The Perpetuity of a Regenerate Mans Estate, Answer (1 of 4)

The Perpetuity of a Regenerate Mans Estate · Answer (1 of 4)

p. 253AN ANSWER TO THE Arguments which may be objected.

HAuing thus (as I suppose) sufficiently and fully proued, the truth of this position; (That those who are once truly regenerated and ingrafted into Christ, by a true and liuely faith, can neither finally nor totally fall from grace,) By vnanswerable proofes and Arguments: there is nothing now remaining, but that I should giuegive a satisfactory answer, to all such Arguments and texts of Scripture, as either are, or may be objected to the contrarie: and then I doubt not but that this truth will bee so cleere and euident in the hearts and consciences of men, that they shall neuer dare for to resist it, or oppose it more. Now that I may the better answer and cleere those Arguments which shal be obiected, I would first of all intreate you to take speciall notice of two things, which I shall propound vntounto you; which will take off all future objections that are made against me, and giuegive a finall determination to the point in question.

The first thing I would wish you to obserue, is this: That 1there is no place or text of Scripture, which doth either expressely, positiuely, or totidem verbis say, or else by way of necessarie and vndeniable consequence proue, That a true regenerate man, and one that is truly ingrafted into Christ, can either finally or totally fall from the state of grace, but that all the Arguments which are objected from the Scriptures, are nothing else but bare inferences, and wrested Collections, contrary to the true scope and meaning of the places. There is not any of our Antagonists, that can shew me any expresse, absolute, and positiue text of Scripture, which doth either in expresse words, or by way of necessary, sound, and ineuitable consequence, confute this Doctrine of the totall or p. 254finall perseuerance of the Saints, and proue the contrary to be true: All that they produce against vsus from the Scripture, is nothing else but their owne collections and conceits; which how farre they varie from the true scope and meaning of the places from which they are collected, you shall see hereafter by particulars. Now on the contrary side, there are diuers and sundrie texts of Scripture, almost in eueryevery page throughout the Bible, which doe in so many words, either abso lute ly, fully, positiùely, and plainely set it downe; or by way of sound, necessary, and ineuitable consequence inferre, that those who are once truly regenerated and ingrafted into Christ, can neuer fall, neuer bee moued, neuer bee cast downe from the state of grace: neuer depart quite away from God, nor yet be separated from the louelove of God which is in Christ Iesus: the most and chiefest of which places I hauehave quoted in my former Arguments, and therefore will not stand to repeate them now. The case then standing thus, I take this for a true, sure, and neuer failing rule, which admits of no exception. That when there is any point of doctrine se t downe in Scripture, in plaine, positiue, and expresse tearmes, (especially if it be thus set downe in diuers seuerall places, which is our case) that there no inference, or bare collection from any other text of Scripture, contrary to that doctrine, and those expresse places of Scripture which doc warrant it, ought not to bee admitted or receiued: for else wee should preferre the inferences and vaine conceites of men (which are full of error and vncertaintie,) before the positiue and sure word of God. Wherefore seeing that all which is objected against vsus from the Scriptures, is not the Scripture it selfe, but bare conceites, inferences, and collections from the Scriptures, farre dissonant from the true sense and meaning of those Scriptures from which they are collected: it is not to bee valued or accounted of, but to be sleighted and reiected as humane fancies and conceites, and as opposite and contrary to the expresse, plaine, positiue, and absolute word of God, which doth in so many words, and in expresse tearmes lay downe this doctrine which I here p. 255maintaine, I shall reduce this first obseruation to this Argument. That doctrine and Argument, which is but a bare inference and collection from the Scriptures, and is quite opposite and contrary to that doctrine which is plainely, positiuely fully, and in expresse tearmes deliuered and recorded in the Scriptures, is not to be regarded or imbraced, but to be rejected, and contemned as false and counterfeit: But the doctrine of the finall or totall Apostacie of the Saints, and the Arguments which are produced for to proue it, are but bare inferences and collections from the Scriptures, and they are quite opposite and contrary to the doctrine, of the finall and totall Perseuerance of the Saints, which is plainly, positiuely, fully, and in expresse tearmes deliuered and recorded in the Scriptures. Therefore they are not to bee regarded or imbraced, but to be rejected and contemned as falfe and counterfeit. This is the first thing which you must obserue.

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

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

The first argument which may bee obiected against thisObiect. conclusion, is drawen from Ezech: 18: 24: 26. and Ezech: 33: 12, 13, 18. where the words are these. If the righteous turneth away from this righteousnesse, and committeth iniquitie, and doth according to all the abominations that the wicked man doth, shall he liue? all his righteousnesse that he hath done shall not be mentioned: in his trespasse that he hath trespassed, and in his sinne that he hath sinned in them shall hee dye. When I say to the righteous, that he shall surely liue: if hee trust to his owne righteousnesse and commit iniquity, all his righteousnesse shall not bee remembred, but for his iniquity that hee hath committed, hee shall dye for it. From which texts of Scripture, this argument is framed. Righteous men, may turne away from their righteousnesse and commit iniquitie, and doe ac̄cording to all the abominations that the wicked p. 258doe, and they may dye in their sinnes, as appeares by this text. Therefore they may fall finally or totally from grace. I answere, that the Antecedent is false, and is not warranted byAnsw. the place that is alleaged. For first of all, the righteous man which the Prophet speakes of in these places, is not such a one as is justified by the righteousnesse of Iesus Christ, being ingrasted into him by faith, but such a one which is justified, meerely by his owne righteousnesse, as your Popish merit mongers seeke to be: which is euident by the expresse words of the text. For these words: If he trust to his owne righteousnesse: if hee turne away from his righteousnesse, all his righteousnesse, that hee hath done shall not bee remembred: the righteousnesse of the righteous shall not deliuer him in the day of his transgression, neither shall hee bee able to liue for his righteousnesse in the day that he sinneth: proue that the Prophet speakes onelyonly of Legall and not of Euangelicall righteousnesse, and his words are in effect no more but this. Hee that seekes to be justified by his owne righteousnesse, or by the workes of the law, if he commit but one sinne in all his life, this doth disanull his legall justification, and makes him liable to eternall death. For whosoeuer shall keepe the whole Law, and yet offend in one point, he is guilty of all. Iam. 2. 