The Perpetuity of a Regenerate Mans Estate, Part (4 of 4)

The Perpetuity of a Regenerate Mans Estate · Part (4 of 4)

p. 122Lastly, it is altogether impossible for such as are once truly 7regenerated and ingrafted into Christ either finally or totallySeuenthly in respect of the dangerous consequences which else would follow. to fall from grace, in respect of the many dangerous consequents which else would ineuitablie follow vponupon the contrary; and that both in respect of the Trinity; in respect of the true Saints of God; in respect of grace; and in respect of the Church of God in generall, but specially of our Church of England.

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

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

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

Thirdly, if the true regenerate Saints of God might fall 3quite away from the state of grace: it would derogate much from the great goodnesse, and the infinite mercy and louelove of God vntounto his children. For if those Saints of God might fall quite away from grace, where then were the exceeding riches of Gods mercy? where were the gratiousnesse and infinite goodnesse of his nature? where were the freenesse, the constancy, and vnchangablenesse of his louelove? If you obiectObiect. 2. that the fault is not in the louelove of God to them; but in their want of louelove to him. I answere first, that Gods louelove p. 125to them is free and voluntary: Hosea 14. 5. I will louelove them freely: Answ.therefore if God should quite withdraw his louelove from them for their disobedience vntounto him, this freenesse of Gods louelove would be much tainted and blemished, and the breach would light on God. Secondly, Gods louelove to them, is the cause of their louelove to him. … Iohn 4. 10. 19. and it is the louelove & mercy of God which should preserue and keepe the saints in obedience, loyalty, and subiection vntounto him: yea, God himselfe hath promised, to preserue their whole spirit, soule and body blamelesse vntounto the comming of our Lord Jesus Christ. 1 Th…s. 5. 23, 24. If therefore God should suffer them to sin against him, and so to incurre his displeasure, whereas hee hath vndertaken to preserue them blamelesse vntounto the comming of Iesus Christ, the breach must bee first on Gods part in suffering them to sinne, and not on theirs, who hath no power of their owne without the power and ayde of God to keepe themselues from sinne. If a man had a deare intire friend who was like to perish vnlesse he did relieue and helpe him: if now hee should absolutely promise him to sucour aud releiue him, and then faile him at the last: if now this man should perish, the blame would now light vponupon him that should hauehave helped him, and not vponupon him that perisheth. God is able to keepe his Saints from falling from him. Iude 24. and he hath promised for to doe it. Psal. 37. 24. Psal. 155. 1. Psal. 121. 3, 7, 8. Psa. 145. 13, 20. He that hath giuen vsus grace, hath promised to preserue and keep it for vsus, because we cannot doe it of our selues. If then wee might loose this grace and fall quite from it, the blame would light on God, and on the whole Trinitie, who are both able and onelyonly able to preserue and keepe the saints from falling, and hauehave likewise promised for to doe it: and not on the saints themselues who are not able of themselues, to keepe themselues in the louelove of God, and to preserue themselues from falling from him: and therefore this your Doctrine can neuer bee admitted to be true.

Fourthly, if the true regenerate saints of God might fall 4quite away from the state of grace: it would derogate much p. 126from the omnipotencie and mightie power of the Trinitie: and from the vertue and efficacie of the meanes of grace. For if these might fall from grace, where then were the omnipotencie and mightie power of God and Christ, which should1. Pet. 1. 5.1 Pet 1:5 preserue and keepe them through faith vntounto saluation? whereIoh. 10. 28, 29.John 10:28John 10:29 were the efficacie and power of the holy Ghost? where were the strength, the life & mighty operation of the word of God and of the meanes of grace, which should conquerRom 16. 20.Rom 16:20 and subdve the very Prince of darknesse and trample him vnderunder 2. Cor. 10. 4, 5.2 Cor 10:42 Cor 10:5feete? which should cast downe imaginations, the strong holds and forts of sinne and Iust, and eueryevery thing that exalteth it selfe against the knowledge of God, and bring into captiuity 1 Iohn. 3. 8.1 John 3:8eueryevery thought to the obedience of Christ? where were the efficacieHeb. 2. 14. 15.Heb 2:14Heb 2:15 and power of the death and passion of Iesus Christ, which should destroy out of the Saints the workes of the Diuill, the Rom. 6. 6.Rom 6:6power of Satan, and the whole body of sinne? where were the efficacie & power of that feare which God will put into their harts …er. 32. 40.that they may not depart from him? Certainely this assertion, would derogate very much from the omnipotencie and mightie power of the whole Trininie, and from the efficacy and power of grace and of the meanes of grace: and therefore it cannot be admitted to be true and orthodox.

