Answ.  by this text. For Paul speaks not here of true regenerate men, and of such as were really engrafted into Christ, but of young petulant, and wanton widows, whose light and unchaste behaviour doth evidently prove, that they had no grace or faith at all within them. So that your argument hence can be no more but this. Young, petulant, and wanton widows may fall from grace: therefore such as are once truly regenerated may do so to: which is no good consequent. Secondly, I answer, that faith in this place doth not signify the grace of true justifying and saving faith, but that vow of chastity and perpetual widowhood, which widows used for to make in former times, when as they had their use and place in th●… Church of God; as appears by the very sense and scope of the place. Again, damnation in his place signifies only blame or reproof; or an Ecclesiastical censure or punishment, as excommunication, or the like, which was used to be inflicted upon delinquents in this kind: and not eternal condemnation of soul and body in hell, or the state of damnation. So that the true and proper sense of the place is no more but this. Widows that break the vow of chastity, either by marrying again, or by incontinency, are to be blamed and censured by the Church for breach of this their vow, because they are an occasion of scandal and reproach unto the Church. What maket this to a total or final fall from grace? Surely nothing at all; and therefore I pass it over, without any further answer.  
The sixteenth objection is this. A man man receive the grace of God in vain, and believe in vain, as appears by the 2 Cor. 6. 1. and 1 Cor. 15. 2. Therefore he may fall from the 
Answ.  state of grace. I answer, first, that if you take the grace of God, for the habitual graces of God's Spirit, and belief for true and saving faith; then the Antecedent is false, and is not warranted by these places of Scripture which are quoted: but if you take grace for the word of grace, and the offer of Christ to men in the Gospel, and belief, for an historical and common faith (as they are taken here by the Apostle,) then the argument is false and follows not. Now that this place of Paul is meant only of the word of grace, and of the offer of grace to men in the Gospel, and not of the habitual graces of God's Spirit, it appears by the coherence and dependency of the 2 Cor. 6. 1. upon the 2 Cor. 5. 19, 20. God hath committed unto us the word of reconciliation. Now than we are ambassadors for Christ, as though God did beeseech you by us, we pray you in Christ's steed, be ye reconciled to God: we then as workers together with him, befeech you also that ye receive not the grace of God in vain: which proves, that this is only meant of the offer of grace and Christ to men, and not of the habit and seed of grace itself. So that your argument from hence, can be no more but this. Men may hear the word of God in vain: therefore the true regenerate Saints of God may fall from the state of grace: a strange in consequent. For that of the 1 Cor. 15. 2. unless ye have believed in vain: it is not meant of a true, living, saving, and justifying faith, but of an historicoll, fruitless, dead, and ineffectual faith or belief, which did never truly regenerate & transform the heart and soul of those who did enjoy it. This doth fully appeareby the opposition & Antithesis in the sam●… verse. By which ye are saved, unless ye have believed in vain: so that saving faith is here put in opposition to this vain belief, which proves that this vain belief was no true and ustifying faith. So that your argument from hence must be this. Men may lose a vain and ineffectual faith; therefore the true regenerate Saints of God may fall from the seeds and habit of true & justifying faith. Secondly, I answer, that these two places prove nothing for your conclusion admitting that they were meant of true habitual grace and faith: for the one of them is but a mere exhortation, the other, a bare exception and condition, neither of them is absolute and positive. So that your argument from them can be but this. The Saints of God are exhorted, not to receive the grace of God in vain: and they shall be saved unless they believe in vain, therefore they may fall away from grace: which is but an idle consequence, and rather deserves to be derided, then answered. So that this objection, doth nothing impeach the truth of this our assertion.  
The seventeenth objection against this present assertion, is drawn and collected from Psal. 27. 9 11. Psal. 51. 11. Psal. 71. 9 and from other places and prayers of this nature, and it is but this in substance. The regenerate Saints of God do always pray to God, not to hide his face from them, not to put them away in his anger, not to leave them nor forsake them, not to cast them off at last, nor to take away his holy Spirit from them. Therefore they may fall from grace: or else these prayers would be but vain and idle. I answer, that the argument 
Answ.  follows not, and the reason which you allege for to confirm it is but frivolous. First, because that prayer is a chief means, to preserve the Saints of God from Apostasy and backsliding, and to confirm and settle them in the state of grace: therefore the use of prayer cannot imply a falling from grace. This is no good argument. The Saints of God do use the means to pe●…seuere: therefore they may fall from grace: because the Saints cannot persevere in grace but by using of the means, and the use of the means is the cause of perseverance, not of Apostasy: this is your argument in effect. The Saints of God do use prayer to God, which is a means of perseverance, therefore they may fall from grace. What a ridiculous and absurd argument this is, let all men judge. The perpetual care of God over his Saints, his everlasting love towards them, his continual presence with them, together with the guidance and direction of his Spirit, are the chiefest causes why the Saints of God do thus persevere in grace, which though God hath promised unto them freely, and will be sure to make them good unto them, yet he will have them for to pray unto him for the accomplishment and performance of them, that so they may be thankful to him for them; that so they may prize them at an higher rate, and ascribe the glory of them unto him. Therefore their prayers unto God to have these promises accomplished, and made good unto them cannot imply a final, or a total fall from grace. Secondly, The argument follows not, nor yet the reason which is alleged, because it makes the promises of God uncertain even in respect of God himself. God hath promised not to leave, nor yet forsake his children. Deut. 31 5. josh. 1. 5. 1 Sam. 12. 22. and Heb. 13. 6. he hath promised them not to cast them off. job. 8. 20. Isay. 41. 9 1 Sam. 12. 22. and john 6. 37. and that his spirit shall abide with them for ever. john 14. 16, 17. do their prayers therefore unto God, make these promises of God uncertain in themselves, and doubtful whether they shall be performed by that God of truth and faithfulness that made them to them? God forbid: for this would be nothing else but to make God a liar, and to make him subject unto change and fickleness, in whom there is no variableness nor shadow of turning I am. 1. 17. I would demand but this question of you, who press this argument; whether your praying unto God for his presence and spirit, do imply that God will not give them to you? If it doth, how then can you pray in faith without doubt 
james 16, 7.  and wa●…ering, believing that you shall receive the thing you pray 
Math. 11. 24.  for? It is impossible for any man to pray in faith, if his prayer unto God, did imply an incertainty in God's persormance of the thing he prays for; and so it should be impossible for any man, to have any fruit or benefit by his prayers, because they are not made in faith. So that if this were true, your prayers must needs be faithless and fruitless; and all these gracious and comfortable promises of God, concerning the hearing and answering of your prayers, would be of no effect or truth. If it doth not imply thus much, that God will not grant the things you pray for, how then will this your Argument follow, or stand good? If the prayers of the Saints to God, not to cast them off, not to forsake them or deprive them of his presence or his Spirit, do not imply, that God will ca●…t them off, forsake them, and withdraw his Spirit from them, than you can collect nothing at all against me from these prayers, no not so much as a possibility of falling from the state of grace. Wherefore if you will but recollect your senses, and weigh but this your Argument in an upright balance, you cannot but acknowledge and confess it to be ridiculous, false, and idle, and nothing to the present purpose.  
The eighteenth objection that may be made against me, is collected from these words of Paul, Gal. 5. 4. Christ is become of none effect unto you, who ever of you are justified by the law; ye are fallen from grace. The Saints of God may fall from grace in seeking to be justified by the law; therefore they may fall away from grace. I answer, that the Antecedent is 
Answ.  not warranted by this place which you allege: for the scope of this place, and of this whole Epistle, is nothing else, but to dissuade the Galathians from seeking justification and righteousness by the Law, and to seek justification only by faith in Christ. So that this place alleged, is nothing else but a dehortation, and no more in sense then this; Those that seek to be justified by the law, shall have no benefit by the death of Christ, and therefore beware how you seek to be justified by the law. What is this to our purpose? Surely nothing at all. Yea, but you will say, 
Object.  that the Galathians fell from grace. Well, I grant it. But from 
Answ.  what grace was this? surely the grace of God offered unto them in the Gospel, or the grace of the Gospel, which is not here in question; but not the true and saving graces of God's Spirit: they fell from the doctrine of grace in cleaving to the law, not from the Spirit and habit of grace by cleaving unto sin. The greater part, not all the Galathians fell from the Gospel to the law; but that the true regenerate Saints of God which were among them did so to, that they fell away from the state of Grace, this place is not sufficient for to prove it, though you rack and wrest it to the utmost.  
The nineteenth objection may be drawn from that prayer of Agur. Pro. 30. 8. 9 Give me neither poverty nor riches, feed me with food convenient for me; left I be full and deny thee, and say who is the Lord? or lest I be poor and steal, and take the name of God in vain. Plenty or poverty may make a regenerate man to fall from grace, as appears by this prayer of Agur. therefore regenerate men may fall from grace. I answer: 
Answ.  first, that plenty or poverty may cause regenerate men to fall from grace, if God should leave them to themselves, and not sanctify their prosperity or poverty unto them: but God doth never leave regenerate men unto themselves, he doth never leave them nor forsake them, and he doth sanctify 
Heb. 13. 6.  all estates and conditions of life unto them, making them all to work together for their good, Rom. 8. 38. therefore they cannot cause them for to fall from grace: Secondly, I answer, that these words of Agur do not prove that plenty or poverty may cause regenerate men to fall from the state of grace: they only prove that they may cause them to commit many sins against God; which they may do, and yet not fall from grace. Hezechiah his heart was lifted up with pride, 2 Chron. 32. 25, 26. yet he fell not away from the state of grace, but repented him of this his sin. Plenty or poverty they may be occasions of pride and discontent, thus much this prayer of Agur proves: it proves that Christians ought for to desire a competency, and to avoid, and pray against all occasions of sin, and this is all it proves. What consequence then can you infer from hence? What? that the true regenerate Saints of God may fall from grace? because that Agur prays to God to keep him from the occasions of sin? because he prays to God to give him perseverance, and to remove those lets and obstacles which might hinder him in his perseverance? What an absurdity would this be? Regenerate men pray to God, to keep them from the occasions of sin, regenerate men use the means and helps to persevere in grace, and remove the obstacles that might hinder them; therefore they may fall from grace. This is all the argument that can be collected from hence, and this all is nothing.  
The twentieth Argument that may be objected against me, is taken from that of Paul, 1 Thes. 5. 19 Quench not the spirit. The regenerate Saints of God may quench the Spirit of God: therefore they may fall from grace. I answer, that there 
Answ.  is a double quenching of the Spirit, the one of the heat & fervency, the other of the habitual graces of God's spirit: the Saints of God out of idleness and negligence in God's service, or by the commission of some sin or other, or by the negligent and superficial performance of holy duties may quench the fervency, the heat and zeal of God's Spirit, that is, of those spiritual graces which are within them (which are no more but the degrees and fruits of grace) but yet they can never extinguish the habitual graces of God's spirit, for they are of a divine nature, they are an incorruptible seed, a seed which will remain within them, a spiritual fire which never fails, and which many waters cannot quench, as you may read in the 1 Pet, 1. 23. 2 Pet. 1. 3. 1 john 3. 9 Luke 22, 32. 1 Cor. 13. 8. and Cant. 8. 6, 7. So that the meaning of the Apostle in this place is only this, that the Saints of God must not neglect the sweet and comfortable motions of God's Spirit, when as they feel them arising and springing up in their hearts: that they must beware of abating of the edge, the fervency, the strength, the heat and zeal of their graces: and not that they may utterly extinguish and put out the habitual graces of God's spirit which are in them. So that your Argument from this place of Paul can be but this. The Saints of God may suppress and neglect the sweet and comfortable motions of God's spirit, and lose the heat, the zeal, the fervency and degrees of grace, therefore they may lose the very habits and seeds of grace; which is but a mere inconsequencie. Secondly, I answer, that there is a double quenching of the Spirit: first, in respect of ourselves, secondly, in respect of the Spirit itself: The Saints of God may do as much as in them lies to quench the Spirit of God, but yet they cannot actually quench the Spirit: the Spirit of God will not be quenched by them, but will still remain within them, though they themselves, out of incogitancy or negligence (but never out of malice, and wilfulness) endeavour for to quench it. Thirdly, I answer, that this quenching of the Spirit of God may have a double construction: For a man may quench the motions of God's spirit either in respect of himself, or in respect of others. Now some good interpreters, expound this place of Paul, of the quenching of God's spirit merely in respect of others, making this to be the meaning of the place. See that you encourage the Ministers of the Gospel, and not cross, interrupt or discourage them in their preaching by your unfruitfulness, or by opposing yourselves against them, or by your disreport and neglect of their ministry in not repairing to their Sermons, joining it with the ensuing verse, Despise not prophesy. If you ●…ake the place in this sense as well you may; your Argument can be no other than this. The Saints of God may discourage and offend their Ministers, therefore they may fall from the state of grace, which is a mere Nonsequitur. Lastly, I answer, that this place of Paul; is but a bare admonition: he saith not, that the Saints of God do quench the spirit, but only admonish them not to quench it. Which doth not imply, that the Saints of God may quench the spirit, because their diligent care in not quenching of the Spirit, is the chiefest means for to preserve & keep the Spirit in them. The Saints of God must use the means for to preserve the spirit in them, therefore they may quite extinguish it, is but an absurd and contradictor●…e Argument. So that take this place of Paul in what sense you will it doth not make against me.  
The twenty one objection, is that of the 2 Ioh●… 8. Look to yourselves, that we lose not those things which we ●…aue wrought, but that we may receive a full reward. Regenerate men may lose the things which they have wrought; therefore they may fall from grace. I answer, that the Antecedent 
Ans●….  is not warranted or proved by this place: first, because these words are but a mere caution, and exhortations to the Saints, to beware lest Antichrist should seduce them: therefore this being but a mere exhortation to use the means to persevere in grace, doth not, nor cannot necessarily imply, that the saints of God may fall from grace. Secondly, those to whom St. john doth use this exhortation; they were the elect saints of God, verse 1. the truth did dwell with them, and shall be with them for ever, verse. 2. they were such as should abide in the doctrine of Christ, verse 9 therefore this exhortation and caution made to such as these, doth not necessarily imply, that they may be seduced & fall from grace. For it is impossible for the elect of God to be seduced, Math. 24. 24. Mark 13. 22. Reu. 9 4. cap. 17. 8. it is impossible for them, in whom the truth doth dwell and should abide for ever, for them that should abide i●… the doctrine of Christ, to fall away from grace: therefore this exhortation being made to such as these, cannot possibly imply that they should fall from grace. So that take these words in your own sense and meaning, as if they were applied to the parties themselves to whom St. john writes, they do not make against me. But if we take them in their proper sense, than they make less against me then before. For the Apostle doth not say, take heed lest you lose the things which you yourselves have wrought, but that ye receive a full reward: but look to yourselves, that we lose not the thing●… which we have wrought, but that we may receive a full reward. So that here is no losing of their own works, but of the works of others: not a loss of their own reward, but of the reward of others: and that not simply of a reward, for that cannot be lost, but only of a full and plenary reward. So that the true and proper sense of the Apostle in this place, is no more but this. Brethren, the times are very dangerous, there are many Antichrists come into the world, who will labour to seduce you: beware then that you be not seduced and perverted by them; for than we who are the ministers of the Gospel, and have preached Christ unto you, shall partly lose the fruit of our labours, and not receive a full reward. We shall lose the joy, the fruit, and comfort of our labour here, we shall have no joy at all in you, or in our preaching, because you continue not in our doctrine: whereas if you did continue in it, it would even comfort and rejoice our souls. For that which gives us best content, and brings us greatest joy and comfort here, is to hear that our children walk in truth, and continue constant in the faith: this is our chiefest and our greatest joy, verse 4. and 3. john 3. 4. Yea, and we shall lose some part of our reward hereafter: for the more those are who are converted by our ministry, and the more constant and firm they are in the profession of the faith, the greater shall our rejoicing, the greater shall our reward and glory be in the day of jesus Christ, Phil. 2. 16. 1 Thes. 2. 19 28. and Dan. 12. 3. Wherefore if you have any care or respect to us or to our good, as well as to your own, then look to yourselves, and take heed that ye be not seduced, that so we may not lose the things which we have wrought, but that we may receive a full reward of joy and comfort both here and hereafter; This is the true, genuine, proper and only sense, scope, and meaning of this place; and what makes this against me? Surely nothing at all: and therefore I will forbear to give any further answer to it.  
The twenty two Objection is that of Psal. 119. 176. I have gone astray like a sheep that is lost, o seek thy servant, for I do not forget thy commandments. A regenerate man may go astray from God like to a lost sheep: therefore he may finally or totally fall from grace. I answer, that this place and argument 
Answ.  proves nothing at all against me. For first, though a regenerate man and sheep of Christ may stray away for a time in some by-path of sin, yet he is a sheep still: A sheep that strayeth away, is a sheep still; his straying from the fold, doth not alter and change his nature, and make him not to be a sheep: So one that is once a true Saint of God, and a true sheep of Christ; though he chance to stray aside into some by-path of sin for a fit, yet he is still a Saint of God, and a sheep of Christ; this his straying away from God and Christ, doth not alter and change his nature, and make him not to be a sheep of Christ, because he strayeth not away wilfully or of set purpose: so that this very comparison and similitude of a lost sheep doth make against you: For Christ doth account a lost sheep to be still a sheep, and doth always seek him out, until he find him, and bring him back again, as we may see expressly, Ezech. 34. 16. Math. 18. 12, 13. 14. Luke 15. 4, 5. and john 17. 12. Seconly, I answer that if you take all the words of the Psalmist together, this place is so far from making against me, as there cannot be a stronger place produced for me: for though the Psalmist tells us, that he had gone astray like a lost sheep, yet he certifieth us withal, that even then when as he went astray, he did not forget God's commandments: though in his flesh he did 
Rom. 7. 25.  serve the law of sin for a time, yet, in his mind, his heart and spirit, he did always serve the law of God: and therefore did neither finally nor totally fall from the state of grace. Lastly, the Psalmist informeth us in the three verses before this verse which is objected: that he had chosen God's precepts, that his soul did long for his salvation, and that his law was his delight: therefore it is certain that he was neither finally nor totally fallen from the state of grace, for than he could never have done thus. So that this objection and place makes strongly for me, not against me.  
The twenty three objection is this. A member of Christ may be made a member of an harlot, 1 Cor. 6. 15, 16. therefore he may fall from grace. I answer, that the Argument follows 
Answ.  not. For a member of Christ may be made a member of an harlot; that is, he may commit fornication, and yet be a member of Christ still: (as we may see by the example of David, which I shall come to hereafter.) he may be one body with an harlot, and yet one spirit with Christ. Again, I answer, that Paul in these words of his, doth not intend and aim at this, that a true regenerate man may fall quite away from grace, and be quite cut off from Christ by this sin of fornication: this is not his drift and purpose: but the end of this his speech, is to dissuade the Corinthians from this sin of fornication, to which they were much addicted, because their very bodies as well as their souls, were the members of Christ, and the temple of the holy Ghost, and therefore they should not defile them with this sin of fornication, and make them members of an harlot. This is the scope, this is the drift of the Apostle in these words, this is the only thing he aims at, he did not so much as think of your collection, of a fall from grace: and therefore unless you will pervert and wrest the Scriptures, and give it such a sense and meaning, as was never intended by the holy Ghost, and those that penned it, you cannot say that this Scripture makes against me. I have now (good Reader) gone thorough most of those Arguments that can be produced against me from the Scriptures: and if thou wilt but weigh them with a judicious and impartial eye, thou shalt find them so disjointed, so incongruous, so indigestlie, so idle and absurd, so full of inconsequys, and gross Nonsequiturs, so palpably miscollected, and incongruously wrested and extorted from the places which are cited for to warrant them, that thou canst not choose but wonder at the injudiciousness, and weakness of such as do produce them. For mine own part, I wonder, how any that make a vaunt or show of judgement, wit, or learning, can be so strangely besotted, and so much overseen, as to build a point of faith, and doctrine upon such slender and injuditious collections and grounds as these; and to oppose a manifest and undeniable truth, with these weak, childish, absurd, incongruous, injudicious and ridiculous arguments and collections, which children and schoolboys would blush to urge. Certainly if it were not, that some of this sect have a name of learning, wit, and judgement in the world, I should think them very illiterate and simple, very childish, sottish, and injudicious, to produce such strange collections, arguments, and conceits as these, against so evident and clear a truth. But what shall I say? God himself hath beso●…ted them with 
2 Thes. 2. 10. 11.  these vain delusions, he hath given them over to a reprobate and iniuditious sense to believe those lies and fancies of their own, because they would not receive the love of the truth, and submit their wills and judgements to his word: and hence it is, that they are not ashamed to broach these vain conceits, these false collections, and injuditious (if not absurd and ridiculous,) arguments, which they themselves would scoff at, deride, and utterly disclaim, if they were in their right senses, and had not their faces steeled with impudency and boldness. I mention this but as an Item, on the by. I now proceed to the ensuing arguments.  
