DE●ECTION OF Ed▪ glovers heretical confection, ●ately contrived and proffered to the Church of England, under the name of A Present preservative. Wherein With the laying open of his impudent slander against our whole Ministry, the Reader shall find a new built nest of old hatched heresies discovered, (and by the grace of God) overthrown: together with an admonition to the followers of Glover and Browne. By Steph. Bredwell, Student in Physic, Seen and allowed.  1. Io. 4. 1. dearly beloved, believe not every spirit, but try the spirits whether they are of God: for many false Prophets are gone out into the world. 
LONDON Printed by john Wolf, and are to sold by Edward White, dwelling at the sign of the Gun at the little North door of Paul's▪   

TO THE RIGHT Worshipful his very loving Cousin, M. Thomas Hussey Esquire, Stephan Bredwell wisheth all increase of Christian knowledge, zeal, and worship.  
THe life of a Christian (Right Worshipful) is aptly compared, by that skilful teacher S. 
1. Cor. 9 24. & Hebr. 12. 1.  Paul, unto the running of a race for a game. The goal is the end of this life, and the game or price, the crown of glory. Now as they that strive for games, carefully prepare their bodies for greatest fitness and vantage, to their enterprise, and thereto long before, apply their whole study and invention, even so will every true Christian, advise of the race of his present life, as, at the end thereof, a price may be given unto him. Which similitude, as it hath great light to induce us to conceive the exhortation of scripture studies, and heavenly meditations, so yet shall it further enforce us, if we consider it clothed in the fit circumstances of time. For like as a man that is to strive for a mastery, doth so much the more busy himself in all his preparations, as he perceiveth himself to be more urged with shortness of time, and other difficulties in the place of his trial, so will the shortness & evilness of our time (if we way it well) quicken our care, & stir up our uttermost endeavour, to frustrate even all the inconveniences thereof whatsoever. And certainly if we stand upon this circumstance of time, whether we behold the shortness or the evilness thereof, either way it will be concluded, that if we love our own salvation, and hope to attain that crown of life, it standeth us upon, to shape out so much time, to the search and study of the scriptures of God, as that we may worthily be numbered with them, which the Prophet David saith, do meditate upon 
Psalm. 1.  the law of God both day and night. For if the Lord justly require obedience to his will, and withal mercifully have left us the exact form thereof in his word, how shall not we be guilty of our own blood spilling, if by ignorance we err, and by erring enkindle his hot displeasure against us? The shortness of time must whet us on more eagerly, whether we think of the fickleness of man's life (whose breath is in his nostrils) or else of the dissolution of all things, so ready now at hand. The shortness and uncertain state of this life, must tell us in the mids of our temporal profits and pleasures, when our affections would begin to feed upon them, and our hearts offer to sit down in them, that it may in no wise be so with us, we may pass through as with a light touch, the necessary and lawful use of these things, but our dwelling must still be in removing tents, until we come to Canaan. Yea it must daily cry in our ears, break off, & be brief in all things belonging to bodily provision, for great matters have you to set in order, and very little time to do them in. Also it shall upbraid unto us our negligence (if we fail in this watchfulness) as savouring strongly of hypocrisy: when it shall stir up the witness of our own conscience against us, that we are not so careful for heavenly things, as for the earthly. Now if to the shortness of man's age, we adjoin the ruinous condition of this world, ready (for aught we know) every moment to fall from the foundations (and which shall be done suddenly without warning when it cometh) there seemeth to be no corner for foolish security to hide her head in. But the arguments that might be drawn, from the iniquity and malice of the present time, are yet (if it were possible) more vehement. For whether we labour to learn the fear of God, or yet set forth ourselves to practise the same sincerely, in either way is danger, and offensive places to fall upon. The Devil knoweth his time to be but short, and therefore he bestirreth his stumps most busily. Against we should learn, he frayeth us with heresies and dissensions in the church. Whilst we are learning, he seeketh to ensnare us with unsoundness. If both these fail him, yet in our practice, he will heap upon our backs reproaches and persecutions, till we groan again. It is hard to say, whether those that he holdeth back with the first engine, or else they that he overthroweth with the two latter, be more in number. That there are very many of the first sort, we may gather by this common and profane objection: What religion should we rest upon, when we see so many opinions in the world? Or who should we believe, when the Preachers agree not among themselves? This objection (I say) being commonly in the mouths of high & low, as it nakedly bewrayeth their shameful ignorance in the scriptures, so doth it openly discover the rottenness that is in their hearts before the Lord. For were it not, that they have settled themselves upon 
Zeph. ●.  their lees, and like it best of all, to be ignorant of the way of truth, lest their darkness should be controlled by the light thereof, they should find in the scriptures strong levers, to lift out of their way this stumbling block. The Lord by Moses telleth the children of Israel, 
Deut. 1●.  that if a false Prophet should rise up amongst them, to seduce them unto strange gods, they should not hearken unto him, but take it, as a matter wherein the Lord did prove & try them, whether they loved him with all their heart, and with all their mind, or no. To the same effect speaketh Paul, There must 
1. Cor 11. 1●.  be heresies among you, that they that are approved may be made manifest among you. And our Saviour Christ hath told before, That false Christ's and false Prophets should 
Math. 24. ●4.  arise, in the last times, so as to seduce (if it were possible) the very elect. And immediately addeth, Behold I have told you before 
verse 25.  hand. Now if the Lord have dealt so graiouslie with us in his word, as to leave us instruction therein to furnish us against these offences, and we delighting in our own shame, wilfully deprive ourselves of the benefit thereof, can we think by that means to escape the revenging hand of the almighty? Surely common sense doth tell us, that if such men had but one right spark of the love of God in them, they would be so far of, removing or abstaining themselves, from the study of the scriptures, at the sight of these swarms of heresies, as that much rather, they would size out far larger times thereunto, and bend their wits with greater force, to sort out the truth from every falsehood: especially seeing the issues of truth and falsehood, are life & death. Others look into the lives of professors, and willingly from thence take occasion of falling. Do you not see (say they) that many of these professors, say well, but do evil? Nay some of them fear not to multiply their sin with blasphemy, saying, There is not the best of them all, but will do as other men do, when occasion is offered, they mean, when sin cometh to hand. In deed many professors give evil example by their lives, a great number being hypocrites. Yea amongst the sincere, many show their slips and falls, whilst yet the new man is tender and not come to his growth. If any man at the sight of these things, either defer his coming, or yet slacken his hold, woe shallbe his portion. For these things also hath the Lord forewarned us of, saying, Because that iniquity 
Mat. 24. 12.  shallbe multiplied, the love of many shall wax cold. Is not this a fair watchword? Then he addeth, But he that endureth to the end shallbe saved. Which is a flat privation of the health and salvation of all such, as shall take offence, and give back, at the sight of iniquity in others. Those that say, There is not the best of these holy professors but will, do as others do, speak it not as a known truth, (for it is a manifest lie) but because sin hath such dominion over them, as that it can not once enter into their heads, to conceive what a case the mortification of a Christian may be: like as it is said in our proverb: He that is in hell, thinketh there is no heaven. But howsoever these wretches feed themselves in their sins, with this imagination, that all do accompany them, (as though all were well, if they had company enough to go to the devil,) yet (if the Lord grant them not better grace) they shall find, (all too late,) that they were much deceived, in many their supposed companions. Those therefore that are the Lords▪ will be so far off discouraging, or cooling, by the evil examples of professors, as that rather, their heed, study and watchfulness, will be doubled in them by it. The same likewise I say, by all other iniquities, and injuries of time, that can be reckoned. Do we see secret and open persecution or violence prepared for us? Let us remember that the disciple is not above his master, nor the 
Mat. 10. 24.  servant above his Lord. Do they lad us with odious names and titles, and deride our simplicity as Ishmael did Isaac? Let us not 
Gen. 21. 9  be discouraged. Is it not joy to us, to be like our Lord and master Christ? If they called the father of the household Beelzebub, 
Mat. 10. 25.  how much more his servants? Yea, let the profane filthians even afflict us for holy exercises, and cry out of us, as not the friends of Caesar, because we wink not at their wickedness: let them (if they will) disdain us even the air to breath withal, and themselves under the cloak of our disgrace, continue in all dissoluteness: we shall not saint hereat. It shall but declare us to be the true children of God and not bastards. And 
Heb. 12. 6. 7. ●.  in this case, let the comfortable words of him that suffered a thousand times more for us, stand before our eyes: Verily, verily I say 
joh. 16. 20.  unto you, you shall weep and lament, but the world shall rejoice: you in deed shallbe sad, but your sadness shall turn into joy. And again, And you therefore now shallbe holden in heaviness, but I will see you again, and your 
verse. 21.  hearts shall rejoice, and your joy shall no man take from you. Tribulation is the furnace of 〈◊〉 the Lord, if we be gold and not chaff, we shall not be turned into ashes by it, but made ●ore pure from our dross. The sound corn ●●ideth winnowing, it is the chaff that the wind carrieth to and fro. If we suffer with Christ we shall be glorified with him. ●nd there is no comparison of our suff●●nges 
Rom. 8. 17.  here, with the joys and glory that shallbe revealed unto us afterward. For after 
verse. 18.  the affliction of ten days, if we be faithful 
Apoc. 2. 10.  unto the end, the Lord shall give us a ●●owne of life. And we shall see the day when t●e son of man shall send his Angels which 
Mat. ●●. 4●.  s●all gather out of his kingdom all things that ●ffend, & those that work iniquity: & shall cast ●hem into a furnace of fire, there shall be wailing 
verse. ●●.  and gnashing of teeth. Then shall the just 
verse. 43.  shine as the sun in the kingdom of their father. Whosoever, on the contrary part, preferreth the pleasures and ease of this life, to those joys of the life to come, or shall divide themselves (according to the politics of this world) as though they could enjoy them both: let them in time again consider that saying of Christ: If any will come after me, let him deny himself, and take up his 
Mat. 16. 24.  cross, and follow me. Let them (I say) consider it, lest the cunning carriage of themselves in this life, according to the dissimulations of men, to avoid these worldly afflictions bring them not, a day too late, to hear tha● sentence of Christ, to their condemnation which at first was set down for their instruction. 
Mat. 10. 37. 38.  He that loveth father or mother above me, is not worthy of me: and he that loveth son or daughter above me, is not worthy of me. And he that taketh not his cross and followeth after me, is not worthy of me These things I had (right worshipful cozen) as standing in your presence, to speak unto all those that should come to read my book. They that are ignorant of these things have need to hear them. And as many also as have pure minds, may be excited & stirred 
2. Pet. 3. ●. ●.  up, by their remembrance. Now the first fruits of my simple labours in these matters, I offer (as it were) through your hands unto the Church of God: both in regard of many courtesies, wherein you hold me bound & deeply indebted: as also in that I have experience of your great desire, to see the foggy mists of ignorance and error dispelled, & the clear light of the shining truth, to break forth, in all things. How well the same is in these points performed by me, I cannot say: I humbly submit me to the judgement of the Church. This only my conscience beareth me witness of, that besides the glory of God I have sought nothing in all this business. If any think strange, that one of another profession hath done this: I suppose they will easily be satisfied, when they shall consider, that the doctrine of our ministers, being grievously slandered, seemed rather to require, this defence and testimony from some of their hearers, then from themselves, in their own behalf. If any yet further ask, while I have done it. This is my answer: if some other else had done it, I hope I should have received it with thanks giving. Far ye well most loving cozen, and according to your wont kindness, receive this simple token of my good will. The Lord bless & preserve you, and yours, unto his heavenly kingdom.  
London the XX. of the IX. month. Your kinsman most loving and assured in Christ, Stephan Bredwell.   

¶ THE FIRST PART against his wicked slander.  
IN your words (E. G.) to the reader, I understand the disease you propound to cure, and in the rest following, the causes of the same: the disease is, the evil life, or (to use your own words) the sorry life of many, which seem Zealous professors. The causes are poison, and the givers of that poison. The poison is, A persuasion that albeit men be Usurers, Extortioners, Drunken, Lecherous &c: as that no sparkles of virtue, or grace appear in them, yet if they at any time, condemn this evil in themselves, approve the contrary godliness, believe that their sins are pardoned in Christ, love these their teachers, and be beneficial unto them, and desire to hear their delectable Sermons, they may (though they cease not from their former sins) assure themselves for all that to be the dear children of God, sanctified by Christ's spirit, and so elect and praedestinate to salvation, as that they cannot possibly be damned, what sin soever they commit. The sickness I acknowledge 〈◊〉 too grievous, and this poison, I confess, is as infectious as that of the Cockatrice. Who be these merciless murderers, that dare infect the f●●de of Christ's flock, with this mortal poison? You say, privy libertines, & carnal gospelers. A cold answer, in s● hot and necessary suit, an unprosperous cure followeth such sleight discovering of causes. But why do you not name them unto us? why are you so dark in so dangerous a matter? If they be worthily suspected as accessaries, that upon an inquiry of murder, which they saw, direct the pursuers with doubtful and ambiguous notes to take the murderers: then must I charge you with as great a guiltiness, that seeing so many souls poisoned daily with this pestilent doctrine, and knowing (as you seem) the doers thereof, could find in your heart, to pass them unnamed. But let us see, whom your dark description, well weighed▪ pointeth us unto. Through the policy of Satan (you say) this poison is proffered, by such men, as make a great sh●we of godliness, and yet denay (as you hear) the power thereof, and that with most goodly, and godly words of righteousness, regeneration, repentance, sanctification, mortification, and what not, to seduce the simple soul? By this, though men of your spirit (like enough) perceive your meaning, yet what is this to those, that know you not, and are unacquainted with your phrases▪ You give slender address hereby to the simpler sort, that I say little of the offence you lay before them, to stumble on, whilst your description giveth no special difference, but hath all the notes, pointing out the best sort of preachers. If you ask me, whether those be the best preachers, that make a great show of godliness, and yet denaie the power thereof. I answer, if you had left this note so to the liberty of men's judgements, and not restrained them with (as you hear) to apply the same to your only accusation, and thereby to judge, I would not, neither could I have occompted this note, in any wise, appliable to a godly preacher. But now seeing the note to stand in these words▪ [This poison is proffered by men that make a great show of godliness] and the other words, [And y●● denaie (as you hear,) the power thereof] to be but an enfors●● conceit of your own perverse understanding, we have good cause to cry out of you, that have given us no other notes, to know the poisoners by, than such as may agree (especially in the judgement of the unexercised) with the truest teachers of the gospel. Again, in that sentence, and by that clause, is dangerously insinuated unto the simple, that even the preachers of godliest outward show (and God only judgeth the heart himself) with the most grave and godly terms, of regeneration, sanctification, & such others, do nothing else, but under▪ hand, and privily (as you spoke) sow those venomous seeds of poisonous doctrine above mentioned: which, as it shall appear (Christ willing) to be as false as the Devil himself, so layeth it open a wide gap, unto all Atheism, on the one side, and on the other side, armeth the Darts of the persecuting papists, as it were, with wild fire, against us. Their father the Devil, who is a liar from the beginning, hath of late years, erected them a new Forge in the Shop of the blasphemous Jesuits: how heavy a judgement is comen upon you, that (of a christian) are become a minister of matter unto that brood, to coin new reproaches, and revilings, against the christians, and saints of God? But say you in sadness (E. G.) that this abominable doctrine, by you mentioned, is openly taught by men of great godliness in outward appearance? Nay do you say, that it is taught generally, or for the most part, in the Church of England? (speak plainly man, and be not cautelous like the old serpent.) If here you would shrink, the want of such exceptions in your writing, your quarreling at such points of doctrine, as they all do hold with sweet consent, the general accusation of the lives of the gospelers, together with your wilful departure from our Church, are as a wall behind you, so as you cannot hide your head. And if you stand forth, and abide by it, than I ask you, where is your evidence, where be your proofs and witnesses? Have you no deed of theirs to show against them? Nor none to depose with you, and yet would you be believed of your bare word? You (I say) a private man, accusing the Church of God in a whole kingdom? What said I (in a kingdom?) Nay, throughout Christendom: for in preaching the redemption by Christ, they have all trodden one common path with our ministers, as appeareth both by their confessions, commentaries and printed sermons. If this sin be not in time repent, (E. G.) think not otherwise, but in that great day, before the judgement seat of the Lamb, you shall plead guilty, holding up your hand with Satan, th'accuser of God's children. But you say, If they shall blame me, because I bring not their meaning in their own words, let them show their meaning to be otherwise then I have set it down, or else all that fear God, and love goodness must needs abhor them etc. Nay, rather it was your part, putting on the person of an accuser, to have built herein, upon so sure a ground of proof, as that, either you would have brought forth their own words or writings, saying so much expressly, or (at least) such assertions, and sentences, as out of which, you might reasonably gather it, by necessary consequence and implication. As for them, if their daily preaching could beat no better understanding into your head, yet their infinite volumes, which every where confute this madness, might have made you blush at your rashness, & have caused your words to stick fast in your mouth, that they might never have come to light. You in this importunate arrogancy, provoking them to show you another meaning, give us plain enough to understand, that yourself are altogether unacquainted with their writings: which if you be, what madness hath possessed you, to condemn the things you know not? If it be otherwise, and that you grant, you are well acquainted with their doctrine, & therefore do of knowledge, charge them with this heinous sin, then can it not be, but that you have borrowed the iron forehead of some Jesuit, which knoweth not how to blush, even in the most desperate insolency of lying, and forgery. Now I hear you say, But that men may be sure I bely them not, but speak that, which is too true of them, it shallbe now showed, how slightly they pervert holy scripture, for the proof of that which is laid to their charge.] First let us call to mind, (E. G.) the question, wherein lieth the controversy betwixt us. This is it, Whether the preachers of the gospel teach, that Usurers, Extortioners, Covetous men, proud men, Lecherous persons, drunkards, gluttons, etc. Having no sparkles of virtue or grace appearing in them, and continuing without ceasing in the foresaid sins, may notwithstanding assure themselves, to be the elect children of God, so as they cannot possibly be damned what sin soever they commit: only so, that, they sometime condemn this evil in themselves, approve the contrary godliness, believe that their sins are pardoned in Christ, love these their teachers, & desire to hear delectable sermons. This you stiffly avouch, I utterly deny it, and put you to the proof of it: you begin to prove it thus: They pervert holy scriptures to that end, therefore they say somuch in effect. I deny they pervert holy scriptures to that end. Now give us your instances. The first place (which you call poison) is this: Paul (say they) was a sanctified man, & the child of God, and yet he felt no good thing dwelling in his flesh, but the evil fruits thereoof: yea, he felt a law, or power of sin in his members, forcing him to do the evil he would not, and to leave undone the good he would, and so leading him captive to commit sin.  