Fifthly, if the saints of God might Apostatize and fall from the state of grace, it would derogate much from the infinite justice and wisdome of almightie God. For when as God shall hauehave once accepted of the death and passion of his only Sonne in full satisfaction for the sins of all his true and faithfull members: when God shall promise for the merits of this his Son to pardon all their sins, and to remember their iniquities no more: when Christ shall purchase grace, and all things…er. 31. 34. appertaining to life and godlinesse; when he shall purchase perseuerance, heauen, and eternall happinesse for them, and God shall in his justice promise, to make all these things good vntounto them: if after all this, they should fall from grace, and bee depriued of all these things which Christ hath purchased for them, where then will this infinite justice of God appeare? Yea, where will his infinite wisdome bee? Can it p. 127stand together with Gods infinite wisdome, to discourage and deiect the hearts and soules of any of his saints, to weaken and abate their louelove to him, and to make them cold and negligent in his seruice: to bring a scandall vponupon himselfe, and vponupon the profession and professors of his name, which are the ineuitable consequencies of this your doctrine? what justice or what wisdome would there be in God if this were true? Doubtlesse very little or none at all: and therefore this doctrine of perseuerance must be true.

Sixthly, if the saints of God might fall from the state of 6grace, it would much eclipse the efficacie of Christs death and passion, and the vertue andr powe of his intercession. Where were the efficacy, where were the merits, where were the end, the worth and benefit of Christs death and passion, if it could not saue men to the vtmost, and preserue them from falling from the state of grace? to what end and purpose would his death and passion serue? If this were true, then Christs should be but an imperfect Sauiour: a Sauiour, and yet no Sauiour: a Iesus at one time for to saue vsus, and yet afterwards a Iudge for to condemne vsus. Then a man might be oft times saued, and oft times damned: one howre in the state of grace, another in the state of damnation: a man might be ost times saued in one month, in one weeke, and in one day. And if so, where were the efficacie of the death, where were the vertue of the intercession of Christ? Christ by his death and passion hath purchased eternall redemption forHeb. 9. 10.Heb 9:10 his true and faithfull members; and hath perfected those that Heb. 10. 14.Heb 10:14are sanctified for …uer: and now he is in heauen he makes perpetuall intercession to his Father for them, to keepe them in his Iohn. 17. 11. 15. 23.John 17:11John 17:15John 17:23owne name, to preserue them from euill, and from falling from him. If then those members of Iesus Christ might notwithstanding fall from the state of grace which once they hauehave, the very death and intercession of Iesus Christ would bee of very little, or of no effect, and the very dearest of Gods saints …nd children could reape no benefit or comfort from them.

Seuenthly, if this were true, that the Saints of God might fall away from the state of grace, it would make the sweete p. 1287and comfortable working of Gods Spirit in the hearts of all Gods children, to bee but a meere delusion and imposture, or at least, but a meere lying fancie and a vaine conceite. For this I am well assured of, that eueryevery sanctfied growen and experienced christian, which hath felt the working of Gods Spirit in his heart, can testifie, that the Spirit of God hath so sealed this truth vntounto his soule, and so firmely settled and ingrauen it in his heart, that he can neuer depart away from God, or fall finally or totally from grace. Wherefore this position which would falsifie this working of Gods Spirit in the hearts and soules of all his faithfull children must needes be false and odious, and cannot be admitted.

Eightly, if this should be admitted, that the true regenerate 8saints of God might fall from grace, it would rob the Lord of the hearts and soules of all his saints, it would much abate, if not quite extinguishing the zeale and seruency of their louelove to him. If men could not bee sure of their owne saluation, if they could not bee sure of Gods constant and immutable louelove to them: if they could not bee sure of heauen, and of some benefit or aduantage by the death of Christ, who is there that could louelove the Lord, at least in that degree as if hee were assured of all these? That which kindles holy affections in vsus, that which warmes our heart… and soules, and doth euen fire and inflame them, with an ardent, feruent, zealous and burning louelove to God and Christ, is the infallible and full assurance, of their vnchangable and constant louelove to vsus, and the serious consideration of that sure and certaine state of grace and glory, which they hauehave prouided and prepared for vsus, If men were not in some good measure perswaded of their totall and finall perseuerance in the state of grace, and secretly assured of the perpetuall and constant louelove of God and Christ to them, that they will louelove them and preserue them to the end, and giuegive them that eternall crowne of glory which is prepared for the saints in heauen, they would not, nay they could not louelove the Lord, as else they might and would doe: they could not prise him aboue all things else; they could not sequester their p. 129hearts and soules from other things to set and fixe them wholly vponupon him, as vponupon their chiefest ioy and onelyonly treasure. And therefore this Doctrine which would robbe the Lord of the hearts and soules of all his children, and lessen, abate, extenuate, if not wholly extinguish the heate and vigor of mens louelove to him, must needes be odious and abominable to such as louelove and feare the Lord, and cannot be admitted to be true.