The twentyfourth argument which may be produced against me, is that which is the very ground, the very head; root and fountain of this damnable and pernicious Error, of the final and total Apostasy of the Saints: and it is only this. A true regenerate Saint of God may commit a gross and unknown sin, and dye before he hath particularly repent of it. Therefore he may fall away, both finally, and totally from the state of grace. For answer to this grand and 
Answ.  unanswerable objection (as our Antagonists repute it) I shall deny the argument, for the inconsequencie of it. Now that this argument follows not, it is evident by these ensuing reasons. First, because it requires a particular and actual repentance, after every known and gross sin that a true member of Christ commits, as absolutely necessary to salvation; which if I should admit, it would necessarily follow, that no man could be saved. First, because that there is no man whatsoever that can particularly repent, of all those particular and mortal sins which he hath committed from time to time. Secondly, because the most righteous men in the world do no doubt commit some actual and deadly sin or other, in thought, word, and deed, between the last minute & instant of their death and their last actual repentance, of which sins they have no time and space particularly to repent: if therefore an actual repentance were absolutely required after every particular act of sin that a child of God commit●…, it would be then impossible for any to be saved: a desperate and dismal consequent; which would make the very stoutest of our Antagonists to quake and tremble, if it were admitted to be true, as they pretend it for to be. Secondly, this argument follows not, because it would either bring in that Popish distinction of venial and mortal sins, when às the least sins that any man can commit, as idle words, and thoughts, are mortal and deadly in their own proper nature, as appears by Deut. 27. 26. jer. 17 9 Ezech. 18. 20. Math. 5. 28. cap. 12. 37, 38. Acts 8. 22. Gal. 3. 10. and Ephes. 5. 3, 7. Or else it would make every sin, yea, the very lest sin that a regenerate man commits, to sever and cut him off from Christ, and to cast him down from the state of grace. For if any mortal sin whatsoever may cut a man off from Christ, and cast him down from the state of grace, as you affirm it may, why then should not every sin do it, as well as any sin? Every sin is alike mortal in it self, and in its own nature: and therefore every sin, as well ac any sin, should cut a man off from Christ, and cast him down from the state of grace. That which makes any sin to cut a man off from Christ is only this, that it is a mortal sin: now every sin is a like mortal in its own essence and nature: therefore every sin should cut a man off from Christ as well as any sin: where there is the same cause, there must needs be the same effect. Now you yourselves do grant, that every sin which a Saint of God commits, doth not sever and cut him off from Christ: and if it were not so, in were impossible for any to be engrafted into Christ, or to be saved, for before he could repent him of one sin he would still commit another, which would hinder his inscition into Christ, and his investing into the state of grace, his sins would come so fast and thick upon him, that he could never be engrafted into Christ again, and so he could not be saved. If therefore any deadly sin that a Saint commits doth not sever him from Christ, and cast him down from the state of grace, than no sin at all can do it; because all sins are alike mortal in their own nature: and so your argument doth not follow. Thirdly, this argument follows not, because it would make the sins of regenerate men, utterly to abolish and root out, that immortal seed of grace which is planted in their hearts, & make them liable to eternal condemnation: which cannot be. For Saint john doth certify us in express words, in the 1 john 3. 9 that whosoever is borne of God doth not commit sin, for his feed remaineth in him: neither can be sin, b●…cause be is borne of God. that is, he cannot sin unto death, or to extirpate that seed of grace which is within him. The seed of grace is an incorruptible and immortal seed. 1 Pet. 1. 23. therefore no sins which the Saints of God commit, can suffocate or quite extinguish it. True it is that the sins of God's children may cross, hinder, and in part suppress, the acts and fruits, the increase and growth of grace for a time, but yet they cannot quell nor quite extirpate that habit and seed of grace which is within them, they cannot make them not to be the sons of God, the members of Christ, or the elect of God; and therefore the argument follows not. Fourthly, the argument follows not, because it would make repentance to be but a mere transient act, and not an habitual grace, or at least it would make habitual repentance, to be of no esteem in the sight of God: neither of which can be admitted. For if a new and fresh repentance be necessarily required after every particular known sin, as your argument surmiseth; then either the sin which is committed must destroy that habitual repentance which is in men, or else the act of repentance after those known sins committed, must be a fruit of that habitual repentance which was in them before, or else it must be but a mere transient act; or else it must follow, that such as have the habitual grace of true repentance in them may be damned, or put into the state of damnation for want of an outward act of this their habitual repentance, at that particular time. If the sin committed doth destroy that habitual repentance which was in them: than you will make one act of sin to destroy an habit of grace, which cannot be. If this actual repentance after the sin committed, (which you say doth cut men off from Christ, and cast them down from the state of grace,) be but a fruit and effect of the former habit of r●…pentance that was in them, than they were not totally cut off from Christ, and cast down from the state of grace, for they had still the grace and habit of repentance in them. If this actual repentance afterwards proceed not from an habit of repentance which is wrought within them: than you make repentance to be but a mere transient act, and not an habitual grace: which is contrary to the Scriptures, which do make repentance to be an habitual grace. If you grant repentance to be an habitual grace, and yet maintain, that the Saints of God are in the state of damnation after any gross sin committed, before their actual repentance, notwithstanding they have the habitual grace of repentance in them: than you make the habit of true repentance, to wit; the inward disposition and frame of the heart and soul, the inward hatred and antipathy against sin, the inward tenderness, and the habitual sorrow and grief of heart and soul; the constant purpose of heart to forsake all sin, and to cleave inseparably to Christ, to be nothing wor●…h in the sight of God, and to be nothing available to the Sa●…nts: when as it is only the inward and habitual disposition and inclination of the heart and soul that God requires and regards, as an acceptable and pleasing sacrifice unto him, never respecting the outward act of repentance, unless it proceed from that babit of repentance which is within us: as you may see at large. 2●… Chro. 34. 27, 28. Ps. 51. 17. Isa. 57 15. c. 61, 1, 2, 3. Eze. 36. 26. & Mal. 3. 14. Wherefore, seeing that this argument would make repentance to be a mere transient act, & not an habitual grace; and seeing it would make the habitual grace of true repentance to be of no effect, and not sufficient to free men from damnation, it follows not. Fifthly, this argument follows not, because it would breed a great fraction and interruption in a Christian man's estate: a regenerate man, might then be one day in the state of grace, another day in the state of damnation, a third day saved, a fourth day damned, a fifth day written in the book of life, a sixth day razed out of it again: the state of grace should then beefull of fractions and interruptions, full of inconstancy, and fickleness, whereas the Scripture doth inform us, that a regenerate man's estate is a constant, stable, settled, permanent, and immutable estate, and so well grounded, fixed, rooted, and established, that it cannot be shaken, moved, or totally interrupted: as you may read at large. Psal. 125. 1. Psal. 37. 24. Psal. 89. 36, 37. jer. 31. 36, 37. Math. 7. 24, 25. Luke 6. 48. job. 36. 7. Heb. 12, 28. Ephes. 3. 17. Col. 1. 23. cap. 2. 5, 7. 2 Cor. 1, 21. Rom. 5. 2. 1 Cor. 16. 23. 1 Cor. 1. 8. 2 Tim. 2. 19 and 1 Pet. 5. 10. wherefore your argument follows not. Sixthly, the argument follows not, because it would severe the means from the end, or the end from the means: it would severe God's absolute positive and immutable decree and election, from the means that should execute it, and so it would make it to be of no effect. For if repentance be the means which God hath appointed his children to obtain salvation by, as we all know it is: then that God who hath decreed, that his elect, chosen, and true regenerated Saints should be saved, hath likewise decreed, that they should still repent, because else this decree of his could not be executed. As God hath given Christ unto his Saints and children, so he doth also together with him freely give them all things, that may tend to their salvation. Romans 8. 32. as God hath given them life and godliness, so he hath given them all things that belong unto them. 2 Pet. 1. 4. all things that may preserve and keep them in them. So that all whom God hath praedestinated to eternal life, he hath likewise praedestinated them to all things that are needful and requisite for to obtain it, else this praedestination and decree of his would be in vain, for want of means to execute it. Wherefore God having praedestinated all such as are regenerated unto etern all life, he hath likewise praedestinated them for to repent of all their sins: and therefore this argument of yours which would sever repentance from praedestination, and suppose that a regenerate man elected to eternal life might die without repentance, and so perish for ever must needs be false. Seventhly, this argument follows not, neither can it be admitted, because it would sever and divide those graces of God's spirit which cannot be disjoined. It would sever repentance, from faith and love, from justification and adoption, which cannot be disjoined or severed from the other. For a man may commit a gross sin, and yet have true and saving faith and love within him still: a man may be stained with some foul and scandalous sin, and yet not lose his adoption and that seed of grace which is within him: 1 john 3. 9 If therefore such a man as is adopted and regenerated, such a one as hath the seed of grace, and the habit of faith and love within him, might fall from grace and perish, as you pretend he may, than a man that is justified, a man that hath true and saving grace within him may be damned, and the graces of God's spirit which are concatinated and linked together by an inseparable union, might be severed, which were an absurd, and an impossible thing. Eightly, this argument follows not, because it derogates much from the merits and satisfaction of jesus Christ, it puts all upon one act of repentance, it makes our former repentance and justification by faith in Christ to be nothing at all, it takes away all from Christ's satisfaction and mediation, who is made unto us of God righteousness and iustication and redemption: 1 Cor. 1. 30. 31. and suspendeth all upon our actual repentance: which is contrary to the Scriptures. For when a man is once truly regenerated and engrafted into Christ, though he doth afterwards commit sin, yet this sin of his is not imputed to him, because God looks upon him as he is in Christ, who hath fully satisfied for all his sins, both past, present, and to come. Hence is that of the 1 john 2. 1, 2. If any man sin we have an advocate with the Father, jesus Christ the righteous, and he is the propitiation for our sins. Christ jesus be is our ransom and atonement. Rom. 
Rom. 8. 39 34.  3. 24, 25. and cap. 5. 11. it is he that justifieth; who is he that condemneth? Those who are once in him, there is no condemnation due unto them though they sin. Rom. 7. 25. cap. 8. 1. the law of the spirit of life in Christ, bath made them free from the law of sin and death. Rom. 8. 2. and therefore they cannot perish for want of one particular act of repentance, for one particular act of sin as you pretend, unless that you will derogate much from the merits and satisfaction of Christ death. Ninthly, the Antecedent is false, because, it would make one act of sin for to destroy an whole habit of grace, which cannot be: for if it be true of natural, acquisite and artificial habits, that one or two acts that are contrary to them cannot destroy them, and that they are so settled, rooted and grounded in those subjects in which they are, that they are hard for to be lost again or rooted out, much more must it be true, of divine, spiritual, celestial and infused habits which are wrought in men's hearts by the holy Ghost, that they cannot be razed or utterly abolished by one actual sin or two, especially when as they are not committed with a full consent. Lastly, I answer, that this argument follows not, because it doth suppose, that true grace, & a gross notorious and known sin can never stand together, which is false, and contrary to the Scriptures. True it is, that truth of grace, and the whole body, power, and dominion of sin can never stand together, they are incompatible, and cannot stand together upon equal terms: but yet upon unequal and different terms they may. Truth of grace it cannot stand together with the dominion of sin and satan, or with the power and strength of sin: but where the kingdom of sin and Satan is shaken and brought under, where the power and strength of sin is kerbed, weakened, mortified and subdued by the power and strength of grace, where sin and Satan are subordinate to grace (as they are in all the true regenerate Saints of God, who have crucified the flesh with the affections 
Gal. 5. 24.  and lusts thereof) there they are not incompatible, they 
Col. 3. 5.  may stand both together. There is no man in the world so thoroughly mortified, and sanctified, but there are still some remainders of the dody of sin, some parts of the old man left within him. Every regenerate man hath flesh in him as well as spirit, and the one of these is always lusting and striving against the other, so that they cannot do the things they would. Gal. 5. 16, 17. See this in holy Paul Rom. 7. 15. to the end. I know (saith he) that in me, that is in my flesh dwelleth no good thing. For to will is present with me, but how to perform that which is good I find not. For the good that I would I do not, but the evil that I would not that I do, I find then a law, that when I would do good, evil is present with me: for I delight in the law of God after the inward man: but I see another law in my members ●…arring against the law of my mind, and bringing me into captivity to the law of fin, which is my members; which makes me to cry out: O wretched man that I am, who shall deliver me from the body of this death; I thank God through jesus Christ. So then with the mind I myself do serve the law of God, but with my flesh the law of sin. Paul had a body of sin within him, not wholly mortified and subdued, and yet it stood together with his graces, and with his inwardman. So David and Peter, they committed grievous sins, and yet they stood together with their graces, as I shall prove anon. The Churches of Ephesus, Pergamus, & Thyatira, they fell into such scandalous and gross sins as made God angry with them, and yet they did not fall from grace: for they did labour still in the Lords work without fainting: they did hold fast his name, and suffer persecution for his sake: they did not deny the faith, but they kept their faith, their charity and patience still, of which God takes special notice, and their last works were more than their first: Reu. 2. 3. to 21. These Churches they had many great sins within them, and yet they had many excellent and precious graces joined with them. Ieho●…aphat may commit a great si●…ne against the Lord, in helping of the ungodly, and in loving those that hate the Lord, and yet there are good things found within him still. 2 Chron. 19 2, 3. The acts of great, infamous, and notorious sins do sometimes meet and stand together in the Saints of God, but the dominion, and the power, the strength and babits of those fins do never. The Saints of God may commit such gross and scandalous sins, which are in their own nature peccata 〈◊〉 ●…alutis, & vastantia 〈◊〉 (as Augustine and 〈◊〉 style them) but yet they never do so waste their consciences and spoil their graces, as to root out the very feeds and habits of their graces, to cut them off from Christ, and to disturb them in their state of grace; because they never do commit them with an absolute and full consent and will; they never commit them out of a deliberate purpose, and settled resolution; but the very bent and frame of their hearts and souls, and of their inward man, which is their selfe, is always set and bend against them, and turned to the Lord: they hate their sins and resolve against them from their souls, though now and then out of the strength of the temptation, and out of the policy of satan they are suddenly foiled, though not utterly cast down and conquered with them. Wherefore seeing that this argument doth suppose, that the seeds, the habits and the truth of grace can never stand together with the acts of any gross and known sin, which is but a mere fiction and notion of our Antagonists, being ex diametro opposite to the express testimony of the Scriptures, and having nothing else, but their ipsi diximus to warrant it, there is just cause for to deny it, both for the inconsequencies and falseness of it. But because this very argument (as I am informed) hath been lately pressed, and propounded in another manner. I will propound it in the same manner as it was then urged, and so will answer it. A true regenerate 
Object.  man and a member of jesus Christ may lie long in a gross and known fin without any actual repentance, as David and Solomon did: therefore he may fall totally if not finally from the state of grace. The argument they prove to be true by this reason. The true regenerate Saints of God committing any gross and known sins and lying in them without repentance, from the time of these sins committed, to the time of their actual repentance of them, are not in the state of grace, but in the state of damnation: which they prove by these two reasons. First, because these sins are mortal in themselves, and exclude men quite from heaven, as appears by. Ezech. 18. 20. the soul that sinneth it shall dye. and by the 1 Cor. 6. 9, 10. those that commit ●…nch things and sins as these, shall not inherit the kingdom of God. Secondly, because these sins of theirs are not forgiven before their actual repentance of them, so that if they should die before their actual repentance of them, they should be damned for them: so that in that Interim, and space of time between the sin committed, and their actual repentance, they are in the state of damnation, and not in the state of grace, because their sins are not forgiven: and therefore the Argument follows. For answer to this main Objection, 
Answ.  which is the very sum and substance of all that can be objected, and the very basis and foundation of our Antagonists Error. I shall deny the ground and reasons which support this argument. First, I shall deny, that the Saints of God committing any gross and known sin, and lying in it for a time without any actual repentance, are during the space and time of this their impenitency in the state of damnation. And secondly I shall deny, that a particular repentance is absolutely necessary to salvation, after every particular gross, and known act of sin which the Saints of God commit, and that those sins of theirs cannot be pardoned before their actual and particular repentance.  
For the first of these, it will be plain and manifest, if we consider how far those men must go, that will sin unto death, or sin so far as to put themselves into the state of damnation. He that will sin unto death, or sin so far as to put himself into the state of damnation; must sin so far, as utterly to separate, and cut off himself from Christ, utterly to extirpate all the seeds and habits of true and saving grace which are within him, and wholly to emancipate and enthral himself to the service of sin and Satan: For as long as any man abides in Christ, and is not severed or cut off from him, as long as any man hath any habits and seeds of true and saving grace within him, and is not wholly enthralled and embondaged unto sin, and Satan, so that the whole entire wrath of God cannot light and fall upon him; he is not in the state of damnation, but in the state of grace. Now none of the true regenerate saints of God can sin so far, as utterly to sever & cut off themselves from Christ, or utterly to root out the very habit and seed of those true and saving graces that are within them, and to enthral themselves wholly to the service of sin and Satan, so that the whole entire wrath of God cannot arise against them: therefore they can never sin so fair, as to put themselves into the state of death and damnation. This is evident by diverse pregnant places of Scripture, and by diverse reasons. First, it is evident, that a true regenerate Saint of God can never sin so far, as to put himself into the state of death and damnation, no not for a time: because he can never sin so far, as to be utterly cast down from the state of grace, to be utterly cut off from Christ, and to be utterly deprived of the life of grace. David he informs us, (
a Psal. 37. 24. ) that a good man though he fall, yet he shall not be utterly cast down: for the Lord upholdeth him with his hand; and Paul he assures us, (
b Rom. 14. 4. ) that he shall be holden up, for God is able to make him stand. The Saints of God, (
c 2 Cor. 4. 9, 10. ) they may be troubled on every side, by reason of sin, but yet not distressed, they may be cast down by sin, but not destroyed: they may be (
d 2 Cor. 6. 9 10. ) as dying men, and yet behold they live: as chastened, yet not killed: as sorrowful, yet always rejoicing; as poor, yet making many rich: as having nothing, and yet possessing all things: they may be like (
e Luke 10. 30. ) the man that went down from jerusalem to jerico, and fell among thieves, even wounded and half dead with sin: their graces like those of the (
f Reu. 3. 2. ) Church of Sardis, may be ready to die: the Saints of God and their graces, they may suffer a winter of temptation, they may be sick and languishing by reason of sin: they may be (
g Lib. 4. Epist. Epist. 2 Antoniano fratri. ) semianimes as Cyprian styles them, half dead, and half withered, but yet they are never wholly dead in sins and trespasses: when they are at the worst and lowest ebb, they are (
h Isai. 42. 3. ) but bruised reeds, and smoking flax, they are never 
Math. 12. 20.  utterly broken, never utterly quenched and put out: there are still some breathe of grace and spiritual life within their souls, there are graces always mixed with their sins, 
Reu 2. 2, 3, 4, 5, 6. 9 13, 14. 15 19, 20.  there are still (
i 2 Chron. 19 2, 3. ) some good things in them, of which God takes special notice: there is still a (
k Reu 3. 2. 8. ) little strength within them, whereby they are enabled to recover themselves again, to keep the word of God, and not to deny his name; and therefore by the voice and testimony of all these Scriptures, the true regenerate Saints of God, do never sin so far, as to put themselves into the state of death and damnation; because they never sin so far, as to be utterly cast down from the state of grace, to be utterly cut off from Christ, or to be wholly deprived of the life of grace. Secondly, the Saints of God when as they fall into any sins, they never go so far, as to put themselves into the state of death and damnation by these their sins, because the seed of grace doth still abide within them: this is St. john's reason in the 1 john 3. 9 and cap. 5. 16, 17, 18. He that is borne of God doth not commit sin: for his seed remaineth in him: neither can he sin (that is, he cannot sin unto death) because he is borne of God: The seed of grace, it is an immortal seed, 1 Pet. 2. 23. it is a divine nature, 2 Pet. 1. 4. it will quench all the fiery darts of the wicked, Ephes. 6. 16. and it cannot be quenched or drowned, Cant. 8. 7. it is an anointing that abideth in men, 1 john 2. 27. it is such a seed, as can die no more, death hath no more dominion over it, john 11. 25, 26. and Rom. 6. 9 10. 11. 14. it is a seed that proceeds from the very power of God, and of the holy Ghost, Rom. 15 13. 1 Cor. 2. 5. it is wrought in us by the selfsame almighty power of God, which raised up jesus Christ from the dead, and set him at the right hand of God in heavenly places, Ephes. 1. 19 20. and cap. 3. 20. therefore it cannot be vanquished or destroyed by all the power and strength of sin or Satan: the gates of hell cannot prevail against it, Math. 16. 18. this power and grace of Christ in us, is sufficient for us, it is stronger than sin or Satan, it is able to vanquish and subdue them, and to tread and bruise them under our feet, 2 Cor. 10. 4. 5. cap. 12. 9, 10. Rom. 16. 20. Ephes. 6. 16. 1 john 4. 4. and cap. 5. 4, 5. No sin that the Saints of God commit, doth utterly destroy and root this seed of Grace out of their hearts, it still abides within them, and therefore they never sin so far, as to put themselves into the state of damnation, or to fall wholly or totally from the state of grace: He who amidst the very greatest of his sins, doth retain the very habit and seed of grace within him, it is certain that he falls not wholly from the state of grace (for, for any man to fall totally from the state of grace, and yet to retain the very habit and seed of grace within him still, is a plain and manifest contradiction.) But the true regenerate Saints of God, and such as are truly borne of God, even amidst the very greatest of their sins, do still retain the habit and the seed of grace within them (as is evident by the premises) therefore it is certain, that they fall not wholly from the state of grace by these their sins. Thirdly, a true regenerate man can never sin so far, as to fall totally from grace, and to put himself into a state of death and damnation, because he never sins so far, as to make himself a slave or servant unto sin: though sin be in him, yet it is in him as a tyrant and a rebel, not a King or a friend, it rules and reigns not in him, he obeys it not in the lusts thereof, he never yields up himself as a servant or a subject to it: Rom. 6. 12. to 23. 2 Pet. 2. 19 john 8. 34. though he walks after the flesh, or rather is drawn violently after the flesh sometimes, yet he war's not after the flesh, 2 Cor. 10. 3. he is so far from warring after it, that he always wars and fights against it: the very sin and evil which he doth commit, is the sin and evil which he would not do, Rom. 7. 15. to the end, and Gal. 5. 17. he never sins with a full, entire, complete, resolved, and deliberate will, he never yields a full and perfect assent unto his sin, there is a reluctancy, revitancie, dislike and hatred of it in his soul, and it his inner man, and therefore he never sins so far, as to cast himself wholly down from the state of grace, and to put himself into the state of death and damnation. Fourthly, Regenerate men they never sin so far as to fall totally from the state of grace, no not for a time, because they never sin so far, as to severe and cut off themselves from Christ. Those who even then, when as they do commit sin, and whiles they have the remainders of the old man, and of the body of sin continuing in them, continue still in Christ, it is certain that they are in the state of life and grace, and not in the state of death and dàmnation, (because he that is in Christ the spring and fountain of all grace and life, hath grace and life within him, and he is wholly freed from the law of sin and death, john 5. 24. 1 john 5. 12. and Rom. 8. 2. But the true regenerate Saints of God, even then when as they do commit sin, and whiles they have the remainders of the old man, and of the body of sin continuing in them, continue still in Christ: as is evident by Rom. 7. 15. to the end, compared with Rom. 8. 1, 2. where Paul making mention of that perpetual combat which is between the flesh and the spirit in every true regenerate man, who did with their mind serve the law of God, but with the flesh the law of sin: he concludes it with this Corollary or inference. There is therefore now no condemnation to those who are in Christ Jesus, who walk not after the flesh, but after the spirit: for though there be much sin, and corruption in them, yet the law of the Spirit of life, hath made them free from the law of sin and death: There is now, no condemnation to them, even now whiles there is much sin and corruption in them, because they strive against this sin and corruption, they hate it, and are grieved under it, they obey and serve it not; because there is an inner man, a regenerate and sanctified part within them, which God doth most respect, which is always grappling and contending with those corruptions, and because they are still in Christ who hath freed them from the law of fin and death: Therefore because the regenerate Saints of God, even then when as they do commit si●…ne, and whiles their corruptions are hanging on them, are still in Christ, Therefore it is certain, that they are in the state of life and grace, and not in the state of death and damnation. Fiftly, the true regenerate Saints of God, when as they commit avy gross and known sin, even before their actual and particular repentance for it, are still in the state of life and grace, and not in the state of death and damnation, because they are still the elected Saints, and the adopted sons of God, and their names are still enrolled in the book of Life. Those who are still the elected and adopted sons of God, and have their names enrolled in the Book of Life, it is certain, that they are always in the state of grace and life, and not in the state of death and damnation: (because their election and adoption, they are altogether immutable, they cannot be altered or changed no more than God himself.) But all those who are once truly regenerated and engrafted into Christ, they are still the elected and adopted sons of God, and their names are always enrolled in the book of Life, Rom. 8. 29. 30. Ephes. 1. 3, 4, 5. Luke 10. 20. Phil. 4. 3. Heb. 12. 13. Reu. 13. 18. and infinite other places. Therefore it is certain, that they are always in the state of grace and life, and not in the state of death and damnation, yea even then when as they lie in any gross, scandalous, and known sin, without any particular and actual repentance. Sixtly, the true regenerate Saint●… of God, can never sin so far, as to put themselves into the state of death and damnation, or to cast themselves wholly from the state of grace, because the eternal guilt and punishment of their sins is not imputed to them, but it is always done away, and utterly abolished in jesus Christ, who is their Advocate, their Mediator, their satisfaction and atonement. Those to whom the eternal guilt of sin is not imputed, it is certain, that no sins of theirs which they do commit, can wholly cast them down from the state of grace and life, into the state of death and damnation: (because that no man can be in the state of death and damnation, but where the eternal guilt and punishment of his sins may be imputed to him.) But to all such who are once truly regenerated and engrafted into Christ, the eternal guilt of sin is not imputed, (no not then, when as they lie in any actual and known sin without particular repentance for it: because they are still in Christ their Mediator, their Advocate, their surety, and the full and perfect satisfaction, propitiation, and atonement for all their sins, which reason is fully warranted and proved by Psal. 32. 1, 2. Rom. 5. 8, 9, 10. cap. 8. 1. 2. 33. 34. 1 Cor. 1. 30. 2 Cor. 13. 5. Col. 2. 13, 14. 1 john 2. 12. and cap. 3. 6, 9) Therefore it is certain, that no sinne●… of theirs which they do commit, can ever cast ●…hem down wholly from the state of grace and life, into the state of death and damnation: no not for that time, when as they lie in any gross and known sin, without any actual and particular repentance for it. The Saints of God, when as they are once justified by faith in Christ, and purged from their sins by his most 〈◊〉 blood, they have no more 〈◊〉 of sins, Hebr. 10. 2. that is, their sins are not imputed to them: they are then justified and sanctified, not for one day, one year or two, but for ever: Christ by once offering of himself upon the Cross, hath perfected for ever those that are sanctified, Hebr. 10. 14. The justification and sanctification of the Saints, extend not only unto some, but to all the parts & particles of their whole lives, they are never reiterated and repeated. For as there is but one natural birth, one faith, one baptism, one death and passion of jesus 
Ephes. 4. 4, 5.  Christ, which cannot be multiplied or reiterated: so there is but one spiritual regeneration, one inward baptism of the spirit, one death to sin, one justification and sanctification in the Saints, when they are once justified, sanctified, regenerated, and reconciled unto God in Christ, they are justified, sanctified, regenerated, and reconciled unto God for ever. God as he is but one and single in his own essence, so he is but one, and single in his works, he desires not to reiterate, and to do things twice: he made the world but once; he redeemed the world but once: he will destroy the world but once: he gives life and being to all his creatures but once: all creatures they are borne but once, and they die but once: God never delights in superfluities, or changes: he will do nothing in vain, and he never reputes him of his actions; and therefore he doth things but once; he makes his works perfect at the first: Deut. 3 2. 4 Whatsoever he doth, it shall be for ever: nothing can be put to it, nor any thing taken from it, Eccles. 3. 14. And therefore those who are but once justified, sanctified, and reconciled unto God in Christ, those who are but once truly and thoroughly engrafted into Christ, who of God is made unto them righteousness, wisdom, 
1 Cor. 1. 30.  justification, sanctification, and redemption: they are justified, sanctified, and reconciled unto God in Christ for ever: all their iniquities are quite forgiven, all their sins are covered; and so utterly abolished in the death of Christ, that they shall be no more remembered, nor yet imputed to them, Psal. ●…2. 2, 2. jer. 31. 34. and Hebr. 8. 12. therefore no sins that ever they do commit, can separate them from the love of God, which is in 
Rom. 8. 39  Christ jesus their Lord: or cast them down from the state of grace and justification, into the state of death and damnation. And here you must observe a difference between Legal justification, and evangelical justification. Legal justification, or justification by works and merits, it may be utterly lost and abolished by some actual sin, as is evident by Ezech. 18. 24. For, he that keeps the whole law, and yet offends in one point, is guilty of all, and cursed is he that confirmeth not all the words of the law to do them: jam. 2. 10. and Deut. 27. 26. It is not so with evangelical justification, or justification only by faith in Christ: for this justification where once it is in truth, is never abrogated, disannulled, or broken off by any sins which those who do enjoy it do commit: This free gift, it is of many offences unto justification, Rom. 5. 18. and the blood of Christ, it cleanseth them, not from some sorts of sin only, but from all sin, 1 john 1. 7. Christ by once offering up of himself, hath fully satisfied for all the sins of all his Saints, therefore all the sins that ever they commit, are utterly abolished and done away in him, they are not imputed to them, they are not put upon their score. The justification of the Saints by Christ, it is of mere grace and favour, through the righteousness of Christ imputed to them, and not of any works, merit, or disert of theirs: Christ therefore having fully satisfied for all their sins both passed, present, and to come, and God having accepted this his satisfaction for them, in full recompense for all their sins, when as these Saints of God do sin against him at any time, the eternal guilt and punishment of these their sins is utterly abolished and done away in Christ their Advocate and Surety, and not imputed to them (for if it were imputed to them and not to Christ, it were utt early impossible for them to expiate it, or to satisfy God's justice for it, by all the prayers and tears which they could make or shed, or by any other act of theirs) and therefore these sins of theirs (especially since they are sins of infirmity and incogitancy, and not of wilfulness, obstinacy, malice, or presumption) can never deprive and spoil them of the state of grace and justification, nor yet put them into the state of death and damnation, no not for that Interim and intervenient time, which comes between their sins, and their repentance for them. Seventhly, the true regenerate Saints of God, they are the true and living members of jesus Christ, they are bone of his bone, flesh of his flesh, and spirit of his Spirit: 1 Cor. 6. 15. 17. and Ephes. 5. 28. to 37. they are the house, the temple, and the habitation of God and of his Spirit, Ephes. 2. 22. 1 Cor. 3. 16, 17. cap. 6. 19 Heb. 3. 6. 1 Pet. 2. 5. and cap. 4. 17. the whole Trinity, the Father, Son, and holy Ghost, abide and dwell in them for ever. Ps. 68 16. 2 Chron. 7. 16. Reu. 21. 3. Ephes. 2. 22. john 14. 16, 17. Math 28. 20. 1 john 3. 24. Ephes. 3, 17. and Col. 1. 27. and therefore when as they sin against the Lord, and lie in any known and scandalous sin without repentance, they are not in the state of death and condemnation, but in the state of life and grace. True it is, that the members of jesus Christ, they may be feeble, sick, and languishing for a time, by reason of sin; but yet they never die of sin; they are not severed from their head, and they never cease for to be members; Christ jesus himself he is their life, their lives are involved and treasured up in his: Col. 3. 3, 4. john 11. 25, 26. and 1 john 5. 11, 12, 13. Christ jesus he is their life, and liveth in them; and the life which they now live in the flesh, they live by the faith of the Son of God, Gal. 2. 20. and therefore Christ himself must cease to live (which cannot be, because he being raised from the dead dieth no more, death 
Rom. 6. 9  hath no more dominion over him) ere the Saints of God who 
Reu. 2. 18.  are his mèmbers, and have him for their life and soul, can die, and perish in their sins. This I can with boldness testify and affirm, to the infinite and unspeakable joy and comfort, of every true and faithful member of jesus Christ, that it is as impossible for any one, that is a true and living member of jesus Christ, to die and perish, and to be broken off from him again, as it is for Christ himself to die or perish, or to cease to be: For there is the same reason of the immortality and perpetuity of every faithful Christian and member of jesus Christ, as there is of Christ himself: The reason why the humane nature of jesus Christ, is immortal and perpetual, and can die no more, is, because it is united and knit unto the Deity; because it is animated, quickened, 
1 Pet. 3. 18.  and inlivened by the eternal Spirit of God. Now every true 
Heb. 9 14.  regenerate Saint of God, is united and knit unto the Deity itself, as well as Christ's humane nature, through the humanity of Christ, though not in the same degree: as we may see expressly, Ephes. 2. 20, 21, 22. cap. 4. 13. 16. Col. 2. 19 and 2 Pet. 1. 4. The selfsame Almighty power of God that raised up Christ from the dead, and the very selfsame Spirit of God, which did animate, quicken, and inliuen Christ himself, doth raise up, animate, quicken, and inliuen every true and faithful member of jesus Christ, (even as the same soul doth animate and inform every part and member of the same body, and as the selse-same sap doth nourish the grift and the branches, which doth nourish the stock and the root,) as we may read in express terms: Ephes. 1. 19, 20. cap. 2. 18, cap. 4. 4. 1 Pet. 3. 18, 19 1 Cor. 6. 17. Rom. 8. 2. 9 11. 1 john 4. 17. Gal. 2. 20. 1 Cor. 1 2. 4, 5, 6. 2 Cor. 3. 18. john 1. 4. 16. cap. 17. 21. 22. 23. and infinite other places: and therefore seeing that all such as are the true and faithful members of jesus Christ, have the same union with the Deity, the same life, soul, and spirit to animate and quicken them, as the humanity of Christ hath; seeing that jesus Christ himself is their life, and that they live and move, in him, and by him; seeing they are the house and remple, the habitation and dwelling of the whole Trinity, it is certain, that no sins which ever they do commit, can ever raze them or destroy them, can ever sever or cut them off from Christ, can ever wholly extinguish the life of grace within them, or cast them down from the state of grace, into the state of death and damnation, no not for one minute, no●… for that scantling of time, which comes between their sin and their actual and particular repentance for it. Let all the devils in hell combine and plot together, they cannot solve or answer this reason here alleged.  