10. and cursed is he that continueth not in all the words of this Law to do them. Deut. 27, 26. So that all the argument which this text affords you is but this. Hee that seekes to bee justified by the Law and by his owne righteousnesse, if he commits but one sinne doth loose his justification, and make himselfe liable to damnation. Therefore regenerate men, who are justified onelyonly by faith in Christ, may fall from the state of grace: how well this argument followes, and how well it makes for your purpose, let all men judge. Now for farther proofe that this righteous man, and this righteousnesse here mentioned is onelyonly meant of such a man that is legally righteous, and of legall righteousnesse, I shall manifest it to bee so by these three reasons. The first is taken from Ezech: 18: 4: 20. where the words are, the soule that sinneth it shall dye: this is true onelyonly in respect of the strictnesse of the Law, but not p. 259in respect of the clemencie of the Gospell: for then none should be saued: therefore the righteousnesse here intended must onelyonly bee a legall and not an euangelicall righteousnesse: for in the Gospell, and in respect of euangelicall righteousnesse, the soule that sinneth may not dye. The second reason is taken from: Ezech: 18. ver: 5. to 9. ver. 14: to 18. wherethe words are these. If a man be iust, and doe that which is lawfull and right: and hath not eaten vponupon the mountaines &c. hath walked in my statutes and kept my iudgements, to deale truly: hee is iust, he shall surely liue saith the Lord God: which words cannot bee intended of the righteousnesse of faith which is wrought by Christ alone, but onelyonly of the righteousnesse of workes, which is wrought by men themselues: wherefore this righteousnesse here mentioned is onelyonly a legall, and not an euangelicall righteousnesse. Thirdly, the Scriptures say expresly, that a true regenerate man, who is justified by faith in Christ; can neuer sinne vntounto death, because he is borne of God, and his seede remaineth in him: 1 Iohn 3: 9. that he keepeth himselfe, and that wicked one toucheth him not: 1 Iohn 5: 18. that hee shall be had in euerlasting remembrance: Psa: 112…6. and that hee shall neuer perish nor yet dye the death: Iohn 10: 28. & cap: 11: 25, 26. And therefore this righteous man here mentioned which may sinne vntounto death, which may bee quite forgotten and not remembred, and which may dye and perish in his sinnes, must needes bee one that is legally righteous, or righteous onelyonly in the eyes of men, and not such a one as is regenerated, and justified by Iesus Christ: and so this place of Scripture makes nothing for your purpose. Secondly, admit that this place were meant of a true regenerate man and such a one as is justified by faith, yet it proues not any thing at all against me, for two reasons. First, because the whole scope and meaning of the place is not to proue the Apostacie of the Saints, but onelyonly for to cleare Gods justice, and that in these two particulars. First, that he will neuer punish any man for the sinens of other men, of which they are not guilty; that he will neuer punish a righteous son, for the sins of a wicked father: the soule that sinneth it shall dye, & no other: p. 260the sonne shall not beare the iniquity of the father, neither shall the father beare the iniquity of the sonne: the righteousnesse of the righteous shall be upon him, and the wickednesse of the wicked shall be vponupon him: Ezech: 18: 4: 20. This is the maine scope of the whole chapter, to cleare Gods justice in this particular, and to answere that scandalous prouerbe of the Iewes, The fathers hauehave eaten sower grapes, and the childrens teeth are set an edge: this was the onelyonly cause of penning this chapter: as you may reade, ver: 2, 3, 19. The second scope and end of this whole chapter, is to free God from …niustice and partiality in his dealing: which hath reference to two sorts of men. First, to the wicked. Secondly, to the righteous. His justice, and partiality towards the wicked is manifested in this chapter, in these two particulars. First, that he doth punish them but when there is a cause for it: that hee doth neuer punish them but when they sinne. Secondly, that hee will spare them when they doe repent: and therefore hee doth deale impartially and justly with them, he wrongs them not at all. His justice and impartiall dealing with the righteous, consists in these two things. First, that hee doth not respect them and preferre them before wicked men without a cause: and that the onelyonly reason why hee doth is is, because they doe obey his will. Secondly, that if they fall away from him, and giuegive themselues ouer vntounto sinne, that then he will punish them as well as wicked men. This is the onelyonly scope & meaning of the words, and they are in substance no more but this: he that repents and forsaketh his sinnes shall bee saued, but hee that forsaketh mee, and will liue and dye in his sinnes shall be damned. If therefore the onelyonly aime and end, the onelyonly scope and drift of these words which you obiect, are only to cleare Gods justice in these two particulars, without any intent or purpose at all, to declare vntounto vsus, that a true regenerate member of Iesus Christ, might fall away from the state of grace: the place makes nothing at all against mee; vnlesse you will peruert the true scope, sence and meaning of it, and wrest and racke it to your purpose, against the true intent and meaning; which will bee a great p. 261disparagement, not onelyonly to your selues, but to your doctrine to, which needes such forraine and strained constructions and collections to support it. The Scripture, as you know hath but one genuine, true and proper sense & in this only it must bee taken, when there is any speciall doctrine to bee grounded on it, or proued by it. If it bee not taken in this sense, it is but wrested: and the argument and sense so wrested from it, is not to be regarded; because it is not the Scripture, but the racked construction and wresting of the Scripture that is obiected. Your argument therefore from this Scripture, being not within the proper scope, sense, and meaning of the Scripture, cannot be warranted by the Scripture: it is but your owne collection, and so it is not to be regarded, though the place were meant of the righteousnesse of faith, and of true regenerate men. Secondly, if I admit that this place is meant of the righteousnesse of faith, and of true regenerate men, yet it makes not against me; because the words of it are conditionall, and not absolute and positiue. The Prophet saith not, that righteous men doe commit iniquity, and turne from their righteousnesse, and doe according