If you had meant sincerely, you would have produced nothing of their own against them, without noting their names, or coatinge such places in their writings, as might witness your report. This by the way. Now to the place, whereby you would gain your cause, if I should grant unto you, that this place of Paul is misinter preted by them (which you shall never gain at my hands) yet, how can you out of this place make good your accusation against them? Was it for lack of will, or skill, that you show not how you gather your conclusion, out of this assertion? That your will is good, experience teacheth us: that your skill is not sufficient, argueth more pride. Remember (E. G.) that you said not barely you would show how, They pervert holy scriptures, But how they pervert them, to prove this, which you lay to their charge? Now if you show a hundredth evidences, and yet never a one, that specifieth that land you claim, what judge will give sentence on your side? So, though it were possible for you, to charge the ministers of the gospel, with many other crimes, and yet fail in the proof of this one, you have now undertaken, all this labour in your sorry book is lost: nay, I would it were so lost, as it might not be found, to redouble your condemnation. But let us examine that which you have left at liberty. If by this place you said any thing at all for your cause, than thus you reason: All that understand this place of Paul, thus do it to conclude that which I have laid to their charge, but the Preachers of the Gospel generally understand it so, therefore they do it to that end. But that the first part of your argument hath no truth in it, I would grant your conclusion. For I grant the preachers of the gospel generally, do interpret that place so, and therefore I rightly pronounced of you, that you accuse not the Church of England only, of Libertine preaching, but all others of the gospel likewise, throughout Christendom, with it. But we will not yet throw away your argument, but rather prosecute it to the ut-most, to see if any pith of reason may be found in it. This place of Paul, thus understood, what can it conclude? Forsooth, that a regenerate man, and elect child of God, so long as he beareth flesh and blood about with him, cannot be free from all sin. The reason is, because so notable a vessel as Paul, testifieth somuch of himself. Now sir, is it all one, to say, the regenerate man is not free from all sin, with this, That Drunkards, Gluttons, Leachours, etc. though they continue in their sins without ceasing, may nevertheless assure themselves to be saved, if they believe their sins are pardoned in Christ, & c? And do all that conclude the first point, avouch the latter leasing? I hope, by this time, your impudency in this point is open. The second instance you bring us is this: But they object that Paul witnesseth of himself, that he had a prick in the flesh, and that God would not deliver him from that weakness. Go to, if this interpretation of Paul's prick be not aright, what maketh it for you? Are you so short witted (E. G.) as so soon to forget what so lately you assumed and took upon you to show: namely, how they pervert holy scripture to prove that wicked doctrine which you charge them withal? Else, why do you not uncover the danger of this interpretation, and make manifest, how it leadeth to that terrible downfall of pestilent persuasion aforesaid? All that have common sense in them, see that this place, (noting only holy Paul to have his infirmities) hatcheth no such monster, as you, in a spiritual drunkenness, have dreamt of. And thus you go forward to a third instance. It is set down (say they) for a certain point of doctrine, 
Gal. 5. 17.  that the spirit lusteth against the flesh, and the flesh lusteth against the spirit, so that ye cannot do the things ye would. This, confirming the interpretation of the first place of Paul, setteth the picture of your mind, as it were in a glass, before mine eyes: wherein I see, that some godly men having taken pains with you, to remove you from your errors, and namely from this, which you hold, That the regenerate man hath full power to abstain from all sin, and to do the works of righteousness, have in their conference urged you with these places of Paul, which you resisting, as a man void of all understanding, can make no difference between light and darkness, life and death, heaven and hell. To the fourth place you bring, They will ask then from whence came that will to do well, etc.] Proving good the former interpretation of the seventh to the Romans, and affording never a word for your monstrous accusation, what should I say, but that it is truly verified of you, A true witness delivereth 
Prou. 14. 25.  souls, but a deceiver forgeth lies. The fift objection, wherein you say [They make the inver man, and the spirit of Christ all one] as it maketh neither too nor fro, for your cause, so is it a bastard (perhaps) of your own begetting: the Preachers of the Gospel teach it not. This man is desperately bend to slander, that forgeth false objections to feed the fire of his quarrel? If any your friends (E. G.) think it not likely that you forged it, because you made it no more pregnant for the proof of your cause, let them know, that as this argument hath not virtue enough to clear you of just suspicion, though you be suffered to enforce it as far as you can, so contrariwise it being exactly weighed in the unpartial balance, of upright and circumspect judgement, doth not only point in secret, to the forgery, but as in certain cyphers also, uncover the cause, and (as it were) the cogitation of your heart therein. For whilst it proveth nothing your accusation, but is only used by you, as a plain song, for your furious pen to descant upon, what else appeareth it, but some new affected standing, wherein you would set to sale other far fetched wares of your pelagian heresy? All which stuff (the Lord willing) shallbe sorted out, and examined hereafter, in his fit place. Your sixth instance, of there perverting scriptures, to teach that wicked doctrine you accuse them of, is this: That they say, the holy Ghost meaneth him only, to be the servant of sin, and of the devil, who willingly with delight, committeth sin, not misliking, nor striving against it. If (I say) this interpretation were not aright, yet it saith never a word, ne giveth one back, nor wink, to witness against the teachers thereof, the intoilerable accusation which you, as one that cannot blush, have laid against them. Therefore take unto you this saying of wise Solomon, as a glass wherein to see yourself, if possibly any prick of remorse may pierce into you: Foolishness is joy to him 
Prou. 15. 21.  that is destitute of understanding, but a man of understanding walketh uprightly. And a little before: The mind of the prudent seeketh 
Verse. 14.  knowledge, but the mouth of fools is fed with foolishness. What I can say, to warrant their assertion, you shall hear anon, after I have once thoroughly showed, how honest a man you are of your word. Yet or I pass, let it be noted in this place, that of these six witnesses, which you have (indeed) not orderly produced, but forcibly haled into the Court, to testify for you, not one of them would do you that favour, as to give you a good countenance, but presently turned their backs, so soon as the matter was but repeated, and in a deep silence departed. Wherefore now at length, being somewhat spent of witnesses, and hardly distressed in your cause, you set forth yourself, to entertain your judges, partly with the odious repetition of your unproved slander, and partly with a new craft of subtle insinuation, as though our Ministers indeed by an argument of comparison, did drive at some such conclusion as you have enforced upon them. For answer whereunto, I must tell you, first, that whilst you proceed thus, you betray the very issue of your cause into my hands. For whereas in the beginning, you knew that our Preachers said not that in express words, which you accuse them of, and yet charged them still to teach no other thing in effect, you grew on then to this point, that you would prove it, by showing how they pervert the holy scriptures to that end. Hereupon we have joined our issue, hitherto your proofs have failed, and now you fall a shifting, as though you would alter your issue. So that A wavering minded man is unconstant in all his ways. But I am content to make no gain of this vantage, my cause is full so good, as that I doubt not to overthrow you, although I yield you all those liberties & helps, that may any way (lawfully) be used of you in this case. Now let us hear you. These men (you say) do hold, That the spirit is in their believers, though they be wholly possessed of pride, covetousness. etc. because we see fire may be raked under the ashes, and the sap may be in the root of the tree, and yet appear not. Which men? where be they? when heard you it (E. G?) (lying is no lawful help, I can not grant it you.) Or if you heard it not, perhaps you might read it, tell us, what writers do so apply that similitude? for this he bringeth not a syllable to satisfy us. O beastly impudency. O Babylonish pride. O palpable impiety. But I will stay myself in exclaiming, though this man hath neither stop nor stay in lying. But do you persuade yourself (E. G.) there are any so servilely addicted to your heresy, as that they should easily brook this loathsomeness, of your lying and forgery? for my part, though I know (as experience of all ages hath confirmed unto us) that there is no heresy so foul or ugly, but it shall find too many fit subjects to receive▪ it (such is the just judgement of God, upon those that rest not themselves in his truth) yet am I in very good hope, 
Rom. 1. 24. 26. 2. Thes. 2. 11.  that this gross impudency, and apparent sin of slander, which thus reigneth in you, throughout all your writing, will give as clear light as the sun, unto the consciences of all those that have any feeling, not only that your accusation is without proof, but also that your opinion, of the full power, of the regenerate man, over all his ways, to abstain from evil, and keep the commandments is, (besides the falsehood of it) a very monster, fearful and venomous, not to be approached of any, that would avoid the poisoning of their souls. But of this more fully in his place. Mean time, let every faithful brother know this, that the ministers of the Churches, professing the gospel, generally throughout Christendom (I speak not of any limbs of the devil in corners) do use this similitude, of fire raked under the ashes, and sap in the roots of the trees, only in the case of some afflicted conscience, and not otherwise. As for example: there be many dear children of God, that either immediately upon their new begetting to the faith, or shortly after, in the growing up of the same (God in his wisdom so seeing it good for them) are, not so dangerously, as grievously (for the time) assailed of Satan, with divers storms of doubtfulness, dreads, and discomforts, and amongst the rest, with the terror of the remembrance of some special time, wherein the fruits of their faith appeared not: with which terror, so soon as ever he hath dumpped them, he slacketh no time (presently to waielaie them with this twofold snare: to wit, either that their faith (which before they had stood upon) was no true faith, but a counterfeit (saith he) because it was not fruitful by works, or else though it were at first a true faith, yet now, they had lost it, by their own negligence: by one of which hooks it cometh often to pass, that the humbled soul is hurried (as it were) to the gates of hell, before it obtain deliverance. In which case, when the minister of Christ's glad tidings, finding any, shall say to him: this argument that Satan opposeth you withal is sophistical and false, and he doth it, but in the rage of his malice, to drown you in doubtfulness and despair. For, the intermitting of good works, doth not necessarily conclude a voidnes of faith, no more than you can truly say, of fire under the ashes, or of a tree whose sap (as in winter) is withdrawn to the roots, either that the one is quite put out, or the other utterly dead. By this similitude (I say) if the minister of the gospel shall detect the fraud of the devil, and reach a hand for the distressed soul, to be lifted out of the mire by: what doth he worthy blame therein? or not warrantable by the eternal word of truth? Thus let the faithful reader in this place, observe, that this shameless mouth, hath brought nothing by this place, but one unaltouchable slander to maintain another. After this, he retnrneth to his issue again, as though he would show how our preachers pervert the holy scriptures for the end aforesaid: though with no better success than before. Thus he setteth down the places: Christ's sheep 
Io. 10. 28.  (say they) can never perish, neither can any man pluck them out of his hands: for whom he loveth, he loveth 
Io. 13. 1. Philip. 1. 6.  to the end, and in whomsoever he hath begun this good work of regeneration, in them he will perform 
Rom. 11. 2●.  it: for the gifts and callings of God are without repentance.  
Were it not for the simple soul's sakes, which by this confident writing you suppose to carry away, no man would file his hands with so senseless an adversary: for as a man that hath a fever, relisheth the things he taketh (many times) according to the humour that afflicteth him, so that (sometime) the most pleasant supping is bitter in his mouth, in like sort fareth it with you (E. G.) that can hear of our preachers neither the scriptures alleged, to prove the regenerate subject to sin many times, or that the elect can not utterly fall away, but straightways you must needs conclude that they maintain gross wickedness to reign in the children of God, & warrant them of salvation, notwithstanding, upon most light conditions. But would you were no further gone, that I might stay, with comparing you to a simple feverish man. I would your ague had not affected the original of sense, and hurt your understanding, so that now, even as a man frantic, is no longer ruled and kept in order by any, but reiecing the counsel of his best friends, accuseth them most as otherwise ill minded, because they most restrain him in all his will, that might hurt him: in like sort, you, being troubled inwardly with some heretical frenzies, would make men believe that the doctrine of our preachers, tendeth to some general evil, because in truth, it most notoriously laboureth against your errors: and will not suffer you peaceably to broach, neither your heresy of free will, nor y● against the Lords eternal predestination. Otherwise (I say) were it not, that you are carried in the rage of these frenzies, maliciously to kill their credit, with so odious an accusation, whiles you in the mean time, may get placing for your pestilence, all indifferent men see, that neither these your last places, nor all the instances you have hitherto urged, do any more justify you, for an honest man of your word, (that said you would show, how they pervert holy scriptures to justify the wicked) then the fruit of the crabtree, answereth the beauty of his blossoms, wherewith before, both for colour, plenty, and largeness, he had given greater expectation than any apple trees: yea so much less tolerable are you herein, than the crabtrée, inasmuch as his fruit, yieldeth commodity to the use of man's life: but this your book, bane and poison, to destroy as many souls as embrace it. This your shameless slander, you have devised to make seem likely, by patching unto it, some foolish conditions, of your own forging, as though the preachers of the gospel should make open sale of the graces of God, to all the unclean beasts of the field, even for their own promotion and bellies sake: which having alike, both proof and truth, with all the rest, I am sorry, that the father of lies, could obtain so much liberty to lead you.   

THE SECOND PART against his heretical doctrine.  
Hitherto I have detected your impudent slander (E. G.) now I come to the points of doctrine between us. And to begin at your first instance, I confess, we are taught by the preachers of the Gospel, that the regenerate, whilst they live, are not free from sin: and that this is an argument whereby they prove it, namely, because that special vessel S. Paul, confesseth so much 
Rom. 7. 15. 18. 22. 33.  by himself. You, having a quarrel to the question, flatly deny that Paul confessed any such thing of himself, touching his regenerate state, but only of his estate, when he was a carnal man, sold under sin. etc. Your reasons such as they are, let us first examine. Because Paul in that Chapter confessed 
verse 14.  himself a carnal man, sold to be subject to sin, therefore he meant not there, of his regenerate estate. If to be regenerate and yet carnal in divers respects, could not possibly be verified of one man, your reason were good, but now, because there is no man so perfectly regenerate, but that still he is withal, partly unregenerate, and carnal, therefore Paul in regard of this, might well call himself carnal, though so far forth, as he was regenerate, he was otherwise. And this he declareth plainly afterward when he saith, I do not the good that I would, but the evil that I would not, that do I. Now no 
verse. 19  man doth any evil unwillingly, but by reason of a contrary power that is in him resisting evil. Wherefore also, the Apostle accounteth it not absurd, according to those divers respects, to call himself in the 25. verse; both the servant of the law of God, and of sin. And the rather I must enforce this argument, because although you deny all the rest of the chapter, to concern Paul as a regenerate man, yet the 25. verse you acknowledge to that effect. And in the same verse (if your eyes had not dazzled) you might have seen that the Apostle after his thanks giving, for his deliverance from the danger of that same body of death, against which he had exclaimed, confesseth that even then, as touching his mind, he served the law of God, but in his flesh the law of sin. Which place is as clear as the sunshine, not only to show the falsehood of your first reason against our interpretation of the 7. to the Rom. but also to prove, so your great shame, the truth of the general assertion aforesaid: namely, that The regenerate are not free from sin. Yet these are not all the foils you receive by it, for it cutteth likewise the throat of your second reason, before it have time to draw one breath of life. for where you say, Therefore after this, he thanketh God in Christ, that he was delivered from that body of sin, which made him to do that evil he would not, and to leave undone the good he would. You would make us believe, that Paul in this place was a changed man, so as he could no more sin unwillingly, as before: which purpose of yours, now you see, is prevented, and therefore your reason spoiled: yet ere I pass, I must admonish the Reader, to consider of what spirit, this savoureth, that in alleging the 25. verse, which soundeth thus, I thank my God through jesus Christ our Lord. Now therefore even I in my mind, do serve the law of God, but in my flesh, the law of sin.. He bringeth it out thus: He thanketh God in Christ, and so cutteth off all the rest, but chopping into the room thereof these words, that he was delivered from that body of sin, which made him to do that evil he would not, and to leave undone the good he would. A sentence (I confess) of like length, but neither of like nature nor truth. If any say for E. G. (For now I understand he is dead) that he added that part, not as to have it taken, for the words of scripture, but the sense of the place: I could easily admit that answer, were it not for the sakes of some, of his sect, who (as I understand) can not read at all, and yet are very stiff in his opinions, I know not, how they have been this way abused. Besides, it is not comuenient, in citing of scripture, to sow any pieces of our own into it: without putting some partition wall betwixt, or bringing in the servant, in some differing weed from his master, that the one be not taken for the other, of the comers in. Moreover if he bring those words for the meaning of the place, yet he is too impudent, and blasphemous, presuming to speak directly against the spirit of God: which it is clear that he doth, when the text saith, Paul had yet such an enemy of flesh about him, as served the law of sin, and this man saith, Paul was now delivered from that body of sin, as made him do the evil he would not: Two things in their substance, flat contrary, though change of words, at first, would seem to cover it. But lest we should marvel at this dealing, he makes a custom of the matter, for the next place he bringeth out of the beginning of the 8. chap. where he would feign make S. 
Rom. 8.  Paul speak, according to his humour, for whereas the text is, There is now therefore no condemnation to those that are in Christ jesus, which walk not according to the flesh, but according to the spirit. You must understand it, as it is thus paraphrasticallie delivered by him: To them which are in Christ jesus, there is no condemnation (or no such body of death, which is the cause of our condemnation) for they walk not after the flesh (as he was forced to do by the law of sin, when as he did the evil he would not, and left undone the good he would) but they walk after the spirit, and so do the good they would. His bolonesse here as before, whether it savour of Babylon or no, I leave it to the christian Reader to judge. But three things must be observed and examined, wherein beyond all reason & warrant, he abuseth this place of the Apostle. First, for the word [condemnation] by that, he will have understood the body of death: therein without any necessity, transforming the effect into the cause as though he would compel the holy ghost to speak for his purpose: but without all probability: both forasmuch, as that word is no where used in that sense, as also this verse, repeating the argument of the 5. chap. 1. verse, of the same Epistle, concerning justification by faith only, proved by an argument drawn from the effects, toucheth nothing at all that special objection, which he answereth in the latter end of the 7. chapter, whereby he was occasioned so to handle that conflict of the flesh and the spirit. So that then we see if (E. G.) would have taken this word (condemnation) in his natural sense, and not maliciously perverted it, as one that would wilfully run into the pit, he should have been so far off finding his body of death in it, as that much rather the sun shine of comfort would appeared unto him, to have banished the night of dark discomfort, that came upon him in his sickness: when as this place rather would have told him, there is no condemnation towards thee if thou be Christ's: agreeably whereto the spirit saith in the 33. and 34. verses afterward, [who shall lay any faults against the elect of God? It is God that justifieth: who is he that shall condemn? It is Christ that is dead, yea rather that is risen again, who sitteth also at the right hand of God, and entreateth for us. The second thing I observe, is concerning these words: [They walk not after the flesh] which walking he taketh to be all one with that, S. Paul calleth, the law of sin in his members, whereas he might aswell have compared a beast unto a man: for by that other law in his members, it is manifest he meant the power of sin, which gate opportunities many times against him, although in his inner man, to his might, he made resistance: as all open eyes may see, both by the opposing of the law in the members to the inner man, as also by the whole suit and circumstances of the text. Contrariwise, in the other place, Paul speaketh of the mind giving obedience to the law of the members, which he calleth To walk according to the flesh, as when there is no resistance made to sin. So that her● the holy Ghost speaketh of a whole man willingly going after sin, there, of a man, falling but sometimes through infirmity: also there he showeth in what respect the law hath a work of death in our mortal bodies, (according to the objection in the 13. verse) but here he teacheth a note to know ourselves truly justified by (even our sanctification) according to the matters handled from the beginning of the sixth chapter. Thirdly (E. G.) expoundeth [walking according to the spirit] to be a doing of the good we would. Either this is idle, or else it soundeth a full ability to do the good we would. And then I see well, one wilful master or Pilot, is able to cast away a ship full of men. Let those that have been hitherto addicted to this man, look better to themselves, he hath given the ship in this place, one notable stroke, upon the rock of free will, they can not endure many more before they make shipwreck of faith. But he will prove it (I trow) that they that walk after the spirit, can do what good they would: because (forsooth) the Apostle affirmeth of himself in Christ, that the law, rule, or power of the spirit of life, which is in Christ jesus, did free and deliver him from the law, rule or power of sin, which before prevailed over him unto death. The Reader must be advertised, that this clause [which before prevailed over him unto death] groweth not unto the text, but is the addition of a presumptuous spirit. And whereas he would seem to borrow it from the places before cited in the 7. of the Rom. he blasphemeth, there being no syllable to prove that sin prevailed over Paul unto death, but the flat contrary. And whereas to make the word [law] in both places, the fuller to serve his turn by, he setteth to all his strength to stretch it out, with these words, [rule or power] let him take heed, lest, the text thereby suddenly breaking, he receive some dangerous fall, for by [rule and power] he would have us understand an absolute rule, or ungainsaid jurisdiction, which the spirit of regeneration bringeth us, by which, sin should be so banished in us, as no more to be able to show his face, wherein he playeth Satan's part with us, to beguile us which false allegation of scripture. not caring, so his sense might stand, though he set the scripture at odds with itself. For as Satan tempting Christ, to throw himself 
Mat. 4. 6.  headlong from the Pinnacle, solicited him thereunto 
Psal. 91. 11. 12.  with It is written: [he shall give his angels charge over thee, & they shall hold thee up in their hands, that thou hit not thy foot against a stone: dissembling in the mean time, that this must n●edes be understood of an action done in the fear of God & a warranted calling, the other sense being flatly gainsaid by 
Ch. ●. 16.  the place of Deut. Thou shalt not tempt the Lord thy God: so in like manner, this man, in straining here the text to this his sense, would ●aine have us, not to see, our freedom by the law of the spirit, to be meant (in that place) a deliverance, from the danger of sin and death, which the law brought us into before, as Paul had proved in the 7. chap. 7. 13. verse, 6. & although the 25. verse of the same chap. (which E. G. himself alloweth to be spoken of Paul a regenerate man) must necessarily enforce it: when as the Apostle saith there, Therefore even I now in my mind, do serve the law of God, but in my flesh, the law of sin. For otherwise, there is a plain contradiction betwixt this place, and the 2. verse of the 8. chap. if this man's interpretation thereof may stand. Well if you will not yet believe him, now he sends you to consider the whole two chapters going before, and following after the said 7. chap. And what shall we find there for his purpose? forsooth That the Apostle doth plainly define the regenerate man to be so dead to 
Rom. 5. 2. 4.  sin, as that he can not live in sin, but in righteousness, (that is as long as he continueth a regenerate 
verse. 7. 13. 19  man) as that he doth leave the committing or serving of sin, and he doth serve and do with his members righteousness, as he before did serve or commit sin, he hath his fruit in holiness (and not in sin) and the end everlasting life. He is not in the flesh (or a carnal man as was Paul before his delinerance from 
Rom. 8. 9 10.  the body of death) but he is in the spirit, his body of sin being so dead or mortified in respect of sin, as that he liveth in righteousness, and doth not the 
verse. 11. 13.  deeds of the flesh. Hath any man heard a more uncertain answer? if this man walk not like a giddie-braine, I never saw any. He is off and on, here and there, feign he would speak out and he dare not. The Apostle (saith he) doth plainly define the regenerate man, to be so dead to sin, (who looks not here for a great blow) as that he can not live in sin. Is it no better? alas poor faintling. But you may perceive his heart was good, even to have stricken out his blow at length, that it might have sounded, The regenerate hath power not to sin any more: (which is the stroke he must strike, if he mean to war against our said assertion) but he knew well enough, that then, all the scriptures which there he citeth, would have laid hands on him. Again, next that, he interpreteth [committing sin] by [serving sin] & contrary wise in the next sentence [serving sin] by [committing sin.] And at latter end, saying, He that is in the spirit, liveth in righteousness, and doth not the deeds of the flesh: he both offereth an inkling to his Disciples, to take hold of his meaning, and withal cunningly reserveth a vantage to himself: to wash his hands of the blooude of those, he should thereby seduce, as Pilate did his hands from the blood of Christ: otherwise he would have delivered plainly thus: he that is in the spirit, liveth in righteousness, so that he doth not any deeds of the flesh any more. To have thus therefore pointed out his fraudulent dealing (for the simple soul's sakes) is answer enough for this place: for if I should take any other course therewith, I see not how a needless strife of words can be avoided, as where no clear meaning can be found, and I am warned, not to answer a 
Prou. 16.  fool according to his foolishness, lest myself also become like him. I shall meet him more plainly hereafter, without these starting holes, and that variable monster of often regeneration with him, (which here he leadeth tied in the string of a parenthesis) and then shall they both feel (by the grace of God) the strong hand of truth to encounter them. Hitherto I will reduce, as fittest for this place, the residue of the controversy, concerning the 7. to the Rom. which he as a man, that had waged battle, both against truth, and all good order, hath bestowed other where. He acknowledgeth these six reasons to be brought (by our side) out of the 7. chap. to the Rom. to prove Paul's acknowledging of sin, even in his regenerate estate. namely 1. In that he saith there, he had a will to do well. 2. A love of goodness. 3. A loathing of evil. 4. A strife against the flesh. 5. A delight in the law of God, concerning the inner man. 6. That service of it in his mind: All which he supposeth to swoop down, with the crooked tail of one false answer, to wife, that These were no true affections, nor endeavours in Paul, nor any other, then do fall into a natural man, knowing and approving by force of conscience, the law of God to be good, according as the Apostle speaketh of the Gentile in the first and second of the Romans. I acknowledge the disciple of A. C. and doubt 
Dial. theol. in Epist. ad Rom.  not (in the strength of the Lord) to meet you both in this quarrel. Let us first try out the bounds and limits of the natural man, by the line of God's word, that so the dwelling of the righteous may enjoy the just space of his allotment. Then afterward, we shall easilier examine, the affections and endeavours here spoken of, whether they concerned Paul, as he was profane, or regenerate. The natural man is to be viewed, as he is simply disposed in himself, or as he is affected by the written law coming to him. Again, of those that are simply in their naturals, some live in a deeper ignorance, others in a greater light of knowledge. In the former rank may be ranged the people of India, Gronnland, Cannibals, etc. Whose lives (save for some seed of religion, argued even by their Idolatrous worship, which showeth they are persuaded there is a God) seem to differ but a little from the very bruit beasts. Among those of greater knowledge, let us reckon the civiler nations, even the Romans & Grecians themselves: 
Rom. c. 1. c. 2.  and of all these, the Apostle Paul maketh two orders: one both impudently committing sin, & also 
Cap. 1. 32.  defending the doers thereof. Another sort more staunch and restrained so far of defending, as 
Cap. 2. 1.  that they reprehend sin in others. And this being the best kind (as I may speak) of natural men, yet if we look upon him well, we shall find, (though he carried a general course of life, bend unto virtue, God so bridling his evil affection, like as he doth the affections of many civil men in this life, so far forth, as he seethe it expedient, for preservation of the generality of things) that his heart was never taken with love of the law of God, his mind never delighted in it, much less his will and purpose bend to practise it: all the civil honesty of his life, coming from some unclean fountains of worldly respects. For some are restrained and kept back with shame, some with fear of laws, from breaking out into many sorts of filthiness: others take the honester course of life, with propounding to themselves a ready way thereby, to estimation, promotion, authority and rule: but not one seeketh the Lord and his glory, (the device of man's heart 
Psal. 14. ver. 2. 3. Gen. 6. 5. & ●. 21.  being evil, even from his youth) and therefore not one loatheth evil, and willeth good, according to God's law. Which point also the Apostle Paul well proveth, when he saith: We are not 
2. Cor. 3. 5.  fit of ourselves even to think any thing, as of ourselves. And again, It is God that worketh 
Phil. 2. verse. 13.  in you both to will and to perform, according to his frank benevolence. So thus we see, the best natural man, by his own light, cannot go so far as to have a will or desire to serve God, so far is it of the truth, that E. G. saith, The love of goodness, loathing of evil, strife against the flesh, delight in the law of God, etc. which Paul speaketh of in the seventh of the Romans, may proceed only from the force of conscience, knowing and approving naturally, the law of God to be good. Now let us consider what effect the written law taketh with the natural man, and what proceeding 
Ro. 7. ver. 7. 8. 9 10. 11.  he maketh by it. Paul expresseth this in his own person, where purposely he showeth, what place the law took with him before he was regenerate. To wit, By means of it, sin took 
verse. 8.  occasion to beget all manner of lust in him. That it revived sin in him, That in stead of 
verse. 9 verse. 10.  life it wrought death in him. And finally, that the law was so far unable, to crush the force of 
verse 11.  sin in him, as that sin much rather found a vantage to itself, by means of the Commandment, to seduce him, and to kill him. And in this respect, is the law called a Husband, that 
verse. 5.  begetteth fruit unto death, the law of sin, and 
Rom. 8. 2. 1. Cor. 15. ve. 56  death: and The strength of sin. Thus we have a sight also of the natural man, as he is affected, when the written law approacheth him, and ye see what he is, even so far from being better disposed by it, and framed to that tough battle and conflict, that Paul describeth in himself. 