Ninthly, If this should be admitted, that the true regenerate 9saints of God might Apostatize and fall away from the state of grace, it would robbe the Lord of all the praise and glory that is due vntounto his name. If men might loose those graces which God bestowes vponupon them; if it were not Gods goodnesse, might and power, but their owne strength, their owne care and diligence that did preserue them, in the state of grace: if men could not bee sure of the louelove of God and Christ, of heauen and eternall happinesse, but might loose them all at last, who is there that could praise the Lord, and giuegive him the glory which is due vntounto his name? There are but two chiefe grounds and causes of praysing God in a spirituall and heauenly manner. The first is the free louelove and bountie of God, in bestowing grace vponupon vsus, and working of it in vsus, without any merit or desert of ours: the second, is the perpetuity of his louelove, in the preseruation and continuance of th…se graces which hee bestowes vponupon vsus. The chiefest ground and cause of eueryevery true Christians thankfulnesse vntounto God is this: that God hath beene exceeding gratious & mercifull vntounto his soule, and that this mercy of God indures for euer: the 136 Psalme is wholly spent in praysing God, and that onelyonly vponupon this ground, be…ause his mercy indures for euer. Now this position, that the true regenerate saints of God may fall away from grace, it takes away both these causes and grounds of praysing God: it attributes both the begining, and the end, the continuance and the perseuerance of grace to mans freewill and power, and not to God: it makes man, both the beginer, and the preseruer of his owne grace: and it makes the grace and mercy of God, together p. 130with those spirituall and heauenly graces which hee bestowes on men, to be but momentary and fading, and not …o indure for euer: and so it robbes the Lord of all the praise and glory which is due vntounto his name. Therefore it must needes bee a damnable and pernitious Doctrine, and cannot be admitted.

Tenthly, if this were once admitted, that the true regenerate saints 10of God might fall from the state of grace, it would rob God of his worship, and make men negligent and carelesse in his seruice: for what man is there that would euer labour or take paines for grace, if he might loose it after that he had gotten it? who is there that will labour after perishing and fading treasures which he is not sure for to keep? who is here that would labour and take paines for grace, or spend his life in doing of God seruice, if hee might loose the things which hee hath wrought, and not receiue a full reward? would any wise or well aduised man, consume and spend his time and daies, in purchasing of such a treasure or possession which hee were not sure alwaies to inioy? would any man take paines to sowe the seed of grace, wher he were not sure for to reap the fruites? It is Christs owne counsell and aduise to all his saints. Labour not for the foode that perisheth, but for that which indureth vntounto eternall life. Iohn 6. 27. and lay not vp for your selues treasures on earth, where moth and rust doe corrupt, and where theeues breake thorough and steale. But lay vp for your selues treasures in heauen, where neither moth nor rust doth corrupt, and where theeues doe not breake thorough nor steale. Math. 6. 19. 20. If therefore grace were such a treasure that might bee lost and perish, the Saints of God euen by Christs owne rule were not to seeke it: nay, they would not, neither could they seeke it, they could not serue the Lord with that diligent auxious and industrous care as now they doe; they would grow very slacke, negligent and carelesse in his seruice. For though it be alwaies true, that the true Saints and children of God, ought not, nor doe not serue the Lord onelyonly or principally for the wages of heauen and eternall life, or out of selfeloue or selfe respects, but for himselfe: yet that which p. 131doth most incourage them and make them more forwards, actiue, zealous and liuely in Gods seruice, is the consideration of that large and great reward, which God out of his mercy and goodnesse hath promised them for their seruice, of purpose to incourage them, and to make them actiue in it. This is euident by the example of Moses: Heb. 11. 24, 25, 26. who refused to be called the soune of Pharohs daughter, ch…sing rather to suffer affliction with the people of God, then to inioy the pleasures of sinne for a season: and why did he doe all this? for he had respect vntounto the recompence of reward. So the Hebrewes themselues, they tooke io…fully the spoyling of their goods, onelyonly for this reason, because they knew that they had in heauen a better and more induring substance. Heb. 10. 34. Yea, who euer he be that comes to God, he must not onelyonly beleeue that God is: Heb. 11. 6.Heb 11:6but also that he is a rewarder of all such as doe diligently se…ke him: for if he should consider the seruice of God abstracted from the reward, it would make him negligent and weary of Gods seruice. Wherefore if this assertion were once true, that the true regenerate saints of God, who hauehave spent their whole life and strength in doing of Gods seruice, might after all their care and paines, fall quite away from grace, and so loose the reward of all the workes which they had done, you should hauehave few or none that should deny themselues, or yet forsake their carnall friends and pleasures, or their present worldly honours, riches, and preserments, (which after your computation, are like to be more permanent then their graces,) that so they might seeke vntounto the Lord alone, and serue him diligently with all their hearts and soules: you should hauehave few or none at all that would be forwards, diligent & feruent in the worke and seruice of the Lord. Wherfore this assertion must needes be false and dangerous euen in this respect, and so cannot be admitted for a truth.