to all the abominations that the wicked man doth, and dye in their sins. But, if they commit iniquitie, if they turne from their righteousnesse, and doe according to all the abominations that the wicked man doth, that then they shall dye in their sinnes. So that your argument from this place can bee no more then this. If a righteous man fall from grace, then hee shall perish: therefore a righteous man may fall from grace; which is a ridiculous consequent. If you obiect, that a conditionall speech thoughObiect. it giues no being, yet it giues a possibilitie to the thing to which it is applyed, and therefore this place, though it proues not, that righteous men doe fall, yet it necessarilie proues, that they may fall from grace. I answer, that there are twoAnsw. sorts of conditionall speeches or suppositions. The first, of things imposible, which neither giuegive an essence nor a possibilitie to the thing supposed. For example, If God should cease to bee, then there should bee no eternall life. If all the stones in England were gold, then wee should be rich. Neither p. 262of these two speeches or suppositions giuegive an essence or a possibilitie to the thing supposed, because the thing supposed is impossible. Secondly, there are conditionall speeches and suppositions which are possible: if such a man study hard, hee may bee Arch-bishop of Canterbury. If such a man bee Arch-bishop of Canterbury, hee shall take place of all other Bishops of England. If such a man get to bee Lord Keeper, hee shall be a man of great imployment. These suppositions and conditionall speeches: they giuegive not a reality, nor yet a necessary possibilitie to the thing supposed. Now this place of Ezechiel, it is an impossible condition, and so giues not a being, nor a possibilitie to the thing supposed. For first: those that are regenerated, they are borne of God, & 1 Iohn 3. 9.1 John 3:9their seede remaineth in them: therefore they cannot sinne. Secondly, they are good trees: therefore they cannot bring forth bad Math. 7. 18.Matt 7:18fruite. Thirdly, they are the elect of God: and therefore they Math. 24. 24.Matt 24:24cannot possible be seduced. Fourthly, the spirit of God is put into Marke. 13. 22.Mark 13:22them which doth cause them to walke in his statutes, and to keepe Gal. 5. 17.Gal 5:17his iudgements and doe them: so that they cannot do the things they Psa. 125. 1.Ps 125:1would. Fifthly, they doe trust in God: therefore they cannot be remoued, but shall stand fast for euer. Wherefore this of Ezechiel must needes be an impossible condition: and therefore cannot imply an actuall or a potentiall fall from the state of grace. If you obiect: that if this be an impossible condition,Obiect. then this commination of God in this place should be to no purpose. I answer. First, that the end of this and such like comminations, is onelyonly to preserue and keepe the Saints ofAnsw. God from security and presumption, and to stirre them vp to watchfulnesse, and perseuerance: the end of these threats, is to helpe the Saints of God in their perseuerance, and not to proue that they may not perseuere. Now God obtaines this end of his by these his comminations, and therefore they are not vaine and idle, though those to whom they are spoken cannot but perseuere; of this I shall say more hereafter. Secondly, I answer: that God doth vse those words and suppositions which you alledge, not as bare comminations, but as declarations of his law and justice. So that the p. 263effect and substance of these words is onelyonly this. Suppose a righteous man should cast of my yoake, and wholly inthrall himselfe to the bondage of sinne and Satan, I will bee so just and impartiall in my dealing towards him, that hee shall surely dye for it. Now this being principally a declaration of Gods law, and justice, and not a commination onelyonly, though the righteous neuer fall from grace, yet God hath his end, because his law and justice is declared by this place. Lastly, this commination is made generally to all, as well to the elect of God as to any others: now you your selues doe grant, that those whom God himselfe hath elected to saluation ex praeuisa fide can neuer fall from grace: and therefore this commination being made to them as well as to any others, can neuer imply a fall from grace, for then it should imply, that the elect of God should fall from grace as well as others, which is impossible by your owne confessions. And thus much in answer to this first obiection. Other answeres there are which are giuen to this place. As first, that this righteous man, and righteousnesse here mentioned, is only meant of hypocrites, who hauehave onelyonly an outward shew of righteousnes, and seeme to be righteous in the sight of men: and not of men that are truly righteous, nor of true righteousnesse: nor of such ai were habitually righteous, but onelyonly such as were actually righteous, hauing onelyonly the acts of righteousnesse but not the habit. Others: answer, that those which are here meant, are such as are truly righteous: but yet the departing from righteousnesse here mentioned, is onelyonly intended of the acts, but not of the habits of righteousnesse and grace: and that by death in this place, is onelyonly meant a temporall death, but not an eternall: which temporall death being the punishment of sinne, may bee common to the righteous and the wicked, and is inflicted vponupon righteous men oft times, as a punishment for some sinne of theirs, as we may see in the examples of Iosiah and Hezechiah: 2 Chron: 35: 22. and Isay 38: 1. but neuer the eternall death. But these answers are lesse probable, and come not so home as the others doe. Wherefore I will passe them ouer, and proceed to the second argument.

p. 264The second argument that may be made against me, is taken 2from that of Paul: 1 Cor: 9: 27. I keep vnderunder my body, & bring it into subiection: least that by any meanes when I hauehave preached vntounto others, I my selfe should be a cast away. From whence this argument is framed. Paul who was a true regenerate man might become a reprobate or cast away. Therefore, such as are truly regenerated may fall from grace. For answer toAnsw. this argument, I shall first of all denie the Anticedent. For if you take a reprobate, or cast-away in this place, as opposite to one that is elected, (as you doe) then the proposition is false, and is not warranted by the text. For hee that is elected to saluation can neuer become a reprobate in this sense: because the foundation of the Lord abideth sure, and his purpose according to election shall stand, fast for euer. 2 Tim: 2: 19. and Rom. 9. 11. Now that Paul did not feare to become a reprobate in this sense, it is euident by these insuing reasons. First, because that Paul was alwaies sure and certaine of his saluation. (aaRom. 8. 35. to the end.Rom 8:35) He was alwaies fully perswaded, that neither tribulation, distresse, persecution, famine, nakednesse, perill nor sword: that neither death nor life, nor Angells, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, should be able to seperate him from the louelove of God which is in Christ Iesus his Lord. Hee was alwaies sure, (bbRom. 