But now here comes in a threefold and 〈◊〉 objection. 
Object.  First, that those sins which the Saints of God commit they are mortal and deadly in themselves. Secondly, that they are not forgiven to the Saints before that they have actually and particularly repent of them. Thirdly, that the Saints of God may dye and perish in them before any actual and particular repentance for them: and therefore the Saints of God so long as they lie in their sins without any actual and particular repentance for them, are in the state of death and damnation, and not in the state of life and grace.  
To the first of these, I answer: that it is true, that the sins 
Answ. 1.  of the Saints of God are mortal and deadly in themselves, and that they are so to all carnal and unregenerate men who do commit them, but yet they are never mortal and deadly to the Saints. If you consider the sins of the Saints as sins, or as they are abstracted from the Saints, than they are mortal and deadly, and have damnation attending on them: but if you consider them as they are the sins of the Saints, and as they have their existence and being in the Saints, they are not mortal and deadly effectiuè unto them. First, because these sins of theirs (as I have formerly proved) are not imputed to them, but they are always imputed to, & done away in Christ. Secondly, because the sting and venom of these sins of theirs, is taken away in Christ: for as the sting of death is sin, so the strength of sin is the law, 
1 Cor. 15 55.  
Rom. 7. 8, 9  without which 〈◊〉 itself is dead. Now jesus Christ by his death and passion hath fulfilled and abrogated the law for all his Saints; he hath redeemed them from the curse of the Law, being made a curse for them, he hath blotted out the hand-writing of ordinances that was against them, and taken it out of the way, nailing it to his Cross; he hath freed them from the law of sin and death, and hath taken away the poison, the strength and sting of sin and death, as we may read: Gal. 4. 5. cap. 5. 1. Rom. 8. 2. cap. 10. 4. Col. 2. 14. 15. Heb. 2. 14. and 1 Cor. 15. 57 and therefore they can boldly and victoriously cry out, O death where is thy sting? o sin where is thy victory and thy poison? becanse that Christ hath pulled out the sting of sin, and allayed the poison that was in it, so that it cannot hurt or kill him. Thirdly, though the sins of the Saints are mortal in themselves, yet God will take no advantage against them for them, he will pardon and forgive them; he will pass them by, and remember them no more, and he will cast them all into the depth of the sea. ler. 31. 34 and Mich. 7 18. 19 and therefore these their sins cannot be mortal and deadly unto them. If a man should commit treason, for which he deserves to dye, if the King will either pardon it, or take no notice of it, it is not deadly unto him that doth it, though it be deadly in itself. God will pardo●…, or else pass by the sins of all his Saints, he will not take advantage of them, and therefore though they are mortal and deadly in themselves they are not so to them. Lastly, we have the express testimony of Saint john, 1 john 3. 6. 9 and cap. 5. 16, 17, 18. that the Saints of God, and such as are borne of God, can never sin unto death: and therefore their sins can never put them into the state of death and damnation, no not for a time. Neither will that of Ezech. 18. 20. the soul that sinneth it shall dye: nor that of 1 Cor. 6. 9 10. make any thing to the contrary: all that these two places prove is but this: that sin is mortal in its own nature, that every one shall bear his own sins, and that the unrighteous, and such as live and dye in the sins there specified, such as make a common trade of those sins, being never washed, sanctified and justified from them, shall not inherit the kingdom of God: neither of them prove that the sins of the Saints are mortal unto them, or that they put them into the state of death and damnation. Consider therefore the sins of the Saints, as the sins of the Saints, as they are inherent in, and conjoined with the Saints, and not as they are abstracted and divided from them; consider how God hath promised to forgive them in his mercy and to remember them no more, and then you shall discover and discern your Error, and find yourselves to be overreached with a Fallacy and quirk of Logic, in severing those things which should not be divided.  
To the second clause of the objection, that the sins of the Saints are not forgiven, before their actual and particular repentance for them, and therefore after that they commit any gross and known sin till their actual and particular repentance for it, they are in the state of death and damnation, and not in the state of grace. I answer: first, that the argument itself is false and follows not: which that you may the better and more perspicuously understand. You must know, that when a regenerate man falls into any sin, his repentance in this case is not required as a means to put a new life, and a new estate and seed os grace into him; (as it was upon his first regeneration and conversion unto God,) but it is only required, as physic is in a sick man, to heal him and to cure him, and to preserve that life, that estate and seed of grace was in him before, which by reason of this his sin, are like the graces of the Church of Sardis, Reu. 3. 2. ready to dye, but yet not wholly dead: and therefore even before his actual tepentance for his sin, he is not wholly dead in trespasses and sins, he is not in the state of death & damnation, but in the state of grace. I will evidence and make this clear by some few familiar and common similitudes. Suppose a regenerate man should fail into any mortal and deadly sickness, which might prove his death unless he took some antidote and physic to expel it, you will not presently say, that this man is but a dead man, or that he is in the state of death, because he is fallen into this disease: or because he lieth sick of it for a month or two without recovery: for he hath life within him still, he is still a living man, and for ought you know he may recover, and therefore you do still account him, call him, and repute him a living man. So if a regenerate man commit a felony, for which his life may be drawn into question: you will not forthwith determine, that he is in the state of death and damnation, because he hath committed such a felony: for it may be, that no man will prosecute him for this felony; or if he be prosecuted he may be either acquitted, or pardoned, and so escape that death which he did deserve. So if a wife commit adultery, for which she deserves to be divorced from her husband, and so cease to be his wife, you will not presently say, that this woman i●… divorced, or that she is no wife, for her husband may forgive her, and she is still a wife, till the divorce be sued out. So if a son doth highly offend his gracious and loving father, for which he doth justly deserve to be disinherited, he doth not therefore cease to be a son, neither is he forthwith disinherited, but he continues a son and an heir still; he only incurs his father's anger for the present, and perhaps he may receive some stripes and correction at his hands, but never ceaseth to be his son and heir, till he incnrre his father's hat●…ed, his whole and final displeasure: till he be actually disinherited, and utterly cast off. Just so is it in our present case. Sin in the regenerate Saints of God, it is a deadly disease and sickness to the soul: it is such a felony as may justly draw their lives into question before the bar of God's Tribunal: it is such an adultery as might justly cause the Lord their husband, to sue out a bill of divorce against them: and it is such an offence as might move their gracious and loving Father to disinherit and to cast them off. But yet they are not presently dead, neither are they in the state of death because they are sick of sin: for they may recover, and purge out this disease: yea, it is certain, that they always do and shall recover: for the Lord himself is their physician, he will recover them and raise them up, and restore them to their health again, he will not suffer them to dye or perish in this sickness of their sins: they have his own express word and promise for it. Psal. 41. 2, 3. john 6. 51, 58. cap. 10. 28. cap. 11. 25, 26, Hosea 14. 4. Mal. 4. 2. and 1 john. 5. 11, 12, 13. and he will surely perform & make good his word to the uttermost. They are not presently in the state of death and condemnation, when as they commit any treason or felony against the Lord, before their actual repentance for it; for God may pass by their sins and treasons, and take no notice of them, he may in his mercy pardon them, and not arraign them for them. Yea, he will be sure for to do it. For he is a God that passeth by the transgression of his heritage, he will forgive their iniquities and remember their sins no more, because he delights in mercy, and because it is his covenant so to do. Mich. 7. 18, 19 and jer. 31. 33, 34. If he doth take notice of those sins of theirs as to scourge them for them, yet he never draws them into question for their souls, he never brings them into the judgement of eternal condemnation: as we may read expressly. Isay 45. 17 john 3. 19 cap. 5. 24. and Rom. 8. 1, 2. wherefore though the Saints commit treason against the Lord, for which they deserve to be perpetually condemned, yet this their treason never puts them into the state of death and damnation. So when the Saints of God commit adultery against him, and such sins as might cause him to deuorce them from him: yet they are not presently divorced, because they do not presently repent: for God is a loving and kind husband to them: he is not easily provoked to put them away, and to give them a bill of divorce upon every act of adultery which they do commit: as is evident by jer. 3. 1. If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? but thou hast played the harlot with many lovers, yet return again to me saith the Lord. The adulteries of the Saints, do never break that bond of matrimony which is between God and them, because God will not take advantage of them: he hath married them unto himself 
Hosea 2. 19  for ever, in faithfulness, in loving kindness, & in mercies: therefore will he love them, and not cast them off: therefore will he not sever or deuorce them from him. He hath commanded us, not to separate those whom he hath joined together: therefore he 
Math. 19 7  himself will never sever nor deuorce those from himself whom he hath married and betrothed to himself for ever: but he will separate their sins from them, that so they may not severe or divorce them from himself: and therefore when as they sin against the Lord, they are not presently in the state of death and damnation, because they are still married to, and not divorced from the Lord. So when the sons of God offend their gracious and loving father by their sins, they do not therefore cease to be his sons, neither are they forthwith disinherited: but they continue sons and heirs still, and he continues to be a gracious father to them. It may be they may incur his anger and displeasure for a time: it may be, he doth (
a 2 Sam. 7. 14. 〈◊〉. Ps. 89. 26. to 38. ) chasten and correct them with the rods of men, and with the stripes of the children of men, (
b Prou. 3. 12. ) out of his fatherly care and love unto them, and out of a desire of their good, (
c 1 Cor. 11. 32. ) that so they may not be condemned with 
Heb. 12. 6. to 12  the world. But yet they never incur his hatred or his whole displeasure, he never disinherits them or casts them out of doors: he always dealeth with them as a gracious, merciful, and loving father, (
d Mich. 7. 18. ) who delights in mercy, (
e Psa 103. 8, 9, 10, 13. Mal. 3. 17. ) he will not always chide them, neither keepeth he his anger forever he will not deal with them after their sins, nor yet reward them according to their iniquities, but will even pity, spare, and pardon them, as a father pitieth, spareth, and pardoneth his only son that serveth him. And therefore though they sin against their gracious Father, and lie perhaps in this their sin for a time without repentance, yet they are not thereby disinherited nor put from the state of grace, I will now contract all this into this Syllogism. He that is still alive in Christ, and is but only sick and not dead of sin: he that is only in a mere possibility to be questioned, arraigned, divorced, & disinherited for his sin, and is not actually questioned, arraigned, divorced, disinherited, and condemned for it. He that is more likely to live & to recover, more likely to escape unsentenced and uncondemned, more likely to continue a wife and an heir unto God, then to dye of sin, and to be perpetually condemned, divorced, and disinherited of God for sin. Nay he that is sure to recover and never to die of sin, sure to scape scot-free, and never to be condemned, divorced, or disinherited for sin, it is undoubtedly true, that such a one is not in the state of death and damnation, but in the state of life and grace. (For no man can be in the state of death and damnation, but such a one as is either dead in trespasses and sins; such a one as is actually condemned, divorced, and disinherited for his sins, or such a one as is more likely to die, to be condemned, divorced, and disinherited, in and for his sins; then to live, and to escape uncondemned, undivorced, and undisinherited for his sins.) But all those who are once truly regenerated & engrafted into Christ by a true and lively faith, they are alive in Christ, and even then when as they lie in any known sin without repentance; they are but only sick & not dead of sin: they are only in a m●…ere remote possibility; to be questioned, arraigned, divorced, disinherited and condemned for their sin: they are not actually questioned, arraigned, divorced, disinherited and condemfor it. They are more likely to live and to recover, more likely to escape unsentenced and uncondemned: more likelyto continue wives and heirs unto God, then to dye of sin, and to be perpetually condemned, divorced, and disinherited of God for sin. Nay, they are sure to recover, and never for to dye of sin: they are sure to escape scot-free, and never to be condemned, divorced, or disinherited for sin, as is evident by the former premises. Therefore it is undoubtedly true, that such as are once truly regenerated and engrafted into Christ by a true and lively faith, even then when as they lie in any known sin without repentance, are not in the state of death and damnation, but in the state of life and grace: and so the argument which is produced follows not.  
Secondly, I answer, that the Antecedent is false. For these sins of the Saints, they are and may be pardoned and actually forgiven without any particular repentance for them. First, because when men are once truly justified, the eternal guilt of these their sins is never imputed to them, as I have formerly proved: therefore a particular actual repentance for them is not necessarily and absolutely required for to save them and ●…ree them from damnation: Christ had made them free from the law of sin and 〈◊〉 before, being 
Rome 8. 2.  made a curse for them, that they might be made the righteousness of God in him: therefore they might be saved without this 
2 Cor. 5. 21.  this actual and particular repentance. Secondly, These their sins, as I have formerly proved, did not put the Saints into the state of damnation: and therefore a particular repentance for these sins of theirs, is not absolutely necessary to salvation. Thirdly, a particular and actual repentance for these sins, is not required as absolutely necessary to salvation, because a general repentance, and an inward disposition of the soul, without this particular, outward and actual repentance will serve the turn. If a Saint of God commit any gross and known sin, let him have but an upright and sincere heart, which is fully and resolutely set and bend against all sin, and steadfastly set and fixed upon God with a desire to cleave fast and close to him, and to do his will in all things: let him have but an humble, a broken, and a contrite heart within him which trembles at God's word, and is thoroughly affected with the gross and general apprehension of his own vileness: though he never pitch particularly upon this sin of his, nor humble his soul before the Lord for this his sin, yet, I dare be bold to say, that this general repentance of his and this inward frame, bend and disposition of his heart and soul, shall sufficiently cleanse and purify his soul from this his sin, and save him so that he shall never die or perish for it: for it is the inward and habitual repentance, the inward frame, bend, and disposition of the soul that God respects more than the outward act, as we may see by that of David. Psal. 32. 5. I said I will confess my transgressions unto the Lord, and so thou for ga●…est the iniquity of my sin: the inward purpose and disposition of 〈◊〉 heart for to repent, was sufficient to move God to forgive his sin, before his outward, actual, and particular repentance was expressed. Which proves, that though a particular confession and actual humiliation be very fit and requisite and necessary, after every gross and known sin which the Saints commit, yet it is not absolutely necessary to salvation for an inward disposition & purpose of the heart for to repent or a general repentance and humiliation without this particular will serve the turn. But of this see more in the fourth answer to this argument, as it was, first propounded. Fourthly, a particular, outward, and actual repentance for these sins of theirs is not absolutely required of them as necessary to salvation, because God in his mercy will pass by these actual sins, or acts of sins, and take no notice of them, if they do chance to forget to repent and humble their souls particularly for them: for God is a God that passeth by the transgressions of his people, 
Mich. 7. 18.  
1 Pet. 4. 8.  as well as their lesser sins: he out of his charity and love unto his Saints, doth cover even a multitude of their sins and take no notice of them, when as they forget for to repent particularly of them. So true is that of Bernard, that the sin of the Saints of God, vel punitur 〈◊〉 poenitentia, vel in 
De 〈◊〉 et lib. 〈◊〉: tract.  charitate absconditur, it is either punished with condign repentance, or hid in mercy. I could add more reasons for to prove, that there is no absolute necessity of a particular repentance for every gross and known sin, but I will pass them over, and refer you to the answers which are given to this argument, as it is first propounded and objected.  
For the last clause of this objection: that a regenerate man may dye in the very act of sin, as he may murder himself, or God may smite him suddenly in the act of any other sin, before his actual repentance, or any other repentance else: and therefore he may dye and perish in his sins, and so fall finally from grace. I answer, that the argument follows not. For let any one that is a true regenerate Saint of God be taken away in the very act of any known sin, before it is possible for him to repent, I make no doubt or scruple of it, but that he shall as surely be saved as if he had lived to have repent of it: and that for these reasons. First, because this saint of God was truly praedestinated to eternal life, and therefore he cannot but be saved, or else it would follow, that a man who is absolutely praedestinated to eternal life might yet be damned, which can never be proved or admitted. Secondly, because Christ hath promised that none of his sheep shall perish, that none of his Saints and children shall be confounded, but that they shall be sure of heaven and eternal life. john 10. 28. Isay. 45. 17. john 5. 24. and cap. 6. 39 40. Now all those that are once truly regenerated and engrafted into Christ, though they are taken away in the very act of sin before any ●…epentance at all, are the true Saints and sheep of Christ, and therefore they do not, therefore they cannot perish in this their sin. Thirdly, it must needs be so, because God will never require impossibilities at his children's hands, nor take the strictest course, and greatest advantage against them for their sins. Now it it Gods own act to take away the Saints in their sins, and it was impossible for them to repent at all of this their sin in respect of their sudden surprisal: if they had had space & time to have repent, no doubt but that they would have repent them of this their sin, and therefore God seizing on them before they could repent, we should exceedingly eclispe the riches of God's mercy, and of his gracious dealing with his Saints, in affirming that they should be damned when as they had not space to repent. Fourthly, it must needs be so, because this one act of sin (as I have proved to the full before) it doth not severe and cut them off from Christ, or destroy out of them those habits and seeds of grace which are planted, and settled in their hearts, it doth not put them into a state of death and damnation, or cause their gracious and loving Father, who is always ready to pardon and to pity them, to disinherit them and cast them off, especially seeing they never sin against him out of precogitated malice, or out of the settled purpose and resolution of their hearts: and therefore though death doth cut them down in this very act of sin, they cannot perish in this act, but their souls are undoubtedly saved, and received into mercy. Fifthly, it must needs be so, because this one act of sin, it doth not take away their justification, or make them not to be justified, but only in respect of this particular act: it revives not all their former sins again, and therefore it puts them notinto the state of death and damnation: a man may be an holy & religious man, he may offend in many things: yet he may be holy and upright in God's sight and estimation, in respect of the constant holiness and integrity of his life, though not in respect of those particular sins of his. Now God he always looks unto the inward frame and disposition, the inward integrity and sincerity of the heart, to the constant tenor and carriage of his Saints, and not unto their particular fails and slips: if their hearts, and the constant tenor and carriage of their lives, be sincere, holy, blameless and unspotted, God estimates and rates them according unto this, and takes no notice of their private slips: he values them according to their grace and inward, not according to their sins and outward man: and therefore God taking them away in the very act, not in the habit and the trade of sin: he will estimate and reward them according to their graces, and their inward man, according to the inward purpose, bend and clination of their souls, according to the constant course and practise of their lives, and not according to that particular and private act of sin in which they die; so that they do not perish everlastingly for this act of sin, but they are certainly received unto life everlasting. Sixthly, the thief which never did repent in all his life before, was saved on the Cross, even at the last gasp and period of his life: therefore that God and Saviour who was so merciful to save a sinner that never was a Saint, at the very last gasp: will always be so gracious, so loving and compassionate, as to save a sinner at the last which was a Saint, a friend, a brother, and a best beloved unto him before. Lastly, to shut up all in a word or two. Admit that an actual and particular repentance were required as a thing absolutely necessary to salvation of all the true regenerate Saints of God, after any gross and known sin committed by them; yet than I say, that when God doth take away any of his Saints, in the very act of sin, he doth in that very instance which he takes them in give them such an actual & particular repentance, as shall save their souls, for he hath praedestinated them unto everlasting life; and therefore having predestinated them unto the end, he doth likewise predestinate them unto the means for to obtain it. Wherefore as it is altogether impossible for to deprive them of the end, so likewise is it impossible to deprive them of the means which are annexed inseparably unto it: and therefore put the worst you can imagine, yet we may safely say, that God doth always give his Saints this actual repentance, even in the very point and instant, when he cuts them off, (which the Pseudolut herans, and those that defend only a total fall from grace, without a final do confess and teach.) And therefore notwithstanding, all those sins they do commit, notwithstanding, their lying in sin for a time, or their dying in sin (I mean in the act, not in the habit and trade of some particular sin) without any actual or particular repentance, for that sin of theirs, they neither fall finally, nor yet totally from the state of grace. This is the main and principal argument, this is the very knot and hinge of the question, and therefore pardon me (good Reader) though I have been so prolix and tedious in my answer to it.  