From the 14. ve. of the 7. chap. to the Rom. to the 25. verse.  as that contrariwise, he is become by it much more sinful, & his affections brought to a greater outrage of rebellion, than before. How far the hypocrite by his enlightening, can go, beyond the mere natural man, I am not ignorant, as appeareth hereafter. But neither hath the hypocrite any such conflict, as whose faith and religion is never unfeigned. Therefore to conclude this point, sith the natural man, neither by his own light, nor yet by the light of the law, can attain to be a party in this combat, he must of necessity, yield the place to his better, namely to him whom the Lord hath sanctified by his spirit, and made fit to endure it. And so it followeth, that those, that have armed thus the natural man, and brought him forth to the lists, for so honourable an enterprise, must be content to suffer loss of their labour, and receive the regenerate man (whom the king of kings hath made worthy) into his place. The rest of E. G. answer to this place, (as, that Those affections Paul mentioneth, might be some good motions, and inspirations of the spirit of Christ, which wicked men may have,) being but a toy of his idle brain, without proof, a begging of the controversy, and sufficiently by this that is said, disproved, I will spend no further time withal. And thus having gained this place of the seventh to the Romans. I conclude by it, the general question thus: If Paul regenerate was subject to sin, than every regenerate person is subject to sin, but Paul regenerate was so, as this place apertly proveth, therefore our Ministers teach truly, that no regenerate person is free from sin. This they confirm by two other places of scripture: the first is, whereas Paul witnesseth of himself, that he had a prick in the flesh, and that 
2. Cor. 12. 6. 8. 9  God would not deliver him from that weakness. E. G. saith, They pervert this scripture: What is his reason? Because The Apostle showeth, that this was a prick painful, not delightful to the flesh, as is sin. Well, thus than he reasoneth, Sin is delightful to the flesh, but this prick was not delightful to the flesh, therefore this prick was sin. I answer, if by flesh he understand the unregenerate part of Paul, as usually the scripture doth, in such cases, then is it false that he saith, [This prick was not delightful to the flesh] but if by flesh, he mean whole Paul, (as by his next words [It was a messenger of Satan sent to buffet his flesh, not to tempt him to sin] he must needs do, or elshée corrupteth the text) than the first part of his argument is false, where he saith: Sin is delightful to the flesh. For it is proved before, that sin is loathsome to the regenerate man, and he doth it unwillingly▪ whensoever he falleth into sin. So here we see, this man would sophistically beguile us, with a failation of homonymy. Concerning that he saith, This prick was a messenger of Satan, sent to beat or buffet his flesh, not to tempt him to sin. Let the Reader note, first, that [of] is here rashly put in betwixt Messenger & Satan. Secondly he showeth his accustomed sauciness, in restraining to a part, that, which the text attributeth to the whole: as where Paul saith: The Angel Satan did buffet him. E. G. saith, He did buffet his flesh. His meaning thereby he showeth soon after, for he would have us to understand by this prick and buffeting of Satan, nothing but the outward humblings, and afflictions of Paul's body: which afterward indeed he reckoneth up, as things wherein he made his profit and rejoicing also. But what reasons bringeth he, that the place must thus be understood? Forsooth Because Paul rejoiced and took pleasure in these his infirmities, which he would never have done, if they had been vices, and such fleshly infirmities as they speak of. First mark his words. [Such fleshly infirmities as they speak of] What may he mean by this think you? If you read the first page of his book, where he maketh a flood of slanderous spewings, to drown (if it were possible) all the sincerest Preachers of the Gospel in, you shall see, he would have the simple take it thus, that our Preachers do extenuate and hide the grievousness and ouglenes of the grossest sins in the world, with the nice and soft term of infirmities: which is so open a lie as it bewrayeth, there was no fear of God before his eyes. Now for his reason, if he will thus mean by infirmities, whoredom, drunkenness, oppression, etc. We are so far from understanding them to be any cause of Paul's rejoicing (who was far from their infection) as that we deny, the temptations, lust, and egging of sin, (which here we take for the prick in his flesh) or the buffets of Satan (which are, by his continual stirring up those lusts of concupiscence) yea or yet his infirmities indeed, (whereby he meaneth his weak condition, and necessary subjection unto these things) to be any true causes of his glorying: no more (if you remember well) than the law could be truly said 
Rom. 7. 5. 8.  to be the cause of sin, for that the natural man was the more stirred up to rebellion by it. And yet it is true that Paul gloried in his infirmities: not in respect that they were uncleanness in the sight of God (for in that regard they humbled him, and kept him from being proud of his revelations) but in respect that they were the way that the Lord had chosen both to do him best good, and also to advance his own power by: for so he plainly expresseth it, when he saith, Therefore 
2. Cor. 12. 9  I glory rather in my infirmities, that the power of Christ might dwell in me. And the divine answer itself said to him: My grace is sufficient for thee: for my power is made perfect through weakness. If beside this refutation of his reason some require more, to the clearing of this place to our side, I will add two or three arguments more out of the text itself, to prove Paul's infirmity in this place, to be a sinful weakness, and not the outward poverty, reproaches, 
verse. 10.  persecutions, & anguishs for Christ, which he afterward remembreth. First, because those can be understood but of a bodily or outward weakness, but by this is meant a spiritual or inward weakness, which I prove by the very cause of this weakness, which is the prick there mentioned, which being no outward thing, but inwardly fastened in the flesh (for so the text giveth) 
●●●sc. 7.  hath his proper effect, not in outward abasing of the person in the eyes of men, (for that do those things that come to him from without) but for that it inwardly reproacheth, straineth and so abaseth him in the eyes of the Lord. here-hence I gather my second argument, in that this weakness was such as humbled Paul in the sight of God, so, as though he had the comforts of excellent revelations, yet he durst not boast himself by them, for the privity of his inward uncleanness, which he knew was open unto the eyes of the Lord. Now we know there is nothing in the world can make us hang down our heads before our God, but sin only: for concerning all outward persecutions and anguishes, we have a recompensing comfort and joy in the presence of our God, even in the mids of their enduring, so as in them, we are more than conquerors: 
Rom. 8. 37.  as the same Apostle testifieth in another place. Therefore it must needs be understood a sinful infirmity, which Paul there acknowledged in himself. My third argument I take from that, that the Apostle prayed simply for the removing of it, which, because it cannot be confirmed, by a like example in all the scriptures, nay, is plainly disallowed by the practice of the Apostles. Act. 5. v. 41. And by Paul himself likewise in sundry 
Phil. 2. 17. Col. 1. 24.  places, it proveth strongly that outward afflictions may not be understood thereby, but that sinful weakness, which even then remained in him. And so thus we see, this place well agreeing with the former of the 7. to the Rom. And to prove the question of the regenerate man's weakness, equally with it. Again for further proof of that 
Deut. 19 15.  question, (because by the word of two or three witnesses a matter standeth firm,) there is added unto these a third place, out of the Epistle to the Galathians, in these words, The flesh lusteth 
Cap. 5. 17.  against the spirit, and the spirit against the flesh, and these are between themselves contraries, so as you cannot do whatsoever you would. E. G. fearing the light of this place, would feign if he could, at least, make our eyes dimmer in seeing it, and thus he answereth: The flesh indeed will lust in all men against the spirit, but that it shall so prevail against the spirit in the regenerate man, that he shall not be abled by the spirit to do the things he would, that I deny. An answer not only false but frantic. False (I say) two ways: first in that he saith, The flesh will lust in all men against the spirit, as though all men had the spirit. Secondly, in that he benieth That it can so prevail against the spirit in the regenerate man: as though he that hath the spirit of God is not a regenerate man. Surely me think this gear hangeth together like the words of a frantic man. But here (I trow) he bringeth some reasons, let us give ear unto them. First (saith he) The Apostle biddeth 
verse 16.  us walk in the spirit, and then we should not fulfil the lusts of the flesh (or we should not leave undone the good we would.) Then he showeth the inconvenience 
verse 17.  which would follow, if we did not walk in the spirit, that is, the flesh than would force us to leave undone the good which God commanded, or the good we would: Thirdly and lastly he showeth, that if we be not thus led by the flesh, but by the spirit, we shall not then be under that law of sin, which maketh us 
verse 18.  leave undone the good we would. Well, let us first try his fidelity in the text, & after that the strength of his reason. For of truth in all these words here, as his folly is miserable, so his untrue dealing with the text is damnable. In the 16. verse, besides that he followeth the worse translations which are read thus, Walk in the spirit, and then you shall not fulfil the lusts of the flesh, whereas it is righter thus: Walk by the spirit, and fulfil not the lust of the flesh. Besides this (I say) which somewhat bewrayeth his evil heart, he is so impudent, as to add such a paraphrase, as utterly corrupteth the text itself. It is in his parenthesis (Or we should not leave undone the good we would) he would have the reader understand, that not to perform the lusts of the flesh, is as much as to do that good that we would. But there is great difference betwixt them. For not to perform the lusts of the flesh, is to stay the accomplishing of such sins outwardly, as our lusts do inwardly solicit us unto. But to do the good we would (if it be taken according to Paul's meaning) is not only to abstain from the actions of sin, (which is but the first step of sanctification) but to bring to pass all good that we would in our conversation of life. Now the regenerate man having his affection sanctified by the spirit of God, approveth & willeth all the law of God: 
Rom. 7. 18.  therefore by this man's exposition, he should be able also to perform all the law of God. In which point he is not only Antichristian, and therefore a liar: but one that contumeliously (as it were) to his teeth, withstandeth the spirit of God: who 
Galat. 5. 1●  in the next verse saith flatly, We cannot do whatsoever we would. In this 17. verse, giving the sense of it, he is yet (if it were possible) more shameless: for he delivereth it, as though Paul should say (in effect) these words unto the Galathians: [For if you do not walk in the spirit, the flesh than will force you to leave undone the good you would] The reason that moved him to make this sense of Paul's words is this, That the Apostle there reasoneth from an inconvenience. I answer, first, whensoever the literal sense may stand with the proportion of faith and consent of other scriptures, there it is to be followed and preferred, (for otherwise it must argue a judgement stained with some corrupt prejudice) but of this place, the literal sense is both agreeable to faith, and the other scriptures, 
a V petition. ja. 3. 2. 1. Io. 1. 8. 9 10. Cap. 2. 1.  which every where testify that the elect do sin, and therefore cannot do the good they would: (for it is certain that the elect do desire 
b Psal. 119. v. 101. 104 112. 128. 159. 174.  to walk in all the law of God) therefore ought the literal sense in this place to have been followed. And so Paul should have been heard, (according to the evident meaning of his own words,) not enforcing his exhortation to the Galathians, by a reason taken from the inconvenience that might follow (as this man foolishly fableth,) but by an argument of comparison from the less to the greater, and that in this sort. They that by reason of some strong enemy in themselves, cannot attain to do even whatsoever in the rightness of their mind they would, have cause to labour so much the more, to follow the spirit, and forsake the ways their flesh stirreth them unto in all things: but such is your condition, by reason of the sight between the flesh and the spirit, two mere contraries, and therefore you have so much greater cause to take heed to this exhortation. Now as you see this argument lieth plain according to the literal interpretation, (which every wise interpreter first striveth to attain to, so far forth as he may,) and containeth doctrine, not only agreeable to the scriptures, but also very notably making for the purpose of the Apostles exhortation, so on the other side, if we should stand to the exposition of this miserable man, first, the sense must he such, as never a word in the text giveth countenance unto, (as is manifest by comparing it with his exposition.) and then such a point of doctrine shallbe set down, as is utterly without rhyme or reason (as they speak): yea such a reason shall the Apostle persuade the Galathians withal (which is a horrible thing to grant) as is foolish, absurd, and one part of it overthrowing another. And this is it, worthy for every man to look upon. When he had first w●l●d them to walk in the spirit, and not fulfil the lusts of the flesh, than this should be his argument to persuade them▪ For if you do not walk in the spirit, the f●●sh will force you to leave undone the good you would. How foolish and unsavoury is this? to say, If you will not walk right, you shall be forced not to walk right: I never heard that a willing mind needed forcing. But O how far from the Apostles spirit? who when he would reason from the end, or (as this man saith) from the inconvenience of a thing (as in other places he doth) setteth another manner of edge upon his argument, as for example, and even in the very like case, in the 8. of the Epistle 
verse. 13.  to the Romans: exhorting to forsake the flesh, and follow the spirit, among other arguments he hath this: For if you live according to the flesh you shall die, but if by the spirit you mortify the actions of the body, you shall live. He can not make us believe therefore, that Paul was so rude a workman as he pretendeth. Now, in that I said one part overthroweth another, I suppose there is none so simple as seeth it not: or cl I pray you, what good willeth he, that walketh not in the spirit? May not a man as easily make a rope of sand? Thus much for the 17. verse, let us look if any better spirit led him in the 18. the text is this: But if you be led by the spirit, then are you not under the law. He delivereth it thus: If we be not thus led by the flesh, but by the spirit, we shall not then be under that law of sin, which maketh us leave undone the good we would. In the second page of his book, he would make us believe that our ministers have a singular flight in perverting the scriptures: I perceive he dreamt of his own disease, and so when he wakened, told his dream of others. For is not this very sleight and cunning conveyance, upon this text, in stead of the law of commandments, to proffer us the remnant of old Adam, yet remaining in the regenerate man? but let those admire him whose eyes he hath bemisted. They whose eyes the Lord hath opened to see, may rather wonder at his impudency, then be deceived by such shifting. If the scriptures could have lent him but one example for this word [law] being simply set down (as it is here) without any word of restraint accompanying it, to have meant the law of the members, he might have had some warrant of this his dealing. But a rubbed forehead, that can not change colour, maketh a hold tongue to utter any falsehood. Before (if the Reader do remember) whereas we read in the 1. verse of the 8. ch. to the Rom. There is now no condemnation to those that are in Christ jesus. This man exp●undeth the word [condemnation] by the body of death, which Paul spoke of before in the 7. chap. & 24. verse. Here he can make the word law sound the remnant of sin or unregenerate part, which Paul in that place also to the Rom. termeth the law of sin in his members. Now if it be lawful for a man, to use this liberty, namely to interpret terms of scripture, only for his own turn, both taking them from their manifest sense, and yielding no proof thereof by conference of other places, then is there no heresy in the world so foul, as the devil in his members, cannot find shift enough to maintain, by colour of scriptures. This considered, my answer might be sufficient, if I barely denied his foolish fiction. Yet because his friends shall know that I stand by the heap of truth, I will not spare, in answering, to fill his measure full. To the disproof therefore of his sense, let us first remove the doubtfulness of his speech, and after that the falsehood. The doubtfulness is in these words [we shall not then be under the law of sin] if he understand here, such a being under, as is a willing lying down, and subjection thereunto, which Paul forbiddeth, and is only true in the 
Rom. 6. ●●.  unregenerate, than this makethnothing for himself, nor against our assertion, though we granted him this meaning of that place. If so be then we take it to mean (as necessity enforceth) that as many as are led by the spirit, are no more subject in any respect, to the remnants of sin, but that they may do whatsoever good they would: then this can not be the sense of that place, because it is flat contrary to the Apostle both in the verse afore going: (which I hope is clearly evicted from the adversaries sense) as also in the 1. verse of the 6. chap. where Paul plainly granteth, that even they that have the chiefest measures of spiritual graces, may also be taken tardy in offences. Wherefore, if this man's mind had not been forestalled with corrupt opinions, which like the worst melancholy, turneth even those things that be very contrary in their own nature, to the feeding and maintenance of itself, he might have found such a sense of this place, as had been both suitable to that exhortation the Apostle maketh to the Galat. as also well according with every point of doctrine, which any where else he teacheth: namely, that those that are led by the spirit, are not under the law, as touching the guilt and condemnaiion thereof, as Rom. 8. 1. in in which respect it is dead, Rom. 7. 6. and we are no more subject to it. Rom. 6. 15. and hereby the Apostle utterly removed all scruple of wa●t endeavour, that might stick in the Galathians minds, by occasion of his former argument. The rest, from the 19 to the 21. verse, being but a distribution of the effects of the flesh, and making nothing at all for his interpretation of the 17. verse (which is the question) is therefore idly here brought in of E. G. to fill up room. As for the end of the fruits of the flesh, there set down, to wit, that Adulterers, Idolaters, drunkards, gluttons, etc. shall not be heirs of the kingdom of GOD, it hath been of our part so firmly alway believed and taught, that the Church of GOD never needed the life of E. G. nor of any such tumultuous spirit, on this blasmous manner, to urge it. Thus having gained this place also to our cause, the proud building of free will, and Anabaptistical holiness, which he foolishly raised thereupon, is fallen, and there appeareth therein, foundation for nothing else, but the humble habitation of God's children, not only outwardly laid at with the storms of worldly calamities, but most of all, inwardly assailed with the buffeting temptations of Satan, and rebeilious affections of our own remaining nature, as that although we watch, and labour against them all the days of our life, yet shall we be never, in this life, utterly rid of them, nor yet in such case, of ability, as always, and in every thing, to prevail against them. And therefore in this respect, is our redemption observed, to be twofold: the one from the curse 
a Col. 1. 13. 14. Gal. 3. 13. Rom. 6. 22.  of the law, and servitude of sin, (which held thereby) the other from the 
b Rom. 8. 19 21 22. 23. 24. Ephe. 1. 14.  corruption of our body. The first fréeth us from the rule and jurisdiction of our corrupt nature, the second from the very corrupt nature itself. By means of the first we are so delivered from our sinful nature, as that, we yield no more willing obedience thereunto, (it having no right over us) but do wage continual battle against it, so as, though it sometimes get the vantage & prevail, yet we also many times have victory over it. But by the other, we shall have so full and complete deliverance, as that neither any corruption at all shall be left unto us, nor yet any other adversary, that now (by means of it) take part against us, to annoy us. Finally the benefit of our first redemption, we enjoy with great comfort, in this life, (as those that being annoyed, yet can never be taken any more, or spoiled of our adversary) but the s●cond we hold in the assurance 
Rom. 8. 24. 25.  of hope only, it being a thing, which, as for the excellency, we sigh & groan for, (that we might once freely worship our redeemer without all impediments of the flesh) so we are sure, in that day, to see it, when the sons of God shallbe revealed: which is the day, that even all the creatures 
Ro. 8. 19 20. 2●.  tures else, likewise, do long to see, and groan in the expectation of it with us: yea which that holy vessel S. Paul, casting all things already gained behind him, laboured with all contention unto, as one, that confessed himself, whilst he 
Phil. 3. 10. 11. 12 13. 14.  lived here, neither to have attained the mark, nor yet to be perfect. Out of all which, standing on the natural sense, of the very word of God, what appeareth clearer unto us, than these conclusions? 1. That the regenerate hath not whilst this life endureth, full freedom of his will. 2. That he sinneth many times.  