14. 8.Rom 14:8) that whether he should liue or dye, hee should liue and dye vntounto the Lord: and (cc2 Cor. 5. 1, 8.2 Cor 5:12 Cor 5:8) that when euer his earthly house of this tabernakle were dissolued, hee should hauehave a building of God, an house not made with hands, eternall in the highest heauens: hee was confident of his saluation; and this his confidence, made him (ddPhil. 1. 21, 23Phil 1:21Phil 1:23) willing to bee dissolued, that so hee might bee present with the Lord. Hee (ee2 Tim. 1. 12.2 Tim 1:12) knew whom hee had beleiued, and that hee would surely keepe that which hee had committed to him against that day. Whence hee doth boldly auouch this of himselfe: (ff2 Tim. 4. 18.2 Tim 4:18) The Lord shall deliuer mee from eueryevery euill worke, and will preserue mee to his beauenly kingdome. And therefore a little before his death, he triumphs ouer hell and death, in this comfortable, confident and triumphant speech: (gg2 Tim 4. 7, 8.2 Tim 4:72 Tim 4:8) I hauehave fought a good fight, I hauehave finished my course, I hauehave kept the faith: henceforth p. 265is laide vp for mee a crowne of righteousnesse which God the righous iudge shall giuegive mee at that day. Paul therefore could neuer feare, that euer hee should become, such a reprobate and cast-away as you intend, because hee was so sure, and so absolutely confidenr of his saluation. Secondly, Paul was sure that he could neuer fall away from the state of grace, and become a reprobate in your sense, because he knew that hee was praedestinated and elected to eternall life; and therefore could not but be justified, sanctified & glorified for euer with God in heauen. Paul knew very well that none of the elect of God could perish; and hee also knew that himselfe was elected to saluation: as we may see by Acts 9: 15. Rom: 1: 1. cap. 8, 30, 33, 35. cap. 9. 11. cap. 11. 7. 2 Cor. 1 21. cap. 5. 1. to 10. Gal. 1. 1. Ephes. 1. 3, 4, 5. 2 Tim 1. 13, 14, 16. 2 Tim. 1. 2 12. and Tit. 1. 1. Therefore hee could neuer feare to become such a reprobate, as should bee damned and cast for euer into hell; or such a reprobate as you inted: and so the Antecedent is vntrue in the sense that you propound it. If then you will take a reprobate and a cast-away, for such a one as is blame worthy, such a one as deserues reproose, (which is the genuine and proper sense of the word in this place,) then it makes nothing for your purpose. For I grant that a regenerate man may deserue reproofe and blame, for some miscariages, or sins which he doth commit, but yet if followes not therevpon, that therefore he may fall from grace. Paul he did indeauour to liue according to his doctrine, least his auditours should hauehave just cause for to reproue him: if he had done any thing in his practise which might crosse this doctrine, for which hee should deserue reproofe; yet it followes not that therefore he might fall away from the state of grace. Wherefore, if you take a reprobate or cast-away in the strictersense, for one that is bound ouer to eternall condemnation: then your Anticedent is false: if in a more milde and larger sense, for one that deserues reproofe, then the Anticedent is true, but the argument is false and followes not. Secondly, admit that Paul in this place, doth vse this word reprobate or cast-away, in the stricter sence, for one that is p. 266vtterly forsaken of God, and bound ouer to eternall condemnation: then the argument followes not. For Pauls meaning then is no more but this. As God hath ordained that his Saints should perseuere, so hee hath ordained the meanes by which they should perseuere; as fasting, prayer, mortification and the like. Now I vse these meanes of perseuerance, I beate downe my body, and bring it into subiection, as God hath appointed mee to doe, that so I may perseuere. I cannot perseuere in grace but by these meanes, & these meanes I vse, that so I may perseuere. So that, take the words and sense of Paul in this place as fauourable as you can for your selues, yet they make not any thing for your purpose: the most that you can truly collect from them, is but this gaping and disioynted argument. The Saints of God cannot perseuere in grace but by vsing the meanes. Or, The Saints of God doe vse the meanes to perseuere in grace. Therefore they may fall from grace. Paul could not bee saued, Paul could not perseuere, but by vsing the meanes to do it. Therefore Paul might become a reprobate, and fall quite away from grace. How absurd, ridiculous and false this argument is, there is no man of vnderstanding but may judge. For it makes the vse of the meanes to depriue men of the end, and to make the end vncertaine: where as the end is neuer certaine neither can it bee obtained but by vsing the meanes.Answ. But you will say, that the Saints of God doe not alwaies vse the meanes to perseuere in grace: and therefore they may fall from grace. I answer, that the Antecedent is false, andObiect. quite repugnant to this text which you alledge: for Paul tells vsus in this place, that he did beate downe his body, and bring it into subiection; that so hee might not fall from grace: and you argue and reason thus from this example. Paul being a regenerate man did vse the meanes to perseuere in grace: therefore regenerate men doe not alwaies vse the meanes to perseuere in grace: as sound an argument as the former was. Paul did vse the meanes to perseuere in grace: therfore Paul might fall from grace. Well then, I will deale with you, but as you deale with vsus. You from this particular example of p. 267Paul, would praeposterously collect a generall vntruth: that Paul might fall away from grace, and therefore other regenerate men might doe so to: giuegive me leaue therefore from this particular example of Paul, to collect this generall truth. Paul did alwayes vse the meanes to perseuere in grace: therefore all other regenerate men doe vse them to, as well as hee; and so your last objection is but false. Thus you see that this place of Paul makes nothing at all against mee. GiueGive mee leaue now but to retort it against you who doe object it, and then you shall see how much it makes for me. Those who alwayes use the meanes to perseuere in grace, lest by any meanes they should proue reprobates, at the last, can neuer fall from grace. But all such as are once truly regenerated and ingrafted into Christ, they alwayes vse the meanes to perseuere in grace, lest by any meanes they should proue reprobates at the last (as it is euident by this example of Paul) Therefore they can neuer fall from grace. Here you are put to this Dilemma: either you must yeeld my Argument to be sound and good, which ouer-turnes your false assertion: or else you must giuegive such an answer to it, as will vtterly defeate all the Arguments which you your selues can object against me from this place. So that now I hope you will grant mee one of these two things: that either this place makes not against me at all: or else that it makes more (or at least as much) for me, as it doth for your selues: and so it is impertinent to your purpose.