The twenty five Argument or objection that is made against me is, That a true regenerate Saint of God may be excommunicated, therefore he may fall from grace. I answer, 
Answ. 1.  that the Argument doth not follow. For though excommunication may sever a Saint of God from the society of the faithful, and the visible Church of God for a time, to humble him for his sin, and to make him more circumspect in his carriage for the time to come, yet it never doth dissect or cut him off from Christ; nay, it doth not wholly sever and cut him off from being a member of the visible Church; for than he ought not to be assailed or admitted into the visible Church again, unless he were rebaptised: and during the time of this his excommunication he should be no better, and no more a Christian than a Turk or Heathen man: neither of which can be admitted: and therefore this excommunication, if you take it in the true and primative use of it, (not as it is now commonly abused, and made a common process upon petty and trifling occasions) it only suspends men from being partakers of the privileges of the Church, it never cuts them off from being members of it. This is the opinion of Mr. Hooker: in his third book of Ecclesiastical policy, cap. 1. pag. 88 of Bishop Abbot in his answer to Mr, Thompson's Diatriba, cap. 16. of Mr. Calvin in the 14. book of his Institutions, cap. 12. section 9 10. of Marlorat in his Exposition upon the 1 Cor. 5. 5. And I know not any Divines either Modern or Ancient of any note or credit, that do affirm the contrary; and therefore your Argument follows not.  
The twenty six Argument which may be made against me is this. All Infants which are baptised, they are by this their baptism truly regenerated and engrafted into Christ, and yet we see that many of them, do afterwards fall totally and finally from grace: Therefore those who are once truly regenerated and engrafted into Christ by a true and lively faith may fall from grace. The Argument is taken for granted: and therefore the Antecedent is only to be proved. This our Antagonists endeavour for to do, by Scripture, and by the authority and Doctrine of our Church of England. The main place of Scripture which is alleged, is that of Gal. 3. 27. As many of you as have been baptised into Christ, have put on Christ: which they say is full in point. And that this is also the Doctrine of the Church of England, is proved by the form of baptism recorded in our Common prayer Book: where the Minister before baptism, reciting how Christ did bless the little children that were brought unto them, and rebuke his Disciples for hindering such as would bring them to him, doth from hence exhort the people in these ensuing words. Doubt not therefore, but earnestly believe, that he will likewise favourably receive these present Infants, that he will embrace them with the arms of his mercy, that he will give unto them the blessing of eternal life, and make them partakers of his everlasting kingdom: And again, when as the child is baptised, there is this form of thanksgiving there prescribed to us. We yield thee hearty thanks most merciful Father, that it hath pleased thee to regenerate this Infant with thy holy Spirit, to receive him for thine own child by adoption, and to incorporate him into thy holy congregation. Which words do fully prove, that all such Infants as are baptised, are truly regenerated: and so the Antecedent is fully proved to be true. Because this is an argument in which our Antagonists do much triumph and boast, as if we were not able to undergo the charge and vigour of it; I shall endeavour to give a full and satisfactory answer to it, in which I shall be forced to be 
Answ.  somewhat large and tedious, in respect of those many particulars which I am to give an answer to; I will reduce them unto these four heads: First, I shall deny, that all Infants that are baptised, are truly regenerated and inwardly engrafted into Christ by virtue of their baptism. Secondly, I shall affirm, that the place of the Galathians proves it not, nor yet any other têxt of Scripture. Thirdly, I shall affirm, that it is not the Doctrine of the Church of England, and that these words of the Common prayer Book do not warrant it: And lastly, if all these fail me, I shall deny the Argument, and prove unto you that it follows not: and that though the Antecedent and the Argument were both true, yet that they are both impertinent to our present purpose. For the first of these, that all Infants that are baptised are not by their very Baptism truly regenerated, and engrafted into Christ, but only Sacramentally, I shall make it good by these subsequent reasons. First, because the Sacraments do never convey any inward and spiritual grace, which may truly regenerate and engraft men into Christ, but where there is the hand of faith for to receive them, and that grace which is conveyed by them. This is evident by Mark 16. 16. not he that is baptised only, but he that believeth & is baptised shall be saved; but he that believeth not (though he be batized) shall be damned; therefore it is not baptism of itself, but faith which doth regenerate and save men. So Acts 8. 36. 37. When the Aethiopian Eunuch demanded of Philip: behold here is water, what doth hinder me to be baptised? Philip returns him this answer: If thou believest withal thine heart thou mayst: intimating, that his baptism without faith, would do him no good at all, that it could not regenerate him, nor yet convey any grace into his soul. So Gal. 3. 26, 27. Ye are all the children of God by faith in Christ jesus: for as many of you as were baptised into Christ, have put on Christ. It was the Galathians faith, and not their Baptism, which made them the adopted sons of God: for in Christ jesus neither circumcision availeth any thing (no nor yet Baptism which succeedeth it) neither uncircumcision, but faith which worketh by love, Gal. 5. 6. Baptism without faith is in effectual: it may wash and purify the body, but it can never wash, purify, regenerate, and cleanse the soul, unless it be accompanied with faith which works by love, and with true repentance. For it is faith only that purifieth the heart, Acts 15. 8. it is Repentance, and not Baptism that doth wash away our sins: Baptism without repentance it cannot do it: therefore Peter, Acts 2. 36, 37, 38. doth join them both together. For when his auditors that were pricked at the heart, demanded of him what they should do? He answers them thus: Repent, and be baptised in the name of jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost. If Baptism without repentance had been sufficient to have regenerated them, and purified them from their sins, Peter would never have advised them for to repent withal, for that had been superfluous: but his joining of repentance and baptism thus together, intimates that the one is not effectual without the other. It is faith only that doth justify us, and engraft us into Christ, Rom. 4. 3. 5. cap. 5. 1. 2 Cor. 13. 5. Gal. 5. 6. and Ephes. 2. 8. it is faith only that doth make the Sacraments effectual to regenerate us, and engraft us into Christ: this I am sure is the doctrine of our Church. Now all those Infants which are baptised, (no nor all those that are baptised at their ripe years, be they An●…baptists, or such as are newly converted to the faith) they have not this grace of true, saving, and justifying faith within them, and therefore they are not truly regenerated by their baptism: As it is said of the word of God, Heb. 4. 2. that it profited them not, because it was not mixed with faith in them that heard it. So I may say of Baptism, that it regenerates not all Infants, because all have not faith that do receive it. Secondly, all Infants that are baptised, are not truly regenerated and engrafted into Christ by their very baptism, because this would make the Sacrament of baptism effectual to all that do receive it, which cannot be. First, because that this would make baptism to be quite different from all the other ordinances of God, and means of grace: For the Sacrament of the Lords Supper it profits not all alike, to all unworthy communicants, it is the cause of damnation; 
1 Cor. 11. 27. 29.  it is a cause of grace to none, but such as do receive in a worthy manner: so the word of God, though it be the savour of life unto life to some, yet it is the savour of death unto death to others that do hear it, 2 Cor. 2: 16. So it is of all the other means of grace whatsoever, they are not effectual to work grace in all; and therefore Baptism cannot do it. There is the same reason of all God's ordinances, where one of them is effectual, all of them are effectual; where one of them is ineffectual, there all of them are ineffectual to; for else there should be a great confusion, and jarring in the ordinances of God: a man should then be saved by one ordinance of God, suppose by Baptism, and damned by another, by the unworthy receiving of the Lords Supper, or by the unprofitable hearing of the word of God, which the God of order, peace, and union can never suffer. There is a sweet harmony and mutual agreement between all the means of grace, and ordinances of God, they always go hand in hand together: they all work within the same sphere and compass, one of them is no larger than the other: where one is effectual there the others are, or at least may be to: Wherefore since the other ordinances of God, are not effectual to regenerate, and to work grace in all, no more can Baptism do it. Secondly, Baptism cannot regenerate all alike, because circumcision which was a type of Baptism, did not do it. All those that were circumcised with the outward circumcision of the flesh, were not circumcised with the inward circumcision, of the heart and spirit, whose praise is not of man but of God, Rom. 2. 28, 29. therefore all those that are outwardly baptised with water, are not inwardly baptised with the holy Ghost and with fire. Baptism 
Math 3. 11.  is come in the place of circumcision, and therefore it must be of the same effect as circumcision was, and so it is. For as there was an outward circumcision of the flesh which was common to all, and an inward circumcision of the heart, which was proper only to the elect of God: so there is an outward Baptism, or putting away of the filth of the flesh only, 
1 Pet. 3. 12.  which is common to all, but saves none: and an inward baptism of the Spirit, which is the answer of a good conscience towards God: this is the Baptism which doth regenerate and save men, of which all that are baptised are not partakers, but only such as are elected to salvation. Thirdly, all that are baptised are not alike regenerated by their baptism, because this would take away the liberty of God's Spirit, which breatheth when and where it listeth, john 3. 8. It is only the Spirit of God which doth regenerate men: if men be borne but of water, and not of water and the spirit both, they cannot enter into the kingdom of heaven, john 3. 5. If then every one that were baptised, be by his baptism necessarily, and truly regenerated, the liberty and freedom of God's Spirit should be restrained, and must of necessity breathe upon every one that is baptised whether it will or no, whereas Christ himself tells us even in this very case of baptism and spiritual regeneration, that the Spirit bloweth where he listeth: he is not 
john 3. 8.  confined to any person, place, and ordinance, but hath his own liberty to work, when and where he will; which liberty this doctrine of yours would restrain. Fourthly, all those who are baptised are not forthwith regenerated, and engrafted into Christ by virtue of their baptism: because this would take away all election and reprobation: this would make all Infants that are baptised to be necessarily saved, if they die before years of discretion, though God hath otherwise determined of them: or else it would sever true regeneration, and sanctification from election, making such to be truly sanctified and regenerated, as were never elected to salvation: which cannot be, because election is the only cause of true regeneration; and true grace and regeneration are proper only to the elect of God: (as I have proved at large in my first Argument drawn from God,) or else it would make all men to be elected to salvation, and so consequently to be saved: which as it is false and contrary to the Scriptures, so it makes against you to, for than none could fall from grace. Now none of these three consequencies can be admitted; and therefore, your Antecedent, that all who are baptised, are truly regenerated and engrafted into Christ cannot be true. Fiftly, if your Antecedent were true, it would bring in what popish doctrine, that the Sacraments do ex opere operat●…, convey grace to men, that the bare act of Baptism, or of receiving the Lords Supper, should of itself, without any respect of the persons, that are partakers of these Sacraments, convey grace to all that come unto them. Sixtly, all Infants that are baptised, are not truly regenerated and engrafted into Christ by their very baptism, because then the time of their regeneration, repentance, conversion, and effectual calling; should always be accounted from the time of their baptism: but this we all know is false. For some we know are regenerated, called, and converted in their youth, some in their middle age, some in ●…heir old age, but all after Baptism; and we do always account them to be regenerated, converted, and effectually called, not from the time that they are baptised, but only from the time that they do repent them of their sins, and turn from all their evil ways, to serve the living God in holiness and newness of life: God and men account the time of men's regeneration and engrafting into Christ, not from the time that they are baptised, but from the time that they are effectually called and converted unto God, be-being made new men, and new creatures, which they were not before: therefore they were not truly regenerated and engrafted into Christ by their very baptism, for then, their effectual vocation should be accounted from the time of their baptism only, and not from any other time. Seventhly, it is plain and evident, that Infants who are baptised, are not always truly regenerated and engrafted into Christ by their very baptism, because that after their baptism, and before their effectual calling and conversion unto God, the whole old man, the whole body of sin, and the lusts of the flesh, are as strong and vigorous in them, as if they had never been baptised; Christians that are baptised before they are called and converted, are for the most part, as sinful, wicked, and every way as vicious and profane as Heathens and Infidels, that never were baptised: therefore it is certain, that they were never truly regenerated and engrafted into Christ by baptism. For true regeneration, it doth always alter and change men's corrupt natures, it makes them new men and new creatures: it mortifies their earthly members; it casts out the old man, and the body of sin, and crucifies the flesh with the affections and lusts thereof: john 3. 5. 5. Rom. 8 13. cap. 12. 1, 2. Gal. 5. 16. 24. and Col. 3. 5. 8, 9, 10. and therefore it is evident, that all Infants are not truly regenerated and engrafted into Christ by their very baptism: because the old man, the body of sin, the flesh, and the lusts thereof, are as strong and vigorous in them, from their very infancy to their conversion, as if they had never been baptised. Eightly, all Infants that are baptised cannot be regenerated and really engrafted into Christ himself by virtue of their baptism, because they are not all elected to salvation, nor all included within the covenant of grace. Baptism is effectual unto none, but to such as are the true Spouse and Church of Christ, to such as are within the new covenant of Grace, and to such as are the true and faithful seed of faithful Abraham. For, Christ he gave himself only 
Ephes. 5. 25. 26.  for the Church (which all the Fathers and Orthodox Divines, both of our own and other Churches, affirm to be only the number of the elected Saints of God, and no others) that he might sanctify and cleanse it, with the washing of water by the Word; that he might present it to himself a glorious Church, without spot or wrinkle, or any such thing: but that it should be holy and without blemish. Christ doth wash and sanctify his body and his Church, and none but they; now all that are baptised, they are not the true body and Church of Christ, because they are not all elected to salvation, therefore they are not truly regenerated and engrafted into Christ by baptism. All that are baptised are not within the new covenant of grace and mercy, they are not the true seed of faithful Abraham, nor the true Israel of God. Many there are that are baptised, that were never truly included within the covenant of grace: the law (
a jer. 31. 31. 32. ) of God was never written in their hearts, nor yet engraven in their inward parts: God did never (
b Ezech. 36. 26. to 30. ) sprinkle them with pure water, nor yet cleanse them from all their filthiness: he never gave them a new heart, nor yet an heart of flesh: he never put his Spirit within them, nor caused them to walk in his statutes and do them: he never saved them from all their uncleanness; he never became (
c jer. 31. 31. ) a husband to them: he never chose them to be (
d 1 Pet. 2. 9 ) a royal Priesthood, an holy nation, a holy nation to himself: and therefore they were never truly within the covenant of grace. Many there are who are baptised, and yet they were never the heirs of promise, nor the faithful seed of faithful Abraham: Ishmael was circumcised as well as Isaac, Gen. 17. 25, 26. yet he was not of the promised seed, he was borne after the flesh, and not after the spirit, Gal. 4. 28, 29, 30. Simon Magus was baptised as well as any others, and yet he was not regenerated, he was still in the gall of bitterness, and in the bond of iniquity, Acts 8. 13. to 25. he was not an heir and child of promise. All are not Israel which are of Israel: neither because they are the seed of Abraham are they all children: but in Isaac shall thy seed be called: That is, they which are the children of the flesh, those are not the children of God: but the children of the promise are counted for the seed, Rom. 9 6, 7. 8. The promises of God, and the covenant of God, belong only to the sons of faithful Abraham, to the children of the promise, and the righteous seed, which are only the elect of God, and such as the Lord our God shall effectually call, Acts 2. 39 Tit. 1. 1. and Rom. 4. 11, 12, 13. 16. 24. Now all those that are baptised, they are not the elect of God, they are not the righteous seed or children of promise, they are not within the new covenant of grace, and therefore, they have no fruit not benefit, no true regeneration and incision into Christ by their baptism. I will contract this reason into this Syllogism. If all those that are baptised, are not of the true Church and body of Christ, if they are not within the new covenant of grace, if they are not the promised seed, and the elect of God, than all that are baptised are not regenerated and engrafted truly into Christ by their baptism, (For as Circumcision was, so Baptism is, nothing else, but a seal of the 
Rom. 4. 11.  new Covenant, and of the righteousness of faith: and so it doth regenerate and engraft none into Christ, but by estating of them in this new Covenant of grace.) Now none can be estated into this Covenant, but such as are within it, such as are the righteous seed, the heirs of promise, the true Israel, the true Church and body of Christ, and the elect of God; because the Covenant belongs to none but them, and none can have any benefit by the Seal, that have not an interest and share in the deed and Covenant itself.) But all those that are baptised, are not of the true Church and body of Christ, they are not within the new covenant of Grace, they are not the promised seed and the elect of God: (as I have proved.) Therefore all that are baptised are not regenerated and engrafted truly into Christ by this their baptism. Lastly, the Scriptures are express in it; that many are circumcised outwardly in the flesh, who were never circumcised inwardly with the spirit, in the foreskin of their hearts: Deut, 30. 6. jer. 9 26. and Rom. 2. 28, 29. that many are outwardly baptised and washed with water, which are not inwardly baptised with the holy Ghost and with fire, nor washed with the washing of regeneration, and the renewing of the holy Ghost, Math. 3. 11. 1 Pet. 3. 21. and 2 Pet. 2. 3. And therefore all these places of Scripture, which speak of this inward baptism of the Spirit, are only attributed and appropriated to the elect and believing Saints of God, and to no others, and not to all that are baptised: as you may see, Math. 3. 11, Acts 2. 38, 39 Rom. 6. 2. to 7. Gal. 3. 26, 27. Titus 3. 5. 1 Pet. 3. 21. john 3. 5, 6, 7, 8. Ephes. 5. 25, 26, 27. 2 Tim. 2. 19 Ezech. 36. 26, 27. Mark 16. 16. and Col. 2, 11, 12. Which will give an answer to all the Fathers which are objected to the contrary. Who when they say of Baptism: that it is (
d Tert. de Baptis. lib. cap. 5. Basil Exhortatio ad baptis. Oratio. ) the death and expiation of sin, the cause of regeneration and renovation, the way of heaven, the regeneration of the soul, the grace of adoption and the like: they say not that it is so to all that are baptised 
1. Gregor. Nyss. Oratio de baptismo.  outwardly, but to the elect and chosen of God, and to the faithful in Christ jesus: Neither do they speak it of the outward baptism of water, but only of the inward baptism of the Spirit, which is proper only to the elect of God. And that all that are baptised, are not regenerated and engrafted into Christ by this their baptism, but only the elect of God, and such as are true believers, it is evident by the express words and testimony of the Fathers: of Tertullian lib. de baptismo, of Hilary: Com: in Math. Canon. 10. of August: cont. Donat. lib. 5. cap. 24. & de unitat. Ecclesiae, cap. 19 and of Hierome, Com. in Gal. lib. 2. upon the words of Paul, Gal. 3. 17. And of this opinion is Peter Lumb. lib. 4. Dist. 4. cap. 3. Calvin. justit. lib. 4. cap. 15. sect. 15. 17. 22. cap. 16. sect. 9 Marlorat; Exposit: in Acts 2. 38. in Rom. 2. 25. in 1 Cor. 12. 13. in Gal. 3. 27. and in 1 Pet. 3. 21. john Frith a martyr in his treatise of Baptism: Hooker, lib. 5. of Eccles. Pol. sect. 58. 59 63. 64. Dr. Abbot Bishop of Salisbury: In Thomps: Diatr. cap. 7. Dr. Benefield de Persever: Sanctorum, lib. 1. cap. 14. Zanchius, Bucer, Melanthon, Beza, Dr. Francis white, jewel, Willet, Master Fox. all other Orthodox Divines, both of our own and other Protestant Churches are of the same opinion; and I know not any Father, or orthodox writer, that holds the contrary: yea, this is the express doctrine of our own, 27. Article, and it is Mr. Roger's his observation in his second proposition raised from this Article, and therefore we need not for to question it. But now you will object, that the holy 
Object.  Ghost doth always accompany the Sacraments, and works effectually in them, if there be no impediment on our parts, but now in all infants that are baptizad, there is no impediment to hinder the effectual working of the holy Ghost; and therefore the holy Ghost works effectually in them to regenerate them. I answer, that it is true that the holy Ghost 
Answ.  doth always accompany the word and Sacraments (yet not as an effect, but as a concomitant of them) where men are fitted and prepared to receive them, in a godly, faithful, and religious manner; the holy Ghost doth always work effectually by them, when as they meet with such persons and subjects, as are capable to receive them in a gracious & holy manner; but where men are not fitted and prepared to receive these Sacraments and means of grace, there the holy Ghost doth not accompany them: as we may read at large, Ezech. 2. 5. Math. 13. 4. to 10. 18. to 24. 2 Cor. 2. 15, 16. Heb. 4. 2. & c. 6. 7. 8. Now all infants they are not fitted and prepared to receive the means of grace, or the Spirit of grace which should regenerate them, because they want faith and knowledge, to receive them and apply them: and therefore in respect of this impediment, Baptism doth not work effectually in them, to change them and regenerate them. Secondly, admit that faith is not necessarily required to make Baptism effectual, yet all Infants, nay most Infants that are baptised, are not regenerated by their baptism, because they are not all elected and ordained to eternal life. The means of grace, and the Spirit of grace which accompanies them, do never work powerfully and effectually upon any, but upon such as are predestinated and ordained to eternal life, as you may see expressly by Acts 2. 39 c. 13. 48. Rom. 8. 28, 29. 30. cap. 11. 5. 7. 8. Ephes. 1. 4. 5. and Tit. 1. 1. now all Infants that are baptised, are not predestinated to eternal life, for than they could never perish or fall from grace; and therefore baptism and the holy Ghost do not work effectually on them to regenerate them. But you will say, if Infants 
Object.  that are baptised are not regenerated, to what end and purpose is their baptism? To this I answer first, that 
Answ.  though baptism doth not truly regenerate all Infants that are baptised, and engraft them truly into Christ, yet it is of much use and purpose to them. For first, it seals all the promises and covenants of God unto them, and gives them an interest and right unto them, if they will embrace them when they come to years: Secondly, it makes them christian's, and incorporates them into the Church, making them visible members of the visible Church, and giving them an 
1 Cor. 12. 13.  interest in all those privileges which the Church enjoys. 
Arti. 27.  Thirdly, when men are once in truth regenerated, it makes the match between Christ and them to be of greater validity, it increaseth and strengthened their faith, and knits them closer unto God: it makes them more careful to avoid all kind of sin, and to obey and serve the Lord in all things: the very remembrance of that vow and covenant which they have made to God in baptism, will make them more diligent and careful for to please the Lord, and to resign and give up their selues wholly unto him. Fourthly, I answer, that though Infants that are baptised, are not truly regenerated by their baptism, that is, they are not so far regenerated as to have any habit, stock, and seed of true and saving grace wrought within them, yet those whom God hath ordained to eternal life are so far cleansed and washed by their baptism from the guilt of original sin, that if they die in their infancy, before their actual regeneration and real conversion unto God, they shall be saved: and therefore though Infants are not really and truly regenerated by their baptism, yet they receive much fruit and benefit by it in these four respects, and so it is not to no purpose. Secondly, I answer, that the end of baptism is not to regenerate men, neither was regeneration the end why baptism was instituted. For if baptism had been instituted of purpose to regenerate men, than men in the Apostles times should always have been baptised before they did believe; but men in the Apostles times that were not formerly converted unto Christ, nor borne of Christian parents, were not to be baptised before they did believe: as is evident by Mark 16, 16. and by the example of the Eunuch, of the 3000. converts, of Cornelius. the jailer and others: as you may see Acts 2. 37, 38. cap. 8. 36. to 40. cap. 10. 44. to the end, and cap 16. 31. 33. 34. therefore the end of baptism is not regeneration, for then men should have been baptised before they did bele●…us, that so they might be regenerated, and not have been regenerated by 〈◊〉 first, before they had been baptised. Again, if the principal and chief end of Baptism had been for to regenerate men, than those men who were regenerated, should not have been baptised, because they were regenerated before, & for their baptism had been 〈◊〉 merely superfluous: but those who have been truly regenerated, have been afterwards baptised: as you may see by these express testimonies of Scripture, Mat. 3. 6. Acts 2. 37. 38. ca 8. 36. to 40. ca 10. 44. to the end; Acts 16. 14. 15. 31. 33. 34. therefore the end why baptism was instituted, was not for to 〈◊〉 men. Why then may 
Object.  you say was baptism instituted? I answer, that it was instituted 
Answ.  to the●…s ends. First, it was instituted in the place of circumcision, to the intent that it might seal the covenant and promises of God unto the Gentiles, as circumcision did unto the jews: for which read Acts 2. 39 and Rom. 4. 11. Secondly, it was instituted as a type and sign, to 〈◊〉 unto us, that as the water itself which we use in baptism d●…th wash away the filth of our bodies, so the blood of jesus Christ doth wash and purge away the filth and corruption of our bodies, and the sin of our souls: as you may see Rom. 4. 11: Tit. 3. 5. Col. 2. 11, 12. 1 Pet. 3. 21. and 1 john 1. 7, 9 Thirdly, it was 〈◊〉, to incorporate men into the visible Church, and to interest them into the privileges and benefits which the Church enjoys. Mat. 28. 19 Act. 2. 37. 38 39 〈◊〉. 18. 19 Fourthly, it was instituted to distinguish Christians, from 〈◊〉 〈◊〉 and Heat●… on mon: 〈◊〉, it is the 〈◊〉 〈◊〉 & 〈◊〉 Christians, where by they are distinguished from Turks and Infidels, it is the outward 〈◊〉 and seal whereby they are known to belong to Christ. Lastly, it was instituted to knit men faster and to bring them 〈◊〉 unto 〈◊〉, and to make them more 〈◊〉 and careful for 〈◊〉 and 〈◊〉 〈◊〉 him, to abandon and avoid all kind of sin, and to stick more fast and close unto the truth, by considering that vow and conenant which they made to God when as they were baptised: as you may see: Rome, 6. 1. to 9 Gal. 3. 27. Math. 28. 19, 20. and 1 Cor, 1. 13. these were the many ends why baptism was instituted and not of purpose to regenerate men; and therefore though children are not regenerated by their baptism, yet they must be baptised in obedience to Christ's institution, and to these several ends which are useful, profitable and comfortable. And thus much for the first thing the which I undertook to answer, that all infants that are baptised are not regenerated.  