Eleuenthly, if the true regenerate saints of God might fall 11from grace, it would rob the Lord of many zealous and faithfull prayers; and it would make that exquisite forme of prayer which Christ himselfe hath framed for vsus, to be but vaine and idle: for if our perseuerance in grace should not depend p. 132on God, but on our selues, (as our Antagonists doe and must affirme, or else they would to wrecke) how few men would there bee, that would power out their hearts and soules before the Lord, in feruent and faithfull prayers? If it were in mens owne power to take vp, to preserue, and to reiect their graces at their pleasures, what neede men to pray to God at all? if God doth nothing in this businesse, our prayers vntounto him were vaine and idle, God should hauehave no prayers at all for any spirituall things, if this were true, and it would be to no purpose for to pray vntounto him for grace and perfeuerance, Peter then should be very much mistaken in praying thus to God for those Saints to whom he writes. The God of 1 Pet. 5. 10.1 Pet 5:10all grace who hath called you vntounto his eternall glory by Christ Iesus, make you perfect, stablish, strengthen, settle you: Paul should thē be mistaken in praying thus for the Thesolonians. The Lord make 1 Thes. 3. 12, 13.1 Thess 3:121 Thess 3:13you to abound and increase in lone one towards annother & towards all men, to the end that he may establish your hearts vnblamable in holinesse before God euen our Father, and stablish you in eueryevery good 2, Thes. 2. 2. 17.word and worke. For hee which establisheth vsus with you in Christ 2 Cor. 1. 21.2 Cor 1:21is God. Dauid should be then mistaken in praying vntounto GodPsal. 51, 14.Ps 51:14 to vphold and stablish him with his free Spirit: and that prayer which Christ himselfe hath framed and commanded vsus to vse, should be but superflous and to little purpose. For who would or could pray thus to God: thy kingdome come; thy will be done en earth as it is in heauen: leadivs not into temptation, but deliuer vsus from euill; if God had no rule and sway ouer him, if God did not giuegive him perseuerance, and preserue his gra…es in him; if man himselfe had free-will and power to take and to resist grace, to preserue and keepe it, or for to reiect it? Wherefore seeing that this assertion, it it were admitted, would robbe the Lord of many faithfull prayers which now his Saints doe make vntounto him for their perseuerance; and seeing it would make that very prayer which Christ himselfe hath recorded and composed for vsus, to bee superflous, vaine and idle, it cannot be admitted to be true.

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

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

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

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

Secondly, it would depriue true Christians of all true 2happinesse in this present life, it would make them to bee but miserable and wretched men, when as the word of God reputes them happy, and stiles them blessed men. For if it be grace, and that only which makes the Saints of God to be happy men, euen in this world of misery (as the Scripture saith it is) if it were possible for Christians for to loose this grace, and to fall from it againe, it were impossible for them to be happy here. For happinesse is such a stable and perpetuall thing, as where it is once possessed, it cannot bee lost. Philosophers could say, that hee was neuer a happy man, that might afterwards become miserable: if morall happinesse were so permanent, shall not Christian happinesse which farre excells it be so to? Doubtlesse those whom God himselfe pronounceth blessed, are blessed and happy men for the present, yea, and they shall bee such for euer, Gen. 27. 33. and Num. 23. 8. 20. God himselfe hath pronounced all such as are once truly regenerated and ingrafted into Christ to bee blessed and happy men (as I hauehave proued it at large before) therefore they are and shall be such for euer. Now this position, if it were granted, would quite depriue p. 135the Saints of God of all their happinesse, it would strip and robbe them of their graces, which are the only treasure of their soules, and make them of all men most miserable, where1 Cor. 15. 19.1 Cor 15:19 as they are the only blessed of the Lord: wherefore this posi…ion cannot be granted to bee true, euen in this respect.