The third Argument that may bee objected, is collected 3from Heb. 6. 4, 5, 6. c. 10. 26. to 30. & 2. Pet. 2: 21. & it is no more but this in substance. Those that hauehave beene once inlightened: those that hauehave receiued the knowledge of the truth: those that hauehave escaped the pollutions of the world through the knowledge of the Lord Iesus Christ: those that hauehave tasted of the heauenly gift, of the good word of God, and of the powers of the world to come: and those that hauehave beene made partakers of the holy Ghost, may fall away from grace, and neuer bee remoued againe: (as appeares by the fore-quoted places.) Therefore such as are once truly regenerated and ingrafted into Christ, may finally p. 268and totally fall from grace. To this I shall giuegive a doubleAnsw. answer. First, I shall denie the Argument, which followes not. For those which you mention in the Antecedent, are only Hypocrites, and such as neuer had any truth of grace: and so your argument is no more in substance but this. Hypocrites & such as hauehave no truth of Grace, may fall from the outward shewes of grace: therefore true regenerate men, and true beleeuers may fall from the truth of grace. Now that these places of Scripture here alledged, and so consequently your Antecedent which is grounded on them, are meant only of hypocrites, and such as neuer had any truth of grace within them; I proue it by these insuing reasons. First, because there is nothing mentioned or recorded in any of these three places which are objected, but that which is common to hypocrites and carnall men, as well as to the regenerate Saints of God. For first hypocrites and carnall men, which neuer had any truth of grace, may bee so farre inlightned as to know the truth of God, and the mysteries of saluation: Yea, they may yeeld an assent vntounto them and beleeue them to be true: yea, they may doe many things, and goe very farre in the outward practice of Gods word, and yet be hypocrites and carnall men still: as we may see by these seuerall Scriptures and examples. Numb. 23. 10. Deut. 5. 28, 29. 2 Chron. 25. 2. Psal. 50. 16, 17. Math. 7. 21. 22. cap. 13. 5, 6, 7. 20, 21, 22. Luke 11. 44. 47. Marke 6. 20. Acts 19. 15. cap. 24. 25, 26. Prou. 12. 13. Secondly, Hypocrites and carnall men, may escape the pollutions of the world; that is, they may auoide all grosse, notorious, and open sinnes, of which the world takes notice; as drunkennesse whordome, couetousnesse, pride, oppression, deceite, theft, murther, and the like: they may hauehave a very faire outside, and yet their hearts and soules may be polluted, and not cleansed from their filthinesse, Luke 11. 44. Math. 23. 25. 27. and 2 Pet. 2. 22. Thirdly, Hypocrites and carnall men, they may bee made partakers of the holy Ghost: that is, of the ordinary and1 Cor. 12. 1. to 11. …1 Cor 12:1–11 common gifts and graces of the holy Ghost: as knowledge, illumination, the gift of tongues, preaching, and prophecie: the p. 269Math. 7. 22. 23.Matt 7:22Matt 7:23gift of healing, and of working miracles: the gifts of temperance, sobrietie, justice, meeknesse, affabilitie, fortitude, and such like morall and common vertues: and yet they may not be regenerated by the peculiar, by the sauing and sanctifying graces of Gods Spirit: as appeares by Math. 7. 21, 22. 1 Cor. 12. 4. to 12. and cap. 13. 1, 2, 3. Fourthly, hypocrites, and carnall men, they may taste of the good word of God, and of the powers of the world to come: that is, they may heare the word of God, and receiue it with great ioy, as the second and third ground did, Math. 13. 20. Marke 6. 20. and as Iohn Baptists auditors did, Iohn 5. 35. Yea, they may relish the word of God, and taste a sweetnesse and pleasantnesse in it; they may bee much affected with it for a time, but yet in a carnall manner, out of selfe-louelove, and by-respects, or out of feare, in times of sicknesse, or outward judgements: they may be much affected with the promises of grace and mercy: though the Doctrine of mortification and selfe-deniall may seeme harsh and bitter to them. They may taste of the powers of the world to come: that is, they may vnderstand the Doctrine of the Resurrection, and of eternall life: they may bee much affected with the joyes of heauen, and with the happinesse of the Saints, when they shall heare them amplified and expressed to the full. Wee know by common experience, that many Hypocrites and wicked men, when they doe but heare the joyes and excellencies of heauen discoursed of, hauehave oft-times by sodaine fits and flashes, a kinde of inward taste, sense and feeling of them, and their very hearts and soules are euen rauished and delighted with them; not from any inward principle of grace, or any sure euidence of heauen which they hauehave within them; but out of a secret admiration of the things themselues; or out of a false and groundlesse opinion and conceite that these ioyes and excellencies belong to them, when as it is nothing so, Wherefore, there being nothing in these places, but that which is common to hypocrites and carnall men, we ought with the most and best expositors vponupon these places, to appropriate these texts and places only to hypocrites and carnall p. 270men, which may fall away from their outward shewes of grace, and not vntounto the true regenaerate Saints of God, who cannot fall from grace, nor yet depart from God, or sinne vntounto death, Ier. 32. 40. and 1 Iohn 3. 9. cap. 5. 16, 17, 18. But you will object, that those of whom Saint Peter writes, wereObiect. bought with the blood of Christ: for they denied the Lord that bought them, 2 Pet. 2. 1. and those of whom the Apostle writes, Hebr. 10. 29. were such as were sanctified with the blood of the Couenant: therefore they were men truly regenerated, and not only in outward shew: I answer, that they wereAnsw. such as were purchased with Christs blood sufficiently, or in common reputation, but not effectually, and truly: they were neuer washed and cleansed with his bloud: for Peter applieth this to Heretickes, and false teachers which priuily should bring in damnable beresies, euen to the denying of the Lord that bought them. Now such Heretickes and false teachers, they were neuer truly purchased, or sanctified with the blood of Christ: for if euer they had beene of the true sold and sheepe of Christ, if euer they had beene truly ingrafted into him, they would no doubt hauehave continued with them: but therefore they went out from him, that it might appeare, that they were neuer truly regenerated and ingrafted into him, 1 Iohn 2. 19. And whereas it is said that they were sanctified with the blood of the Couenant. The meaning is no more but this, that they were Sacramentally sanctified; they were outwardly washed in their Baptisme from the filth of their sinnes, but yet their hearts and natures were not inwardly purified, washed, and regenerated, by the bloud of Iesus Christ, and the inward operation of Gods Spirit. This is euident by the 2 Pet. 2. 22. where they are stiled, washen swine, who had their outside only washed, but their swinish and filthy nature still remained in them, and therefore they returne againe to their wallowing in the mire, and puddle of their sinnes. Wherefore all these places must be vnderstood only of Hypocrites and carnall morall men, whose hearts and natures were neuer changed and renewed, and not of the true regenerate Saints of God who are new men, and new p. 271creatures. Secondly, all these places must needs bee vnderstood of Hypocrites, and such as neuer had any truth of grace, because the most and best expositers, doe appropriate and applie them only to such, as commit the sinne against the holy Ghost, which shall neuer be forgiuen. Now this is certaine, that all such as are truly regenerated and ingrafted into Christ, can neuer commit the sinne against the holy Ghost. For St. Iohn tells vsus: 1 Iohn 3. 