But now E. G. fearing lest his natural man would not be entertained of us according to his speech, hitherto given out in his recommendation, seeketh colour to enter his suit again, by most untruly charging our ministers (and that without offering any proof) to teach, That the inner man of the regenerate is the spirit of God. Which I can not think he did, as having received it, either by speech, or writing, from any of account, on our side, but because the Adamant rocks of free will, and man's ability had such power to work his shipwreck, and therefore he laboureth, not only to overthrow our supposed opinion, of the inner man, but also above all, to establish the natural man, with as many prerogatives as we give the regenerate man, concerning a sanctified life, that so by that means, his regenerate man might sit above the Stars, & attain to that in this life, which we have no promise for, but in the life to come. In answering whereunto (I hope) many words will not be looked for, (though he in this point be larger than ordinary) partly because, I may not follow his humour, where he fighteth with his shadow, and partly also, for that I have already, set out the full proportion of the natural man, according to the scriptures. First therefore in a word, to satisfy the Reader concerning the false report of this man. We are taught, and do receive it from the evidence of the word, that the inner man, is the whole man, so far forth, as he is borne again of God, and wrought upon, and renewed 
Rom. 7. 22. Ephe. ●. 16.  by the holy Ghost: whereby not only his understanding is enlightened, to apprehend & perceive the things that are of God, but also his will and affections rightned, to desire, and to move the members to the doing of them. Which renewing, because it is but in 
a Ephes. 1. 17. 18 Col. 1. 10. 11. Phil. ●. 12. 13. 14. 2. Cor. 3. 18. 1. Cor. 13. 9 10. 11. 12.  part in this life: therefore is there a contrariety and strife in the child of God, between this, and his regenerate part, the one disposed according to God, the other according to corrupt nature. And this latter is according to his contrary condition, called the outward man, which Paul setteth out, 
b Rom. 7. 23.  by the term of the other law in his members: whereby we understand, even the whole man, insomuch as he is borne, corrupted and depraved from Adam. Which distinction the scripture observeth likewise in other places, 
c Rom. 6. 6. Col. 3. 9 10. Eph. 4. 22. 23. 24  by the terms of New man, and Old man. E. G. challengeth these parts, as the natural man's right, in common with the regenerate, and putteth this for difference, that the regenerate hath moreover, beside the inward and outward man, the spirit of Christ. Should I say, this is strange stuff, and hitherto unheard off, in any sound congregation? I shall move those of his spirit, nothing at all; nay, (I fear me) they take pleasure in walking alone, making to themselves an Idol of their own conceit, and so their rejoicing is nought: but I will say this by the grace of God, and make it good, that the word of the Lord alloweth no such division for his natural man, and therefore he shall not enjoy. What therefore bringeth E. G. to prove the natural man to consist of these two parts? First because, whereas the holy Ghost doth bid the natural man to cast off the old man, he doth there plainly distinguish between the natural man, and the old man. The place that he citeth for this, is the 4. off the Epist. to the Ephe. and 22. verse: whereupon as though it were clear for his cause, he presumeth to interpret the meaning of that speech [the old man] for his purpose, namely that by it is meant nothing else, but the old, and wicked conversation and life, of the natural man. But his reason is apparently false, and his conclusion heretical. That his reason is false, every man seethe, that can read the 1. verse of the Epistle to the Ephe. unless E. G. presuined so far, of his singular cunning in conveying, that he could bring his natural man, into the number of the true saints, and faithful ones, whom the Apostle called upon in that Epistle, to put off the old man. If one say, there were hypocrites among them, not regenerated, I strive not therein. But then they must observe withal, that, which I wish E. G. could have considered, in all the Apostles writings. Namely, that in regard of this mingling, whilst they exhort, they writ that unto all, which can in deed take place but in the truly  
sanctified. And again in dehorting, they writ many things unto all, which can simply be verified but in the hypocrites. And yet both these courses have due effect, in both these sorts of men. By exhortation, the hypocrites are made unexcusable, and by threatenings, the children of God are made more watchful, as hereafter more largely. Now where he saith, The old man is nothing else, but the wicked conversation, and life of the natural man. His breath is rank of pelagian free will, whilst hereby, he insinuatety, yea and the law of contraries constraineth him to say, that the new man, is the new and godly conversation of the natural man. Which though it be an absurdity hateful enough, to all that are but meanly exercised in the scriptures, that the natural man should thus be adorned with free will, yet it is so much more foul and odious in this man, as that he giveth the natural man in this place, by consequence of the opposition, some power, both of willing and doing good: and again, within the space of two leaves following, spoileth him of the latter utterly. So that he is not only contrary to us in this case, but to himself also: that he might agree with no body. Another reason he would draw from these words of S. Peter, For of whomsoever any man is overcome, 
2. Pet. 2. 19  to him also in servitude is he addicted. Here (saith E. G.) the man that is in bondage, must needs be distinct from his corrupt nature, to whom he is in bondage. And out of the word [overcome] he gathereth, that there must needs be a fight and resistance, without which (saith he) there can be no conquest nor victory. This is but ungracious dealing with the scriptures. Peter speaketh not there, neither of a mere natural man, but of such, as had a calling and reckoning in the congregation of the faithful, which because they bore the estimation of fight the lords battles, together with his people (though it were but in their own conceit) if it had been lawful to have dealt thus with comparisons, E. G. might yet have seen, that it was not without cause, the Apostle afforded them such a Phrase as being agreeable to their own sense, might the more notably convince them in their consciences, of their most miserable case. Especially this being no new guise or unwonted thing in the scriptures: As namely where our Saviour saith, I am come into the world to execute judgement, 
Io. 8. 39  that they which see not, might see, and they which see might be made blind. Should we gather by these last words, that the Pharisees did see? We know that our Saviour meant nothing les: for he saith of them flatly in another place, that they are blind leaders of the blind. Thus E. G. might have seen, the holy Ghost 
Mat. 15. 14.  sometime, leaving the propriety of speech, to apply himself to the sense of those, whom his reproof should most concern, for the deeper impression thereof. But I must answer him moreover, that this liberty of stretching comparisons is unlawful. For like as they that compare things together, reckon it sufficient, that there be proportionable agreement, in those points, wherein the comparison standeth, although in every circumstance, one be not like an other: so we must be wise, in reading, to understand, chief the scriptures: namely, to note, and receive, the very drift and point of the comparison, and busy ourselves no further in the other parts of the same. Which rule, if E. G. had here known, or else observed, I should have had no cause in this place to note him for an encrocher upon the spirit of God. For whereas the Apostle was to prove the false teachers, to be servants of corruption, he doth it by an argument of equal effects, and notes of victory, set out by a similitude of martial conquest: wherein the case is such, that whosoever is overcome in fight, is diligent to apply himself afterward, to serve his pleasure that overcame him. Now what is the drift of this comparison? but to show, by one proper note of both, that the servitude is alike in both conquests. Whereby the carnal professors might see, that howsoever they persuaded themselves of freedom and liberty with the children of God, though they followed their lusts still, making the Gospel a protection of their looseness, yet should their daily iniquities, in spite of their beards, argue against them, that they are no less the servants of sin, seeing they occupy themselves in the works thereof, than we see them to appear servants of their conquerors, who apply themselves to do their commandments: and this the Apostle amplifieth in the next verse, by a comparison 
verse. 20.  of unlike ends. Now having here the full purpose and meaning of the Apostle, what warrant have we, to strain the comparisen, to make the circumstances meet likewise? If it were warrantable for E. G. here-hence to infer a resistance, because there is mention of a victory: why might not another of as evil a spirit, and by the like liberty, gather, that a man serving sin abundantly, shall never be brought to death thereby, because we know, it is so by the law of arms, that he that yieldeth his life, & his service to his conqueror, is accepted into grace, and never endangered any more, so long as he abideth faithful unto him? but that the error is infinite, that cometh by this manner of dealing with comparisons in the scriptures, this one example shall be in stead of many others: even the parable of the unjust Steward in the Gospel, 
Luke. 16. 1.  which, if a man of an unclean spirit, should come to handle, according to the several parts of it, he might make plain footing for manifest theft in the 8. verse, and all kind of oppression, and popish merits in the 9 verse: and that clean beside the purpose of our Saviour Christ, who in all that parable, had simply this meaning, to show that the care and providence of the children of God, touching the eternal life, is even far short of the care that profane worldlings have in temporal things. Other circumstances, of the particular practices of the steward, in accomplishing his forecast, are of no regard in all the matter. Thus have you all the arguments, this good patron can bring for his natural man: which being poor two, and too too weak, yea false and fabulous, yet he is so foolish, as to cast his plot out of them, and make divisions, for the safe seating of him there, as in his natural habitation: yea & that with sound of trumpet (as it were) liking to be contrary to all others in the matter. But Solomon saith, The froward 
Prou. 3. 32.  are abomination unto the Lord, and shame taketh the foolish out of the way. His 
verse. 3. 5.  wise collection of absurdities, with his lying reports oft repeated, & other railings, I willingly pass by, as things that escaped him, immediately upon his wakening out of that dream, wherein he thought we had held the inner man to be the spirit of God. Where he taketh the inward man, both of the regenerate and unregenerate person, but for the heart, mind, or conscience, thus far equaling either, with the other, ignorantly, arrogantly, and without all ground of scripture, what should I answer? let it go for me, to the fulfilling of the measure of his folly. In the rest of this division he hath promised to stand upon two points. 1. To reconcile some scriptures which seem at first blush to say the contrary. 2. To show what difference the holy Ghost maketh between the inner man of the good, and the inner man of the bad. In the first his ignorance is woeful, and in the latter his impudency wonderful. His [some scriptures] fall out to be but one place, and that not the most pregnant for this purpose: for where the question is, whether the natural man be endued with an inward man, he bringeth that place to the Cor. which 
1. Co. 1. 14.  denieth the natural man to be able, to perceive the things that be of God: which though it be mightier against him, than he or his can ever answer, yet because it concerneth knowledge chief, and toucheth not the affection directly, it appeareth he was willingly, and therefore woefully ignorant of all other places, which cut the comb, and spoil all the powers of his natural man, concerning the righteousness of God. Sufficient of such places, have I set down before, where I have done the natural man his right. But now sith E.G. hath brought out this place as easiest for him to answer, let us see how well he will avoid it. The argument it afordeth, is of this sort: he that is not able to understand the special righteousness of God, is much less able to will it, but the natural man is not able so much as to understand it, therefore much less to will it. I mean by special righteousness the special form thereof, which God propoundeth unto men: which is the sense of this place to the Corinth's, agreeable to the 17. verse of the 1. chap. of the Epistle to the Romans. For otherwise, we know, the Apostle alloweth the profane Gentile, to have a certain general notion, and understanding of God and his law, but 
Rom. 1. 19 20. 21. c. 2. 15.  because it is not, nor can not be, according to Gods prescribed rule, (yea though that rule be amongst them,) therefore is it said also, to be enmity against God. As for the argument, E. G. belike saw it not: for he answereth never 
Rom. 8. 7.  a word. But to this text of the Corinth's, he opposeth a place of the Romans, where the natural 
●h. 2. 13.  man is said to have the law written in his heart. Out of which two places, he would feign resolve, that the natural man knoweth, and approveth the commandments of God, according to the rule of his will, but only lacketh ability to walk in them. Ability being the very difference betwixt the regenerate and him. And hereupon without any more labour of reconciling places, he leapeth into his second point, being gladly rid of the former. But haste maketh waste & accompanieth danger. Two places of scripture, that by words seem contrary, can not be easily or undoubtedly reconciled, without the thread of a third place (at the least) to sow them together. And that third place, must not be the word of a man, but the word of God. For he, that shall piece his own words, unto the words of the living God, shall have the plagues added unto 
Apoc. ●2. 18.  him, mentioned in the word of God. Yet E. G. in reconciling these places, delivereth his own sense, without testimony of other scripture for the same. Therefore he can not be excused of presumptuous and wicked dealing therein. Again, call you that reconciling, when the sentence of reconciliation itself directly fighteth with one of the texts? Truly it is like, as if a man pretending to part a fray, should set upon one of the parties himself. But it is manifest, that E. G. resolution of these two places, standeth directly against the place of the Corinth's, as appeareth both generally by the whole drift of the chapter, and particularly by the reason S. Paul there rendereth, while the natural man can not understand the things that be of God: to wit, because they have a spiritual understanding in them, which the natural man can not reach unto. Now if E.G. sense stand, that the natural man hath the same knowledge, with the regenerate man, then is the Apostles reason quite overthrown. Therefore it appeareth, that E.G. hath here reconciled no places at all. And now that his foil is apparent in this, I will proceed to buckle with him in the next. You know he promised to show, what difference the holy Ghost maketh, between the inward man of the good, and the inward man of the bad. Let us attend unto him, though he have thereby, enlarged his question, from the natural man, to the unregenerate. The difference he putteth thus, that whereas the unregenerate man, misliking evil, and desirous to will and to do that which God commandeth, wanteth notwithstanding strength, either to will or do any thing that good is, according to the commandment: the regenerate man, hath that strength added to him by the spirit of God, so as he can both will, and do that which God commandeth, though flesh and blond strive never so much against it. Let us divide the parts, and examine them a sunder. Who seeth not, that all the drift of E.G. in this section, is to able his natural man, to say as much, as S. Paul said in the 7. to the Romans, when he said, To will is present with 
verse. 19  me, but to perform that is good, I attain not to. etc. to the end, he might prove that Paul spoke that, but concerning his estate before he was regenerate, and therefore hath he all this while, been busily blewing in the face of his natural man, to fill him as full of an inner man as he could, but now when we come to try him by his speech, he saith he would both will & do, but he hath no strength either to will or do: whereas 
Rom. 7. 15.  the regenerate man in a true measure willeth to do the commandment of God in the perfectest manner: so that we see this is but a rash Ephraimite, who stammeringly pronounceth siboleth, 
judge. 12 6.  for shibboleth, therefore he must needs have here the reward of a conquered Ephraimite, that henceforth we be troubled no more with him. Well, though he have thus overthrown his own purpose, for his natural and unregenerate man, yet he mindeth to make up his loss, in the gifts of the regenerate person. For if he might once furnish him, thoroughly, with free will, he would soon prove that Paul was no regenerate man, when he could not do the good he would, His very words are these: The inner man, mind or conscience of the regenerate and righteous man, it hath strength and sufficiency by the spirit of God, both to will and do that good which God commandeth, though flesh and blood strive never so much against it.  
First for his phrase, wherein the conscience is put to the office of the members, not so strangely as fond, I will not take the vantage that I could: but refer it to his oversight, being persuaded, that indeed he meant thereby flatly thus much: to wit, That the regenerate man hath strength and sufficiency by the spirit of God, both to will and do that good which God commandeth, etc. To which purpose therefore he saith by and by afterward, That God hath often and plainly pronounced, that he is not the servant of righteousness, or of Christ, but the servant of sin, and of the devil, which committeth sin with his members, and so serveth and obeyeth the lusts of the flesh, until that Christ hath so loosed the works of the devil in him, that he sin not.  