Thirdly, it depriues the Saints of God of all true joy and 3comfort, it robs them of that peace of conscience, of that joy and comfort of the holy Ghost, of those spirituall and heauenly consolations, which are more sweet and pleasant to them then life it selfe, or all things in the world besides, and so vnutterable and beyond expression, that none can know the pleasantnesse and sweetnesse of them, but such as feele them and inioy them; it robs and spoyles the hearts and soules of all true faithfull Christians, of those inestimable and invaluable ioyes and consolations, and fills their soules with doubts, with terrors and amazements. For w…at is that which doth so joy, so comfort and refresh the hearts and soules of faithfull Christians? What is that which fills them full of joy vnspeakeable aud glorious? but only this, that their names are written in heauen, that their peace is madeLuke 10. 20.Luke 10:20 for euer with God; that they are justified and sanctified by Iesus Christ: that they are passed from death to life, and shall neuer Ioh… 5. 24.John 5:24come into condemnation: that they are so established and settled in the state of grace, that they shall neuer fall, nor be remoued from it: and that they are so thorowly ingrafted into Christ, that they shall neuer bee broken off from him againe. But if this once were true, that these Christians might either finally or totally fall from grace: that they might vtterly loose all the good things which they had done in all their liues, so that they should not bee any more remembred: Ezech. 18. 2…Ezek 18:2that they might loose Gods louelove and fauour: loose Christ Iesus, and all the rich benefits and merits of his death and passion, loose the holy Ghost and all the comforts and graces which they hauehave by him; How dolefull, how miserable then should the state of Christians bee? how would their soules droope and languish with griefe and heauinesse, which now doe euen dance and leape for joy? p. 136how would their zeale, their louelove, and courage be abated? how would their mindes and consciences bee perplexed? how would the diuell vex and torture them after eueryevery small and little sinne which they should commit with this Quare: do… I yet perseuere? am I yet in the state of grace? or am I not already fallen from it by my sinnes? Certainly if this exposition were once imbraced as a truth, the diuell would so tyrannize ouer weake, scrupulous, and tender-hearted Christians by this meanes, that he would euen driue the… almost vntounto dispaire, and send them downe with griefe and sorrow to their graues, where as else they should hauehave alwayes cause to laugh and sing. The state of Christians is a state of joy: God himselfe commands them, to reioyce euermore. To reioyce in the Lord alwayes, and againe for to reioyce. 1 Thes. 5. 16.1 Thess 5:16To bee ioyfull in glory, and to sing aloud in their beds for ioy ofPhil. 4. 4.Phil 4:4 heart. Therefore this position which would depriue thePsal. 149. 5.Ps 149:5 Saints of God of their very heauen vponupon earth, of all their sweet and heauenly joyes and consolations, and of all the grounds and causes of their joy, and fill their soules with doubts, feares, griefes, discouragements, t…ares, and amazements, must needs be odious, false, and dangerous, and cannot be admitted.