9. & cap. 5. 16, 17, 18. That hee that is borne of God sinneth not vntounto death, because his seed remaineth in him: neither can hee sinne thus, because hee is borne of God: hee cannot commit the sinne vntounto death: which most interpret to bee the sinne against the holy Ghost: wherefore these places cannot bee meant of such as are truly regenerated and borne of God, who cannot commit the sinne against the holy Ghost: Againe, Christ himselfe assures vsus, that none of his sheepe shall euer perish: Iohn 10. 28. and Dauid certifieth vsus, that though the righteous man fall, yet hee shall neuer bee vtterly cast downe: for the Lord vpholdeth him with his hand: Psal. 37. 24. therefore these places cannot be vnderstood of any of the Sheepe of Christ, or of any that are truly righteous, but only of Hypocrites, and such as had no truth of Grace. Thirdly, it is euident that these places must needs bee intended only of hypocrites and carnall men, and not of true regenerate men, by reason of the antithesis, opposition and difference, that the Apostle makes betweene those regenerate Saints of God to whom he writes, and those which were …lightned and were made partakers of the holy Ghost, and had tasted of the good word of God, and of the powers of the world to come. For when the Apostle had spoken of those Heb. 6. 4. to the 9. verse: in the 9. and with verses: he subjoynes these words; But wee are perswaded better things of you, and things that accompanie saluation, though wee thus speake: For God is not vnrighteous, to forget your worke and labour of louelove, which yee hauehave shewed towards his name, and Heb. 10. hee doth the like … So that this difference which the Apostle himselfe makes, betweene the Saints to whom he writes, and those of whom these places which you object make mention, p. 272proues that those places which you alledge, are only meant of hypocrites, and such as were neuer truly regenerated, and so they come not to the purpose. Lastly, the very words of these places and Scriptures proue as much. For first, those who are here mentioned, are only such as did but taste of the good word of God, and of the heauenly gift, and of the powers of the world to come. Which phrase of tasting, implying but a meere fit, flash, and transitorie act and passion, which is proper only to hypocrites and carnall men, & cannot be fitly and properly applied to the Saints of God, and such as are truly regenerated: who doe not only taste of the good word of God, and of the heauenly gift, but doe likewise really and fully injoy them and possesse them, not only in their tongues and pallates, but in their inward parts and bowells, in their hearts and soules, and in their whole man. Christ Iesus, the holy Ghost, with all the sanctifying and sauing graces of the Spirit, together with the word of God, doe dwell richly and plentifully in them, their soules are euen filled, and glutted with them: Psal. 63. 5. Acts 6. 8. cap. 7. 55. Iohn 14. 16, 17, 20. cap. 15. 11. Rom. 15. 13. Ephes. 3. 17. 19. and Col. 3. 16. and therefore these places cannot be meant of them. Secondly, that Prouerbe which Peter doth vse of these: 2 Pet. 2. 22. It is happened to them according to the true prouerbe: The dogge is turned to his owne vomit againe, and the sow that was washed to her wallowing in the mire: proues, that those of whom these Scriptures speake, what euer outward shew they made for a time, were neuer truly regenerated: their natures were neuer changed by grace: they were dogges, and swine still: their natures and their hearts were filthie and corrupt, though their out-sides were washed for a time. So that all these places here objected against mee, must needs be intended of carnall and wicked men, and not of the true regenerate Saints of God; and so your Argument from these places followes not: Secondly, admit that all these places were meant of true regenerate men: yet I answer, that your Antecedent is false. For all these places are conditionall. They say not, that the Saints of God doe fall away, or that they may fall away: but only, p. 273if they fall away: it is impossible for them to be renewed by repentance, or to be reconciled vntounto him againe. So that all the Argument which you can collect from them is this. If the true regenerate Saints of God fall from grace, then they shall for euer perish, and not be able to repent: therefore they may fall finally from grace; which is a false, absurd, and incongruous consequent. Lastly, if this place makes for a finall fall from grace, yet it makes altogether against a totall, without a finall fall from grace: so that it makes one way for me, though not another, it makes for one of my conclusions, if not for both of them. And thus much in answer to this third Argument.

The fourth Argument that may be objected against mee, 4is that parable which Christ vseth, Math. 12. 43, 44, 45. and Luke 11. 24, 25. When the vncleane spirit is gone out of a man, hee walketh thorow …rie places seeking rest, and findeth none. Then hee saith, I will returne into my house from whence I came out. And when hee is come he findeth it emptie, swept and garnished: then goeth hee and taketh with himselfe seuen other spirits more wicked then himselfe, and they enter in and dwell there: and the last estate of that man is worse then the first. From whence this argument may be framed. The diuell may returne againe with seuen other spirits more wicked then himselfe, and dwell in the hearts of those out of whom hee was formerly expelled, and so make their latter end to be worse then their beginning was. Therefore such as are once truly regenerated and ingrafted into Christ, may afterwards fall from grace. I answer, that the argument followes not, becauseAnsw. this parable of Christ (and so by consequence your Antecedent) is meant only of hypocrites, and not of true regenerated and sanctified men. So that your Argument in substance is but this. Hypocrites may fall from grace, and therfore true regenerate men may doe so to: which argument is not only false, but likewise very ridiculous and absurd. Now that this parable of Christ, is meant only of hypocrites, it is euident by these reasons. First, because that this parable hath reference, to that miracle which Christ did, in p. 274casting out of the diuell out of the blinde and dumme man, which was possessed with him; which gaue the occasion of this parable. Now Christ no doubt did cast out diuells out of many, that were possessed with them, whom hee did neuer sanctifie withall, as he cured many mens bodies, whose soules hee did not heale: and it is likely that Christ did not heale the soule of him out of whom hee did cast this diuell: for all that the text relateth of him is this, that Christ healed him, insomuch that hee both spake and saw: there is no mention of any cure wrought vponupon his soule: and therefore you cannot apply this parable, to those whose soules are cured, to such out of whose hearts the workes of the diuell are destroyed: but only to such whose bodies are dispossessed, of the actuall residencie and habitation of the diuell: So that all which you can properly collect from hence is this: that the diuell may returne againe and actually possesse such men, out of whom hee had beene actually, not spiritually cast out before. Secondly, the very end of this Parable proues as much: For Christ applies this parable meerely to the Iewes, Math. 12. 