I come now to the second, to prove, that Gal. 3. 27. As many of you as have been baptised into Christ, have put on Christ, makes not against me. For first, I say, that it is one thing to be baptised into Christ, and another thing to be baptised in the name of Christ: to be baptised into Christ, is to be incorporated and engrafted into Christ by faith: as appears by verse 26. 28. for ye are all the children of God (not by baptism) but by faith in Christ jesus, and ye are all one in Christ: so that the connection of these words with the precedent and subsequent verses proves, that to be baptised into Christ, is not to be baptised with water in the name of Christ, but to be engrafted, and united unto Christ by faith: so that the sense of the place is no more but this, those that are incorporated and engrafted into Christ by faith have but one Christ: and not, all of you who have been baptised have put on Christ. Now that this should be the literal meaning of the words, I prove it by two reasons. First from the very phrase which the Apostle useth: for this phrase baptised into Christ, is used in no other text of Scripture. unless it bein Rom. 6. 3. where it signifieth not the outward Sacrament and act of baptism, as some would have it, but only our true 〈◊〉 and engrafting into Christ: in all other texts of Scripture. beside these two: this phrase of baptising into Christ, is not used: all that is said is but this, they were baptised, or baptised in the name of Christ, or in the name of the Father, the Son, and the holy Ghost. So that the very phrase itself doth sufficiently prove, that to be baptised into Christ, is no more than to be incorporated and engrafted into him. Secondly, this is evident by that restriction and limitation which Paul useth in both these places. You know that he wrote his Epistles, to the whole Churches of Galatia, and Rome, and to all those that were baptised among them, but not to any who were not baptised: now Paul doth not say either in Gal. 3. 27. or Rom. 6. 3. that all that were baptised, were baptised into Christ; or that all that were in those Churches had put on Christ; but so many of us as were baptised into Christ, were baptised into his death: and as many of you as have been baptised into Christ have put on Christ: so that this restriction and limitation of Paul in both these places, restraining this putting on of Christ, to those only that were baptised into Christ, and not to all those to whom he wrote, or to all such as were baptised; proves undeniablie, that it is one thing to be baptised into Christ, and another thing to be baptised: that all that are baptised, are not baptised into Christ, and so not truly regenerated and engrafted into Christ by their very baptism. But least this answer should not satisfy unquiet spirits, that I may stop up their mouths and leave them no evasion. I answer. Secondly, that those Galathians to whom Paul writes, who had put on Christ by their baptism, they were men of ripe years, and they did repent and believe Christ jesus before they were baptised, because they were but newly converted from Gentilism and Idolatry unto the faith: and therefore they having faith and repentance before they were baptised, might put on Christ by their baptism, that is, they might put him on in a greater measure: and yet it follows not, that all infants that are baptised do likewise put on Christ as well as they, because they want that faith and repentance which those Galathians had. Thirdly. I answer: that these words of Paul are only restrained to such of the Galathians as were the sons of God by faith in Christ jesus, and the true elect seed of faithful Abraham: as is evident by ver. 26. 29. they are not spoken indefinitely to all the Galathians that were baptised & admitted into the Church: therefore all that these words prove, is only this; that the elect and faithful children of God, do put on Christ in thei●… baptism; and not that all wicked, reprobate, and unregenerate men, or all that are baptised do so to. Fourthly, If you will take this baptising into Christ, for the mere outward Sacrament and act of baptism, I answer then, that this putting on of Christ, here mentioned, is nothing else but the putting on of the name, doctrine and procession of Christ, and not a putting on of the ●…mage, the nature and the graces of Christ. So that the Apostles words and meaning are in effect and substance no more than this. As many of you as are baptised, have put on the name and profession of jesus Christ, you have vowed to forsake all other things and doctrines whatsoever, and to be to him alone; you have covenanted to depend wholly upon him, and to follow his counsel in all things: therefore seeing that you have put on the name and profession of jesus Christ, seeing you have sworn allegiance unto him, and have taken him for your Priest, your Prophet, and your King: be ye now directed, ruled and governed by that Word and Gospel which he hath delivered and commended to you; and not by the Law which was only a Schoolmaster to bring you unto Christ: remember that Christ died for you, & you were baptised into him, and not into the Law, and therefore seek your justification, righteousness and happiness not from Moses or the Law, but from jesus Christ alone, who hath redeemed and freed you from the Law. If you will but consider the scope, and dri●…t of the whole Chapter, you shall find this to be the only thing that the Apostle aims at in these words, to be are the Galathians from the Law, because they were baptised into Christ, and had put on the profession of his name and Gospel, and not the profession of the Law: wherefore this putting on of Christ, being not a putting on of his ●…mage, natur●…, and graces, but of the profession of his name and Gospel, this place makes nothing to this position, that all such as are baptised are truly regenerated by their baptism, because all that put on the outward profession of the name of Christ, do not put on the inward ●…mage, the inward graces and spiritual nature of Christ. Lastly, I answer, that if you take this putting on of Christ, for regeneration and the putting on of the nature, ●…mage, and graces of Christ, and this baptising into Christ, for mere and common baptism, and as the cause of this regeneration and putting on of Christ. I answer, that these words of the Apostle do not warrant it. For first, the Apostle saith not, that as many as have been baptised have put on Christ by their baptism; all he saith is only this, that as many of them as have been baptised into Christ, have put on Christ: this they might do, and yet not by their baptism, but by some other means, therefore this place proves nothing. Secondly, the Apostle tells us, that they put on Christ, not by their baptism, but by their faith: for he certifieth in the former verse. Ye are all the sons of God by faith in Christ jesus; and then come in these words with reference to the former: for as many of you as have been baptised into Christ, have put on Christ: so that the Galathians did put on Christ by their faith, not by their baptism. That which is the instrument and cause of putting jesus Christ on, must be that which makes men the sons of God, that which stamps the image of Christ upon them, that which brings Christ into their souls, and ingrafts them into Christ, that which enables men to take, and to receive Christ jesus: now it is not baptism, but faith only which doth this: it is faith only that ingrafts' men into Christ, and makes them the sons of God. Gal. 3. 26. john 1. 12. it is faith only that brings Christ jesus into men's souls. Gal. 2. 20. Ephes. 3. 17. it is the hand of faith only that takes Christ jesus, that applies him, and puts him on: in jesus Christ neither circumcision a●…aileth any thing, nor uncircumcision but faith which worketh by love. Gal. 5. 6. And therefore take this place of Paul how you will, it proves not, that all those that are baptised are truly regenerated. If any other places of Scripture are objected to the contrary, the former answers will fully satisfy them.  
Thirdly, I say, that this is not the doctrine of the Church of England, and those words which Mr. Montague hath cited out of the Common-prayer Book do not prove it. For that which is said of infants which are to be baptised in our Common-prayer Book in the form of baptism: doubt not therefore but earnestly believe that Christ will embrace them with the arms of his mercy, that he will give them the blessing of eternal life, and make them partakers of his everlasting kingdom; if you take it in the right sense, it is no more in effect then this. That it is Christ's will and pleasure that infants should be baptised, and that he hath'a favour and respect unto them: but that all infants that are baptised are in truth regenerated that it proves not: Mr. Montague 
Appeal. 34. 35.  indeed as if he were not acquainted with the Liturgy and public religious service of our Church, unless it were to correct it, and to cavil at it, for which he taxeth and condemneth others who are less guilty than himself: would have the word in the preterperfect tense, citing this word hath, for will't: because he would wrest the words to his purpose; but the words are in the future tense, and are no more in effect then that which I have said before. Indeed the words after baptism are in the preterperfect tense. We yield thee hearty thanks most merciful Father, that it hath pleased thee to regenerate this infant with thy holy Spirit, to receive him for thine own child by adoption, and to incorporate him into thy holy congregation. Which words prove not that all infants which are baptised are by their very baptism, truly regenerated and engrafted into Christ: because these words (and so the others before baptism) are not general and universal, but they are limited and restrained to one particular infant, or those particular infants which are then to be baptised, whose absolute and definitive estate is only known to God and not unto the Church. Our Church out of charity, because she knoweth nothing to the contrary, doth believe, that every particular infant that is baptised is regenerated, that is, sacramentally, or (because you will have it so, Mr. Montague) really and spiritually, yet she believeth not, that all infants that are baptised are spiritually and truly regenerated by their baptism, and engrafted into Christ, that Mr. Montague (as well read as he is in the Common-prayer Book,) cannot show me. If you now object, that that which is 
Object.  true of every individual is true of the whole species, and therefore i●… our Church believe, that every particular infant that is baptised is regenerated, therefore that she is of opinion that all are so. I answer, that the rule is false: for 
Answ.  there are many things which may be said and predicated truly, or at least charitably of Individualls, which are false of the whole species and cannot be applied to it. A man may say, he ought to say of every particular, and every individual man in the world, that he may believe, he may repent, and he may be saved, because he hath no warrant to the contrary, and he cannot know whether God hath otherwise disposed of him: yet a man cannot say that all men shall be saved, that all men may believe and repent, because it is contrary to the revealed will and word of God. So a man may and aught to say of every particular infant which is baptised that he is regenerated, because he knows not any thing to the contrary. (Indeed afterwards if he see him live a wicked and ungodly life, he may then safely say, that he was not regenerated by his baptism, because his life and works declare as much) but yet no man can safely say, that all that are baptised are spiritually, really and effect. valley regenerated, because it is not so revealed in the Scriptures. This charitable opinion then of the Church of England being restrained to individual & particular infants, and not extended and enlarged to all such as are baptised, warrants not Mr. Mountagues collection from it. That all infants which are baptised, are truly spiritually and effectually regenerated. Which answers likewise, the words in the Catechism: for there the child in the second answer, answers only for himself, that by his baptism, (not all that were baptised) but I was made a member of Christ, a child of God and an inheritor of the kingdom of heaven: that is, I have a right and title to all those by my baptism, if I will lay hold on them, and take possession of them by faith: my baptism gives me a title to them, but doth not give me actual and full possession of them, For these words in the Rubric before the Catechism. That children being baptised have all things necessary for their salvation: the meaning is no more but this. That ba●…tisme without faith, knowledge, lou●… and actual repentance is sufficient for to save such children as dye before years of discretion, because God will not require impossibilities at their hands, and such conditions which they were not able to perform. Or else, that children by their baptism are admitted into the Church, and have an interest in all those privileges and means of grace which are necessary to salvation: what is this to purpose, that all infants that are baptised are spiritually and truly regenerated? Yea, but the Rubric saith, that if they die before actual sin they shall be undoubtedly saved. That is, such infants as are baptised and dye before actual sin are saved, because our Church knows nothing to the contrary: she knows not whether God hath otherwise disposed of them. But yet it is not there recorded that all infants that are baptised are regenerated and saved: or that such infants which fall away from the sacramental grace which they received, should have been saved if they had died before actual sin. Wherefore in any wise man's judgement that hath his wits and senses about him there is nothing in the Book of Common-prayers to warrant this assertion. That all such a●… are baptised are truly and spiritually regenerated: it is only Mr. Mountagues false and brainsick conceit who torments and racks our Common prayer Book to defend his Error. But admit, that this were the received opinion and doctrine of the Church of England, that all infants are by their very baptism truly regenerated and engrafted into Christ; then Mr. Montague you are in this Dilemma: than you must grant this to be the doctrine of the Church of England, that those who are truly regenerated may both totally and finally fall from grace which I have proved to be false, or else you must of necessity grant, that none who are baptised fall from grace, which is contrary to your own assertion: or else you must needs grant, that all such as are baptised are not regenerate, which is contrary to that for which you do so much contend: so that turn which way you will, you are but in a maze and labyrinth, and fettered in the 'gins of your own argument. Again I would but demand this question of Master Montague, whether this be an article of his Creed●…, that all infants that are baptised, are truly regenerated by the holy Ghost, that they are partakers of eternal life, and of Christ's everlasting kingdom, as you say our Common prayer book affirms? If you believe it not, why then do you press it upon us; or why do you not believe, that which you say our Church believes? If you believe it, how then can your doctrine of a total and final fall from grace stand together with it? if you believe that all infants that are baptised, shall have everlasting life, and be made partakers of Christ's kingdom: you must of necessity believe, that they shall persevere in grace unto the end: he that believes that the end shall certainly be obtained, must as certainly believe that the means which must obtain this end shall be used to: and therefore if you believe that all infants that are baptised shall have everlasting life and enjoy Christ kingdom, you must likewise believe, that they shall persevere, and never fall from grace. If you say, that you do not absolutely believe, that 
Obicct.  they shall have everlasting life, and be made partakers of Christ's kingdom, but only conditionally: if they persevere in the 
Answ.  grace received in their baptism. I answer, that if you do absolutely believe that they are regenerated, why do you not as absolutely believe, that they shall have everlasting life and be made partakers of Christ's kingdom? they are both recorded in the same terms, they are knit together in one sentence, one following upon the neck of another: they are both set down as absolutely and positively as the other: therefore you must believe all of them to be alike absolute, and then you cannot believe that ever they should fall from grace: for than they could not be made partakers of Christ's kingdom and of everlasting life: or else you must make them all conditional, and believe that those infants which are baptised are regenerated if they persevere in grace, else that they are not regenerated by their baptism, which would falsify this your proposition, that all infants are truly regenerated by their baptism: which proposition as you see, is no ways warranted by the Common prayer Book, or by the Church of England.  
Lastly, admit that all infants that are baptised are regenerated, and that this were warranted by Gal. 3. 27. and by the doctrine of the Church of England, vet I say that this argument follows not, nor is not to the purpose: for the question is not, whether infants, & other men may fall totally or finally from that sacramental grace which they receive inbaptisme: but whether vere fideles, whether such as are truly regenerated & engrafted truly into Christ by a lively faith, may fall totally or finally from the state of grace, of the state or justifying faith? Now sacramental grace and regeneration is one thing, and this state of true & saving grace, and of justification by faith is another: if we admit that infants once baptised have a sacramental grace within them, which is nothing else but a freedom from the guilt of original sin: yet no man I think can be so absurd as to say, that they have any habitual graces, or any living and justifying faith within them; for they want reason and understanding to apply the word and promises of God, and to use these means which should beget these graces in them. And therefore seeing that the grace which children and others receive from baptism is but sacramental, far different from the grace of which our controversy and question is, if we grant the whole argument to be true, yet it is nothing to the purpose. And so much in answer to this twenty sixth argument, in which I have been over tedious, by reason that our Antagonists rely so much upon it.  
The twenty seventh argument which may be objected against me, is from particular examples, which may be reduced to three heads. The first, of Adam and the Angels: the second, of particular and whole Churches: the third, of particular and private Saints.  
The first argument from Examples, is drawn from Adam and the Angels. Adam and the Angels who were of an higher alloy than any regenerate Saints of God now are, they fell from the state of grace: the one totally, the other finally. Therefore the true regenerate Saints of God, whose grace, are inferior unto theirs, may fall totally and finally from grace as well as they.  
I answer, that the Argument follows not, because there 
Answ.  is a great difference between the graces which the regenerate Saints of God enjoy, and that grace which Adam and the Angels had. For first, that grace which Adam and the Angels had, it was in their own possession and custody, they themselves were the guardians and keepers of it. But that grace which the regenerate Saints of God do now enjoy, it is not in their own keeping, they themselves are not the guardians and preservers of it: but it is God himself who keeps it and preserves it in them by his power. This is evident by the 2 Tim. 1. 14. That good thing that was committed to thee, keep by the holy Ghost which dwelleth in us: the holy Ghost himself who begins, doth likewise guard and keep the graces of the Saints. So in the 1 Pet. 1. 5. who are kept by the power of God through faith unto salvation: the power of God, it doth not only keep the Saints unto salvation, but it preserves and keeps their faith to. So in the 1 Tim. 1. 12. I know-whom I have believed, and I am persuaded, that he is able to keep that which I have committed to him against that day. The faith of the Saints it doth not stand in the wisdom, and custody of men, but in the power of God, 1 Cor 2. 5. Ephes. 1. 19, 20. and cap. 3. 20. and the Saints of God they do not preserve and keep their graces, or themselves, but their graces and their persons are guarded, preserved, and protected by God himself, by Father, Son, and holy Ghost, and that continually: as you may read Psal. 4. 8. Psal. 12. 7. Psal. 66. 9 Ps. 121. 3. to the end: Psal. 125. 1, 2. Isai. 26. 3. Ier 32. 40. john 10. 28, 29. 〈◊〉. 17. 11. 2. 〈◊〉. 4. 7. 13. 19 Col. 2. 10. 19 c. 3. 3, 4. Phil. 1. 6. 1 Thes. 5. 23 24. 2. Tim. 4. 18. 1 Pet. 4. 19 jude 1. 24. and jer. 31. 9, 10. (all comfortable and excellent places worth your reading:) therefore they cannot fall from the state of grace, though Adam and the Angels did; whose graces and persons, were kept and preserved only by themselves, and not by God. Secondly, that grace which Adam and the Angels had, it was their own: they had free will and liberty to dispose of it at their pleasure: they were Lords over that grace the which they had, their grace had no Lordship and kingdom over them. It is now far otherwise in the graces of the Saints: for their graces, they are not their own, nor yet their persons, but their graces and their persons they are Christ's: their graces they all flow and spring from Christ, and they are but stewards, not owners of them. Yea, their graces they are above their wills: they have a Lordship and kingdom in their souls: they are not Lords, but subjects to their graces: Grace doth rule and dispose of them, not they of grace: see Gal. 5. 16. 17. 18, 25. Rom. 8. 5. 14. Ezech. 36. 27. 1 Cor. 3. 23. cap. 6. 19, 20. 2 Cor. 5. 14, 15. cap. 10. 4. 5. cap. 13. 8. Acts 4. 20. and Col. 3, 15. all express to this purpose: therefore they cannot lose nor yet cast out their graces, as Adam and the Angels did. Thirdly, that grace which Adam and the Angels had, it had no promise of perpetuity and perseverance annexed to it, and therefore it is no great wonder though they fell from grace: but the graces which the Saints of God have now, they have the promises of perseverance and perpetuity annexed to them; (as you may see by all those gracious promises which I have formerly mentioned,) therefore their graces cannot fail, therefore they cannot fall from grace, though Adam and the Angels did. Fourthly, that grace which Adam and the Angels had, it had never the benefit of Christ's intercession: Christ never prayed for it that it might not fail: but the graces which the Saints now have, they had the benefit of Christ's prayer whiles he was on earth; and they have the benefit of his everlasting intercession now he is in heaven, Luke 22. 32, john 14. 16. cap. 16. 26. cap. 17. 11. 15. 21 23. 24. Rom. 8. 34. Heb. 2. 17. cap. 4. 14, 15, 16. cap. 7. 25. and cap. 9 24. therefore they cannot fail, though Adam and the Angels did. Fiftly, that grace which Ada●… and the Angels had, they had it not by God's immutable decree and purpose, they had it only out of his providence and foresight, and not from his eternal election and predestination: and therefore they might fall from it. But the regenerate Saints of God, they have their graces from Gods immutable and eternal purpose and decree, and by virtue of their eternal election and predestination. Rom. 8. 29. 30 cap. 11. 7. Acts 13. 48. Eph. 1. 4, 5. cap. 2. 10. 1 Thes. 5. 9, 10. 2 Thes. 2. 13, 14. 1 Tim. 6. 12. 2 Tim. 1. 9 cap. 2. 19 21. Titus 1. 1. 2 Cor. 2. 5. and 1 Pet. 1. 2. therefore they cannot fall from grace, though Adam and the Angels did. Sixtly, that grace which Adam and the Angels had, they had it of mere free gift, it was not merited and purchased for them by Christ, and therefore they might lose it. But the graces of the Saints they are a purchased 
Ephes. 1. 14.  possession, they are purchased by Christ himself at the hands of his Father, that so they might be sure to all the seed, 
Rom. 4. 16.  Christ who hath purchased them for them, will preserve them in them, and therefore they cannot fall from grace, though Adam and the Angels did. Lastly, that grace which Adam and the Angels had, it was no grace but nature, it had its rise and being from themselves, and was incident unto their natures: therefore they might lose it, and fall from it as they did. But the graces which the Saints of God have now, they are transcendent and above nature: they stand not in the wisdom, or nature of men, but in the power of God, 2 Cor. 2. 5. 2 Pet. 1 4. they have their rise from heaven, and from the mighty power of God, Ephes. 1. 19, 20. cap. 3. 20. and Rom. 15. 13. not from humane nature: they are part of the di●…ine nature, and they flow from jesus Christ, and the holy Ghost, the spring and fountain of all grace: john 1. 16. cap. 4. 14. cap. 7. 38, 39 Gal. 5. 22. Ephes. 1. 23. and Col. 2. 9 19 These graces which the Saints have now, are of a more divine, heavenly, permanent, and spiritual nature, than that natural grace which Adam and the Angels had, and they flow from such a head and spring of grace which never fails, which is never drawn dry. And therefore though Adam and the Angels fell from grace, yet you see for all these reasons, that it follows not, that therefore the regenerate Saints of God should fall as well as they. How ever, the question is not of natural grace, or of that grace which Adam and the Angels had, whether that may be lost (for that was no more but common nature, and nog grace:) but whether true, justifying, and saving grace may be lost; and so this Argument is nothing to the purpose, or the thing in question.  
The second sort of examples are of whole Churches which have fallen from grace: from which this argument is framed. If whole Churches have fallen totally and finally from grace, then much more may private and particular Saints fall so too: But whole Churches have fallen totally and finally from grace. Therefore private and particular Saints may fall so too.  
For answer to this argument, I must first distinguish of 
Answ.  this word Church: first, it is taken in a large and general sense, for all such as make an outward profession of Christ, whether they are good or bad; secondly, it is taken properly and strictly, for the whole company of the elect and chosen Saints of God, and for them only; in which sense it is used in our Creed. Secondly, I must distinguish of this word whole Church: for sometimes it is taken universally for all and every one that is included and comprised within the Church: other times it is taken for the Major and the greater part only, and not for every individual and particular member. If you take now the whole Church, in the largest sense, for every visible and particular member of the Church both good and bad: or if you take the whole Church in the stricter and more proper sense, for the company of the elect and chosen Saints of God, than the Minor proposition is false: because none of the elect and chosen Saints o●… God, can either totally or finally fall from grace. But if you take a whole Church, for the greater part of a visible Church, for those who are members of a visible Church, and yet are but goats, tares, and chaff, and no members of the true and holy Church of Christ, than the sequel of the Major proposition is false, and no more in substance then this. If hypocrites and wicked men may fall from the show and shadow of grace, than the true regenerate Saints of God may fall from the very habits and seed of true and saving grace: which is but a mere Nonsequitur. True then it is, that all those of a whole Church which are notregenerated, (which are far the greatest number) may Apostatise and fall from the doctrine of grace: but yet the true regenerate Saints of God in such a Church, do never fall from the habit and state of true and saving grace: and therefore both the Major and the Minor proposition in that sense as they are propounded, are false and unsound. Thus much for the general.  
The first example of any particular Church that is objected against me, is the Church of the jews. The jews who were partakers of the fatness of the root and Olive tree Christ jesus, were broken off and fell from grace: Rom. 11. 16. to 25. therefore the true regenerate Saints of God may fall from grace,  
I answer first, that the Antecedent is false: for the root 
Answ.  and Olive tree which the Apostle speaks of, is not Christ, but Abraham and the patriarchs. So Chrisostome, Bede, Anselm, Theodoret, Haymo, Calvin, Peter Martyr, Beza, Pareus, Willet, Hyperius; and most of those that comment on this place: and therefore it follows not, that because the jews might be broken off from Abraham, and be deprived of the promises and covenant made to him and to his seed, that therefore the true believers may be broken off from Christ. Secondly, admit that Christ himself and not Abraham, is the root and Olive tree here mentioned, and that some of the jews were broken off from him: yet I answer, that those jews and branches which were broken off, were such as were never truly engrafted into Christ, but only in common reputation, and in outward show: which is evident by the same chapter. First, because it is said, ver. 7. that such as were blinded and broken off were such as were never elected: Secondly, because it is said v●… 〈◊〉. that they 〈◊〉 〈◊〉 〈◊〉 through unbelief: if then those that were thus broken o●… were not elected, if they were unbelievers, it is certain then that they were never truly engrafted into Christ, because they never had any true and lively faith. Thirdly, though the greatest part of the jews did Apostatise, and so were broken off, yet the 2. 5. 7. and 17. verses of this chapter certify us, that all the elect and chosen Saints of God that were among them, all the true Israel of God belonging to the election of grace, did still continue in the stock and root, and were not broken off, they did not fall from grace: none but the counterfeit and superficial branches were broken off, the true and living branches did still continue. So that this example makes wholly for us, not against us.  