Fourthly, it breedes dispaire in the hearts and soules of all 4regenerated and sanctisied Christians. For if the Saints of God after their true regeneration and inscision into Christ, might either finally or totally fall from grace, how would this perplex the soules and consciences of all regenerate Christians, and driue them to dispaire, especially in times of sicknesse and temptations, wherein Satan doth most commonly set on their sinnes, and presse them on their consciences, of purpose for to driue them to despaire? Tender hearts and consciences which are thorowly wounded and touched with the sense of sinne, and are apt to bee dejected vponupon eueryevery small occasion, with the apprehension of Gods wrath would soone be driuen to despaire if this were true. For if any sinne or lust should ouercome them, if any temptation, or sicknesse should befall them, how then would the p. 137diuell tyrannize and triumph ouer them? Hee would then bee alwayes suggesting this vntounto them, and pressing it vponupon their consciences: You are now fallen quite away from grace, you are now cut off from God and Christ by these, and these your sinnes: you were once the children of God, but now you are now the sonnes of Satan, and vessells of Rom. 9. 22.Rom 9:22wrath fitted only for destruction. You are now fallen quite away from that state of grace wherein you stood before, and so it is impossible for you to be renewed by repentance any more: Heb. 6. 6.Heb 6:6Your last end now shall bee farre worse then euer your bigin…ing 2 Pet. 2. 20.2 Pet 2:20was: and because that you hauehave cast off God, hee hath now for euer cast off you: you hauehave committed a wilfull sinne, in departing and falling from his grace, and therefore there is no Heb. 10. 26. 27.Heb 10:26Heb 10:27more sacrifice and oblation for sinne remaining, but a certaine fearefull expectation of iudgement, and fiery indignation which shall deuoure you. What can poore perplexed and distressed soules answer vntounto these objections or the like, when Satan shall assault them with them, and presse them on their consciences? They cannot say, wee were in the state of grace before, and therefore wee are sure that wee continue in it now, because it is impossible for vsus to fall from it: for this were quite contrary to this assertion: They dare not say, that they hauehave committed no such sinne as might disturbe them from the state of grace, and cut them off from Christ, because the diuell, and their owne scrupulous and tender consciences doe testifie the contrary: they date not for to say that they are still in Christ: and if they are di…cted and cut off from him, they cannot hope to bee ingrafted into him againe, because they hauehave so wilfully fallen from him: and so they cannot but despaire: whereas if they had this pillar, this helpe and stay to rest their soules vponupon. Wee know that wee were once ingrafted truly into Christ, and therefore it is impossible for vsus to bee broken off from him: wee were once inuested into the state of Grace from which wee cannot fall, and therefore we are now in Christ, wee are in the sure state of grace, and shall continue in it all our dayes: This would be able to ward off all these fierce assaults p. 138of Satan, that they should neuer hurt them, this would comfort and beare vp their soules, and keepe them from sinking in despaire: this would make men for to die with ioy and comfort, and to lie downe and rest in peace: For then they might say with Paul: Wee hauehave finished our course, wee hauehave fought a good fight, and wee hauehave kept the faith, henceforth there 2 Tim. 4. 7, 8.2 Tim 4:72 Tim 4:8is laid vp for vsus a crowne of glory: Whereas now they cannot die with ioy, with comfort, and assurance, and lie downe in peace, because they are not sure of their perseuerance, they are not sure of their state of grace: it may be that they are alreadie fallen from their state of Grace for ought they know: if not, they may fall from it ere they die; yea, in the very last gappe and minute of their liues, they may commit such sinnes as may cut them off from Christ for euer, because they cannot liue for to repent of them before their death; and so desp…iring, or at least doubting of their owne saluation (the diuell being aptest then for to assault them with desperate and auxious thoughts and feares, when as they are neerest to their ends, and least able to resist his fierce assaults) they lie downe in terrour, and rest in woe and griefe. Alas, what comfort could a godly and a Christian life (which otherwise would comfort and reioyce the soule beyond expression) bring any man at his death, if this were true, that hee might after all fall finally or totally from grace? if all the workes and holy duties which hee had done, or wrought in all his life might vtterly be lost, and be remembred of the Lord no more? If hee might loose the wages and reward of all his paines at last? Certainly, if faithfull Christians and holy men, who are the only happy men on earth, and hauehave the only cause for to reioyce and ioy continually, might either finally or totally fall from grace, they should of all men bee most wretched and