These two places set together, show his meaning to be as I have said. Now is the regenerate man not only a mighty warrior, but a sovereign king, this latter place having clothed him with the rob of perfection, and the former, put the crown of frée-will upon his head. Why should we not now make haste to salute him, saying, All hail victorious king? But soft, that is a matter not so safe as you take it: experience telleth us, that if there be a prince set up without right, not only he and his proclaimers, but all other likewise, that congratulate and are known to ratify him with their voices, are in little better case than traitors, and so shallbe esteemed and rewarded. And if the terror be so great in worldly cases, what are we to fear in heavenvly matters, the Lord our God being king of kings and a jealous God? It is best therefore, before we salute him king, to inquire of his right. This must he have, either in himself, or from another that hath power to give it him. That he hath any such right in himself, by all the graces of his regeneration, the scripture every where denieth, as hath been hither to proved. And here I say moreover: if the regenerate should have such power and perfection in this life, he must either have it at his new birth, or else shortly after it: so as there may be a manifest season, wherein he may appear by his actions to be even such a one, because E. G. maketh it here an essential & proper note, to know the child of God by, [That he sin not]. Now that he hath it not, upon his first begetting by the spirit, the Apostles themselves are a precedent, who whilst our Saviour walked with them, fell sundry times, not only in unseemly behaviour worthy 
a Mar. 9 32. 33.  rebuke (as we in extenuating will speak:) but also some into 
b Math. 20. 20. Mark. 10 35.  foul ambition, Peter into 
c Math. 26. 69.  gross denial of his master Christ. And if we follow them further, in their perfect state, (when they had had the exceeding measure of the spirit poured upon them, we shall find Peter a chief Apostle, to have committed 
Gal. 2. 11.  such a sin in Antioch, as for which, our Saviour had pronounced, that it should be better 
Math. 18. 6.  for a man, that a millstone were hanged about his neck, and he thrown into the midst of the sea, then to commit it. What Paul hath confessed of himself, many places have been showed. james saith (to quench the ambitious controlling of some opinionative brethren) In many things 
Ch. 3. 1. 2.  we sin all. And john confesseth us all, & himself yet sinners, when he saith: If any man sin, we 
1. Io. 1. 1.  have an advocate with the Father, even jesus Christ the righteous. Yea these words of james & john, freely acknowledging a subjection to sin, without any restraint or limitation of time for the ceasing thereof in this life, do at one lash, cut off all the interest of the regenerate man's full power & dominion in this life. And beside, when we consider our daily prayer, which Christ our careful teacher left all his saints to say, what shall we think of that, we are therein commanded: every day to ask for givenes of our sins? If we be regenerate, so as we sin no more, what need we? If to stop up this breach for E. G. any of his disciples have a liking, to bring in his popish distinction of venial and mortal sins, let them not spare. I could here bring it in, to make them blush, if it were possible, for I have it written by his own hand (as I am persuaded) mentioning the conference between M. Whitaker and him: but for that I know of what spirit they are, and am loath to lose labour upon written papers, I will not now stand upon it. Thus first we find, that the regenerate person by no warrantable right in himself, can take this title upon him. But because some men look not upon the right and worthiness of a Prince, so he have the place by the forcible decree of some mighty monarch that hath power to establish him, let us examine in like manner, whether this kingly condition of the regenerate man be by the will and appointment of the eternal God or no: for by the places I find quoted, some such thing se'emeth to have been by E. G pretended: and especially his confident speech declareth it, where he saith, [This being proved & authorized by the word of God, etc. For the former part, that The regenerate man is able to do what God commandeth, though flesh and blood strive never so much against him, he coateth three places: The first is in the 2. Cor. 3. 5. in these words: Not that we are fit of ourselves to think any thing as of ourselves, but that we are fit, it is of God. This text teacheth us plainly, that we are in no wise 
verse 2. 3  to ascribe any thing to ourselves, no not in those works, wherein our labour hath chiefest success, for as much as there is not the least thought 
verse 5.  of good, that riseth in us, that may in any truth be referred to ourselves as the fountain, but to God only. Wherehence we draw these lessons to carry with us: First that no man by nature, hath any thing in him toward the service of God. Secondly, That we must seek to him for fitness in every particular service and duty, and return the praise of the success thereof, to him alone. These things by the grace of God we see and learn in this text. Only, how the regenerate should here-hence be warranted, to have full strength to keep the law, this we shall never see, so long as there is one heretic upon the face of the earth. His second place is, Ephes. 3. 16. where the Apostle prayeth for the Ephesians, That God would give them even for his rich glory sake, to be mightily strengthened by his spirit, in their inner man. The effect of the petition is this, that there might be a 
verse 16.  continuing growth of their inward man, & enlargement of their knowledge in Christ, & they 
verse 18. verse 19  every way fulfilled, even to the high measure that God hath appointed. This place therefore giveth us this lesson for our instruction very profitably. To wit, That no regenerate man, aught to stay in any measure of his gifts, but to labour and look continually for the increase of them. Which is so far of from installing the regenerate man, in any kingdom of absolute power, as that with one hand it disrobeth him of all perfection, and with the other, casteth his glorious crown of frée-will to the ground. For if increase must be sought for continually, then is there no perfection in this life. And if no perfection, where is that sufficiency to do the commandments? Miserable is that case, when a man ministereth a sword to cut his own throat withal. His third place is, Phil. 2. 13. For it is God that worketh in you, both to will, and to do, according to his frank benevolence. These words prevented a certain secret objection or scruple, which might be in the minds of the Philippians, upon the vehemency of the exhortation which Paul made unto them, concerning the accomplishing of their salvation, in the 12. verse. For, that they might not slothfully lie down under the burden, as men out of hope and heart to go through with so great an enterprise, he putteth them in mind, that they have it from the Lord, both to will, and also to be able to perform. Whereby they had to observe these two points. First, that they had not the rightness of their will of themselves, but from the Lord. Secondly, that he was also disposed to give them ability if they sought it. Which doctrine necessarily urgeth this use thereof: first humility and reverence in all our behaviour. Secondly, careful diligence, in continual seeking of the Lord by prayer, in every thing we need: he having very well confirmed this last unto them, by his own practice and example in the first Chapter. Where he had with fervent affection, prayed the 
verse 8. 9 10.  Lord to give them more and more abundance of knowledge and judgement, and still to clear the whole course of their life, until the very day of Christ. Now to conclude thus from the text, The regenerate hath full power to keep the commandments, because the Lord doth give them both to will and to do, is not to deal truly with the word of truth, but sophistically to adulterate the same unto the peril of souls. If that be sound reasoning, I may in like manner conclude thus: Whosoever honoureth his father and mother, shall live long in this life, because God hath promised so, in his fift commandment. Again it is said of the righteous man: That whatsoever 
Psal. 1. 3.  he doth, it shall prosper: therefore shall no unprosperous success come to aunt of his labours and endeavours in this life? And on the contrary part (according to this man's fashion) shall we condemn all for disobedient children that die in their youth, or unrighteous men, that sow seed which cometh not up again? Nay, who is ignorant that albeit we read in the new covenant, many promises of fuller words, than this, whereof is now the question, yet is not there performance to be expected or taken (touching ●his life) absolutely, or simply, according to the ●ordes, but in a measure and dispensation only. Examples whereof I will reach you one or two. Christ saith, 
a Io. 14. 13. c. 16. 23.  Whatsoever ye ask the Father in my name, he will give it you. Yet Paul 
b 2. Cor. 12. 8.  prayed often for a full deliverance from the sting of concupiscence, and could not obtain. Again he promised, that when they should receive the spirit of truth, 
c Io. 16 13.  It should lead them into all truth. Yet we know they were not afterward without all error in their practice, which appeared both in 
d Act. 15. 37. 38. 39 40.  Barnabas and 
e Gal. 2. 11.  Peter. So likewise, 
f Io. 14. 26.  The holy Ghost which my father shall send in my name, he shall teach you all things: proveth not an absolute knowledge in present, to be given to the Apostles, neither indeed did they attain unto it while they lived 
g 1. Cor. 8. 2. ●. Cor. 13. 9 ●. Cor. 12. ●. 11.  here: but only in an ordered measure, according to the most wise dispensation of the God of spirits, the full performance thereof resting to be revealed 
h 1. Cor. 13. 12.  in that day, when they should see the Lord face to face. And according unto this proportion, we ought to understand that saying to the Philippians, That God worketh in us, both to will and to do: not that this work is full & absolute, as E.G. pretendeth: but daily by measure, wrought in every of the children of God, according to the good pleasure and dispensation of his will. Which thing he must likewise have necessarily seen, (if he had not wilfully closed his eyes) both by the contradiction of other scriptures to his sense of this place, as also by the very light of the words in the text itself. For it is not written, God hath wrought in you both to will and to do: as though it were done already) but God doth work (or bring to pass in you) both to will and to do: as implying the work to be but begun, and in doing in them yet. And this being well considered, is so far from maintaining a full freedom of will in the regenerate, to do the commandment of God. as that it concludeth just the contrary: and so taking this proud crown from his head, humbleth him again upon his knees, to beg daily of his heavenly father, new supplies of strength, to fight the spiritual battles of continual temptations. But the regenerate person must not only be content to departed with the counterfeit crown, which this foolish man had put upon him, but even tolaie by his rob also, & to put on his armour again, acknowledging himself to be yet subject to the wounds, though not to the death of his adversaries hands. For where E.G. would persuade him, that The servant of God is so quite separate from sin, as that he is not to be reckoned the servant of God that doth sin: what doth he but bewitch his senses, with the enchanted cup of a false persuasion, that whilst he thus groweth to some security in his strength, Satan (as he is a cunning pioneer) might secretly undermine his foundation ere he be aware. For he that supposeth himself all strong, groweth shortly to less suspicion of danger (especially the Lord in his judgement so suffering Satan accordingly to use his cunning) who then doth subtly withdraw himself, and for a season puts no more fire to the darts of concupiscence, that so, this man having many days the glory of the field, and thereby grown secure in the high conceit of his own strength, might have at the length all childelike fear and trembling stolen out of his heart, and into the place thereof conveyed (no less privily than the East wind carrieth the Caterpillar) the filthy influence of meritorious imaginations. Which if they once draw nourishment of life in the party that they be able to move, long time shall not pass, ere they leave neither bud nor blossom of true religion in him. How far E. G. had the woeful experience of this, (and therefore how much it standeth every man in hand to mark this point) let his miserable fall even in the very foundation 
In his conference with M. Egerton, and in the latter end of his conference with M. Whitaker, propoundeth the same.  testify, whilst this was a question, which he stiffly maintained also, namely, That we are justified by faith & works, not by faith alone. Which things considered, I thought it my duty, to give this caveat to the church, that whosoever thinketh himself to stand in the number of the regenerate, might a fresh consider himself, (especially the danger being thus openly set before his eyes) that he be not carried away by this false seducer, lest he try the manner of his woeful fall soon after. Neither think you that the places of scripture which he mustreth here in the margin, are any less for this matter, then after his accustomed manner, abused. The first place he pointeth us to, is Ro. 6. 16. 19 thus it is read: Know you not, that to whom you apply yourselves as servants to obey, his servants you are, whom you obey, whether it be sin unto death: or obedience unto righteousness? In the 19 verse, As you have applied your members to be the servants of uncleanness and iniquity, to fulfil iniquity, even so now apply your members to be the servants of righteousness, unto holiness. Let the reader also consider the whole Chapter, for his instruction: it resisteth the profane 
verse 1.  security, that wicked men would take by the doctrine of justification by faith taught before, and proveth, that they only are to glory in the benefit of Christ, as having true faith, that walk now in newness of life, & resemble Christ, 
verse 4. 5.  in crucifying the old man, and living unto God. Whereof he giveth most certain notes, in the 
verse. 11. verse 11.  words that E.G. hath cited. For as to occupy ourselves in serving, argueth a Lord or master to whom we are addicted, so the works of our service must needs prove, whom we have taken ourselves to: especially there being in this case, but two masters to serve, to wit, sin or righteousness, and their ways openly repugnant one to the other. Accordingly whereto, in ●he 19 verse, he exhorteth to apply their service unto righteousness, all those that hold the benefit of justification by faith. Which, as all the world knoweth, we are daily taught, with great instancy & earnest obtestation, (and therefore E.G. to have been in this his abominable insinuation, impudent above all measure) so yet, this maketh not one mite for his purpose, to prove us altogether free from the power of sin, but is still his old sophistry, (taking it simply, which is but in some measure or respect) to the great abusing of his reader. His second text, being the 9 of John, and 34. verse, let the Christian reader look upon it, and consider the question: further answer I need not give. The last two places are out of the Epistles of John: which indeed I perceive were such unto him, as certain places of Saint Paul's writings are said, of S. Peter to be, to the unlearned 
2. Pet. 3. 16.  & unstable. The places are these: Whosoever abideth in him, sinneth not, whosoever 
1. Io. 3. 6.  sinneth, hath not seen him, nor known him. He that committeth sin, is of the devil: 
verse 8.  because the devil sinneth from the beginning. And to this end is the son of God revealed, even to lose the works of the devil. And again: He that is borne of God, doth not 
verse 9  sin, because his seed abideth in him: neither can he sin, because he is borne of God. So also in the 3. Epistle and 11. verse: Beloved, follow not that which is evil, but that which is good, he that doth well is of God, but he that doth evil, hath not seen God. But where learned this man, in the interpreting of scriptures to take the sense of repugnancy? Else knew he not, that even the same Apostle said a little before, If we say we have no sin, we deceive our 
Cap. ●●. 8.  selves, and there is no truth in us. Yea we do a horrible thing, even make God himself a liver? 
verse 10.  Either else, if he knew the first Chapter, why did he dissemble this place in it? Or why did he not reconcile it with others, seeing it so manifestly gainsayeth the letter of the others? He could not. Or he would not. Therefore either way, a false prophet and seducer, even in the grossest kind of impudency. Confer (beloved reader) the places together, and read the first Epistle of john, from the beginning of his quotations, thitherto, or (if thou wilt) unto the end, and tell me, what spirit was in his eyes, that he could not see the Apostle in the third Chapter, to frame his speech directly against such, as hypocritically professing faith, gave freely themselves in the mean time to serve sin, and live in their old wickedness. Especially he being (as it were) led by the hand unto it, not only by the 6. 7. 8. 9 and 10. verses of the first Chapter, but also by the beginning of the second, and all the third. A reason or two among many, shall here suffice. First, in that he fully acknowledgeth all the faithful 
Cap. 1. 8. verse 9  ones to sin. Secondly, in that he promiseth from the Lord pardon unto us, when we confess our sins. Thirdly, if it happen us to sin, that 
Cap. 2. 1.  we have Jesus Christ our Advocate. These reasons prove that the righteous may possibly fall into sin, and yet not to be proved children of the devil thereby: and so consequently, that the Apostle spoke not of all manner of sinning in the places E.G. citeth, but only of that which is in a continual course, and with a whole consent of the heart. Which consequence also may directly be proved, by the reason that he rendereth, why 
Cap. 3. 8.  he that committeth sin, is of the devil: to wit, Because the devil sinneth from the beginning. Now his reason is of no force at all, unless there be hereby granted a resemblance, betwixt the devil and them, in the purpose & proceeding in sin. Which if it be granted, then cannot this be spoken of the regenerate, (who have the course of sin broken) but only of the unregenerate, who keep it whole still: and who professing faith, in an outward show, are (nevertheless) proved by their daily life, the children of the devil, since they cease not to sin, nor apply not themselves unto the Commandments of God, which those that are truly borne of God undoubtedly do. Neither are we otherwise taught of our preachers, nor do believe, (howsoever this fury was led by his spirit to write) but according to this doctrine of John, That Christ came to lose the works of the devil, 
verse. 8.  in all that be his. And that by this they shall be known to be his: even if they observe his 
Cap. 2. 3.  commandments, (that is, labour and apply themselves with all their strength, to do them) for that it can not possibly be otherwise with them, in that they (if they be his) have his seed 
Cap. 3. 9  in them, that is, his spirit, which must needs bring forth fruit according to his kind, I therefore they can no more give themselves to the service of sin. If this man had been well catechized himself, before he fell to writing, he would have been better acquainted with our profession, than his book showeth him (now) to have been. For their sakes therefore, that are ready to run after him in this his rashness, whose cases (I protest) I tender with a christian affection, I will stay here a little while, beseeching them, even as upon my knees, to grant me for a space, their free attention, laying aside (for the time) all partial affections. God, who in his free mercy, and choosing will in Christ, hath given me the effectual feeling of his favour, sealed up in my heart the assurance of his everlasting love, by his spirit, and hath made me worthy in Christ to fight in his spiritual battle against sin, and in such measure to prevail, as that none living can justly accuse me, of any such sins, as E.G. saith our preachers do maintain, even he (I say) knoweth that in no other respect, but only in the earnest desire of your salvation, I do beseech you, to return unto our Church again, and to forsake that dangerous way, which that wilful man hath set you in. For Christ's sake, consider whither you are running, and what will be the end of your race. Are you so earnest, because you would come to eternal life? Christ knoweth, my desire is no less than yours: and that for this cause, I am ready to lay down my life at his pleasure: and do daily deny myself of those things, which might be commodious to my present condition. But (beloved) I dare not go with you, as you are now bend because not only, danger is in the way, but even the dwelling of death also, is the end thereof. Which (if your eyes have not yet been enlightened to see) consider off now at length, and I will show it you. First, I perceive your way is appointed you over the mountain of free will: wherein, because he knew you were subject to the terrors of wild beasts, to keep further his credit with you, he persuadeth you, that you must not account your salvation sure. Then, because 
Page. 21.  he saw likewise, that the way was not so smooth and fair, but you should prick your feet often, with the thorns of concupiscence, & ray your clothes with the clay of intemperate affections, he telleth you, those be but venial sins, against which, you have not grace given you of 
In his conferent with M. Whitaker.  God: so that, it is no matter, if you can escape sinking into the quakemires of grossest sins. Yea the more to dull your understanding, and take away your judgement, that you should perceive no danger in all the way that you go, he hath (as I perceive) given you to drink, that sleepy cup of false persuasion, that the moral 
In the same conference.  law is abrogated, and so purposeth at last to transport you through a thicket of blind 
a justification by faith & works: in his conference with M. Eg●r●on  merits, into which, after you are entered, you shall not be able to discern far before you, until you light on the other side, ere you be ware, upon the unhappy habitation of death. For he that putteth his works to his justification, falleth from 
Gal. 2. 16. 2●. cap. 3. 10. 18. 25. cap. 5. 2. 4. 5. 6.  Christ, and so is but a dead man. But you will answer (perhaps) that you worthily go away from our Church, as that, which in no wise, can be the Church of God, seeing such looseness of life, is even spoken for, and maintained by the doctrine of our teachers. E.G. telleth you thus much in deed: but be not led by and by, after every word: for I will join with you in this point, that if this one thing, among all his falsehoods, be true, or stand upon any firm probability, I will forthwith clasp hands with you, and receive all his other opinions. How I have already, so far proved this accusation of his, to be false, as that I have taken away all the shows of reasons, he could bring for the same, you have now heard in the former part of my answer. For the rest, I will render you (here) an account of my faith (so much as concerneth this matter) as I have learned it, at the feet of those men whom he accuseth. Which, if it be true, good, and leading to salvation, then is their doctrine such, E.G. accusation a lie, and therefore you may not refuse to join with us again.  
I do believe that Jesus is Christ: that is, the only and whole 
a jer. 33. 1●. 1● cap. 23. 5. 6. 7. Act. 3. 20.  anointed of the Lord to bring salvation unto his people. I do believe (I say) in this same Jesus, that he is unto me, that same anointed 
b Psal. 110. 4.  Priest and 
c Heb. 7. 2. 3.  King, which are the two parts of his Mediatorship. The Priesthood of Christ, is the first part of his office, whereby he is appointed in 
d Heb. 5. 1.  all those things, which are appertaining unto God, so as he can 
e Cap. 7. 24. 2  wholly save all those, that come unto God by him. The effectts hereof are two. 
f Gal. 3. 13.  Redemption and 
g Rom. 8. 34. Rom. ●. 24. 25. Heb. 7. 24.  intercession. Redemption is the first effect, whereby he hath wrought for us, the matter of full deliverance from all evils, and of a happiness far 
h Zach. 9 12. Heb. 7. 24. 25.  more excellent than the first was. This redemption consisteth in reconciliation and sanctification. Reconciliation is whereby we are delivered from the curse, and 
i Rom. 5. 10. 11 Ephe. 2. 15. 16. Col. 1. 20. 22.  restored more perfectly into the favour of God. Hereof cometh, remission of sins, and imputation of righteousness. Remission of sins, is whereby all 
k Col. 2. 13. 1. Heb. 2. 14. 15. 1. ●●. 1. 7. 9 cap. 2. 1. 2.  guiltiness and 
l Ephe. 2. 15. ●●  punishment of all sins are removed from us, by his 
m Ephe. 2. 16 isaiah. 53. 4. 5●  sufferings. Imputation is whereby in him, through the 
n Rom. 5. 19 Ro. 4. 35. 6. 8. 23. 24.  imputing of his righteousness unto us, we stand just, and unblamable before God. Upon which sure grounds of remission of sins, and imputation of righteousness, are founded the unmovable fortresses of justification and adoption. Justification is, whereby we are delivered from all guiltiness 
o Rom. 8 33. Ro. 5. ●7. 18 ●  of sin before God, and accounted 
p Gal. 4. 6. 7. Col. 1. 12.  worthy the merit of righteousness. Adoption is whereby 
Rom. ●. 15. 17. Ephe. 2▪ 19  we are accounted the sons of God & heirs with Christ. By this we have two special benefits. The first, that even all afflictions, crosses, and whatsoever men call punishments, (which in deed are 
q Psal. 89. 33. 34.  but fatherly chastisements unto us) shall all turn to the 
r Rom. 8. 28.  best and for our profit. The second benefit is, that all the 
s Psal. 8. 7.  creatures are made subject to our rule, the Angels excepted, which do also here 
t Heb. 1. 14.  minister unto our health and good. Thus much of reconciliation, being the first part of our redemption. The second is sanctification, whereby we are delivered from the tyranny of 
Rom 6. 1. 2. 3. 4. 6. 21. ●. Cor. 1. 30. c. 6 11. 1. Pet. 2. 24.  sin, into the liberty of righteousness, and therein walk perpetually, receiving from Christ, daily, new 
v Io. 15. 5. w 16. and Gal. 2. 20. Phil. 4. 1●. c. 2. 13 Gal. 2. 19 20.  increases thereunto. This consisieth of mortifying sin, and rising up unto righteousness. Mortification is, whereby sin is continually slain, that is, more and more driven 
Rom. 6. c. 8. 10. ●. Io. 3. 9  out, buried and consumed. Rising up to righteousness is, whereby a holiness, really inherent, being begun in us, is continually increased. And these parts of sanctification, having 
Eph. 4. 15. 1●.  reference to the soul, are the same which we call true repentance, but in respect of the actions of the body, expressing them, they are the fruits 
a Luke. 3. 8.  of repentance, such as are the sundry parts of obedience. Now true repentance is 
b Luke. ●. ●. 2. Cor. 7. 10. 11. 12.  a continual renewing of all the faculties of the mind, from evil unto good. The beginning of this, is sorrow according unto God: (which as the Apostle saith, in the place last quoted, bringeth forth repentance unto salvation) and the companion of this repentance, is spiritual war, 
Rom. 7. 17. 20. 21. etc. Eph. 6. 11. 12. 13.  or fight: which is that fight of the mind, as it is renewed against concupiscence, the devil, the world, and their temptations: whereby it cometh 
Gal. 5. 16. 17. Rom. 6. 12. and the places last before.  to pass, that their lusts are not fulfilled. Hitherto of redemption, the first effect of Christ's Priesthood. Intercession is the second effect of his Priesthood, by the which Christ maketh all our obedience, being of itself unperfect, and defiled with the flesh, to be 
c Mal. 3. ●. 3. Rom. 12. 1. 1. Pet. 2. 5. Heb. 4. 16.  acceptable unto God, through the merit of his death, and obedience. In this effect moreover, we do consider the action of his divinity, and of his humanity. The action of his divinity is two fold: first, that by his spirit, he might support our weakness, and in our prayers, (when as we know not what to 
Rom. 8. 26. 27.  pray as we ought) might entreat for us, with sighs that can not be expressed, that is, might prompt us inwardly, in our heart, according unto God. The second is, whereby he being the searcher of our heart, knoweth the meaning of the spirit, like as he doth the imperfections and defilements of the flesh. The action of his humanity herein, is, to be touched with the 
d Heb. 4. 15. 16. c. 7. 25. 26. 27. Exod. 28. 38.  feeling of our infirmities, & for the same, to apply by his spirit, the merit of his death and obedience, whereby so, taking away iniquity, he maketh our obedience accepted. Hitherto I have declared how I believe in Christ, concerning his Priesthood, insomuch as pertaineth to the present occasion: now, as concerning his kingly office, measured by the same consideration. His kingly office is the second 
e isaiah. 9 6. 7. Zac. 12. 1●.  part of his Mediatorship, whereby he applying unto his elect the effects of his Priesthood, doth spiritually 