The second example is taken from the Galathians. The Galathians they were true believers, and the true regenerate Saints of God. For they received the Spirit of God, they began in the spirit, and suffered many things for Christ, Gal. 3. 2, 3, 4. yea, they were all the sons of God by faith in Christ jesus, and they all had put on Christ, ver. 26. 27. But yet they fell from grace, they ended in the flesh, they disobeyed the truth, and turned from the Gospel to the law, and so made Christ of no effect unto them, Gal. 1. 6. cap. 3. 1. 3. cap. 4. 9 and cap. 5. 2. 4. 7. Therefore the true regenerate Saints of God may fall from grace. For answer to this example, I say sirst, that all the Galathians to 
Answ.  whom Paul wrote were not regenerated: because there was never yet any Church on earth (I mean any visible Church,) neither shall there ever be any, where all the members of it are regenerated; for Christ himself hath certified us, that there shall be chaff as well as wheat, goats as well as sheep, good fish mixed with bad continually in his Church, even to the end of the world, Math. 13. therefore it must needs be so in these Churches of Galatia to whom Paul wrote. If you object, that Paul saith, that they were all the children of God by 
Object.  faith in Christ jesus, Gal. 3. 26. therefore they were all regenerated. I answer, that the meaning of these words of Paul, 
Answ.  is not to show unto us, that all the 〈◊〉 were then in the 〈◊〉 of rege●…eration and justification, (and if it were so, it would make quite against you not for you, for if they were in this estate when as P●…l wrote unto them, than they were not fallen from grace as you pretend) but Paul's meaning there is only this, That all such as are the regenerate and adopted sons of God in Christ, they are so only in regard of faith, it is faith only that makes them so, and not the works of the law; which is evident by the very scope of the place: so that this place proves not, that all the Galathians were truly regenerated. And so the Major proposition, that all the Galathians were regenerated, i●… false. Secondly, I answer, that all those Galathians who were regenerated, did persevere in grace, and did not turn away from the Gospel to the Law, and that such as did Apostatise unto another Gospel, were such only as had received the Gospel, but not the grace of Faith, and such as never were regenerated. I would ask but this question of our Ant●…gonists, whether all the Galathians, or only the greater part of them fell from grace? If all, than they were no Church, when as Paul did write unto them (for there cannot be a Church but where there are some faithful ones continuing in the state of grace.) If all of them did not fall from grace, than who were those which did fall away? Who were they which did continue? did the true regenerate Saints of God fall away, and the hypocrites only continue? or did the hypocrites fall away, and the true regenerate Saints of God continue? If any fell away they were certainly the hypocrites, and such as had no truth of grace within them: for the true regenerate Saints of God they cannot be seduced, they cannot depart from God, and they go not out from the fold and flock of Christ. Math. 24. 24. jer. 32. 40 1 john 2 19 and Reu. 3. 12. If any did continue, they were certainly the faithful Saints of God, for hypocrites and wicked men they hold not out, but as the chaff before the wind they are blown away, Psal. 1. 4. and Math. 3. 12. Therefore if that the outward face only of the Church of Galatia, if the greater part of them only; if the chaff of them, if the Goats, and not the wheat and sheep among them fall away, this example proves nothing at all against me. All that this example proves, if you rack it to the utmost is only this; that men may fall from the word, the doctrine and Gospel, of faith; but not that they may fall from the grace of faith.  
The third example is taken from the Churches of Ephesus, Smyrna, Thyatira, and Pergamus, these they lost their first love, and fell from grace. Reu. 2. 4, 5. therefore the true regenerate 
Answ.  Saints of God may fall from grace. I answer, that neither of these Churches fell from grace, though they fell into some sins, for which the Lord reproves them by Saint john. For it is there said of the Church of Ephesus: verse, 2, 3. that she had works, and labour, and patience: that she could not bear them which were evil; that she had tried them which said they were Apostles, and were not, and she found them to be liars: that she had patience, and that she had laboured for God's name sake, and had not fainted; of which God took special notice: and God himself tells her, that he had but somewhat to say against her: all that was in her was not out of order, she was not generally faulty, something only was amiss: and what was that? she had lost, not her love, but her first love: that is, she had lost the degrees, the zeal, the heat and fervency of her love: her love was not so intense, so hot, so zealous and so ardent as it was before: but yet the habit of her love was still remaining in her: she had love in her still though not in that degree as she had it before: yet she had it in such a degree, that she hated the deeds of the Nicholitans, whom God hated, and she could not bear them which were evil. verse 3, 6. which she could never have done, if this habit and grace of love had been utterly extinguished and abolished in her: and therefore, because that all things in her were not amiss, because there were many graces and good things in her, of which God took special notice, it is most certain that she was not fallen totally nor finally from the state of grace. The same answer may serve for all the other Churches: for they had all, works, charity, service, faith, patience; they did hold fast the name of Christ, and not deny his faith: and their last works were 〈◊〉 then their first: vers●… 9 13, 19 and of this God himself takes special notice: and can you think that these Churches which had these things in them were fallen quite from grace? Can any Church or person have all these graces in them, and yet be fallen totally from the state of grace? Credat 〈◊〉 Apella, non ego: others may believe it if they will, but men of any judgement cannot do it: because it is a plain contradiction, that a man should be fallen totally from grace, and yet have many graces in him still. So that these examples prove nothing at all against me. Yea, I may boldly say, they are unanswerable proofs and evidences for me. For say I, if these Churches of God when as they fell into those sins for which God reproves them, did not fall totally from the state of grace, (as it is manifest they did not) than it is plain, that the Saints of God do never fall from grace: (for if they fall not from the state of grace by falling into sin, they fall not from it by any other means, and so they fall not from it at all.) So that these main examples and proofs on which you do rely, they are the strongest evidences that make against you. Thus much for the second sort of examples.  
The third sort of examples are taken from some particular Saints of God; and these are many in number. First, the examples of the second and third ground are produced against us. The second and third ground, they had true grace and faith: but they fell away from grace. Math. 13. 5, 6, 7, 20, 21, 22. Therefore the true regenerate Saints of God may fall from grace. I answer, that the Major is false: for though 
Answ.  they did receive the word with joy for a time, yet they had no true and saving grace at all within them, as is evident by these reasons. First, because they never came to that maturity and ripeness as to bring forth fruit, there was only a blade and outward show of grace within them, there were only the buds and leaves, but not the fruits of faith in them: now faith without fruits and works is but a dead and empty faith, yea, no faith at all. 1 Thes. 1. 3. jam. 2. 14, 17, 26. Secondly, because the faith the which they had, it did not altar and change, it did not 〈◊〉, 〈◊〉 and 〈◊〉 their hearts, it made them not good and firtle gro●…nd: they were but stony and thorny ground still, the word the which they did receive, it wrought no change or alteration in them, they were still the same they were before. Now how is it possible, that such as were never changed and regenerated, such as continued in their carnal and old estate, being as bad as ever; such in whose hearts there was no alteration and renovation wrought, that they should have true grace or faith within them? For true grace and true faith, they do regenerate, transform and alter men, they purify and 〈◊〉 their hearts and souls, and make them new men and new creatures. Rom. 12. 2. Acts. 15. 9 2 Cor. 5. 17. Ephes. 4. 22, 23, 24. Gal. 5. 24. and Col. 3. 9, 10. and therefore these two grounds could have no true and saving grace or faith, because they were not thus truly regenerated, purified, and transformed into good ground, but continued stony and thorny as they were before. Thirdly, because it is said of one of the grounds, that afflictions and temptations made the seeds that was sown in it to wither away: and of the other ground, that the thorns and weeds sprung up and choked the seed that was sown in it. Now this is the property of true, justifying and saving faith, that it makes men to abide the trial, and to hold out in times of persecution, affliction and temptation. jam. 1. 12. and 1 Pet. 1. 7. that it overcomes the world and the cares and troubles, and temptations of it. 1 john 5. 4 5. and therefore these two grounds which were overcome of temptations persecutions and afflictions, and of the cares, the pleasures and riches of this world, had no true, justifying and saving faith within them. Fourthly, because that true, justifying and living faith (of which only our question is intended,) is always rooted and grounded in the soul, so that it can never wither, nor yet be rooted and weeded out: as we may read at large Ephes. 3. 17. Col. 1. 23. cap. 2. 5. 7. 1 Cor. 15. 58. jer. 17. 8. and Heb. 6. 19 but the faith which these two grounds had, it had no root at all. Math. 13. 5, 6, 21. Luke. 18. 13. it was such a faith, or credulity rather, which was settled in the vnd●…rstanding, but was not rooted and grounded in the heart and spirit; therefore it was no true, lively, justifying and saving faith. Fifthly, because the faith of these two grounds is put by way of 〈◊〉 and opposition to that of the 〈◊〉 and good gro●…nd: these two temporary sorts of hearers are 〈◊〉 and distinguished from the fourth sort, who did with honest and good hearts not only hear the word of God, but keep it to, and bring forth fruit with patience, which the others did not. The text itself makes a kind of special difference between the faith of the one, and of the other; and therefore their faith could not be true, because it is distinguished and put in opposition to the faith of the fourth ground. But if all this will not give you satisfaction. I answer, that the difference in this parable is only intended and meant of hearers not of believers: the parable informs us that there are four several sorts of hearers, not four different sorts of believers. Now of all these four sorts of hearers, there was but one sort of them that were true believers, for in the other three sorts, the word preached did not profit them, and why was this? because it was not mixed with faith in them that heard it. Heb. 4. 2. therefore it is certain, that the three first sorts of hearers had no faith at all, as you surmise they had: neither can there be four sorts of true bel●…euers, as you would hence collect: for as there is but one God, one Lord, one spirit, and one body: so there is but one faith, one kind, one sort and speci●…s of true believers, who are not different and many, but all one in Christ. Ephes. 4. 3, 4, 5. 1 Cor. 12. 12, 27. Rom. 15, 5, 6. 1 Cor. 1. 10. cap. 10. 17. 2 Cor. 13. 11. Phil. 1. 27. cap. 2. 2. Col. 3. 15. and therefore this Scripture being only meant of several kinds of auditors, and not of several kinds of believers, makes nothing at all against me.  
The second example is of those, john 2. 23, 24. Those that 〈◊〉 in the name of Christ when as they saw his miracles had true iust●…fying faith. But these fell from grace: for jesus did not commit ●…imselfe unto them, for he k●…ew all ●…en: therefore the true regenerate Saints of God may fall from grace.  
I answer, that these had not true justifying and living 
Answ  faith within them: which is evident by these reasons. First, because this faith was wrought only by the sight of miracles without the preaching of the Word, and it was no more but a belief that Christ was the true Messiah: but true, living, justifying and saving faith, as it is always a fruit of the spirit of God. Gal. 5. 22. so it is always wrought by the word of God. Rom. 10. 14, 15, 27. whence it is styled, the word of faith. Gal. 3. 2. and 1 Tim. 4. 6. therefore this belief which was wrought merely by miracles without the word and spirit of God, could be no true, justifying, and living faith. Secondly, these men could be no true believers, because the text saith, that jesus did not commit himself unto them, because he knew all men: and needed not that any should testify of man; for he knew what was in man: that is, Christ knew them to be but hypocrites, he knew their hearts were not upright towards him, and therefore he would not trust himself with them. Now will any man dare to say, that those whom Christ himself knew to be hypocrites, that those to whom Christ would not commit himself, were true believers? that they had true and saving faith within them? if he doth (as our Antagonists do) what is this but to make Christ ignorant of the estates of men, and to make ourselves more skilful in discerning of men's hearts than he? Well mark these words of the Evangelist. First he saith, that Christ did not commit himself unto them: therefore they had no true faith, therefore they were no true believers. For Christ is so far from not committing of himself to true believers, that he doth even inhabit and dwell in their hearts by faith. Ephes 3. 17. and 2 Cor. 13. 5. Secondly, he saith that the reason why Christ did not commit himself unto them was, because he knew all men: that is, he knew them to be hypocrites, as most interpreters expound it: if they were hypocrites, and not sound at hart, than they were no true believers: for true faith it purifieth the heart, it makes it sincere and upright, and purgeth it from all hypocrisy. Acts. 15. 9 Math. 23. 26. and 2 Cor. 2. 17. If you now object, that they believed in his name: therefore this phrase implieth that they had true faith. I answer, that this phrase in this place, (for the reasons formerly given) declares no more than this, that they had an historical faith, that they believed him to be the Christ: and not that they did rely and trust upon him, or take him for their Lord and Saviour, and in this very sense it is taken. Math 7. 21. 22. john. 6. 2. 14. cap. 11. 40, 41, 48. cap. 12. 42, 43. cap. 5. 44 & james 2. 19 and so have all interpreters agreed it, upon this place. But admit that these jews here mentioned had true faith. Then I deny your Minor, that they fell away from it again: the text saith no such thing, that they fell from grace; and you can produce no other text of Scripture, to prove that these particular jews which Saint John here mentions, fell away from grace or faith; it is your own imagination and surmise: wherefore let these be true believers, or no true believers, this their example proves nothing against me. The third example is that of john 6. 66. Many of Christ's Disciples went back, and walked no more with him: but these had true faith: therefore those who have true faith may fall from grace.  
I answer, that the Minor is false: for Christ himself informs 
Answ.  us. ver. 26, 27. That these Disciples which departed from him, did seek and follow him, not for his doctrine or his miracles, or for that meat which endureth unto everlasting life, but only because they did eat of the loaves and were filled: and therefore when he exhorted them to eat his flesh, and drink his blood; that is, to feed on him in their hearts by faith, this very thing did so much offend them, that they departed from, him: which makes it clear that they had no faith at all; for than they could not have taken scandal at an exhortation unto faith. Yea, Christ himself doth certify us: verse 64: that those who departed did not believe: and it appears by Peter's answer: verse 68, 69. that the reason why they did depart was only this, because they did not believe, that Christ had the words of eternal life, neither were they sure that he was that Christ, the son of the living God. For the Disciples which did believe this did continue with him, even for this very cause, because they did believe it: so that this example is impertinent, because they were no true believers.  
The fourth example is from David: David was a true regenerate man and Saint of God. But he fell from grace by committing adultery and murder. For first, he prays to God, to create a new heart, and to renew a right spirit within him. Psal. 51. 10. Secondly, he was a murderer, and therefore had no eternal life abiding in him. 1 john 3. 14, 15. Thirdly, he was guilty of adultery, which disinherits men of heaven, 1 Cor. 6. 10 Gal. 5. 21. and Ephes. 5. 5. Fourthly, he lay long in these sins without repentance: therefore a true regenerate man and Saint of God may fall from grace, as David did.  
To this I answer, that the Minor is false, and that David 
Answ.  did not fall totally nor finally from grace in committing of these sins: which I prove by these reasons. First, because it is not recorded in the whole book of God, that David fell from the state of grace: true it is, it is recorded how he fell into these sins, and I believe it to be true, because the Scripture tells me so: but that David fell totally from grace in committing of these sins, the holy Ghost hath not recorded it, it is but a bare collection of our Antagonists, and therefore it is not to be believed. Doubtless if David had fallen totally or finally from the state of grace in committing these his sins, the holy Ghost who hath recorded his sin and life, would have recorded this his fall unto us: since then the holy Ghost hath not recorded this his fall, it is a point of arrogancy and strange presumption for our Antagonists, so confidently to determine, that David fell away from the state of grace, when as the Scriptures do not warrant it. Secondly, it is evident, that David fell not away from the state of grace, when as he lay in these his sins; because in the midst of these his sins (which he fell into out of infirmity, and not out of any precogitated malice) his heart was upright towards God, and the whole bent and frame of his heart was turned towards him: for God himself testifieth of him, that he was a man after his heart. Acts 13. 22. that he went fully after the Lord. 1 Kings 11: 6. and that his heart was perfect with the Lord. verse 4. and therefore since that God himself hath given such Eulogies, and testimonies of him, it cannot stand together with them, that David should fall quite away from grace, though he fell into these sins. Thirdly, it is evident and plain by Psal. 51. 11. for there he prays to God in his penitential Psalm (which was penned when as the Prophet Nathan came unto him and informed him of his sins of murder and adultery.) Cast me not away from thy presence, and take not thy holy spirit from me. If David then immediately upon the sight of these his sins, did pray to God, not to take away his holy spirit from him: it is certain then that he had the spirit of God abiding in him, notwithstanding these his sins; else he would have prayed thus to God; restore and give me thy holy spirit o Lord; and not, Lord take not thy holy spirit from me: if then the spirit of God were still within him, then certainly he was not fallen totally from the state of grace. Yea, but saith Hunnius and some other of our Antagonists: 
Object.  the spirit of God which he lost by these his sins was now restored to him, and therefore he prays to God not to take it away from him, not because he lost it not before, but because it was now restored unto him again. I answer, that this is but a mere cavil and an idle conceit, 
Answ.  not grounded on the Scripture. For if David had lost the Spirit by this sin, or if God had restored it to him again, no doubt but the Scripture would have mentioned it, and David himself would have expressed, or at least have intimated it in this Psalm of his, which we see he doth not do. Again, if David had lost the Spirit of God by these his sins, I would demand of our Antagonists when this holy Spirit of God returns unto him again: whether before, or after his repentance, or in the very act of his repentance? If before his repentance; then David was in the state of grace and not in the state of damnation, before he did repent; which you yourselves deny. If after his repentance; that cannot be; for repentance is the work of the holy Ghost, and unless David had had this holy Spirit of God, he could not have repent thus: yea, than David's prayer had been in vain: for how could he have prayed unto God, not to take away his holy Spirit from him; if he had it not as yet restored to him? for when he penned this Psalm he did but begin, he had not fully finished his repentance for these sin: therefore the holy Spirit of God was not restored to him after his repentance. If it were restored unto him in the very beginning, and act of his repentance, from whence doth that appear? sure I am, there is no ground in Scripture for to warrant it, and if it were so; than it follows that the Spirit of God may be restored unto men before their actual repentance, (which you deny) because the very beginning of repentance, or a thought to repent, is no perfect actual repentance, no such repentance as you require, to regain the Spirit and the state of Grace. And therefore, seeing that the Scripture informs us, that the holy Ghost abides and dwells in men's hearts and souls for ever, john 14. 15. 16, and 1 john 1. 20. 27. we may safely say, that the holy Spirit of God was never taken away from David, but continued in him still. Again, to what end should this prayer of David serve, if God had now restored his Spirit to him? He had as yet committed no such sin, since the restitution of the Spirit to him, as might cause God to deprive him of it: and therefore this prayer of his was not so fitting to the purpose in this sense: therefore we must take it in the ap●…st sense, and as David did intend it: David he was afraid left God should deprive him of his holy Spirit, for those sins which he had committed against him before, and this was the cause and ground of this his prayer now: therefore this his prayer and the whole Psalm, having reference only to his former, and not to his future sins: it must needs follow, that this prayer of David extendeth merely to the Spirit, which he had before his sins committed, and not to the Spirit newly restored to him: for that was not in danger to be lost for any former sins. The holy spirit of God therefore continuing still in David, it is certain that he did not fall totally from the state of Grace by these sins of his: Fourthly, if David had fallen quite away from the state of grace, he could not have repent so soon as now he did. For no sooner had Nathan told him, thou art the man: but presently David he doth confess his sin to God. I have sinned (saith he) against the Lord: and presently 
2 Sam. 12. 7. 13  upon this confession of his, God returns him this answer by Nathan, the Lord also hath put away thy sin, thou shalt not die: whence he records it of himself, Psal. 32. 5. I acknowledge my sin unto the Lord, and my iniquity have I not hid: I said, I will confess my transgression to the Lord, and thou gorgavest the iniquity of my sin. Certainly, if David had been dead in sins and trespasses, if he had had no life of grace within him, he had not been so soon awaked and revived as now he was: he could not have penned such a passionate and true penitential Psalm as this. I will not stand to argue, that David was borne of the immortal seed of grace, 
1 Pet. 1. 23.  and therefore he could not sin unto death, because the seed of 
1 john 3. 9  
Psal. 37. 24.  grace remained in him, and because he was borne of God: or that he could not fall from grace, because the Lord sustained, and upheld him with his hand: the former reasons are sufficient, for to do it. Now that David did not fall totally from grace, nor yet lose the Spirit of God by this his fall: we have the testimonies of Irenaeus, lib. 4 adu: Haereses: cap 45. Of Origen, hom: 4. in Psal. 36. of Basil: Scholia in Psa. 50. alias 51. Of Chrisostome, Hom. 44. in 1 Cor. 16. Of Augustine, de Doctr: Christ: lib. 3. cap. 21. and Comment: in Psal. 50. alias 51. Of Anselm, Com: in Hebr. 6. Of Bernard de Natura & dignitate amoris divini: cap. 6. Of Luther in Psal. 51. vers. 11. 12. Of Calvin in Psa. 51. vers. 11. 12. Of Bucer in Psal. 1. and in Rom. 8. Of Marlorat Exposit in Psal. 51. 11, 12, 13. and in 1 john 39 Of Musculus in Psal. 51 O●… Tyndall, in his Treatise of the manner of Election: Of Abbot, Benefield, Scharpius, Prideaux, Zanchius Beza, Bastingius, and all other modern Protestant and Orthodox writers. Tertullian, Cyprian, and the other ancient Fathers, they only make mention of David's sin and repentance, but speak not that he fell from grace: and therefore there is no great question, but that David continued still in his estate of grace, notwithstanding that he fell into these sins.  
As for that which is objected by our Antagonists, that David 
Object.  prays to God to create in him a clean heart: therefore his heart was wholly polluted before, and he was fallen quite from grace. I answer, that this word create, though in its 
Answ.  proper acception it signifies, to make a thing out of nothing, yet here it signifies no more than to renew, as the most and best expositors on this Psalm agree: which is evident by the words which are coupled and conjoined with it: for saith the Psalmist: create in me a clean heart O Lord, and renew a right spirit within me: now if David had not intended merely a renovation, but a new creation of his heart and graces: he would have used only these words, create in me a new heart: omitting these subsequent words: and renew a right spirit within me: for else there were a contradiction in them: For creation is to make a thing out of nothing: renovation is to repair and renew a thing that was in being before: and therefore David joining them both together, his meaning is no more but this. Lord repair the breaches of my heart and soul, and renew those graces of thy Spirit in me which my sins have blurred and d●…aced: take then these words in their natural and proper sense, and then they make for me not against me. Secondly, I answer, that David was here deeply affected with his sins, and he beheld a great deal of filth, of sin, of flesh and corruption in his heart, and therefore out of a godly zeal and fervency, and a detestation of his sin, he prays to God to give him a new heart, and to create in him such an heart as might be clean, and free from all corruption: and this he doth not because there was no sincerity and grace in his heart before, for than it is certain that he could not have prayed thus to God: but because he did desire to have his heart better than it was before: So that these words of David being but a prayer, they do not necessarily imply that David had no grace in him before. I would ask our Antagonists but this question: Whether this prayer of David, be not the daily prayer of every true regenerate man? Do not those who are in the state of grace pray earnestly to God. To create in them a new heart, and to renew a right spirit within them? to make them new men and new creatures? and will you then conclude, that because these true regenerate Saints of God do use this prayer, that therefore they are not in the state of grace? If you should do so, you would but make yourselves ridiculous: and therefore if you cannot conclude that those Saints of God which use this prayer as well as David, are not in the state of grace, because they use it; neither can you conclude, that David was not in the state of grace, because he used it. You know it is the usual custom of the Saints of God to humble and debase themselves in the sense and feeling of their own corruptions. jacob he confesseth, (
a Gen. 47. 9 ) that the days of his pilgrimage were but few and evil. Holy job the most just and upright man upon the earth, he confesseth himself (
b job 40. 4. & 42. 5. ) to be vile, and therefore he abhors himself, and reputes in dust and ashes: the holy Prophet Isaiah, he cries out, (
c Isai. 6. 5. ) Woe is me, for I am undone, because I am a man of unclean lips. (
d Luke 5. 8, 9 ) Peter he falls at jesus feet, saying, depart from me, for I am a sinful man, O Lord: and holy Paul records it of himself, (
e Rom. 7. 14. 18. 24. ) We know that the law is spiritual, but I am carnal, sold under sin: for I know that in me (that is, in my flesh) dwelleth no good thing: and therefore he cries out: O wretched man that I am, who shall deliver me from the body of this death? I think now that no man will be so uncharitable, or absurd, as to say, that jaacob, job, Isaiah, Peter, and Paul, had no grace at all within them, that they were in the state of death and damnation, because they use these words of themselves. And again, I suppose that no man will be so ridiculous, as to affirm that every one which doth use the Lords prayer, is not in the state of grace and justification, because he prays to God, to forgive him his trespasses, which may seem for to imply, that his sins are not as yet forgiven, and so he is not justified. If men then will not be so absurd and ridiculous, to collect such an inference and conclusion from these forecited speeches and prayers, why then should they do it from this prayer of David, create in me a new heart, O God, and renew a right spirit within me, which doth not intimate or imply as much as they? Thirdly, I would demand of our Antagonists whether David had not the Spirit of God within him, whether he were not in the state of grace when as he penned this Psalm? If he had not the Spirit of God within him, if he were not in the state of grace: how then could this be a penitential Psalm? (for no man can unseignedly repent him of his sins, but by the help and assistance of God's Spirit:) If he had not the Spirit of God within him, why then doth he pray to God in the next verse, Cast me not out of thy presence, and take not thy holy Spirit from me? yea, why is this Psalm recorded and received as Canonical Scripture if David, were not in the state of grace, if he had not the Spirit of God within him (which is the author of all Canonical Scripture) when as he penned it? If then David had the holy spirit of God within him, when as he penned this Psalm (as our Antagonists must needs grant, or else they must raze this Psalm out of the Book of God) than it is certain, that these words of David, Create in me a clean heart O God, and renew a right Spirit within me, cannot imply that David was now fallen from the state of Grace by these his sins. So that the first reason of our Antagonists, is vain and idle. For the second reason drawn from john: that no murderer 
Object.  hath eternal life abiding in him: therefore David being a murderer fell from grace. I answer: first, that the scope of the 
Answ.  Apostle in this place, is no more but this: to prove that such as hate the Saints of God, have no life and grace within them: this is the only aim of the place, which cannot be applied to David, who was a lover, and an earnest favourer of the Saints, as we may see Psal. 16. 3. Psal. 101. 6. and Psal. 119. 79. and therefore by St. john's words, was passed from death to life, and did dwell in God, and God in him: 1 john 3. 14. and 4. 16. Secondly, I answer, that this is only true of such, as never were in the state of grace, and of such as live and die without repentance in this sin, and not of the Saints, and therefore it cannot be applied unto David: But because I would be as brief as may be, for further answer to this, and to the other two reasons which our Antagonists object; to prove that David fell from grace, I refer you to, my answer of the twenty four Argument: where these three reasons are fully answered: and to my two observations immediately before my answer to these Arguments, where I have proved, that no true regenerate men can fall from grace, and that such as do fall away, had never but a shadow, and no truth of grace: All which being pondered and considered, together with my reasons here alleged, will give you full satisfaction, that David did neither finally nor totally fall from grace.  