45. Euen so shall it bee to this wicked generation: Christ therefore applying this to a wicked generation only, you cannot apply it to the faithfull and holy generation of the Saints of God. Thirdly, it cannot bee intended of any other but hypocrites and wicked men, because the very words themselues imply as much. For first, the words are not, when the diuell is cast out, but when the vncleane spirit is gone out of a man: which word gone out: implies a voluntary action in the diuell. Now the diuell neuer goeth out of any, but out of such as are wicked men, and taken captiue by him at his will, 2 Tim. 2. 26. Hee is alwayes cast out by force out of the Saints; because when once he is excluded by them, he can hardly get any passage into their hearts againe. Hence it is said of Christ, that he was manifested to destroy out of his Saints, the workes of the diuell, 1 Iohn 3. 8. to destroy out of vsus the body of sinne, Rom. 6. 6. The diuell is alwayes cast out by force out of the Saints; Rom. 12. 7. 8. 9. 2 Cor. 10. 4, 5. and that with much adoe, with much struggling p. 275and contention: Ephes. 6. 11, 12. after long prayer and fasting, Math. 17. 20. 22. therefore these out of whom the diuell goeth out, and is not cast out, must needs bee such as are wicked men, and taken captiue of him at his will. Secondly, the diuell when he returneth againe, findeth these men empty, swept, and garnished, fit to entertaine so vncleane a guest: Iesus Christ, and the holy Ghost, were not dwelling and residing there, for then the house had not beene empty, and there had beene no roome so much as for one vncleane spirit to inhabit, much lesse for seuen more. Now Iesus Christ and the holy Ghost, they alwayes dwell in the hearts and soules of all regenerate men: Ephes. 3. 17. Iohn 14. 16, 17. Math. 28. 20. they leaue no roome for inmates, especially for Sathan and vncleane spirits: therefore these men here were not regenerated and truly sanctified. Thirdly, the vncleane spirit and his companions, they enter in and dwell in these men here: but this they neuer doe in the regenerate Saints of God: For God hath hedged them about, so that the diuell cannot come neere to touch them, much lesse to dwell within them, without Gods speciall permission: Iob 1. 10. Math. 8. 31, 32. They are armed with the whole armour of God, so that the diuell cannot … though hee assalt them; Ephes. 6. 10 they keepe themselues, and that wicked one toucheth them not, 1 Iohn 5. 18. Therefore this place cannot bee vnderstood of true regenerate men. Lastly, the end of all regenerate men, is farre better then their beginning: their latter fruites are more and better then their first, Psal. 92. 13, 14 Numbers 23. 10. Rom. 6. 22. 1 Pet. 1. 9. Reu. 2. 19. & Psal. 37. 37. But the end of those whom Christ speakes of here, is like to theirs in the 2 Pet. 2. 21… it is … their beginning: therefore this Scripture cannot bee intended of godly and regenerate Christians, but of hypocrites and wicked men, and so it makes not any thing for your purpose. If you object, that they were swept and garnished: thereforeAnsw. they were sanctified. I answer, that the text saith that theyObiect. were empris, swept, and garnished: Wherefore this place cannot be intended, that they were garnished, adorned, and p. 276purified with the graces of Gods Spirit; for then they had not beene empty: then they had not beene fit to entertaine such vncleane and filthy spirits, which cannot dwell, but in polluted hearts and soules. So that the meaning of these words is this: that they were empty and voide of Christ, and of the gifts and graces of his spirit: that they were swept and garnished, not with graces, but with sinnes and vices, the best ornaments of the Diuils tabernacle, and those in which hee most of all delights. Thus you see that this place, on which our opposites doe much relie, makes nothing at all against mee, and comes not home vntounto the point in question.

The fifth argument which may bee produced against me, Sis collected from Iohn 5. 2. to the 11. and it is this. If the regenerate Saints of God who are once ingrafted into Christ may not abide in Christ, if they may beare no fruite, and so be cast out into the fire to be burned, then they may finally and totally fall from grace. But the true regenerate Saints of God may not abide in Christ, they may beare no fruite, and so they may bee cast out into the fire to be burned: for the words of Saint Iohn are. EueryEvery branch in mee that beareth not fruite hee taketh away, Abide in me and I in you: as the branch cannot beare fruite of it selfe, … …ide in the vine, no more can yee, except yee abide in mee. If a man abide not in mee, hee is cast forth as a branch, and is withered, and men gather them and cast them into the fire and they are burned. If you abide in mee, and my words abide in you, you shall aske what you will, and it shall bee done vntounto you. Which words do proue the Minor proopsition. Therfore the true regenerate Saints of God, may fall finally and totally from grace. To this I answer, that the Minor propositionAnsw. is false, and is not warranted by this place of Iohn. For first, you may perceiue two sorts of branches of which this Scrip-ture maketh mention. First, there are dead and withered branches, branches which beare no fruite at all: brances which hauehave a name they liue and yet are dead; as the Church of Sardis was: Reu. 3. 1. These branches, though they made a shew of life vntounto the world, yet they had neuer any true and spirituall life and sap within them, they neuer brought forth fruite: p. 277and therefore they were neuer truly ingrafted into Christ. If a grift bee put into a stocke, if it draw no sap, no life and nourishment from the stocke, if it grow not, or if it beare no fruit, but withereth away, no man will euer say, that this grift was well & truly ingrafted into the stock; so it is with those that are ingrafted into Christ: if they grow and spring not, or if they beare no fruite, they were alwaies but dead branches, they had no spirituall life within them, they were neuer truly ingrafted into him. Now of these branches Saint Iohn affirmes, that they shall be cast out, and withered, that they shall be taken away, and cast into the fire to be burned. Secondly, there are fruitfull and liuely branches, which the Apostle opposeth to these other branches: verse 2. and of these hee there affirmeth, that his Father purgeth them, that they may bring forth more fruite: these branches, they flourish like the palme tree, and grow like a cedar in lebanon: they flourish in the Courts of God, they still bring forth fruite in old age, they shall bee fat and flourishing, Psal. 92, 12, 13, 14. They neuer wither like these other branches, neither doe they cease from yeelding fruit: but they bring forth their fruite in their season, and their leafe doth not wither nor fall away. Psal. 1. 3. and Ier. 17. 8. So that this place of the Apostle is no more in substance but this: hypocrites which were neuer the true liuing and fruitfull branches of Iesus Christ, they shall wither, and bee cut downe and cast into the fire, for their vnfruitfulnesse, like those trees that Iohn Baptist speakes of: Math. 3. 