f psal. 2. 6. 7. etc. Ephes. 1. 21. 22.  govern his Church, to the destruction of all his enemies, and to the perfect glory of all his children. The parts hereof are, his spiritual administration in this world, & the last judgement. His spiritual administration in this world is, for the 
g Eph. 4. 11. 12. 13.  gathering together of his Church, & preservation thereof, unto the last judgement. This spiritual administration consisteth of an inward working, ● an outward divine governing: (whereof this place requireth no further speech) the inward working or operation, is that part of administration, which is in the efficacy of the spirit, working inwardly by the outward means of divine policy, as preaching of the word, ministration of Sacraments, etc. also this same inward operation is twofold: as tending to the fulfilling of the decree of election or reprobation: both which again are diverse in 
h Act. 2. 29. 1. Cor. 7. 14.  infants, and elder persons. In infants, I understand the operation after this sort, when as outwardly, that is as pertaining to the judgement of the Church, they are holy, through the grace of the covenant, whereinto they are entered. And of these, 
i 1. Cor. 12. 13.  so many as are elect of God, are after a secret and unspeakable manner, graffed into Christ, by the spirit of God. The Reprobate of them, are for the 
k The 5. of Ro. ve. 12. 15. 16. 17. 18. 19 with the 9 of Rom. from the ●. to the. 24.  guiltiness of their native ● original sin, cast off for ever, being left unto themselves. Now in the elder sort, the inward operation is their vocation or calling. Uocation is that whereby 
l 1. Cor. 2. Ephe. 4. 12.  men are gathered unto the Church. This is accompanied wi●● distribution of gifts, and the keeping and increasing of them. But this vocation we find to be twofold: one common to every sort, wherein both 
m Mat. 1●. 41. 47 Ephe. 2. 19  reprobate and elect, are brought, as if they were a brotherhood, to one outward society of a church. But the other is the proper calling of the elect, 
n 2. Th. 2. 13. 14. Ro. 8. ●8. & th● places before.  whereby they are brought unto election. Election is a 
o Eph. before. & 17. ver. jon. 15. 19  separation of them from the world, to be citizens together in Christ, and of the household of God. Their proper gifts are, faith unfeigned, and the fruits of faith. Faith unfeigned is a faith, whose faculty is altogether a 
p Col. 2. 12. & 1. Thes. 1. 3. with Eph. 3. 17. 20. cap. 2. 8.  supernatural efficacy, put into the heart, to the aprehending of Christ & the promise extant in him. The proper action hereof, (or as Paul speaketh 1. Thes 1. 3. the work of it) is to take 
q joh. 6. 29. 35. 47. 50. 53. 54.  hold of Christ, and to receive him applied unto us: whereby he not only dwelleh in our hearts, as it is in Ephes. 3. 17. but is also put upon us, as a worthy clothing, like as the Apostle speaketh Gal. 2. 27. The fruits of this faith are those; which 
r Gal. 2. 23. Ephe. 3. 17. 18  Christ worketh in his elect, dwelling in them by faith. The chief heads of which are, 
s Rom. 5. 1. 2. 3. with 20. 21. verses. Rom 6. 1. 2. 3. Rom. 8. 1. 2. 3. 4. Rom. 12. 1. Gal. 2. 6. 7 8. 9 10. 13. 14. 15. 16. 18. 19 20. 21. Col. 2. 12. 13. 14. 15. 16. 17.  reconciliation, and sanctification, and so the fruits that respect or follow either of them. Fruits respecting reconciliation are the fruits of the spirit, which spring from the certain applying of the same reconciliation. And those are either respecting justification, or adoption. Those of justification, are such as like very effects of a true cause, so do they declare the same justification (for certain) to be applied unto us: such as are they, which of the 
t Ro. 5. 1. 2. 3. 4. 5. 6.  Apostle are set down in their order: namely, an entrance into the favour wherein we stand. The love of God toward us poured out in our hearts, that is, by the excellent working of the holy Ghost, plentifully imprinted in the sense of our soul. The peace of our conscience before God, spiritual gladness, and glorying in these benefits. Now the fruits respecting adoption, are those which do 
v Gal. 4. 6. 1. Cor. 1. 21.  confirm the same yet more certainly unto us. To wit, the 
x ● Ibid. & Ro. 8. 23. 24. Eph. 1. 13. 14.  spirit of Adoption, & hope. The spirit of adoption (which is here a figurative speech, the cause being put for the effect) is that working of the spirit of Christ, which 
a Rom. 8. 15. 16.  witnesseth unto our spirit that we are the sons of God. Wherehence ariseth that boldness, that we 
b Ver. 15.  call God our father. And have the 
c Ver. 33. 38. 2. Cor. 1. 22. Ephe. 1. 14.  certainty of the inheritance, so as with a pledge, or earnest penny, confirmed unto us here, till we be brought to the full liberty, to the praise of his glory. Hope which is the other fruit respecting adoption, is whereby from the certainty of faith, we 
d Rom. 8. 25. 1. Thes. 1. 3. 10. Col. 1. 5. 23.  expect with patience, all those things which are to be fulfilled. This patience or waiting is, the 
e Rom. 8. 25. ● Thes. 1. 3. Luke. 8. 15. & 11. 19 Col. ●. 11. Heb. 10. 32. 34. 36.  waiting of the settled or quieted soul, for the full redemption from all evils, which redemption also I have largelier spoken of heretofore. In this order are the fruits respecting reconciliation. Those that respect our sanctification is the gift of right repentance 
f Act. 15. 19  infused in our hearts by faith, where the right season of the practising faculties of holy life, specially towards God and men, is called 
g 1. Cor. 3. 1. 2. ●. 3. 14.  charity, by a figurative phrase, ascribing the whole unto a part. And the action of this love is, a 
h 1. Thes. 1. 3. Heb. 6. 10. Col. 1. 10.  labouring in every good work. Which I believe, every Christian man, so far forth as his life is lent unto him, is 
i 2. Pet. ●. 3. 4. 5. 6. 7. 8. 9 ja. 2. 12. 14. 17. 26.  bound unto, not that good works are any causes of righteousness, (for the Apostle flatly calleth them the 
k Phil. ●. 11.  fruits of righteousness) nor yet that we can deserve any thing by them, as the filthy Papist speaketh: but for others, most excellent and necessary uses, which the holy Ghost setteth down unto us in sundry places, and that both in regard of God and of man. Of God, in showing forth his 
l ●. Pet. 2. 9  virtuous power thereby, to the 
m joh. 15. 8. Phil. ●. ●●. Mat. 5. 19  praise and glory of his holy name. In regard of man, according to the saying of James. 2. 18. Show me thy faith by thy works. Which this way have use both in respect of ourselves, and of others. For to ourselves they bring a double benefit: for the present life: in 
n 3. ●●. 3. jam. 2. 21. 22. 24. 25.  getting a good testimony and approbation of others that fear the Lord: and in 
o 2. Pet. 1. 10.  assuring more and more our own consciences of the certainty of our election. Also towards other men our good works have notable use: whether they be now of the number of the faithful congregation with us, or else even without the same. Of those that are within the Church they be beneficial both to the weak and the strong: to the weak, to confirm and 
p Rom. 1● 19 c. 15. 2.  build them up more. To the strong, in rejoicing them and 
q Phil. 4. 1. 10. 2. joh. 4. Phil. 2. 16.  gladding of their hearts. And as for those that are without, this our holy conversation shall either 
r 1. Pet. 2. 12.  win them, if they pertain to the Lords election, being (as it were) a hand of conduct unto them, in the day of their visitation, to bring them to the Gospel of Christ) or else 
s ●. Pet. 2. 15. ●  stop their mouths, so, as they having no just occasion, by us, to blaspheme the truth, may be also 
t ●. Pet. 3. 16.  ashamed when they come to speak evil of our profession. Thus (I hope) your consciences bear me witness, that I sound believe in Christ both touching his priestly and kingly office, and have good works in precious account, in their proper place: yet had I never other teachers for the matter, than such as that wilful man, whom you would follow, hath condemned, and by writing, laboured to make odious both to friends and enemies. So that it is more than probable, that the cause of the poison which he speaketh of every where so virulently, is not at all in our teachers, but in such uncircumcised hearers as E.G. was: who for lack of an understanding heart and humble spirit, turned that into venom, which another man receiveth the permanent food of life by. Neither is it marvel, that one and the same cause should have so contrary effects, through the only diversity of the subjects, or matters whereon it worketh, for nothing is more common in the whole course of nature. Let the sun be an example for all: which by one and the same shine of his beams, doth not only soften the wax & harden the clay, but also most comfortably fur▪ there the sprout of the fruits of the earth, and yet horribly increaseth putrefaction in all other things, that have not the seed of life in them. His next division, framed against this doctrine [that the holy Ghost meaneth him, to be the servant of sin and of the devil, who willingly with delight committeth sin, not misliking it, nor striving against it] partly is answered, (as his place of Peter) the rest is not worthy a word of answer, in regard of the matter, being nothing but a heap of frivolous words, either quite from the question, or else absurdly begging the question. Only for the simpler sort, I will take some occasions that it offereth me, to lay abroad some points which (perhaps) the Reader might wish to be instructed in, for the further clearing of the controversy. First for the doctrine (which he putteth down, with that poysomous title, according to his accustomed lewdness) I grant it to be ours: so it be rightly understood. Namely, that by the words, [misliking] and [striving] be not understood every light prick, or remorse of conscience, (which even the wicked have, not by contrary affection of their will, (for they sin with all their 
a 1. Pet. 4. 3. 4.  heart) but by the contradiction of their judgement, which they have by the light of nature, whereby they can inwardly 
b Rom. 2. 14. 15.  control themselves, in committing the grosser sins) but an unfamed 
c psal. 97. 10. Psal. 115. 104. 12● Rom. 7. 15.  hatred and detestation of sin, which the love of GOD hath wrought in our hearts, whereby groweth that war and spiritual battle, which Paul speaketh off, and which none but the children of God have in them. As for his impudent insinuation which in every place he offereth, (as though we exempted gross continuing sinners, according to his devilish accusation, even such as make but an hypocritical profession of religion, from the number of the servants of sin, and of the devil) I will answer it no more, supposing his book doth now blush already thereat. But some will ask, if the regenerate man do so hate sin as I have declared, how it cometh to pass, that he can fall into sin at any time. I answer, that it falleth out by reason of the unregenerate condition that is in him: sith (as I have abundantly proved) our inherent righteousness is, in this life, but begun in us. And when I speak of a beginning of inherent righteousness, I mean such a beginning, as hath a daily proceeding & increase, even as it is said, from strength to strength. Which whosoever feeleth not in himself in some answerable measure, to his graces received (I except only the afflicted conscience, during the storm of affliction) let him not flatter himself, he is not yet in the state of the child of God. And in this exacting of holy life, our preachers are so far from being behind E.G. that he is not worthy to be named the same day they are. For he reckoneth it sufficient, or to be out of the compass of danger, if we be able to abstain from such gross sins as he babbleth off in every place, as though there were no other sins to be spoken off else. But they make (in comparison) small reckoning of him, that hath but so far prevailed: (for many civil men, for other respects then the reverend love of God, are seen to abstain from those sins) therefore do they also, with all instancy, p●●test unto us, that we must resist even the first motions of sin, and go into the field with our affections every day. And when they acknowledge the life of the regenerate, not to be without sin, they speak not that, either to deny good works, or that they think not the good works of regenerate men to be pleasing unto god (whereby to dull our desire and weaken our members to labour after them) but only to stop the way of presumption against us, and to make us understand and see, our uncleanness and impurity: to the perceiving wherreof we are blockish, and more than blind. Here hence another question seemeth to rise: namely whether the regenerate man can possibly fall into any of the grosser sins. In a word, the examples of David and Peter do answer yea. The evidence of which examples E.G. seeing so full against him, devised this most unlearned and profane shift to avoid it: to wit, that when such are overcome of their corruption, and so commit such sins, they are destitute of the spirit of Christ, and lose the grace of God's children, or of their new birth and regeneration, until it be renewed again in them by repentance. This is that monster of often regeneration, which he made show off before in his second division. An egg very worthy the crow that laid it. But let us see, what he can say for it, why we should suffer it to be hatched. Peter's example he subtly overslippeth. But David (he saith) did therefore pray diligently when he was overcome of murder and adultery, that God would renew a right spirit in him, or give unto him a new, a right spirit, & that he would not take his holy spirit from him: to wit, as he did, for the time he was overcome of those two horrible sins. And further he saith, also he prayed that God would give unto him a new and clean heart, whereby we understand, that for the time, the grace of his new birth was lost, and the image of God was wholly defaced in him. A heavy judgement, that you had no better understanding. How grossly he abuseth here the text, with his 〈◊〉 glosses, I hope there is none, that either 
psal 51.  reading or hearing the text, will not espy it. For whereas David prayeth God to renew a right or (as the chiefest translate) a firm spi●i●● 
ver. 12.  in him, it is manifest he prayeth not there, f●r the spirit of God: first, because in the next verse following, he maketh petition concerning the holy Ghost. Secondly the context and epithet leadeth, that David by these words, required one special effect of the spirit, to be wrought in his mind, namely, of strength & firmity, to be steadfast in the obedience of the Lord hereafter. The context I say showeth it: for the words are these: Create in me (O God) a clean heart, or (as some translate) a clean mind, and renew a firm spirit within me. Nothing is more suitable, then when as the affections are cleansed afiesh, that in the next work, stableness and constancy be added unto them. But if there were no more, save only the nature of the word [renew,] it were enough to convince this frenzy of often regeneration: for that argueth, that David prayed not for the thing, that he was absolutely without. The like shame receiveth his cause, in the next verse: Cast me not from thy presence, and take not away thy holyspirite from me. David saw his offence so great, and so felt the terror of God's displeasure in his conscience, that he was well-●ere the door of despair, knowing that his sins had deserved, that God should utterly withdraw his spirit from him. Whereupon yet he crieth unto him, that he would not: and therehence, he that is in his wits, must needs conclude, that it was not. Lastly, whereas upon this petition [Create in me a clean heart] E. G. gathereth, that therefore the grace of his new birth was lost, & the image of God wholly defaced in David, it must needs be that the spirit of slumber had oppressed him. For who prayeth not for this unto God, every day? And although David had understanding of a greater foulness hereby, than every man ordinarily in prayer hath, you see that is nothing to warrant this conclusion, which standeth only upon the false principle, he that hath not a clean heart, is not regenerate. Thus first you see, E. G. can show no good reason, why his monster of often regeneration should be suffered to live. Now will I, on the other side (by the grace of God) prove, that it ought of right, to die. First, I reason thus against it. Whosoever hath one continual abiding of the spirit of God in him, hath also o●e continual state of his regeneration, but the child of God hath one continual abiding of the spirit of God in him, (as is manifest in this example of David) therefore he doth never any more become unregenerate. Secondly, they that have both their entrance, & their standing by mere grace, cannot be excluded by works, but the regenerate have both their 
a Rom. 5▪ ●●  entering & standing in that state by mere grace, therefore their fallings do not unregenerate them. Thirdly, he that once falleth away 
Heb. 10. 26.  after he is enlightened can no more be restored: the reason is, because there is no more sacrifice for sin, whereby he should be restored: but, E. G. granteth that the grace of the new birth may be lost, and the image of God wholly defaced for a time, which is all one with falling away: it should follow therefore, that such can no more be restored by repentance. Which inconvenience I earnestly request this man's followers to mark. Lastly, the baptism of water, is an argument that our regeneration is but once wrought in us: for therefore also is it (being the sign) but once to be added unto us. Whereas, if regeneration were to be twice or thrice repeated, and wrought in us, than also the same baptism must as oft be repeated and received of us. Thus then we see, the truth is, that regeneration once wrought in us by the holy Ghost, is also continually preserved in us by the same, unto the end. And that this man's doctrine of often regenerating is false, absurd, and extremely dangerous: and therefore such a monster, as all the lovers of truth, aught of duty unto God, lay violent hands thereon, that it may not live. Like as he that hath once lost his way, is readier (for the most part) to wander still from it, then to hit upon the right path again: so in like manner, fared it with E. G. who having run into the error of often regeneration, laboureth next to establish it, with putting clean ●●t the spirit of Christ, in him that was once regenerate. And therefore now he saith: It is manifest in the word of God, that if we be not stirred up to take heed, we may quench, & so put clean out the spirit of Christ, we may fall away from the grace of God, we may destroy the temple of God, we may be broken off from the vine Christ jesus etc. First let the Reader note, that the question here, differeth nothing in effect from the last before handled. Which was, That the regenerate might fall from his state of regeneration for a time: and so implied an often regeneration in the saints. Which having now (by the grace of God) with sound & clear arguments, sufficiently overthrown, the force likewise of this must needs be fallen together with it. So as there only remaineth, that we examine these places of scripture, and satisfy the Reader in those things, wherein they seem to make show of doubtfulness unto him. It is written 1. Thes. 5. 19 Quench not the spirice. & Heb. 12. 15. Beware that none of you fall away from the grace of God. Again, 1. Cor. 3. 17. If any man destroy the temple of God, him will God destroy, and cap. 6. 15. Shall I take the members of Christ and make them the members of an harlot? also joh. 15. 4. Abide in me & I in you, as the branch can not bring forth fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me. Lastly, in the 5. of Mat. & 13. verse: If the salt have lost his saltness, etc. The conclusion E. G. maketh out of these places is, Therefore all these things may come upon us, to wit, we may quench the spirit, fall from the grace of God, etc. Which conclusion (I hope) shall only show this by and by, that this man was very witty to beguile himself. But first we might lawfully diminish the number of his places: for the first place of the Corinth's, if it be translated destroy the temple of God, the word [destroy] is to be understood as an excessive speech, comprehen●inng the end of a carnal kind of preaching the Gospel: not that Paul spoke there, of any art, that simply had the force to destroy the temple of God in his children, but only in respect of it own nature (in which consideration, every wicked course in the Church of God tendeth so much as it may, to the destruction of the whole: but God upholdeth ●i● Saints with his own hand) and therefore Paul threatketh destruction to those that should offer such an occasion. And according to this sense of the place, the best interpreters translate it, corrupting or de●●●ing the temple of God: which (it seemeth) many conceited Corinthians, as much as in them lay, by their carnal eloquence daily brought to pass▪ Thus if E.G. be granted but the true sense of this place, he can conclude nothing for his own purpose by it. For his question is, of the depriving of ourselves of the true grace of God received, and this place speaketh but of giving occasion to corrupt others. But admit this place go for his purpose, let us likewise receive all the rest of his word, without examination, and frame ●●is argument thus in his form: Whatsoever the scriptures dissuadeth us, that may we fall into, but they dissuade us from the evil here specified, therefore we may fall into them. I answer he must understand by the word [we] a whole congregation generally professing the gospel, such as were those to whom the Apostle wrote. And such a one (I say) doth consist of two kinds of men, which are called in the scriptures sanctified, justified, and elect. The first kind, are in deed and tru●ly, such before God, & in his holy presence, to wit, those whom he hath chosen in Christ, according to his everlasting purpose, and in which, he hath not only wrought an understanding of the truth, but also (anew) seasoned their hearts, with the spirit of regeneration. Of this sort the 8. Rom. entreateth And these are properly the Church of God. And for this number sake, the rest which are in the Church, as tars in the corn, are unproperly and by a figure of the whole for a part, termed by the name and title of sanctified and justified once. This is plain by the Israelites, which though in deed, and in the sight of God, they were not all the people of God▪ yet we know, that all of them bore the name of the people of God. So Paul calleth all the Church of the Corinthians, 
●▪ Cor. 1. 1.  sanctified once. So Peter calleth all 
1. Pet. 2. 9  those to whom he writeth, A holy people, and an elect generation. So Paul calleth all the Romans, 
Rom. 1. 7.  saints. Again, of these that bear a name with the best are two sorts. One which hold not Christ our true righteousness & sanctification, in their heart, apprehended by a true & lively faith, & yet have him not only in tongue and outward profession, but are beside enlighned by the spirit of God, in their understanding, and their judgement so form, as that in some sort, they 
a Heb. 10. 29. 2 Pet. 2. 21.  show a kind of liking to reform themselves, as if they were made partakers of the spirit of Christ, whiles that partly in words, partly in deeds, they will after a manner glorify God, show 
b Heb. 6. 4. 5. Mar. 6. 20.  a certain delight in the exercises of religion, with zeal and fear, and 
c Gal. 415.  reverence towards the Ministers. But for all that, the seed taketh no root in their heart, neither doth the spirit set any new season upon their affections: so that they are in truth, before the Lord, that seeth the heart, unregenerate still, what account soever they carry among men, or in the Church of God here militant. The other sort of Hypocrites, attain not so far, as to have knowledge, and reformation in judgement, much less to reform themselves, or show any zeal or fear of God, but only content to accompany the Church in the outward profession of Christ, and services of religion, according to that our saviour said to the Samaritan woman: you worship you know not what. Notwithstanding 
joh. 4. 22.  because this confession of Christ, is unto the Church an outward testimony of some inward regeneration, (until there break out of them, some manifest stubborness, or open impiety) they are reputed with the rest, regenerate, justified, and sanctified▪ Now of these two, there is no doubt, but that the dangers which the scripture admonisheth of, may simply fall upon them: and they become bereaved even of that they seemed to have: according to those words of Christ: from him that hath not, even that which he 
Mat. 13. 12.  hath shallbe taken away. Also as concerning the truly regenerate, I grant, that in respect of their own strength, they may fall away, so would I have said (if a certain measure or manner might have been admitted) that they may quench the spirit, but to put it clean out, or quite to fall away, is not in their power to will, much less to do. For their standing is not of themselves, but of the Lord, not by their will, but by his grace, neither is founded upon the sand of their strength, but upon the rock of his assured promise. Yet cannot herehence be concluded that then such admonition should be given in vain of the Apostle: for as the reprobate were thereby left unexcusable, so the elect were both stirred up to a greater alacrity and circumspectness, (seeing the peril set before them and their own weakness pointed at) as also graciously exercised of the Lord, to work together with him, in the finishing of our 
a jud. ●. phil. ●. 1●.  faith and salvation. Example hereof for our slender capacity may be this. A father setteth his young son on horseback, and stayeth him thereon with his hand, that he shall not fall: yet while the horse goeth, he saith unto him, hold fast (my child) hold fast for falling: although (I say) the security of the child rest in the father's holding, (himself being ever ready to slip of, either on one side or other, not willingly, but through his weakness) yet his admonitions are not in vain, for they still stir up the child's desire, and cause a further care of better practice. And this is a full answer, not only to these places of scripture, but likewise to all others of like nature, that can be brought for this purpose: namely to the 11. of Rom. v. 20. which he allegeth in the 9 division, and the 18. of Ezech. v. 24. with all the rest that follow, to prove (if his astonished senses had not failed him) That the holy Ghost doth no where teach, the truly sanctified once to persevere in that estate unto the end. For in all those his testimonies & examples like as in these before, he either by gross unskilfulness, or singular maliciousness, seduceth his reader, with sophistical deceits: as in the petition of the principle, both here and throughout his book, taking it still for granted, that we hold presumptuous sinners for elect and sanctified: which is the chief thing he should have proved. Also taking words in one signification which have divers, as where men are called just & sanctified, that indeed are not so: and again, taking things as spoken simply, which are but in part, and in some respect, as where the Corinthians are feared to be corrupted from the simplicity that is in Christ, and the Galathians seduced, he understandeth them to be simply and altogether corrupted and seduced, which cannot be said of the truly regenerate, but hath only place in the hypocrites and reprobate. Which because E G. so proubly hath denied to be the doctrine of the holy Ghost, let us add yet more arguments unto those against often regeneration, that this truth may plentifully appear, to have a surer foundation in the scriptures, then that all the heretical spirits in the world can prevail against it. And first of these, which he (after his mad manner,) putteth down for our proofs, neither quoting place, nor naming his author, I will make some (by God's help) ●oo hot for his handling. First, none that are Christ's sheep can fall away, Io. 10. 28. All that are truly sanctified are Christ's sheep, as appeareth by that whole Chapter: therefore none that are truly sanctified can fall away. E. G. staggering at the blow, knew not what to say to the argument of the place, but hunted for his answer in the verse going before it, where it is read: My sheep hear my voice, & I acknowledge them, and they follow me. And what of this? Here (saith he) it is manifest, that Christ hath elect and chosen, only such to be his sheep, which hear his voice, and obey his word, and so follow Christ in their lives and conversations.  
First it is false and pepish doctrine, to make obedience any cause of our election, when as Christ plainly showeth, their hearing & following of him, to be signs of their election, putting the only cause of it, in his father's gift, in the 29. verse. Then also a child may see, this is nothing to the question: for we inquire not of the causes, but of the certainty of our election. The latter part of his answer is in these words: When as therefore we do hear the voice of Christ and follow him, then may we be sure that we are his chosen sheep, which can never be plucked out of his hand, nor perish, but that we shall have eternal life. But when as we refuse to hear his voice and will not follow him, but our own fancies and evil lusts, then may we be sure, that we are not his chosen sheep.  