The fifth Example is Peter: Peter he was a true regenerate man: But he fell from grace in denying of Christ. For first, he denied him thrice, and that with an oath; yea, with many oaths and execrations, Math. 26. 72, 73. 74. Now he that denieth Christ before men, he hath not the spirit of Christ: and Christ will deny him before his Father which is in heaven, Rom. 8. 9 2 john 7. Math. 10 33. Luke 9 26. and therefore Peter in denying Christ thus fell from grace. Secondly, Christ himself intimates that he should fall from grace in denying him, Luke 23. for he saith unto him, with reference to his denial: and when thou art converted strengthen thy brethren: Peter needed a new conversion, therefore he fell from grace. Therefore true regenerate men may fall from grace as well as Peter.  
I answer, that the Minor is false, and that Peter in denying 
Answ.  Christ did not fall totally from grace, and that I shall evidence by these reasons: First, because that Christ had prayed that his faith should not fail. Luke 22. 32. If therefore Peter fell from grace, either Christ's prayer was not heard, which is contrary to the Scriptures: for he himself informs us: john 11. 42. that his Father heareth him always, or else Christ made no such prayer: either of which makes Christ a liar. If you reply, that Christ's prayer extended merely to a final, not to a total failing; that he prayed that Peter's faith 
Answ.  should not fail finally, but not totally: I answer first, that Christ's prayer extendeth as well to a total as a final falling: For, first the original word it signifieth to fail: So as the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sun or the Moon do in an eclipse, which are never wholly deptived of their light, nor so eclipsed, but that they may be seen if the medium be clear: and therefore Christ praying that his faith should not fail, no not as the Sun or the Moon do in an eclipse: prays that it should not so much as fail totally for a time, as well as that it should not finally fail. Secondly, that which fails totally for a time, it is certain that it fails: now Christ's prayer for Peter's faith, was not that it might not fail finally, but that it might not fail: therefore that it might not fail totally as well as that it might not finally fail (because that faith which fails totally, doth fail as much as that which fails finally) and therefore to make up the words, and to give them their full and true signification, we must take it as well for a total as for a final fall, else the words are not sufficiently supplied and satisfied. Thirdly, faith cannot fail totally, but it must fail finally to: If Peter's faith which he had before his denial of Christ were wholly abolished and destroyed in him, it were impossible for the same numerical faith which was utterly lost and abolished, to be restored to him again; the faith which he had afterwards must be a new faith, and not the same numerical faith which he had before. And therefore since Peter's faith could not fail totally, so as to be utterly abolished in him, but it must of necessity fail finally to (because it was not in abeiance, nor yet transmitted into any other subject for the time, but utterly lost and annihilated by this his sin as you affirm) and therefore if this prayer of Christ extends to a final failing (as your selves confess) it must needs extend to a total failing to: and so as Peter's faith did not fail finally, so neither did it fail totally as you surmise. Secondly, I answer, that this prayer and speech of Christ (as will plainly appear by the context) had reference principally to this very act of Peter's denial: Christ had prayed for him, that even now, when as Satan did seek to sift him as wheat, in tempting of him to deny his Master, that even in this particular temptation his ●…aith might not fail in his heart, though it did in his mouth. So that this speech and prayer of Christ having reference to this very act of Peter's denial of him, that his faith might not so much as fail in it, you cannot without great wrong to Peter, but greater injury to Christ, affirm that his faith did totally fail at this particular time: and so this your reply is vain and frivolous. Secondly, it is manifest that Peter did not fall totally from grace in denying Christ, because he did it only out of fear and infirmity, and not out of malice, or infidelity: he did it being forced to it by carnal fear, and not with a full consent: he denied him only in the flesh and in the tongue, and not in the heart and soul. Now all will grant, that sins of infirmity and not of malice. That sins committed by the flesh, against the consent and approbation of the spirit, and the inward man, do never cast a man wholly down from the state of grace: (or else none could stand in the state of grace so much as for one hour) such a sin was Peter's, as all the Fathers and others do agree, therefore this sin of his, though it were great and grievous, yet it could not wholly deprive him of the state of grace. Thirdly, it is evident, that Peter fell not totally from the state of grace, because one act of infidelity cannot destroy an whole habit of grace, especially being in such a nature as Peter was. For Peter here, did not deny that jesus was the Christ and Saviour of the world, he did not deny that he was God equal with the Father, he did not deny any thing touching his Deity or humanity, or which did cross any A●…ticle of faith; he only denies that he was personally acquainted with Christ, or that he was one of his companions or followers: and will you say that such a denial of the personal knowledge of Christ as this, did utterly destroy that habit and seed of grace and faith which was in Peter's heart, when as he did believe in his heart, that jesus was the Christ the Son of the living God? when as this was no sin of infidelity, but of fear; and did only argue not want of faith, but want of courage in Peter? will you make this one act of cowardice in Peter, to abolish and destroy, the very seed and habit of his faith: especially since he had no sooner denied Christ with his mouth, but he presently bleeds for it at the heart? Certainly if you do it, it is a sign you want the grace of charity, who judge so harshly of other men's sins, and yet think so lightly of your own: Fourthly, it is evident that Peter fell not totally from the state of grace by this his sin, both by his carriage in and after this his sin: For as Peter showed his faith and love to Christ in following him to the high Priests palace, when as all the other Disciples fled away: so his unwillingness to forsake Christ, even then when as he was suspected to be one of his friends and followers (which might have brought him into danger) did show that he did still affect and love him in his heart, even then when as he denied that he knew him with his mouth. I would demand but this question of our Antagonists who do so much press this Example, whether Peter, even at that very time when as he denied with an oath, that he knew not Christ, did not believe on him, and rely on him, as on his only Lord and Saviour in his heart? If he did so (as it is more than probable, that he did by john 6. 67, 68 Math. 16. 16, 17. and Luke 32. 32, 33. and by this his action here, in that he did not leave him or forsake him) than it is certain that his faith did not utterly sail him, that the habit and seed of grace and faith were still within him, and so he fell not from the state of grace: If he did not thus, if he did not rely upon him for salvation, but disclaim him for his Saviour, let our Antagonists then prove the contrary by the Scriptures: that I am sure they cannot do, and therefore I am not bound to believe their bare assertion for it. Again, Peter's carriage after this his sin com●…itted, proves that he did not totally fall from grace: for no for had the Cock crowen, but he presently remembers 
Math. 26. 75.  the words which jesus spoke unto him, and he went forth and wept bitterly: I●… Peter had fallen totally from the state of grace by this his sin, if he had had no habit, no seed, and no remainders of grace left in him, when as he had denied Christ, it had been impossible for him to have been so apprehensive and sensible of his sin as now he was: No sooner had he committed this sin of his, but presently the Cock crows: no sooner had the Cock crowen, but forthwith he remembers the words of Christ, and was deeply affected with this sin of his: He g●…eth out and weeps bitterly: his repentance follows so soon ●…on his sin, that if his faith and ancient graces had not continued in him no new infused grace could have come between his sin and his repentance: and therefore Peter's carriage both in and after his sin committed, doth prove that he did not fall totally from grace by this his sin: Fistly, I would demand this question of our Antagonists, whether the other Disciples did not fall from gra●…s well as Peter? for they denied him in deeds, in flying from him: he denied him but in words, in saying, that he knew him not: If the other Disciples fell from grace in flying from him, where then was the Church of God? in what persons was it then existing? if they fell not from grace in flying from him, than neither Peter in denying of him. Sixtly, the Scriptures make no mention at all that Peter in denying Christ did fall from grace; strange then that our Antagonists should so confidently affirm it, unless they have it by some special revelation. Is not this a strange kind of presumption in men, to determine and judge of other men's estates in such a resolute and peremptory manner, without a ground in Scripture for it? is not this a kind of folly and arrogancy in them, to censure and judge of other men's estates which they never were acquainted with, and in the mean time to neglect to s●…arch and try their own? Sure I am, the Scripture makes no mention that Peter fell from grace by this his sin, therefore I may safely say he did not fall from grace, and may well advise our Antagonists, to search and try their own estates, and to forbear to censure and determine Peter's, till the Scriptures have defined it. Lastly, that Peter fell fell not totally from the state of grace in denying Christ, it is the express determination and resolution of most Divines both ancient and modern. So it is resolved by Tertullian: De fuga in Persecutione. lib. cap. 3. by Origin. Hom. 4. in Psal. 36. et Hom. 3. in Math. by Hilary in Psal. 54. by Basilius Magnut de Humilitate sermo. by Chrysostome. Homil. 88 in Math. by Augustine de Corrept. et Gratia. lib. cap. 6. 7. & Contra Mendatinm ad Consentium cap. 6. by Prosper in his Epist. de Liber●… Arbitrio ad Ruffinum. pag. 12 〈◊〉 Leo de Passione Dom. sermo. 3. 9 by Gregorius Magnus Hom. 15. in Ezech. et Morral. lib. 25. cap. 11. by Anselm in Hebr. 6. 4, 5, 6. by Theophylact in Luke 22. 32. by Bernard. De natura et dignitate amoris divini. cap. 6. by Luther in John 17. & Enarratio. in magno Comment. in cap 5. ad Galatas. by Melanethon in 1 Cor. 10. by Bucer in Psal 1. & in Rom. 7. by Tyndall in his Treatise of the manner of our Election. by Zanchius, Calvin, Pareus, Mar●…, 〈◊〉, Abbot, and by all other modern writers of our side: yea, and by most Pontificians to: and therefore we may rest in their judgements, and not prefer the sentence and opinion of every factious Noveller before them, who hath nothing else but his own words and fancy for his warrant.  
Now we have sufficiently proved, that Peter fell not totally from grace by this his sin, I will answer the reasons that are objected to the contrary. For the first of them, that such as deny Christ have not the spirit of Christ, and that 
Object.  Christ will also deny them. I answer, that it is true of such as deny Christ wilfully, of such as deny him both in word 
Answ.  and deed; of such as will not submit themselves unto him, and will not suffer for the profession of his name. Now Perer he denies Christ only in words, but not in heart and in deed; he denies him out of fear, and that but for a fit, not out of disobedience, malice, or mere infidelity: he denied only the knowledge of his person, not his deity, his offices and his attributes: he denied him because God left him to himself, to humble him for his former arrogancy and pride, and not for want of love and will to Christ; and therefore these Scriptures reach not unto Peter, especially seeing he had no sooner denied Christ, but he repented of it presently, even with great grief and sorrow of heart. To the second objection, that Peter wanted a new 
Object.  conversion unto Christ: therefore he was fallen quite away 
Answ.  from grace. I answer, that this conversion here meant by Christ, is not a conversion, from a state of sin death and damnation, unto a state of grace: or a conversion from infidelity to faith: for in the same verse, Christ tells Peter, that he had prayed for him that his faith might not fail: and then these words follow upon it: and thou when thou art converted strengthen thy brethren: which connection by this conjunction copulative, and; with the former words, proves that Peter's conversion here, was only a conversion from that sin of his in denying of Christ, to a confession and profession of his name: and not a conversion from infidelity to faith: and so do the most and best expound it. So that notwithstanding all these cavils, it is plain and evident, that Peter fell not from the state of grace, and so his example makes for us, not against us: and is as far from your purpose, as Peter was falling from the state of grace.  
The sixth Example is judas. judas was once a true regenerate man and in the state of grace, but he fell totally and finally from grace. Therefore others may fall so to. I answer, 
Answ.  that the Major is false. For first, judas was excluded from the number of believers even by Christ himself. john 6. 68, 69, 70, 71. For there when as Peter in the name of all the other Disciples had testified his faith & belief in Christ, Christ to clear this scruple, that judas had never any true and justifying faith in him, no not at that very time gives this answer unto the 12: have I not chosen you twelve, and one of you is (not shall be) a devil: this (saith the Evangelist) he spoke of judas Iscariot which should afterwards betray him. If judas were then a Devil, where then was that true grace and faith the which you speak of? True it is, the devils themselves believe and tremble. jam 2 19 it may be judas did so to: but yet that judas who was a Devil, or that the Devils have any true grace and justifying faith within them, I think that none but Devils dare affirm. Secondly, Christ himself style judas, the son of perdition. john 17. 
Rom. 9 22.  12. and therefore he being but a vessel of wrath fitted for destruction, was never truly regenerated. Thirdly, he was always covetous, he loved the bag better than the poor at 
Object  first, and that made him love it better than Christ himself at last, and therefore he had never any truth of grace within him. But our Antagonists object, that judas was chosen of Christ, and given unto him of God. joh. 6. 70. and 17. 12. therefore he was regenerated and in the state of grace. Surely these 
Answ.  acute opponents, who leave no stone unmoved, know judas better than Christ ever did: he never took him but for a devil, and a son of perdition: they like the ancient (
a Contr. Har. lib 1. Tom. 3. Har. 38. ) Caianites mentioned by Epiphanius, adore him for a Saint: whether Christ or they are to be believed be you the judges. But to answer this objection: I say, that this election and choice of judas was only to an office, to be a Disciple, not a Saint: which is evident first by express Scriptures: as Mar. 3. 14. Luke. 6. 13. Acts 1. 20. john 6. 70. where judas is mentioned among the number of those twelve whom Christ did choose not to be his Saints, but his Disciples. Secondly, it is evident that judas was not chosen to be a Saint, but a Disciple, because he was only chosen by Christ, not in Christ. Now all those who are chosen to be Saints, are chosen by God the Father in jesus Christ (not by him) before the foundations of the world were laid (not when Christ was on earth) Ephes. 1. 4. therefore judas being chosen by Christ only, not by the Father, & that in the days of Christ's abode on earth, not from all eternity, must needs be elected and chosen to an office only, and not to be a Saint. Thirdly, judas was appointed, and prophesied of long before Christ's coming, or his own being, that he should betray Christ, and therefore he was never elected or chosen to salvation. And whereas you say, that he was given by God to Christ; true as a son of perdition (as the same text tells you) not as a sheep of Christ; as a traitor, not as a friend: as a Disciple, not as a Saint: as one ordained to destruction, that the Scripture, might be fulfilled, nor as one elected to salvation: therefore this example comes as short of the purpose, as judas did of grace.  
The seventh Example is Solomon: Solomon he was a regenerate Saint of God. But he fell away from grace in committing idolatry. 1 Kings 11. 1. to 13. Therefore other regenerate men as well as he may fall from grace. To this I 
Answ.  answer, that it is not fully agreed upon by Divines, whether Solomon, (though God endued him with excellent parts and wisdom beyond all those that were before or after him) were ever truly regenerated yea or no: if he were not truly regenerated, than he is not within the verge and compass of our present question: if he were regenerated, as most Divines do think. I answer, that though Solomon in his old and doting age was led away unto idolatry, by reason of those idolatrous wives the which he married, yet there is no place of Scripture, that proves that he fell totally from grace, there are three places which do strongly prove the contrary: to wit: the 1 Kings 11. 6. where it is said, that Solomon went not fully after the Lord his God as did David his father: which word fully implieth, that he did still follow the Lord notwithstanding his idolatry, but not so fully as he should have done, not so fully as David did. Psal. 68 30. to 38. and 2 Sam. 7. 13. 14. where God binds himself by his oath and covenant to David, that though Solomon should sin against him, yet his mercy should not depart from him as he took it from Saul: that he would not utterly take from him his loving kindness, nor suffer his faithfulness to fail: that he would not break his covenant with him, nor alter the thing that was gone out of his lips, but that he would establish him for ever before him, though he did visit his iniquity with rods, and his sin with scourges: which places being compared with his Ecclesiastes (which most take to be a penetentiary book for his idolatry and other sins,) will fully prove, that Solomon did neither finally nor totally fall from grace.  
To avoid prolixity: and to end these examples: Saul, Asa, joash, Simon Magus, The Elders of the Church of Ephesus, Demas, Hymeneus, and Alexander: Those of whom Christ prophesied that their love should wax cold. Mat. 24. 12. Those of whom Paul and Peter and lude prophesied, that they should depart from the faith, and sed●…ce many: all these say our Antagonists were true regenerate men, they had the Spirit, and true faith. But all these they fell away from grace either totally or finally. Therefore true regenerate men may fall from grace. I answer, that the Major is false: these had no 
Answ.  true grace at all, they were never in the number of Christ's sheep; for than they would have continued with the residue of his flock, that went not from the fold; but they went out from them that it might be made manifest that they were not of them 1 john 2. 19 If any of these by the verdict of the Scriptures had the Spirit, it was but only the ordinary and common gifts, but not the justifying, sanctifying, and saving graces of the Spirit. If any of them had any faith, it was an historical, not a justifying and saving faith, and the faith from which they departed was nothing else but the doctrine of faith, and not the grace of justifying and living faith: as is evident by Acts 20. 30. Phil. 1. 27. 1 Tim. 1. 18, 19, 20. cap. 4. 1, 2, 3. 2 Tim. 3. 8 9 and 2 Pet. 2. 1. 2, 3. jude 3. The love the which they had it was but counterfeit: for many waters cannot quench true love, neither can the floods drown it. Can. 8. 7. Yea, the very Scriptures, from which these examples are taken, do distinguish them from the Saints of God, and reckon them as hypocrites; as wicked and profane persons, as graceless men, as reprobates, as the seed and children of the devil: so that I cannot choose but wonder at the impudency of our Antagonists, who will canonize them for Saints and godly men, against the manifest and revealed truth of God, as if they knew them better than God himself: and therefore since God himself hath branded them for hypocrites, they come not to the point in question.  
The twenty eight and last argument is drawn from those dangerous consequencies which would follow upon this doctrine of the final and total perseverance of the Saints. Bertius he enumerates and musters up some sixteen of them, the most of which are but mere trifles and not worth the answering. I will only cull out three of them which are the chief, and most commonly objected by all our Antag●…nists, and will waive the other as idle and impertinent. The first inconvenience which is objected is this. That this our assertion 
Object.  would make men very bold and presumptuous to commit sin when once they are regenerated; because they could not fall from grace nor yet be damned for it. I 
Answ.  answer, that you are much mistaken, and this your argument shows plainly to the world, that you who urge and press it were never yet acquainted, either with the nature or the power of true and saving grace, nor yet with the mysteries and secrets of the word of God. For if ever you had been acquainted with the power and t●…uth of grace, or with the Scriptures and the word of God, you could never reason so carnally, so rawly and ignorantly as now you do: the want of grace, and the ignorance of the Scriptures, is that which makes you argue thus, that which makes you for to measure the Saints of God by your own selves, when as they have not so learned Christ as you have done. If you were but acquainted with the Scriptures, or with the nature of true and sanctifying grace, you should find, that notwithstanding the true regenerate Saints of God, could neither finally nor totally fall from grace, yet they dare not sin either willingly or wittingly against the Lord, for these ensuing reasons. First, because their hearts and natures are changed and regenerated, sin now becomes as odious and distasteful unto them in their proportion and degree, as it is to God himself: they hate and detest, yea they do utterly defy and abhor from their very hearts and souls, all kind of sin; they hate it with an implacable and perfect hatred, as an odious, dangerous and bitter thing, and as the greatest enemy of their souls: therefore they will not, therefore they cannot commit it. Strange it is that any man should so much mistake himself, as to think that perseverance in the state of grace, (which is the only means to keep men from committing sin) should cause them for to sin with greater boldness and security? Is it not grace, & that only, that restrains and keeps men back from sin? Is it not grace, and that only, which makes men to detest, abhor and utterly renounce all sin? and dare you then affirm, that perseverance in the state of grace, will embolden and encourage men to rush into all kind of sin? doubtless you are much mistaken and deceived in affirming it; and it is an infallible argument, that you are so ●…arre from having any truth of grace within you, that as yet you know not what this true grace is of which we now dispute. Secondly, regenerate men, they are dead to sin: they have crucified the flesh with the 〈◊〉 and lusts thereof: and therefore though 
Gal 〈◊〉. 24.  they cannot fall from grace, yet they cannot, yet they dare not sin against the Lord. This is Paul's reason, Rom. 61, 2. What shall we say then? shall we continue in sin that grace may abound? God forbid: how shall we that are dead to sin, live any longer therein? the true regenerate Saints of God they are dead to sin, therefore they cannot live any longer to it: they have put off their coat, how then shall they put it on? they have washed 
〈◊〉. 5 3.  their 〈◊〉, how then shall they defile them? they are regenerated sanctified and dead to sin: therefore they cannot, therefore they will not run into it, though they cannot fall from grace. Thirdly, the true regenerate Saints of God, they are (
a 2 Cor. 5. 15. ) redeomed from their sins, that they might no longer live unto them, but live unto the Lord: they are now (
b Reu. 1. 5. ) made Kings and Priests unto God the Father, to offer up spiritual all sacrifices 
1 Pe●…. 2. 5.  unto him; they are now quite other persons than they were before: and therefore they scorn now to stoop to those base and filthy sins, which might defile their souls, and 〈◊〉 their professions: they are now the sons of God, and heirs of heaven; they are now the (
c 1 Cor 6. 19 ) vessels and ●…emples of the holy Ghost: and they have vowed to fo●…sake their sins and lusts, and to (
d jam 1. 27. ) keep themselves unspotted from the world: and therefore now though they cannot fall from grace, yet there is such an holy ingenuity and magnanimity wrought within them, that 〈◊〉 they scorn for to how and yield to sin, or to sell themselves as slaves and 〈◊〉 to it. Fourthly, the true regenerate Saints of God, they havethe love of God which is shed abroad in their hearts by the 
Rom. 5. 5.  holy Ghost, (which love is preserved and increased in their hearts and souls, by the assurance of their constant and final perseverance in the state of grace.) Now this love of God doth so work upon their hearts and souls, and so awe and curb them, that they dare not sin against the Lord, for fear of grieving & offending him, though God would never disinherit them for their sins. A dutiful and loving fonne that honours and respects his father, though he be sure of his father's love and favour to him, yet he dares not to offend him, because he honours and respects him: God is an exceeding good gracious and loving Father unto all his Saints, and they are exceeding dutiful and loving unto him, yea, they estimate his loving kindness better than life itself. Psal. 63. 3. and therefore though they cannot fall from grace, yet they dare not, yet they will not sin against him, for fear of grieving and offending him. Fifthly, the true regenerate Saints of God, they have the holy Spirit of God within them, who doth sway and overrule their wills, their hearts and souls, and will not so much as suffer them to do the sin and evil that they would: when they have any evil and sinful lusts or thoughts arising in their hearts, the holy Ghost doth crush and quell them: when they are running on to any sinful actions, the holy Ghost doth pull them back, and quite restrain them, causing them to walk in his statutes, and to keep his commandments and do them, so that they cannot will or do●… the evil that they would: as you may read. Ezech. 32. 6. 27. Rom. 7. 25. c. 8. 1, 2, 13, 14. Gal. 5. 16, 17 25. 1 john 3: 9 and 5. 18. therefore though they cannot fall from grace, yet they will not, yet they cannot rush more boldly, into sin. Sixthly, the true regenerate Saints of God, though they cannot fall from grace, (because God will preserve them, and cause them for to use the means, which should preserve them in the state of grace:) yet they know, that they cannot persevere but by using of the means; they know that sin will hinder them much in this their perseverance and therefore though they cannot fall from grace, yet because they must use the means to persevere in grace, they dare not plunge themselves presumptuously into any sin. Seventhly, though the Saints of God can never fall from grace, yet they dare not to allow themselves in any sin, because they know that every sin the which they do commit, it doth wound and pierce the sides of their gracious and loving Saviour and crucify him afresh: they know that he is wounded, pained, and grieved with their sins, and therefore they dare not to commit them: but pray against them as David did, Psal. 19 Lord keep me●… from presumptuous ●…nnes. When any good Christian is tempted unto any sin, though the sin i●… self could never hurt him, yet he reason's thus with himself, What hath not my blessed Saviour been crucified already for my sins, have I not wounded and grieved him enough already, but I must wound, and grieve, and crucify him yet once again? O no: I will not, nay, I dare not do it, though I might gain a thousand worlds. I will not show myself such a graceless and unthankful wretch. I will rather die, I will rather do or suffer any thing, than sin against him. This is the resolution of every Christian soul, and therefore though he cannot fall from grace, yet he dares not, yet he will not sin. Lastly, to omit all other reasons: The true regenerate Saints of God, though they cannot fall from grace, yet they dare not sin against the Lord. For though the Lord hath promised never to disinherit or cast them off, never to take away his graces, or his everlasting mercies from them: yet if they sin against him, he hath threatened, and he will perform it, that he will chastise them with the rod of men, and with the stripes of the children of men, that he will visit their iniquity with rods, and their sin with stripes, 2 Sam. 7 14, 15. and Psal. 89. 30. to 34. God will chastise them as sons, though he condemns them not as enemies and rebels: this his fatherly correction and chastisement than is sufficient to keep them from presumption, and to restrain them from rushing into sin, though God never disinherits or casts them off. And so you see what a false, what a shallow, weak, and carnal inconvenience and pretence this is, which is objected against our Orthodox and comfortable assertion.  