miserable, they should be stripped of all true comforts here, and be driuen to despaire at the last day. Away then with this Doctrine of a finall or totall fall from grace, which sauoureth of nothing but of meere despaire. God grant that those who doe maintaine it in their health, may neuer feele the smart and terrour of it in their temptations, sicknesses, or p. 139deaths. But you may perchance obiect, that though regenerateObiect. men may fall totally from grace, and so may bee discouraged and perplexed for the present, yet they may comfort and sustaine their hearts and soules with this, that God in his mercy may raise them vp againe: and may in some good measure assure their soules, that because God hath bestowed grace vponupon them heretofore, therefore he will be the more ready, and willing to restore it to them againe, and to impart it to them the second time. To this I answere,Answ. that you are much mistaken in this point, and it is nothing so. For their hauing of Grace bestowed on them heretofore, doth rather argue that God will therefore bestow grace on them no more, because they did not keepe it at the first. God seldome or neuer giues those grace the second time, who hauehave not kept it at the first. Gods graces they are alwayes pretious, hee will neuer cast them before such dogges and swine as hauehave lost and trampled them vnderunder foote before. This is euident by all those places of Scripture which our Antagonists doe principally object against vsus. For Ezech. 18. 24. When a righteous man turneth away from his righteousnesse, and committeth iniquitie, and doth according to all the abominations that the wicked man doth,, shall bee liue? (Marke the comfort which you talke of) no: all the righteousnesse which hee hath done, shall bee no more remembred, God will not so much as once respect it, in his trespasse that hee hath trespassed, and in his sinne that hee hath sinned, in them shall hee die. So Hebr. 6. 4, 5, 6. It is impossible for them who were once inlightened, and hauehave tasted of the heauenly gift, and were made partakers of the holy Ghost, and hauehave tasted of the good word of God, and of the powers of the world to come, if they fall once away, to renew themselues againe vntounto repentance, seeing that they crucifie again… vntounto themselues the Sonne of God, and put him to open shame. Marke the words, it is impossible for such as fall totally from grace, to be renewed againe vntounto repentance, they cannot bee ingrafted into Christ the second time. Where then is the truth or comfort of your answer? So Heb. 10. 26. 27. If w… sinne wilfully after that wee hauehave receiued the knowledge p. 140of the truth, there remaines no more sacrifice for sinnes, but a certaine fearefull looking for of iudgement, and fiery indignation to deuoure those that doe Apostatize from Grace: These and such like Scriptures which are objected against vsus, for to proue a totall, or a finall fall from true and sauing grace, serue only to satisfie this objection, to terrifie the hearts, and daunt the soules of all such men as shall once fall from grace, and to exclude them for euer from Gods mercy, and from rising vp againe. So that the possession and inioyment of grace before, if it be once lost, serues only for to proue, that those which had it shall neuer hauehave it, nor injoy it any more; and not that God will therefore bee more ready and willing to bestow it on them againe. And so the due consideration of all these Scriptures, and this position of a totall or a finall fall from grace, would driue men vntounto finall desperation. You therefore that maintaine this desperate and terrible doctrine of the finall or totall Apostacy of the Saints, beware, lest that you quench the smoaking flax, and breake the bruised reede, which Christ himselfe would neuer doe: Isay 42. 3.Isa 42:3Beware lest you afflict, and wound to desperation, the tender and the broken heart, the troubled conscience, and the soft and tender soule, which God himselfe commands youIsay 61. 1, 2, 3.Isa 61:1Isa 61:2Isa 61:3 for to heale, to comfort, cherish and binde vp with the comfortableEzech. 13. 22.Ezek 13:22 assurance of his immutable, constant, and perpetuall louelovecap. 34. 4. 16. to them in Christ, and with the impossibility of a finall or totall fall from grace. If the pressing of this doctrine, driue any to despaire, (as it cannot choose but doe, vnlesse they are perswaded by Gods Spirit to the contrary) their bloud and soules shall be required at your hands that presse it, and Christ himselfe who is that good and great Shepheard of his sheepe, which wil not suffer any of his sheepe to perish, willIohn. 10. 28.John 10:28 frame this accusation and in ditement against you at the day of Iudgement, as he did against the shepheards of Israel, Ezech. 34. 4. The diseased hauehave yee not strengthened, …either hauehave you healed that which was sicke, neither hauehave you bound vp that which was broken, neither hauehave you brought againe that which was driuen away, but with force and crueltie hauehave you ruled them: p. 141and then your doome and judgment will be terrible and dismall as this your Doctrine is.