How this agreeth with the former part of his answer, I refer it to the reader, and what his crazy head here ran upon, I will not determine. Only this sufficeth, he granteth in these words, an everlasting certainty of the state of those that are Christ's chosen sheep, therefore he granteth the argument of the place, and so consequently the question. Thus the Lord can make the enemies of his truth to wound themselves. Another of the places he bringeth, I acknowledge, which is this: The gifts and callings of 
Rom. 1●. 29.  God are without repentance. His answer to this, is, That it was written to prove, that though the jews were rejected and reprobated for a time, yet at the last they should be converted unto Christ, because God had from the beginning chosen them, for their father's sakes.  
A liar is best known by his shifting: and it is their property, if they can possibly avoid it by circumstances, they will never speak directly to the purpose, as knowing they shall then be taken tardy. So E. G. being pressed with the place aforesaid, telleth us a tale of the verse going before it in the text, that of the Jews shall also some be saved, because they were chosen for their fathers: and so cunningly passeth over the proof of that reason, which the Apostle yieldeth, and which was now the question. For the Apostle 
●●rs● 28.  having rendered this reason, why of the Jews there should be saved, to wit, because there was of them elected for their father's sakes: he saw this needed further proof: seeing men might think their election to be a matter of nothing, to them that followed not the footsteps of their godly fathers. Therefore in the 29. verse, he confirmeth his former reason, by this universal and perpetual principle, For the gifts and calling of God are such, as he cannot repent him of. As though he should have answered the former objection in men's minds, on this sort: The gifts of God (in the 9 Ch. 4. v.) and his calling, whereby he took unto him this nation, for his people in times past, are not the gifts and calling of a man, who is apt to repent him of his facts, but they are of God who cannot be changed, and is subject to no repentance: whereupon it followed, that their election stood certain and could not be disannulled by any means. Yet E. G. who presumed so much of his quick sight, that he durst set down these points, and interpret divers scriptures, contrary to the received judgement, and sense of the whole Church of GOD, was so blind, in espying the consequence of this place, that he asketh, how this doth prove, that he can never fall away from God, that is once truly called and sanctified.  
Certainly he shall never judge colours for me, that is not able to discern one inch before his eyes. But lest he have left any, as dim eids as himself behind him, I will lend them these spectacles, to make the letters greater: Whatsoever is done not to be repent of, for abideth ever unremovably, but the gifts that God giveth, and the calling wherewith he calleth his, are done, not to be repent of, therefore they abide for ever unremovably. And so consequently there is no breaking of any more. The parts are plain, and the argument (I doubt not to avouch it against any heretic) inumcible. Now to these arguments I will add two or three me, not as my store: (for I protest I could fill a 〈◊〉 treatise with the proofs for this purpose) nor yet as a thing very needful (considering what hath been said:) But for the desire I have, to satisfy all such, as are not wilfully bend to contention. E. G. hath granted before, That they are certainly Christ's chosen sheep, which hear his voice and follow him. Now we take all the truly sanctified to be such▪ therefore those whom we understand here for truly sanctified are all one with those, E.G. accounteth the chosen sheep of Christ. Hereupon let this be the third argument, for the perseverance of the saints. They that cannot be seduced, cannot fall away, but the elect cannot be seduced: (if the word of Christ may be taken, 24. Math. 24. verse) therefore the elect cannot fall away. 4. Christ saith, 4. 10. 14. verse, Whosoever shall drink of the water that I will give him, he shall not thirst for ever, but that same water which I will give him, shall become in him a fountain of water, springing unto eternal life. Now what he understood by that water, is explained in the 7. of John. 39 verse: where it is said to be the spirit, which Christ would give those that believed in him. Wherhence I reason thus: Whosoever have the holy Ghost promised to abide in them for ever, shall never fall away, but all that truly believe in Christ have this promise: therefore they shall never fall away, and so consequently the state of the saints is unchangeable. 5. That blasphemous absurdity which before he foolishly charged our doctrine withal, touching the inward man of the regenerate, shall most necessarily be found the consequence of this his srensie. For if the spirit of God may be clean put out in the saints, as he most gros●y granteth, how can it be avoided, but that he maketh the devil mightier than God himself? Christ indeed, is that strong 
Mat. 12. ●●●  man that many times, that is, in all that are ordained to life, entereth by force, and driveth Satan out of his kingdom. And although Satan also cease not to assault the Cities of Christ, that is, the saints in whom Christ owelleth by his spirit, yea & to batter some pinnacles or towers of the same, yet that he should be able to take the spoil of it, ●● cast out Christ the king, and reign himself in hissteed, is abominable to be thought and overmatcheth in measure, the greatest blasphemy of the Papists. 6. The golden chain of so sure a making, as the links can never be sundered, in 8. Rom. 29. 30. verses, warranteth undoubtedly this doctrine unto us, sith that justification the lowest link, by the order of working is indissolubly coupled with glorification, the highest link, for the assurance of possession. To conclude, what is more firm, or can give greater security for the possession of any covenant▪ then doth the receiving of an earnest penny, upon the same? Doubtless, he that receiveth it, reckoneth himself as sure of his bargain, as if he now enjoyed it: and he that giveth it, goeth not again from that he hath said. If the case be so with men, (who have no faith or credence in their word, if they be compared with the everlasting truth himself) than how much more is the perseverance of the Saints, even to the possession of the everlasting inheritance, certain and sure unto them, seeing God (that cannot be changed) 
Ephes. 1. 13. 14. c. 4. ●●.  hath given them the holy Ghost in their hearts, not only for a seal, but for an earnest penny to abide with them, till the day of their full redemption and liberty? Thus (I hope) this cause shall need little labour of me hereafter.  
From hence E. G. ascendeth to the high palace of predestination, & there taketh upon him, like a wanton child, more cockedly, then with any modesty can be declared. For, besides the general view of the glorious buildings, coming to the marble of God's unchangeable counsel, and reading the writing of his secret decree, he first insolently condemneth the judgement even of the chiefest of all such, as God hath hitherto given unto his Church, to be interpreters of his revealed will, and next that, presumptuously setteth forth himself, to be the only true expounder of the same. And thus he babbleth: First, God hath from the beginning purposed, appointed, elected and chosen in Christ, such only to be in the state of salvation, the children of God, and heirs of everlasting life, which are in the state of true repentance and amendment of life, holy and blameless before God, in love and charity, and so made according to the likeness and Image of Christ. Secondly, God hath from the beginning, purposed, appointed, predestinate, elect, and chosen all such to be condemned to eternal death, which are not in that state of true repentance and amendment of life. Whereupon (saith he) it must needs follow, that David a murderer and an adulterer was elect and praedestinate of God from the beginning, to be the servant of sin, the child of the devil, and in state of eternal death. But on the contrary, David a true penitent, a righteous & holy man, blameless before God in love and charity, he was elect of God in Christ from the beginning to be the son of God, and fellowheire with Christ of his heavenly kingdom.  
To my remembrance, I never read so short a speech, so full of unsoundness. If a man would examine every word to the farthest, & diligently gather every absurdity that falleth, the words would s●arse surmount the faults in number. To all that have their senses exercised, they are plain enough, only for the simpler sort, I will point at the chiefest. First, he calleth David the son of God, which is a fault, in that he durst so boldly use this phrase, contrary to the custom of the scriptures, which do no where give that title, by those words unto any, but to the only begotten son of God, who is called [the son of God] by an excellency. Secondly, so deep was his ignorance, that he knew no difference between election and reprobation: whereas the former ever tendeth to life, and the latter ever to death. So that whereas he saith, God hath elected & chosen all such to be condemned, etc. He might as well have said, The Prince hath pardoned such a man to be hanged▪ Or▪ The father hath made such a son his heir, to disinherit him. A man would think, fire and water could not be joined together. Thirdly, pretending that this point of doctrine, hath been hitherto corruptly taught, & that he would teach the truth, he neglected to set down what predestination is, the description whereof (notwithstanding) he ought most exactly to have set down: seeing thereupon resteth the whole weight of the building. Fourthly, in the former part of his words, he either maketh works the cause of our election, or else maketh election nothing else, but an appointment or decree of God, concerning such signs as should tell us, who is in the state of salvation. As though a decree were not rather directly of such things as should be brought to pass, the things incident thereto, having a more remote consideration. Else can there be an adjunct, without his subject? Now in the contrary member, he saith, God hath praedestinate all such to be condemned to eternal death, which are not in the state of true repentance. Who then is not condemned in the beginning of his life? And if every one of us receive Gods special condemnation one time of our life, where have we our dispensation for that sentence afterward? Again, a little wit might have served him to have put it down thus rather, God hath praedestinate all such to be in the state of eternal death, etc. For so the contrariety of his members should have stood (at least) in some proportion. Fiftly, if when a man doth well, he be the child of God, & when he sinneth any actual sin (for so I understand his meaning) he forthwith become the child of the devil, and thus again and again, as oft as he riseth up and falleth down, it followeth necessarily that the spirit of God dispossesseth the devil, and again the devil dispossesseth the spirit of God, from time to time. What raging blasphemy is this? These shall suffice the reader in respect of my labour: for it is easier to enter into more, then to know when to make an end. And it is sufficient confutation, thus to have opened him, for a man in this high point, both unskilful, inconstant, absurd, and presumptuous. The first two whereof, showed him to lack teaching, the third, earnest rebuking, but the fourth, severe whipping, that he might have learned, how he climbed any more so high, till the joints of his knowledge had been better knit, and the sinews of his understanding got more sense. The rest of that division, is nothing but a continued course of his old shameless lying, and a begging of that which no body will grant him.  
In his next division, where he saith, Because they surmise that God's predestination and election, should be sure and certain unto us, although we do evil, I ask them whereunto men are said of the ho●●e Ghost to be praedestinate, and elect in Christ from the beginning. If by [doing evil] he meant as he showeth in all other places, presumptuous and reigning sins, than he is here in his old vain of lying, for we are so far from this judgement, to call any elect, that have sin reigning in them, as that we are taught the flat contrary, to wit, that the elect, after they are called, are no more wholly subject unto sin, to yield willing obedience thereunto, and to serve sin. Otherwise if he meant by [doing evil] any kind of evil, then belike he held, that every kind of fall or slip doth cut of election. But some perhaps will urge the former sense again, as to overthrow my answer, interpreting reigning sin, by actual sin, betwixt which they discern no difference. If there be any so ignorant, they must learn: that every reigning sin is actual sin, but not contrariwise, every actual sin reigning sin. Like as all wallowings in mire are defilings to a man's body, but every defiling is not wallowing in the mire. To slip, and fall in the dirt to his defiling, is incident to the carefullest man that walketh, but to wallow in the mire is proper unto swine. So experience hath taught the dearest children of God, that they are subject to their defilements and falls, but if any man love to fall, or lie still, our souls have no pleasure in him. And now to his question, I answer thus far, as he would have me: that the elect are predestinate to a 
a ●●phe. 1. 4. 1. Pet. 1. 2.  holy and unblamable condition in this life, and further, to be 
b ●ph. 1. 10. 11.  gathered in Christ, unto God himself finally. Which double end of election concerning man, if E. G. saw not, he was blind, if he did see it, he had no good meaning to conceal ●●. But from the former end of election, he supposeth he hath got a great advantage, and thus he reasoneth. Those only are praedestinate to life at a times, that live blamelessly before God at all time but no man liveth blamelessly before God at all time therefore no man is praedestinate to life at all times▪ He knew his first proposition would be denie● and thus he provided to prove it. For it cannot be said, that there is then, or for that time, any predestination or election unto life, for the time, when as there is no predestination or election unto the sanctification of the spirit, or unto true repentance & amendment of life.  
O seducing Sophister. How many pitfalls hath he made here to catch the simple souls withal? First he snatcheth this, as though it were given him, that every fall or ceasing from holy actions, is a cutting off, of the sanctification, that so he might conclude, he that is unsanctified is not elect. But now he must restore it again with shame to his setters on. For every fall is not a falling away, as I proved before, and a sanctified man is reputed holy, not in that he never falleth at any time, but in the estimation of the continual tenor and course of his life, for the most part. So was David a holy man, yea, a man according to Gods own heart. And in this sense is Ezekiah said, to have cleaved unto the 
2. King. 18. 6.  Lord, and not to have departed from him. Though his life was not without some blemishes of 
a 2. King. 20. 13.  rashness, and 
b 2 King. 23 13.  gross omissions. Otherwise, if there be no sanctification but when there is a holy action, than sanctification shall be nothing else but an actual holiness, now if there be no sanctification but actual, than which way is 
c 1. Cor. 1. 30. phil. 3. 9  Christ our sanctification? We must bury the righteousness that comes to us by imputation, in the grave of forgetfulness, with the absurd Papist. If a man would prosecute the absurdities that rise here-hence, he should find no end. For in these cases, not to walk in the direct path, is never to make an end of wandering. Again, he maketh his sanctification which is (as you hear) altogether an actual holiness, the proper adjunct and perpetual undivided note of election, which though it have no ground of scripture, yet agreeth it well with his conclusion, that there is no election at all. Thus you see this clause [at all times] must be razed out in his proposition, and so his mutable predestination proveth but a dream. If any man urge the place of Paul to the eph. 1. 4. (which it seemeth E. G. would have done) to infer the particle [at all times] by: as because the Apostle saith, We are chosen to be holy and blameless before God, therefore actually at all times, (understanding that to be spoken absolutely and simply for this life, which is but in some sort and measure.) You see, that he shall deal but deceitfully. For the holy and blameless state there spoken of, which the Saints should be in through love, is indeed imputative, and otherwise can intend but only a measure and dispensation, not a fullness and exact perfection, which is never to be attained to till the day of the full redemption of our bodies: as hath been proved. And so are all those places of scripture to be understood, that exhort us to perfection, namely, that it is the go●●e which all the race of our life must tend unto, and the perfectest man can be said but to 
a ●hil. 3. 12.  g●e towards. When it is said, as in this life, a man to be 
b 2. Tim. 3. 17.  perfect, and instructed perfectly unto every good work, there is meant nothing else, by a perfect man, but such a one, as in regneration is 
c Ephes. 4. 14▪ 15  grown to man's state (like as it pleased the spirit of God to speak for our capacity) who is able by the work of God, to discern betwixt things that differ, and apply himself to every right way, far above many others, who in comparison of him, are but children in the faith of Christ. Thus we see, how many deceipts were secretly couched in this argument, to overthrow the certainty of our election. But I trust he hath left none behind him, of so simple judgement and gifts of understanding, as that knoweth not, a decree, to be a steadfast thing, such as can not fail, Finally to be accomplished, what soever falleth out between: especially, the God of spirits, that knoweth all things that can come to pass, beforehand, ordaining the same. Yet this miserable man proceedeth, and saith: God doth from the beginning predestinate, and elect in Christ, some to stand only for a time in the state of true sactification and salvation, and then giveth them over in justice unto themselves, & so wipeth them out of the book of life. That hypocrites ever attain to true sanctification, is false, and followeth the form of his old beggarly reasoning. That they are predestinate to life, is absurd, and like himself. That he gathereth it from some scriptures that make mention of a putting out of the book of the living, as the 32. of Exod. 33. verse, and 69. Psal. 29. verse, uttereth his old ignorance & childish understanding of the scriptures. First therefore let the Reader consider, that God writeth no books of memory, but this is only a speech borrowed from the manners of men, and ascribed unto God for our capacity & comfort: whiles it imprinteth in the minds of the children of God, that not one of them can be forgotten in the day of the just, sith they are now from everlasting, as plainly set down in the foreknowledge of God, as if their names were registered in a book written for that purpose. Therefore saith 
2. Tim. 2. 19  the Apostle: The foundation of God standeth sure, the Lord knoweth who are his. As for his places that mention a wiping out of the book, in Exod. it is called, [The book that thou hast written:] in the Psalm, [the book of the living.] His just answer might be, that there is not meant the book of predestination to life, but the communicating of the covenant, which God had made with Abraham and his seed, whereby they were now, as in a muster roll reckoned the only people of God, the Gentiles being excluded. But if by way of concession, we grant him that place of the Psalm to respect the book of life, mentioned Apoc. 20. 12. as also any such place of scripture, reporting a racing out of the ungodly: yet he that is not wilfully blind, may see, that those places, are not to be taken in a full and exquisite sense, as though any such as the scripture thus speaketh of, were ever written in deed in the book of life, but only according to the supposal of men, and estimation that the hypocrite hath of himself: so doth the scripture in such places answer home, to his own heart, that he shall be wiped out of the number, among which he thinketh himself so certainly registered and written. Which is nothing else, but to be declared and laid open, that howsoever he hath boastingly borne himself among the Saints, he was never in truth, of their number before God. In liked sort john speaketh of those that fall away: They went out from us, that it might 
1. joh. 2. 19  be made manifest, they were never of us. And this is (according likewise as I alleged before, against the hypocrite) to take from him, even that 
Mat. 13. 12.  which he was supposed to have. This certainly is the uttermost, that can be concluded out of those places: although it be granted E. G. that in them is understood the book of predestination unto life. For, that any in deed once written in the book of life, and predestinate to be saved, can fall away, or be crossed out of the number any more, is untrue, and unpossible as I will prove. 1. This is a certain place, that the elect cannot fall away: God speaking by his Prophet of the new covenant, saith, I will put my law in their 
I●● 31. 3.  inner parts, and I will write it in their hearts, and willbe their God, & they shallbe my people. How far this reacheth to the assurance I speak of, appeareth by the opposition of the effects of the two covenants: touching which, he 
verse. 31.  saith first, that the new should not be like that, which was given unto their fathers, neither for the form thereof: (for the new should be written in their hearts, arguing the old to be written but in stone, as Paul also speaketh) neither yet for 
2. Cor. 3. 3.  the effect, for they broke the covenant, verse. 32. But contrariwise touching the effect of the new he saith, and I will be their God, & they shall be my people. Which (I say) the necessity of the contrariety enforceth as far, as if the words had been, They shall not break this covenant, nor be separated from me for ever. My second reason is, from that place of john: If 
●. joh. 2. 19  they had been of us, they would have remained with us. Which hath this most apparent consequence, that all those that are of the number of the elect, shall even so abide for ever. For either the Apostle there, maketh it a necessary conclusion, or else his reason must be nothing worth. 3. This chain can never be broken which the Lord himself hath made: whom he 
Rom. 8. 29.  hath known before, those he hath predestinate, whom he hath predestinate, those he 
ver. 30.  hath called, whom he hath called, those he hath justified, and whom he hath justified, those also he hath glorified. So that, what is clearer, then that all that are written in the book of God's foreknowledge, are predestinate, to pass through all the middle means, even to glorification. And Paul saith afterward, nothing 
●er. 38. 39  can separate us from this love of God in Christ jesus. 4. It is written, concerning that many headed beast, which should so prevail with the people of that age unto Idolatry: Therefore all the inhabitants of the earth 
Apoc. 1●▪ 8.  whose names are not written in the book of life, of that Lamb, slain from the foundations of the world, shall worship that beast. Now when we see all those that are written in the book of life, to be utterly exempted, from peril of falling into Idolatry, every man seeth it most equal, that they be exempted from falling away from grace. 5. If it were possible for those that are once written in the book of life, to be wiped out again, to what purpose did our Saviour place all his Disciples joy and rejoicing in this life, in this meditation above all other, that their names were written in heaven? 
Luke▪ 10. 20. ●  Where any doubtfulness is, there is no solid joy nor comfort. Finally if it be true that E. G. hath hitherto stood in, that ever as a man standeth firm, he is predestinate to life, and when he falleth, he is predestinate to death, than it followeth, that he is ever anon written in, and razed out of the book of life, which is the foreknowledge of God: and so it can not be said, that predestination, is from before the beginning of the 
Ephe 1. 4.  world, when as this man maketh it but a daily decree for this life. The inconvenience whereof I perceive he saw not, when he set down, that David was predestinate from the beginning to be the child of the devil when he sinned, and again the child of God when he repent. Well now at length, let us hear his conclusion of this matter. Lastly (● E. G.) we deny not, but that God hath also predestinate some, never to fall away, but to be renewed always by repentance, and therein to persevere, even to the day of their death. But it can not be known who are of this number, until we see this grace given unto them of God, even to their last end. O changeable chameleon. Had he conclucluded a light before, that that no man is predestinate unto life at all times? And what is this that he now affirmeth? Some are predestmate never to fall away, but to persevere unto the end. A liar (they say) had need of a notable memory. Touching that he saith, we can not know who are of this number till the end: I see well, he was even over head and ears in popery. But howsoever he, or any other evil spirits, call it impiety, presumption, and sauciness in the children of God, to hold their election in assurance, here in this life, let us never a whit be discouraged, to walk so far in this point also, as we have just warrant by the word of God. Concerning others, we have little to say, this business concerneth every man's self. And if it did not greatly concern every man's own self, the Apostle would never so vpbradingly, have bidden the Corinthians, enter into this examination of themselves, saying, Try your own selves whether you be in the faith, 
●. Cor. 13. 5.  prove your own selves, do you not know your own selves, to wit, that jesus Christ is in you? except you be reprobates. Hitherto also maketh S. Peter's exhortation, that we would 
2. Pet. 1. 10.  make our vocation and election sure unto us, that is, confirm our minds therein by a holy life. Of the notes to examine ourselves by, I have spoken heretofore more exactly, page 75. 76. where are described the several fruits of our reconciliation. Briefly, like as by good works indeed, we acknowledge sanctification, and from sanctification ascend to faith: (as which can be no more separated than the fire and his light) even so, from those sure effects we gather our effectual calling, from that calling we conclude our election, and so our predestination in Christ, as firm, (through the infallible connexion of causes & effects) even as the throne itself, of God is firm & unmovable: & here fastening the anchor of our hope which never maketh us ashamed, we are carried upward, and foorthright still we far, amids the tempests of all temptations (being ever conquerous through the spirit of God) until at the last, we attain to the desired glorification.  