The second pretence and inconvenience that is objected, against this total and final perseverance of the Saints, is this, that it will make men idle, negligent, and floathfull in the ways of God: for if men cannot fall from grace, they need not, they will not be industrious for to please the Lord.  
I answer you as Christ once answered the Sadduces in another 
Answ.  case, Math. 22. 29. Ye do err not knowing the Scriptures, nor the power of God. For when once the seed of true and saving grace is sown in men's hearts, it makes them much in action, and they cannot but be operative and stirring in the work and service of the Lord. First, because the love of God is shed abroad in their hearts by the holy Ghost, and it 
Rom. 5. 5.  is much in larged and increased in them by this assurance of their total and final perseverance in the state of grace. Now this love of God doth so warm and heat, and so enlarge the hearts and souls of all the Saints; and it is of such an operative working and stirring nature, that it always stirs them up to action, they cannot be idle though they would; this very love of God constrains men for to please and serve the Lord, and to be exceeding fruitful and abundant in his work and service: as you may read, Acts 2. 37. cap. 4. 20. Cant. 4. 9, 10. cap. 8. 6, 7. john 21 15. cap. 14 15. 22. 23. cap. 15. 10. 2 Cor. 5. 15. 1 Thes. 1. 4. Gal. 5. 6. and Ephes. 3. 19 Therefore though the Saints of God can never fall from grace, yet because this love of God is seated and spread abroad in their hearts, they cannot be idle and slothful in the work and service of the Lord. Secondly, though the true regenerate Saints of God can never fall from grace, yet they cannot be idle and slothful in God's service, because it is the very joy, the very comfort and rejoicing of their hearts and souls, their very heaven upon earth, and the very essence and substance of their happiness, to obey and serve the Lord, and to be abundant in his work. Nothing is there that brings so much delight and joy unto the Saints, as frequency in holy duties, and assiduity and diligence in the service of the Lord, as you may see, Prou. 3. 17. cap. 21. 15. Psal. 42. 1, 2. Psal. 84. 1. 2. 10. Psa. 119. 97. Psal. 122. 1. Isai. 26. 8. 9 and cap. 58. 13. Now that which a man doth most of all delight and joy in, he will be sure never to neglect and sleight; he will be diligent and frequent in it, even for the very joy and comfort that is in it: and therefore though the Saints of God can never fall from grace, yet because their only joy and chiefest comfort consists in serving God, they cannot but be operative, and diligent in his service. Thirdly, though the true regenerate Saints of God can never fall from grace, yet they cannot but be operative and stirring in his service, because the Spirit of the Lord which is within them, will never suffer them to be idle, but will always incite and stir them up to action: as you may find it in the 1 Sam. 11. 6. judges 14. 19 cap. 15. 10. Acts 4. 20. Isai. 1. 1. 2. Rom. 8. 1. 11. 14. 15. 26. cap. 12. 11. and Gal. 5. 16. 17. 25. Fourthly, though the Saints of God can never fall from grace, yet they cannot be idle and slothful in God's work, because it will be hurtful and prejudicial to themselves. The less men are in the work and service of the Lord, the less joy and comfort have they here, and the less glory hereafter, but the more fruitful and abundant they are in all good works, the more joy and comfort have they here, and the more glory shall they have hereafter. Dan. 12. 3. Math. 5. 12. and Luke 10. 17. Therefore though they cannot fall from grace, yet self-love, and the care of their eternal happiness, will make them diligent and fruitful in God's service. Fiftly, though the true regenerate Saints of God can never fall from grace, yet they cannot grow cold and negligent in his service, because there is in every regenerate man, an ambitious and inward desire of attaining to perfection, and to the utmost end, even to the very top and height of grace. As it is in natural, so it is likewise in spiritual things, they both desire accomplishment and perfection. And therefore a good Christian, doth always go from grace to grace, from faith to faith, and from strength to strength: He forgets that which was before, and presseth forwards towards the mark of the price of the high calling of God in Christ jesus; endeavouring to attain unto the measure of the stature of the fullness of Christ, Psal. 84. 7. Psal. 92. 12. 13. 14. Phil. 3. 13, 14, 15. and Eph. 4. 13. Therefore he cannot be idle and slothful in God's service, though he cannot fall from grace even in this respect. Sixtly, though the Saints of God, can never fall from grace, yet they cannot be negligent and careless in his service, because it is not for God's glory that they should be idle, and slothful in his work. The more diligent and painful, that the Saints are in God's service, the more honour and glory do they bring to God, Math. 5. 16. joh. 17. 4. and Phil. 1. 11. Now the true regenerate Saints of God, they tender God's glory above all things else, they will not suffer him to be dishonoured upon any terms, and therefore they cannot be negligent and backward in his service, though they cannot fall from grace, because than they should dishonour God. Lastly, (to omit all other reasons) though the Saints of God can never fall from grace, yet they cannot be idle and slothful in God's service, because that grace itself is of an active, growing, stirring, and increasing nature; and will not suffer any man to sit still and idle. Grace is that which makes us diligent and careful in God's service, it is that which incites and stirs us up to action; and can any one then imagine, that grace should make men negligent and idle in God's service? This is all one, as if a man should say, that fire makes men cold; that life makes men dead; that knowledge makes men ignorant; or that reason makes them brutish: therefore since grace is of a stirring, lively, growing and increasing nature, seeing it is the prime and only cause that makes men diligent and active in God's service; it is certain that this total and final perseverance in the state of grace, can never make men negligent and slothful in the work and business of the Lord. Yea, (as I have formerly proved that this doctrine of a total and final fall from grace, is the only means to make men idle, and slothful in the work and service of the Lord) so now I will maintain it against our Autagonists that the only means to make men diligent and careful in God's service, is the assurance of their total and final perseverance in the state of grace. This is cuident by that speech of David, Psal 27. 13. I had fainted, unless I had bel●…eued to see the goodness of the Lord in the land of the living. If David had not been sure of salvation, and of his total and final perseverance in the state of grace, he had then fainted, and utterly given over the work and service of the Lord; but the assurance of his final and constant perseverance, and of God's mercy to him, was the only thing to strengthen, quicken, and rouse him up again. That which made Paul to suffer so much for the Gospel, and not to be ashamed of it was this: that he knew whom he had believed; and that be was persuaded that he was able to keep that which bee had committed to him against that day, 2 Tim. 1. 12. Yea, the same Paul informs us; that the only thing which makes the Saints to labour, 
2 Co●…. 5. 1. 6. 8. 9  that whether present or absent, they may be accepted of the Lord, is this, that they are confident of God's love and favour to them, and that they know that if their earthly house of this tabernacle were dissolved, yet they have a building of God, not made with hands, eternal in the heavens: and therefore Paul in the 1 Cor. 15. 58. exhorts the Corinthians, to be steadfast, unmoveable, always abounding in the work of the Lord, even from this very ground, for as much as they knew, that their labour was not in vain in the Lord: intimating thus much unto us; that the only means to make men abound in the work of the Lord, is to be assured that they shall persevere in grace, and that their works shall be rewarded at the last. Hence also is the ground of his other exhortation in the 2 Cor. 7. 1. Having therefore these promises (Dear beloved) let us cleanse ourselves from all pollution of flesh and spirit, perfecting holiness in the fear of God. The more assured men are of their continuance in the state of grace, the more industrious are they for to perfect and increase their graces. Hence is it that St. john informs us: in the 1 john 3. 2. 3. That every man which bath this hope, that when Christ jesus shall appear, he shall be like to him, and see him as he is, is so far from being idle in God's service, that he purifieth himself, even as he is pure. Was it ever known that the certainty and assurance of the end, should make men slack and slothful in using of the means? Was there ever any Soldier that was slothful and unwilling for to fight, becanse he was sure for to win the field? Was there ever any Husbandman that was slack in tilling of his ground, because he was sure for to reap the crop? Was there ever any Merchant who was unwilling for to traffic, because he was sure of a safe return? Or was there ever any true regenerate Saint of God on earth that grew idle, lazy, and secure, because he was sure not to fall srom grace? Who more certain and sure of perseverance in the state of Grace than Paul? and yet none so painful, none so laborious and industrious in the work of God as he: Never was it heard as yet of any child of God, that grew secure, negligent and slothful in God's service, be●… cause he could not fall from grace: the assurance of cons●…ant and final perseverance, hath always made the Saints industrious, never idle and secure: and therefore this second pretence, and inconvenience which our Opposites object, is vain, false, and idle, and savours only of fleshly and carnal reason, not of heavenly, and spiritual.  
The third and last pretended inconvenience of this our assertion is, that it would make men proud and arrogant. I answer, that you are much mistaken. True it is that this 
Answ.  our assertion doth comfort and rejoice the hearts and souls of the Saints, it breeds in them an holy magnanimity, which causeth them to scorn and contemn the world and all things in it, as base and worthless, and not worth the seeking: it makes their minds more high, heavenly and generous in respect of worldly things, than ever they were before: but yet it cannot make them proud and arrogant for diverse reasons. First, because the more a Christian is assured of God's love and favour in jesus Christ, and of his total and final perseverance in the state of grace, the nearer doth he always draw to God, and therefore the more is he humbled and abased in his soul. The nearer any Christian draws to God, and the more and greater favours he received from him, the more he seeth his own vileness and emptiness, the less is he always in his own opinion, and the more is ho●… confounded and abased in himself: this is evident by the example of David: 2 Sam. 7. 18. to 23. of job: job. 42. 5, 6. and of the Prophet Isaiah: Isaiah 6. 1. to 6. who were never so much humbled, abased and confounded in themselves, as when they saw the Lord in his glory, and considered the greatness of his mercy to them. Therefore this our assertion can never make men proud and arrogant as you surmise, because you never felt the working of grace; and of God's mercies on your hearts. Secondly, it cannot make men proud and arrogant, because grace is always of an emptying nature, it always emptieth us of ourselves, and makes us always to ascribe the praise and glory of our perseverance unto God who works it in us and for us, and that out 
Psal. 〈◊〉. 1. Ro. 〈◊〉. ●…7.  of his mere grace and mercy to us, without any de●…ert of ours. Lastly, the Saints of God though they are sure that they shall never fall from grace, yet they dare not to exalt themselves, they dare not swell and puff themselves with pride, for fear the Lord should send a messenger of Satan for to buffet them, as he did to Paul. 2 Cor. 12. 7. they know and are assured; that God doth always resist the proud, and gives grace to the humble. 1 Pet. 5. 5. and therefore though they cannot fall from grace, yet they dare not swell themselves with pride, lest God should humble them and cast them down.  
You see now, that all these pretended inconveniences are but frivolous, false and idle: that this our present assertion, doth neither make the Saints of God presumptuous to commit sin, nor idle and slothful in God's service, nor yet proud and arrogant in themselves. What then though wicked men which have no grace within them, abuse this sweet and comfortable assertion, as the (
a Iren●…us a●…u. b●…r lib. 1. cap. 1. ) Valentinians, & Anabaptists did? is it not therefore true, becaus●… that they, 
(b Concordia. Iu●…erana pag. 310. 574.  and not the Saints abuse it? Will you say the Scripture is not true, but false, because some wrest it to their own confusion? 
〈◊〉 Pet. 3. 16.  or will you say, that God's mercy is not true, because that most abuse it? I tell you nay; the abuse of things that are true and good doth never take away the truth, the use, and goodness of them: and therefore these your cavils against our present assertion, are but false and idle. And that you may know them to be so in truth: look but upon the lives of those who are assured of this their total and final perseverance, and upon the lives of such as do oppose it, and then the controversy will be ended. Who more m●…eke and humble, who more diligent and painful in God's service, who more vigilant and watchful against all kind of sin, than those who are assured in their hearts, that they shall never fall from grace? Who more proud, ambitious and arrogant? who more negligent and slothful in God's service? who more profane and dissolute in their lives? who more fell and bitter enemies against the power and practise of religion, than those who most violently oppose our present position? Show me but one man among the whole pack of our Antagonists, in whose life the power of 
2 Tim. 3. 5.  godliness, and the truth of grace shines forth: show me but one among them who is diligent and careful in God's service, who is holy in all his ways, and righteous and just in all his works: show me any one among them that excels in piety, in grace and holiness, that is zealous and earnest sore the Lord of hosts, and forwards to advance his glory and enlarge his kingdom: certainly there is not one such man among them to be found: and therefore their very lives and actions do prove their doctrine, and these their cavils and objections to be false.  
I have now by God's gracious assistance, waded through the depths and fords of this great and weighty controversy, and that as sincerely, indifferently and impartially as possibly I could. God who knows the very secret turnings of my heart can testify, that I have not concealed, baulked, or om●…ted any material or substantial thing that might make for me or against me. And now I hope, that I have so fully proved and confirmed this orthodox and comfortable assertion: That those who are truly regenerated and engrafted into Christ, can neither finally or totally fall from grace: from Scripture, Fathers, Counsels, and all Protestant Churches and Divines: and so satisfactorily and plainly answered the principal and chief objections from Scripture and from reason, that have or can be made against it, that there are none but obstinate or ignorant readers but will subscribe unto it. And here I could very fitly, and I would as willingly set up my rest, and take my farewell of this truth. But because it is pity that so sweet a Theses and position, should pass without some comfortable and useful application, I will give you one salute or two with it at parting for manners sake, and so Adieu.  
If this than be the estate and condition of all those that are 
Use 1.  once truly regenerated and engrafted into Christ, that they can never finally nor totally fall from grace, how should this cause us for to prize and estimate the state of grace and regeneration, which is now so underualued and slighted of the world? It is the part of wise and understanding men, to prize and purchase such estates, as they are always sure to enjoy: now there is no estate, no purchase in the world so sure and stable as the state of grace. Friends, goods, riches, honours, moral virtues, all worldly possessions and heritances whatsoever, they are always subject to change and alteration: they have their periods and their ends, they are or may be lost: but the state of grace and regeneration, is such a good, such an honour, such an estate, inheritance and po●…session as never can be lost: no affliction, no temptation, no cross or chance, no man or devil whatsoever, can rob, deprive, or dispossess those of it, who do but once in truth enjoy it. It is such a Divine and heavenly treasure, that no moth 
Math. 6. 20.  or canker can corrupt it, nor no thief purloin it: he who doth but once enjoy it, is made an happy man for ever after; He hath such a firm, fixed, sure and stable felicity, as all the powers of hell can never shake: he hath the very earnest, the very beginnings of heaven whiles he is on earth, and he shall be sure to enjoy the whole ere long: and yet how few men are there in the world who do estimate and prize this state of grace? Many are there in the world, who are so far from prising it, that they do utterly abhor, contemn, and vilify it, and all such as do in truth enjoy it. Most men do so undervalue it, as to prefer their riches, their pleasures, and their honours (which are subject to a thousand changes) far before it. All men do so much debase it, as not to prize it at its true and proper worth. But now let me request you (Christian Readers) to estimate and value it according to its price and wor●…h, to prefer it far before all treasures that the world affords. For this estate of grace is such a treasure, such a possession and inheritance as will still remain within you, to comfort, strengthen, and support yourselves, even then when all things else will quite forsake you. When troubles, trials, and temptations come, when stings and pricks of conscience, when pangs of sickness and of death shall come upon you, (as they will surely come ere long) then what will all your worldly inheritances and possessions, what will all your honours, friends, pleasures, and riches do? then they will all forsake you, than they will leave and fail you altogether: they will not, nay, they cannot comfort you or do you good. But if you have once this state of grace begun within you, this will never fail you nor forsake you at your need: this will still abide within you, and bear you company in all distresses: When you are in any asfliction or distress; this will succour, comfort, and support you, that you sink not under it: when you are assaulted by the devil, this will aid; and secure you, that he shall not gain a conquest over you: when you are cast down and humbled in yonr souls, in the sense and feeling of your sins, this will comfort and cheer up your hearts, and raise you up again: When you lie a dying on your deathbeds, and you have none to help and comfort you, than this will strengthen, pacify, comfort and rejoice your souls. Grace will never leave you hopeless, helpless, nor comfortless: it will not leave you nor forsake you, till it brings you safe to heaven, where there is no end of joy and happiness. O then, if you tender the wealth, the good, the joy and comfort of your souls, make out for this estate of grace if that you want it, employ and bend your minds and thoughts to get and purchase it, and rather part with all you have then be without it. And as for you who now enjoy it, and have it in possession, learn more and more to prize and value it, and to be more and more affected, joyed and delighted with it. It is the only and chiefest treasure of your souls, it is the only thing that makes you truly blessed, and that for ever: let God then, and all men see how much you value it, by counting all things loss, yea, dross and dung, and worse than nothing in respect of it.  
Secondly, if those who are once truly regenerated and engrafted 
●…se 2.  into Christ by a true and lively faith can neither finally, nor totally fall from grace; then this may serve to comfort and rejoice the hearts and souls of all such men, as are thus truly regenerated and engrafted into Christ. You that can but truly say, that you are regenerated and made new creatures, that you are engrafted into jesus Christ in sincerity and truth: yea, you who have but the least spark and atom of true and saving grace began within you, and planted in your hearts, what cause have you sor to rejoice and sing for joy? You have such an heavenly treasure, such a firm, settled, and sure estate of grace within your souls, as nothing shall be able to deprive you of it: let all the devils in hell, or men on earth, combine and plot together to deprive and spoil you of it, they are not able to effect it. The least spark 〈◊〉 that seed of true and saving grace which is within you, is of such a divine, permanent, and immortal nature: that all the floods of prosperity, all the waters of adversity, all the storms of temptation, all the malice of of men or devils, cannot utterly extinguish or put it out again. What then should ever daunt your hearts, or cause you for to fear? What is there that should make you sad or heavy, or interrupt your joy? If once you have but the true seed of grace within you, be it never so little, never so small, it is a sure pledge and earnest of heaven, it gives you actual possession, and seison of eternal life, it keeps you so that you can never perish. If once you have the smallest dram of true and saving grace, you need not fear afflictions or temptations, you need not fear the very King of terrors, hell and death: you need not fear the most that men or devils can do to you: they cannot sever you from the love of God, 
Rom. 8. 38, 39  which is in Christ jesus your Lord, nor yet disturb you from the state of Grace. Wherefore you (my brethren) who find and feel this seed and habit of true and saving grace within your souls, reflect on what you have, and see that matchless happiness the which you now enjoy: banish all anxious, sad, and dolorous fears and doubts that cause your hands, your hearts and souls to droop, and take your fill of joy and comfort: rejoice in the Lord always, and again I 
Phil. 4. 4.  say rejoice, and let not any thing deprive and spoil you of that joy and comfort which is due unto you. This is the fault of most, but specially of young and tenderhearted Christians, that they dote too much upon their sins, and that they do not so much prize their state of grace, nor take that joy and comfort in it as they should: they are apt to be discouraged and dejected, apt to suspect, and to grow jealous of their state of grace upon all occasions, as if that they might lose it, and be deprived of it: and this makes them ●…o dull, so heavy, so dead and lumpish in God's service. Wherefore now at last endeavour for to know your happiness, and the worth and nature of your state of grace. It is a state of joy and comfort: it is such an estate as you can never lose or fall from: he that hath the life of grace but once began within him, can die no more, the second death shall have 
Reu. 20. 6.  no power o●…er him. Establish then and settle this undoubted truth, and engrave it in your hearts and souls. That those who are once truly regenerated and engrafted into Christ by a true and lively faith, can neither finally nor totally fall from grace; and this will strengthen and support, this will comfort and rejoice your souls in all temptations and afflictions whatsoever, in all extremities and times of need. We have all great cause as the times are now, to establish, ground and settle this truth within our souls: we see what fears and dangers, what crosses and afflictions, what judgements and calamities are like to come upon us: we see what miserable and woeful times are likely to befall us; if then we have this truth engraven in our souls, that the grace we have within us, is of an incorruptible and immortal nature, that it cannot be lost or perish, O how will this establish, settle, comfort and rejoice our souls, and strengthen and enable us to undergo afflictions with patience, joy and comfort? This will make us for to fear no evil. Though the earth beo moved, and 
Psal. 46. 1. to 5.  the mountains carried into the midst of the Sea, though carnal and wicked men shall be so amazed and affrighted, with the 
Luk. 21. 25. 25.  miseries and afflictions that shall befall them, that they shall 
Isai. 2. 10. 19 21  call to the rocks and mountains for to fall upon them, and cover them, and be even at their wits ends for very fear, yet such as have this state of grace within them, shall not fear, but they shall even rejoice and sing in the midst of all their troubles and afflictions, and lift up their heads and hearts with joy and comfort, because the day of their redemption draweth 
Luk. 21. 26. 28.  near. Wherefore beloved brethren, if you would fill your souls with joy and comfort, and arm yourselves against the evil day, be sure for to ground and root this comfortable, sweet, and heavenly meditation in your hearts, that come what will, you can never finally nor totally fall from Grace, nor yet be severed and cut off from Christ, and this will comfort, strengthen, and rejoice your souls in times of need, and bear them up in all extremities. And thus adieu.  
FINIS.   

Errata.  
PAge 3. line 36. for the, read these. p. 4, l. 1. for degrees: the degrees. p. 5. l. 34. for have: raise. p. 49. l. 31. for this: his. p. 51. l. 27. for title to: title. p. 59 l. 19 for one only: only. p. 61. l. 7. for anithesis: antith●…sis. p. 62. l. 15. for sons: sound. p. 70. l. 31. for those: these. p. 73. l. 23. for will his: will perform his. p. 77 l. 10. for keep them: keep. l. 20. for himselse: him p. 83 l. 12. for that it: that he. p. 86. l. 7 for man may: may p. 91. l. 34. for that: it. p. 96. l 3. for how true: how. p. 104. l. 19 for received: recorded. p. 105. l. 8. for these: those. p. 116. l. 2. for but yet: yet. p. 125. l. 15. for hath: have. p. 127. l. 31. for those: these. p. 128. l 7. for, so sealed: so firmly: sealed; firmly. p. 136. l. 7. for exposition: position. p. 137. l. 6. for but now: but. p. 138 l. 13. for gap: gasp. p. 141. l. 29. for: is that, is. p. 144. l. 29. for they: he. p. 148. l 36. for Becanius: Becanus. p. 141. l. 37. for those: these. p. 152. l. 32. for enermare: ener●…are. p. 158. l. 34. for 21. 11. p. 169. l. 17. for: 300. 390. l. 31. for: 220. to 212. 400. to. 412. p. 173 l. 25. 26. for omnibus: onibus. p. 175. l. 15. for serve: seem. p. 180 l. 〈◊〉. for reddatur: impleatur. p. 198. for his book: de Providentia. p 16. Loc: the Predest. cap. 8. l. 24. for iustificatione & fide: de Ecclesia. quast. 1. p. 201 l 11. 37. p. 212. l. 27. p. 229 l 35 p. 234. l. 24. 28. 32. p. 235. l. 1. 9 p. 245. l. 7. 8. p. 247. l. 13. 19 for Rhemists: Remonstrantes. p. 205. l. 35. for Augustane: Argentine. p. 213. for opposition: position. p. 223. l. 6. for Lions: Leyden p. 225. l. 19 for Merh: Armath. p. 226 l. 10. for 640. 604 p. 228. l. 25. for excedere: excidere. p. 232. l. 18. for vanished: v●…quished. p. 233. l. 12. for them: the articles. p. 250. l. 12. for That if: If. p. 265. l. 19 for inted: intent. p. 167. l 35. for removed: renewed. p. 270. l. 26. for them. him. p 271. l. 30. for with: 10. p. 276 for john 5. john 15. p. 279 l. 6. for doth necessarily: doth not necessarily. l. 21. for possibility: a possibility. p. 298. l. 28. for thereto: into. p 299. l 13. for charitable: vucharitable. p. 301. l. 3. for man man: man may. l. 37. for ustification, justification. p. 302. l. 7. for are, a. p. 303. l. ●…1. for it is, if his. p. 307. l. 27. for admonish, 〈◊〉. p 311. l. 17 for indigestly, indigested. l 18. for inconsequys, inconsequencies. p. 312. l. 1. for those, these l. 16 for unknown, known. p. 315. l. 15. for love, frame. l. 19 for clear, cleave. 32 for faction, fraction. p. 342. l. 31. for assailed, assoiled. p. 343. l. 28. for them, him. p. 361. l. 36. for those, these. l. 11. for he, and he. p. 363. l. 4. for 'gins, gyves. p. 364 l. 15 for of the, or the. p. 365. l. 6. for grace, graces.