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

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

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

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

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

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

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

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

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

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

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

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

Thirdly, it would produce many dangerous consequencies 3in respect of the Church of England. For first, it will pull vp a maine foundation, and a maine principle and ground of truth, which hath bin planted and setled in our Church; it will raise a strong bulwarke and fort of true religion, which the best and chiefest worthies of our Church hauehave hitherto full well and manfully defended, against all forraine hostility whatsoeuer: which will be a great disparagement and blemish to our Church. Secondly, it will giuegive our enemies just cause to vaunt and triumph ouer vsus, and to erect a Trophie where as they neuer got the field. This hath beene the glory and honour of the Church of England, that the … Church and all her complices, since her reformation and reuolt from them, could neuer yet with all their learning, wi…, or policie, conuince her of any maine or fundamentall error in her doctrine. If then wee should now admit and approue of this doctrine of a finall or a totall fall from grace, and imbrace it as a truth, wee should then conuince our selues of a maine and fundamentall error in our doctrine, wee should then subscribe and yeeld the wasters vp to them, without any combate or opposition at all, when as they were not able for to wrest them from vsus by truth & strength of argument: and so wee should giuegive them just and lawfull cause to triumph ouer vsus, to the great dishonour of God, to the very betraying of the truth, and to our owne perpetuall infamie and disgrace. Thirdly, it would breake downe the very walls and bulwarkes of our Church, that so Armi…nisme and … might come rushing in with a full carere and quite beat downe the truth. For if this be once admitted and receiued for a truth, that the true regenerate Saints of God, may fall either finally or totally from the state of grace: this very point it selfe is grosse and palpable Arminianisme and Poperie; it is a point which all Rhemists and Arminians, and which Bellarmine, Becaonus and other Papists do defend against the Pro…estants, and it drawes along with it many other grosse and p. 149palpable points of Armianisme and Popery, as predestination from the foresight of faith and workes: freewill both to receiue and reiect grace at our pleasures: veniall, sinne: no certaintie of saluation in this life without some speciall reuelation: vniuersall grace: that those who are not elected to saluation are members of the holy Catholike Church, that the number of the el…t is not certaine vntounto God himselfe, and the like. If this one point then should bee admitted and imbraced by vsus as a truth, it would scrue in the whole body of Arminianisme & Pelagianisme, and a great part of Poperie into our Church, and so would quickly crush and quell that glorious and holy truth which now we doe professe. Fourthly, it would breede such a combustion and diuision in our Church, as would hardly bee appeased without great hurt and danger to the state: wee see by present experience that a little conniuancie & wincking at this doctrin…, hath bred a kinde of faction and diuision in our Church, and drawne many great disciples after it, who if they were not awed by superiour powers, and with the expectation of the doome & censure of the Generall and Grandee of their faction, would make such astrange and sodaine rent and combustion in our Church and state, as would indanger both; and giuegive occasion to our enemies to fish in troubled streames, where they could hardly misse their prey. You therefore, (my brethren) who are so hot and forwards, to vsher and bring in this damnable and pernicious doctrine, into our glorious and much renowned Church, consider what you are about to doe; consider what dangerous and dismall consequencies are like to follow and insue vponupon it: consider how ill and viper like you shall reward that mother of yours, which hath nourished and brought you vp, to the end, that you should defend her vponupon all occasions, and not beare armes against her. Consider that it is no other but the Diuill himselfe, woo either by his owne priuate suggestions to your hearts, or else by his dangerous agents and seditious factors, doth labour to withdraw you from the faith, and to rent you from your mother Church; not for any desire or louelove to God or to the p. 150truth, but for priuate ends, and by respects, that so he may make both you and others a prey and bootie to himselfe. Consider what the inducements are that leade you to imbrace this error. If you will but examine your owne hearts well you shall finde, that the thing which leades you to imbrace this error; is either the learning or the fame of some particular men that do defend it: or else some secret hatred & malice, either to all, or to some particular men that doe oppose it: or else some felfe conceite, and some high opinion which you do attribute to your owne conceites without any due examination of them by the word of God: or else it is some desire of singularity or fame, or the hope of gaine, honour, & preferment: one of these I may be bold to say is the cause that moues you to patronize this error, and not the louelove of God or of his truth. Remember therefore, that you are bought with a price, that you should not be the seruants of men: 1 Cor. 7. 23.1 Cor 7:23that the word of God is the rule of life and doctrine, and not the word of men: remember that, if you are the sheepe of Christ, Iohn 10. 44.John 10:44you must heare his voice and his only, you must not hearken to the voice of strangers, let their learning or their parts bee what they will. No men more apt to erre then those of greatest parts and learning, especially when as their parts and persons are not sanctified. The greatest schollers hauehave alwaies broached and propagated the greatest, and the most dangerous errors. Wherefore neuer pinne your faith to the fickle opinions of fraile and mortall men, (especiallly of such men in whose liues the practise and power of religion shines not forth) but examine all things by the word of God: and …. 1. 8, 9.though an Angel from heauen, (much lesse a Diuell from hell, or a carnall man from earth) should bring any other doctrine to you then what you finde to be warranted and recorded there, receiue him not but let him bee accursed. Sure I am, that this doctrine of the finall or totall Apostacie of the Saints, hath no ground or footing for it in the word of God; if you will but take the paines to search the Scriptures, you shall finde it to bee so: and therefore let not the opinion or fame of any particular man that doth patronize this error, ouersway your p. 151judgments against the Scriptures & the word of God. And as for all other priuate & by respects which may ingage you to adore this error; remember that Gods glory and the louelove of truth (if not the good and welfare of the Church) should ouer ballance and surpasse them all. Better is it for to loose the world with all the fame, the riches, honours, and preferments in it, then to loose the Lord of truth, and his euerlasting fauour; to loose both soule and body at the last, in hope of gaining honouror prefern…ent now. Wherefore lay aside all sinister & by respects, and consider how many great, dangerous, and pernitious consequencies will ineuitable follow vponupon this doctrine, of the finall and totall Apostacy of the Saints, and then you cannot but disclaime it and detest it from your soules, and euen fromyour hearts imbrace this orthodox and sound position which here I do defend. That such as are once truly regenerated and ingrafted into Christ by a true and liuely faith, can neither finally nor totally fall from grace.

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

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

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