His exhortation directed unto us, wherein he boasteth to minister sure matter of sound comfort for our relief, (as though all our Ministers do comfort us amiss) as it received proportion and form from the prince of pride, (who maketh his instruments surpassing all others in the height of their own conceit) so the matter of it, is as a weight of lead, specially for the afflicted conscience, to sink it down to hell. For when the soul now already humbled and bruised with the sense and burden of sin, shall receive this news, that there is no allowed harbour for her safe comfort and rejoicing, till she can attain to that stately ability of standing, as never more to commit any thing that she knoweth to be sin, to what extremity shall she be brought hereby? How shall she avoid the jaws of hell and despair? (especially having already before her eyes, the terrible experience of her own impotency.) And he that standeth firmest▪ can herein find no comfort, seeing no certainty is gran●●d him, so long as his conscience can tell him of any sin: for this man saith plainly, That condemnation abideth for him so long, until he have by Christ all the works of the devil so loosed in him, that he sin not. Which words show more fully the reach of his meaning, if they be weighed with that, which a little after he uttereth: We may be 
●m. ●. 32.  bold by the example of Christ's Apostle, to affirm, that no violence either heavenly or earthly, no death, no persecution, no sword, no power or force whatsoever, shallbe able to separat us from the love of God, in our Lord jesus Christ, that is, shallbe able to force us to sin wittingly. Here his wholesome gloze upon the text, telleth the reader, how little grace was in the man. Besides a child cannot be deceived, that readeth the place, but must see, that there the Apostle speaketh of the love, (not wherewith we love God) but wherewith God loveth us in Christ jesus. Now in that he hath framed it thus for his purpose, it declareth, that I have not charged him amiss hitherto, in saying he affirmeth the regenerate man to have a full & absolute power to withstand sin. Which as I have (by the grace of God) plentifully confuted heretofore, so yet can I not, but by this flat place, press him moreover and that worthily, with these his own absurdities and contradictions. First if the regenerate man's ability be so great, that nothing can constrain him to sin, than it should follow, that he cannot sin wittingly at any time, for S. Paul plainly enough teacheth, 
●m. 7-15. 18. 2. 23.  that his will is, ever to d●● that, he knoweth God hath commanded him, and every one of us feeleth this most certainly, in his own experience to be true. Secondly, if this doctrine stand, than election is always at one stay with the regenerate, his perseverance never faileth utterly, the spirit cannot quite be put out, and so that fair puppy [often regeneration] needeth no other violence than such, as the hand of him that begot it, bringeth here unto it. And to conclude, thus we see in true consequence, all other foundations in his book razed to the ground, for the establishing of this own brown paper building, of man's absolute ability: which having now already, put the fire of God's word unto, it sufficeth me here, to behold the flame thereof. The-scriptures which he wringeth, will not yield him one drop of liquor to quench it. He faileth still in this common fallation, to took that for simply and in all respects, which is meant but in a measure and in some respects. So for the place of the Philippians, because Paul said he was 
Phil▪ 4. 13.  able by Christ, to behave himself in all states of life, whether in fullness or hunger, abundance or scarcity, this man will understand it, of every action throughout Paul's life, & of an absolute power to perform the same, even as he would. In like sort dealeth he, with the other two places, 1. Cor. 4. 4. and 2. Tim. 4. 18. In both which, Paul speaketh, concerning the offices and duties of his Apostleship. I know nothing by myself. And, The Lord shall deliver me from evil 
Rom. 7. 19 phil. ●. 12. 1●.  work. For concerning the particular actions and practice of all his life, these places of his frank confession shall for ever stand untouched, I do not the good that I would, but the evil that I would not. And, I have not yet attained the mark, nor am not perfect. Beside what soever may be said for Paul's holy life, yet he reasoneth absurdly from him to us: as if he should have said: A man can carry a hundredth weight, therefore a child can do the same. The 1. joh. 5. 4. hurteth his cause: for the beginning of the verse is, whosoever is borne of God, overcometh the world, which we acknowledge, namely the work to be a doing, even from the first day of our effectual calling. The other part of the verse is, and this is the victory which hath overcome the world, to wit, our faith, wherein if his eyes had served him, he might have seen, that our present victory is placed, not in actual, but in imputative righteousness only, that is, in such righteousness as we have in Christ by faith: which surely should not be, if we had here an absolute power. And whereas he saith, there is nothing so hard or strong, which (by Christ) we shall not be able to perform & overcome: he saith truth: but the question is not between us, what we shallbe able, or how much we shall attain unto finally: But whether our strength be at full to do good, and our power absolute in this life thereunto. I have granted before, not only an imputation, but also an inchoation of inherent righteousness, in all that are truly sanctified: which though it be not in like measure with every one, yet is it in a true measure in the weakest, and such, as hath continual increasing in this life, our inner man prevailing more and more, and our old Adam consuming still in strength, till finally at the last point of death, it ceaseth to be at all: and we in the blessed resurrection with perfect bodies, receive the crown of life: which thing God hath promised unto us saying: he that overcometh & keepeth 
Reu. 2. 2●.  my works to the end, to him will I give the crown of life. The which notwithstanding this our endeavour and study obtaineth not. for neither do we labour and contend thereunto by our own strength, (but it is by Christ that dwelleth 
Gal. 2. 20.  in us) neither yet accomplish we our course by any one receipt or measure of gifts, but by daily obtaining of supplies by prayer: according as we are commanded. Ask and it shall be given you, seek and you shall find, knock & 
Mat. 7. 7.  it shallbe opened unto you. Therefore as the middle graces and means come to us, by the mere free gift of God, so of necessity, the ●●●all crowning of them must be reckoned: that all the glory may be the Lords, who as he hath not spared, to give his own son for us, so he will 
Rom. ●. 32.  not fail to gratify us in all things, with him. There is the goal, and this is the race which we are set to run in, unto the same. Which course because we can not so steadfastly hold on, but that we do receive slips and soils often times, our Saviour e●tsoones purgeth us with his everlasting sacrifice, and maketh up our breaches by imputation of his unspotted righteousness. Thus as we have our enemies, that always may annoy us, so yet we have our captain sure, that ever will deliver us. Now if any man, hard to be persuaded, will here stand questioning, why GOD restoreth us not in one moment, but committeth us to this battle, with Satan and the flesh, whilst we remain in this life: the reasons are at hand: first to beat down our pride and to humble us, that when the natural ticklinges of our proud conceits would arise, from the knowledge of our favour with God, the present sight of our remaining corruption, might strike down our tails again as the Peacock doth, at the beholding of his foul feet. secondly, for that it is the pleasure of God, thus by our weakness, to bring 
2. Cor. 12. 9  his power to perfect manifestation, whilst the foils of sin shame us, even as the despiteful buffetings of an adversary, and force us ever anon, to run for rescue: whereby we continually testify, that the power of the Lord only saveth us. Of this our condition, the conducting of the children, of Israel into the land of Canaan, is a lively picture. We doubt not, the Lord could have brought his people to the promised land, without battle: But because the land of Canaan, was a figure of our heavenly country, it was his pleasure, that they in daily conflicts, should be found conquerors, yet by his might: for so it was told them, The Lord shall fight 
Exod. 14. 14. Ios. 6.  for you. A goodly testimony thereof they had, at the winning of jericho, whose walls fell down at the sound of the trumpets compassing them. Which hath a comfortable proportion, with the victories that God's children have in their spiritual battles: the prayers and groanings of the faithful, being no vain or idle noise, flying about in the air, but like those piercing trumpetes, at the sound of which, the strong walls of jericho were overthrown. moreover, after God had brought the Israelits into the land of Canaan, he left amongst them, the Philistians, and other enemies, to the end they might not grow secure, and that their faith might so be tried, whether they would truly cleave unto the Lord, or be drawn away after strange Gods. In like sort hath he placed us, to sit with him, in the heavens in Christ, and 
Ephe. 2. ●.  mean time, here hath left us, the remnants of sin, as enemies to fight withal, both to exercise our faith, and advance his glory. In the understanding of this, is sure matter of sound comfort, wherein (I am sure) all the children of god do rest, with great relief unto their chased souls, in this life. That E. G. felt it not, nor contented himself therewith, I leave it to the Lord, in his time, to reveal the cause.  

An Admonision to the followers of Glover and Browne.  
Understanding the knitting up of glovers exhortation, to be directed (especially) unto his followers, I willingly do observe the same course, as one that in the earnest desire of my heart do account nothing too dear that I might compass, to do them good withal. And first I address myself to those that have tractable minds among them, such as in whom, the Lord hath not shut up all way of entrance, but that do yet, willingly lodge this thought in their hearts, namely, that they are men, and may err. Beloved in Christ Jesus, of what value, E. G. admonition put in the conclusion of his book, hath been with you, hitherto, I know not, What estimation it ought to have, either touching the doctrine of our church, or yet the behaviour of such, as we take to be worthy Ministers in the same, I refer it unto you, now again a fresh to be considered. If he have been found, in the trial of these printed points, a man of good report, then give him credit in the rest, which as yet are not brought to light. But if his perfectest pollishinges, which (no doubt) he first adventured to the view of the world, be found (as hath been proved,) false, heretical, and popish: and set out with such arguments, as in proving one assertion, confute an other, yea almost every a●●e●tion, so put down, as one part overthroweth an other (if it be not greatly helped, by a favourable reader,) how much standeth it you in hand, to bethink you, of some convenient time, and way, to dispatch yourselves of all his snares? I know not all the unsound conclusions he hath left in writing amongst you: I have heard there be many: and his conferences with M. Whitaker, and M. Egerton do notoriously prove it. Me think, howsoever in some less matters your judgement might fail you (a thing incident to the chiefest) yet, that you should not have taken so slight marks of your way, as not to discern yourselves, carried backward into Egypt again. Which I speak not (beloved) so much to reprove your oversight committed, in this behalf (for with trembling I consider mine own frailty also) but to stir you up, now at length again, to review your estate. It may be, when you first resolved, to take that part whereon now you stand, you neither discussed all the contrary arguments, nor foresaw all the dangerous inconveniences, that time (through the long patience of God) hath now offered unto you. It was hard, (beloved) that you could be drawn, to sunder yourselves from us: more hard, that you did it, with bitterness and reviling: it should now be stoniness, if you would despise brotherly to commune with us, who have hitherto in some measure of patience, and love, endured all your former dealings. Go too then: what gains hath your departure brought unto you? I mean what sincere holiness? What profound judgement? What spiritual peace & rest unto your souls? I confess E. G. talketh of more holiness than we dare profess, but the question is whether he practised so much, so much (I say) either as his writings require, or as we by the grace of God, in these our lives attame unto. You know he writeth▪ that those that 
Page. 14.  have put on Christ, have strength and power, to abstain from sin, and keep the commandments, and that a man is not yet justified, but 
page. 23.  condemned, all the while he is subject to sin against his will. Now what case was he in, by his own rule, that ●inned wittingly when he wrote his book? For unto him, so exercised in reading the word, as he would seem, this place could not be, but as common as his name: Admit 
●. Tim. 5. 19  no accusation against an elder, without two or three witnesses. Judge ye now whether he was grossly overtaken with the transgression of this canon, who hath accused not one, but all the elders of our Church, for poisoners of souls, and horrible blasphemers of God, without offering one testimony, or producing one witness for that he saith. And albeit we be such, as acknowledge gladly our lives to be hid with Christ in God, yet we doubt not (let the glory be the Lords) but in daily mortification of our members, and striving after the way of life, to be set in trial, against the proudest justiciary in the world: though we hang down our heads before God, and are even nothing. Yea, I trust (beloved) I may speak it, without all just suspicion of vain boasting, that there be amongst us, that have attained further in Christ, than the abstaining from such gross sins as this, and have testimonies far above the report of your leaders life: though they dare not, neither may, profess so far as he. But Satan prepared him, an easy entrance into this presumption, when he persuaded him, that the first motions were no sin, and that the lesser sins were venial. A trewantly scholar, may compare with a better than himself, in soon learning out his book, if he may have liberty to tear out so many leaves as he listeth. This is also the case of the papists. As for exact knowledge, or deep judgement, if you suppose yourselves to have attained any, since you went from us. O look back again (I beseech you) it may be (if you look earnestly) you shall now perceive it otherwise. I am sure (beloved) you hate the house of bondage, and detest the rules of the Egyptian worship, which some of you (perhaps) have known, some have heard your father's report off. Think you then the dealing of E. G. towards you, to be tolerable, that nousleth you again in the laws of Egypt, and giveth you to drink (that I know of, partly by his public, partly by his private writings) six of the chiefest ingredients of that cup of the mother of fornications? Mark them now again, and consider them better. 1. That 
Conf. with M. Whitaker.  the first motions are no sin. 2. That there are sins of their own nature, venial. 3. That 
His printed book.  there is to the regenerate no assurance of our salvation. 4. That the regenerate have full free will, and power to keep the commandments. 5. That God's predestination standeth not eternally, firm and unchangeable, without all regard of works. 6. That we 
Conf. with M. Whit. and M. Egerton.  are not justified by faith alone, but by faith and works. To these, being main grounds of popery, he addeth of his own. 1. That the ten commandments are abrogated. 2. That 
Conf. with M. Whitaker.  love is come in place of them. Now what love he meant, that should be distinct, from the love required in the commandments, I commit it here again, unto yourselves, to chew upon. But to come unto the man, that first led you out into the wide field of error. Are you made wiser by him, according to the wisdom of God? Let not affection beguile you, but judge with righteous judgement: and (me seemeth) this may be a rule sufficient, for the present, to try your case by Questionless, if your knowledge have proceeded on unto better, then the things you have learned, since your departing tend not to the overthrow of any truth, you had received before, but to the enlarging and fuller garnishing of the same: otherwise you must needs confess your gains to be loss, and all your winnings your spoil. Now this (sure) you had learned: as by all means, to seek the gaining of your 
Mat. 1●. 15.  brother that hath sinned, so likewise freely & simply to forgive him, those quarrels and offences 
Ephe. 4. 32. Col. 3. 13.  you have to lay against him, in like manner, as God in Christ hath forgiven you. But your teather since that hath taken you out a contrary lesson, if you mark it well: namely That you must never forgive your brother having offended 
Ans. to M. Cartw●ightes letter, pages. 37. 38.  you, except he first repent thereof, & seek reconciliation. Consider now whether this hold any proportion with the Lords merciful dealing towards you. Did he withhold your pardon till you repented? Or did he not rather give it you, whilst you were his enemies? 
Rom. 5. 8. ●●.  How in the mean time (if your brother persist a space obstinate) can you pray, Forgive 
1. Cor. 14. 40.  us our trespasses, as we forgive etc. secondly, you knew this Canon, Let all things 
In his order of studying, ●●●▪ ●itle, against parish p●. etc. & A●●t● M. Cartwrights letter. Page. 14. 28.  be done comely and in order. Suppose you to keep it, and embrace his doctrine also, who saith. Any one of a Church may excommunicate, if the rest will not join with him. Consider of what consequence that may be: seeing divers men judge diversly, & one man in a multitude (many times) esteemeth of a thing contrary to all the rest: and that falsely too. thirdly, mark this assertion: One default of a congregation in separating the 
Ans. to M. Cart● let. Pag. 8.  unworthy, may disannul it for being a Church. Can there be a readier knife, to divide all the Churches in the world withal? But you know it is false, as is manifestly proved, by the example of the Church of Corinth, who, though 
1. Cor. 5.  they had not separated the incestuous person, yet Paul even then, acknowledged them for a Church of God, & sanctified once in Christ Jesus▪ 
1. Cor. 1. ●.  If he say, this was only a negligence in the Corinthians, which they afterward amended, he shall help his cause nothing thereby, for in the place I have quoted, he maketh negligence of force sufficient to disannul a Church. Wherefore either Paul was to be blamed, that called the Corinthians in this case, a Church of God, or else he was a dangerous Schismatic, that taught this point of doctrine contrary to him. 4. Whereas he holdeth, that this outward discipline is the covenant between God and us: if you mark the 
Pag. 8. 18. 2●.  print of his foot well, you shall see that he went not right forward here as you believed, but was haled backward into the den of Popery. For 
Habac. 2. 4. Rom. ●. 17. Mark. 16. 16. ●o. 1. 11. 12.  not by works, but by faith, is the covenant kept on our part. I know he practiseth some proofs to the contrary afterward, but as one miserably ignorant of the difference of the two covenants. 
T●●●. against parish Preach. last lease. Ephe. 2. 20.  5. He accounteth discipline the groundwork of the church, in which doing (you know) he putteth it in the place of Christ himself, whereby (therefore) it is become an Idol unto him. 6. So far he proceedeth in seducing, that he saith, 
Under the title (Against parish Preachers, etc. & in his book of the life and manners of true Christians.  the wife ought to go away from her husband, (if he will not go with her) in the case of want of this discipline: and (which maketh his fault the worse) he pretendeth ground for this, in the 1. Cor. 7. 13 Which place giveth liberty, only against an unbelieving party, which will not be persuaded to embrace the Gospel of Christ, nor in any wise to departed from Idolatrous worship. Now what is this to enforce her going from him, only upon want, or bondage of the outward discipline where they dwell. But of this man's absurdities hitherto, his time cometh shortly to be better known. I hear beside, that there is one among you, who whispereth already in corners, that we must not believe in the holy Ghost. Is this to increase (beloved) and to abound more & more 
Phil. 1. 9 Col. 1. 9 10.  in all judgement, according as the Apostle exhorteth us? Or is it not rather to go backward, and to lose even that you had attained unto? Now to the last point, concerning your peace. I mean not here the outward peace, but I offer again to 
Rom. 5. 1. 2. 3.  your view, the peace of your conscience, even the inward rest and repose of your souls with God, in respect of this strange course you have lately undertaken. Whereof because you are best privy in yourselves, I refer it also most unto yourselves. Only of those things, that in this respect, have been apparent to all men's eyes, I will briefremember you. This is easily granted of all that know God: what course of life soever hath the approbation of God's cheerful countenance shining into the conscience of the practiser thereof, it is such, as being founded on the sure word of God, is the more constantly held on, and continued unto the end. For the spirit within, & the word without, joining to the testifying & teaching of any truth unto us, bring us to such peace and comfort with the Lord, in the practice of it, as maketh us more and more assured thereof, and so the firmelier to persevere therein, even unto the end. Contrariwise, that course or demeanour of life, that hath any other foundation than this, as it shall never be confirmed by that inward approbation, so is it exceedingly subject to continual changes & revoltings. If we shall therefore conjecture of your inward peace, by the steadfastness of your outward deporting, and carrying yourselves, in this your separate course, I suppose, we cannot deem, that the peace of God hath possessed your minds this while. This (as 
In the title (Against vain logic, etc.  you know) your great leader hath writ, and not hitherto recanted, that lodgick is an unlawful Art for Christians, being forbidden by the scriptures, so that he calleth it a Heathenish foppery, 
In the title (Against their curious methodic▪ etc.  and exhorteth to leave and beware of it, as though the end of it led unto death. Mean time, himself useth it as well as he can, in all his book, Of the life & manners of true Christians. And in his answer to M. Cartwrightes letter, yea and of late, admitted reasoning by Sillegismes in his own order▪ put down in writing before for the form of the conference. Let him not here blear your eyes with this foolish salving of the sore, That where he hath practised logic himself any way, there he hath done it, but to foil us with our own weapons, and as forced thereunto by our subtleties. It doth but declare his divinity to be pitiful: for whatsoever is indeed unlawful, and simply forbidden by the word of God, the same by no circumstance, time, nor occasion, can be made tolerable, while that word endureth. Secondly, whereas he once 
In the title (Against disordered preaching at Paul's Cross.  provoked you all, to flee out of England, if you loved (as he said) your salvation and safety, and would not be guilty of tempting God: Of later time again, by privater writings and his own practice, he hath counseled a resorting to our Sermons. How many of you, have been distracted thereby, I leave it unto your consciences, whilst some (perhaps) received it, othersome thought strange and refused to give ear unto that counsel. Look also upon his late subscribing, by yourselves. Lastly, that I exceed not my purpose in length, be think yourselves, what glue he may have to set these two together. No 
Ans. to M. Ca●t. letter, page 39  part of church discipline can be wanting, but the church doth straightway go to ruin thereby, (for he saith, it is the life of the church.) And again, There may be a true church of 
Coafer. with M. ●. & M. E.  God without the presbytery. Now therefore beloved in Christ Jesus, sith your going out with this man, hath had so hard event in many of you, as to bring you to the unrecoverable rocks of E. G. and leadeth even the better sort, (whom Gods judgement hath not as yet hunted forth so far) to a manifest decay of true judgement and understanding, joining thereunto, the fearful companion of uncertainty, and restless course of life, forsake whilst yet there is time, such accursed leading, and return to us your brethren again: who, whilst you hold firm the foundation with us, will never shrink you. And of this, it standeth you in hand the rather to have care, as your contrary dealing hitherto hath so apparently damnified, the just cause of Christian discipline. Men of any judgement and exercise in the scriptures may easily perceive, and do report, with what spirit Browne hath cried for discipline. The greater number being of little judgement, condemn all for him. O deep reach of Satan, the father of subverting subtleties. But hereof, I mean not to make this my place of complaint. Thus much (therefore) unto those, of whom there remaineth hope. The rest I have nothing to say unto, but this: there will be a day, wherein the Lord will make it manifest, he never sent you: & require the blood of his saints, which you have caused to be spilled, at your hands again: and that most justly.  PSAL. 8. 2. Out of the mouth of babes & sucklings, hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and avenger. 
Praise and thanks, be unto the Lord our God, for evermore.    

Faults escaped.  
Page. 53. Line 30. for while, read why.  
Page. 93. Line 29. read abideth for.  
Page. 103. Line 3. for work, read word.   

LONDON Printed by john Wolf 1586.