10. and like the fruitlesse figge tree. Math 21. 19. Luke. 13. 6. to 10. But those that are the true and liuing branches of Iesus Christ, they shall alwaies grow and flourish, and bring forth more fruite continually: their last workes shall be more then their first. Psal 92. 12, 13. Reu. 2. 19. Therefore this place makes wholly against you and not for you, it warrants not your Minor proposition to bee true, but proues it to bee false. Secondly, I answer, that this Scripture here is not meant onelyonly of the regenerate Saints of God, but of the whole militant Church of God comprehending both the good and bad, as appeares by the first verse of the chapter, I am the true vine (saith Christ) and my Eather p. 270is the husband-man, &c. Now you know that the Church of God which is militant on the earth, is compared to a vineyard and to a vine, in diuers places of Scripture, as Psal. 80. …. to 16. Isai. 5. 1. to 8. cap. 27. 2. 3. Math. 21. 33. to 42. and other places: as it is in other places compared to a net, which hath Math. 13.Matt 13good and bad fish in it: to a field, which had tares as well as corne: Math. 3. 12.Matt 3:12to a floore, which hath chaffe as well as wheate and pure corne: andLuke 3. 17.Luke 3:17 to an house which hath vessells of honor and dishonor in it. So that2 Tim. 2. 20. 21.2 Tim 2:202 Tim 2:21 the proper meaning of this place is onelyonly this. that in the militant Church of God, there are two sorts of Christians; some there are that are members, and branches of Christ, in outward shew and profession onelyonly, but not in truth: these God the Father, will cut off as dead, rotten, and fruitlesse members, and he will cast them into hell fire to be burned, because they do not abide in him & bring forth fruit. Others there are that are the true members and the liuing branches of Christ, bringing forth much fruite: those God the Father will bee alwaies purging, that they may bring forth more fruite: but yet not by their owne strength and vertue, but by that sappe and nourishment which they receiue from Christ, all therefore that you can collect from hence is only this. That hypocrites and the dead branches of Iesus Christ may fall from grace and perish, which no man will deny. Yea, but you will obiect: that here are two words inObiect. the text, which doe strongly imply, that the true branches of Iesus Christ may bee broken off from him, may become vnfruitfull, and so be cast into the fire: to wit, this word, …xcept: and this word, if: which are both conditionall words. I answer,Answ. that neither of these words imply the thing which you intend. For first, this word except, in this place of Iohn, is a word of causality and not of condition: As the branch cannot beare fruite of itselfe, except it abide in the vine: no more can yee, except yee abide in mee: our abiding in Christ, is not a condition, but a cause of bearing fruite: that which makes vsus fruitfull in good workes, is our abiding in Christ, is the only substance and summe of these words; and so you can collect no necessary consequence which makes against me from them. p. 271All the argument which this sentence yeelds you is but this. No regenerate man can beare any fruite except he… abide in Christ: therefore such as are once truly regenerated and ingrafted into Christ may fall from grace: which is a meere …. Secondly, for this word, if: I answer, that it doth necessarilie imply, that the true branches of Iesus Christ may be broken off, withered, and cast into the fire. Consider but the words themselues, and you shall finde it so. If any man abide not in me, he is cast forth as a branch and withered: If yee abide in me, and my words abide in you, you shall aske what you will and it shall be done vntounto you. What now will your arguments from these words bee? surely no more but this. If anyman abide not in Christ, he is cast forth as a branch and withered: therefore regenerate men may fall from grace. If any man abide in Christ, all his prayers shall be granted: therefore regenerate men may fall from grace. Who but franticke, and distracted men would produce such arguments as these. Yea,Obiect. but there is a great deale of profound matter in the white of an egge: there is much included in these conditionall words which eueryevery mans vnderstanding is not able to fathom: these conditionall speeches must needes imply possibilitie of falling from grace, else to what purpose are they vsed? IAnsw. answer. Not to proue that regenerate men might fall from grace, this was neuer Christs meaning in this place, it is but your wrested, strained and forced collection. For the only end wherefore Christ did speake those words, was onelyonly to incourage and stirre vp his Disciples and his Saints, to fruitfulnesse in good workes, which he doth by these two seuerall meanes. First, by declaring vntounto them the way and meanes by which they might be fruitfull, and that is by continuing and abiding in him. Secondly, by propounding some certaine motiues to them to stirre them vp to fruitfulnesse, which are of two sorts. The first taken from the danger of vnfruitfulnesse: eueryevery branch in mee that beareth not fruite my Father taketh away, and he is cast forth and withered. Secondly, From the aduantage, and the great commoditie of fruitfulnesse in good workes: both in respect of themselues, and p. 280in respect of God. In respect of themselues: it would cause God to giuegive them a gratious answer to all their prayers and requests to him: it would preserue and continue the louelove of Christ to them: and it would fill them full of joy. In respect of God: God should bee glorified by their fruitfulnesse in good workes. This then being the onelyonly end and scope of Christs words in this place, to stirre vp his Disciples, and to prouoke them to fruitfulnesse in good workes: if you take the words as they are spoken and as Christ intended them, then they make not for you at all: then your conclusion and argument from them must be this. Christ doth prouoke and stirre vp regenerate men, and such as are his members to fruitfulnesse in good workes, therefore they may fall from grace: a ridiculous and absurde inconsequence. To conclude all, I say that the true branches of Iesus Christ can neuer fall from grace, nor yet depart from Christ. First, because Christ himselfe hath chosen them, and ordained them, that they should goe and bring forth fruite, and that their fruite should remaine, Iohn 15. 16. Secondly, because Christ and the holy Ghost will alwayes liue, dwell, and abide within them: Iohn 15. 3. cap. 14. 16, 17. Ephes. 3. 17. Gal. 2: 20. Math. 28. 20. 1 Iohn 4. 15. and cap. 5. 10. 20. Thirdly, because that Christ doth louelove them in the same manner as his Father loueth him, Iohn 15. 9. Now Gods louelove to Christ is perpetuall and neuer ends: therefore Christs louelove to them must bee perpetuall to: and so Christ cannot but abide in them, and they in him. Fourthly, because the true branches of Iesus Christ, cannot bring forth ill fruite, Math. 7. 18. they cannot fade nor wither, they cannot cease from yeelding fruite, Psal. 1. 3. Ier. 17 8. Fiftly, because the feare of God is in their hearts, that they shall not depart from Christ, Ier. 32. 40. Sixtly, because Christ hath prayed to his Father for them, to keepe them through his owne name, that so they might be in him, and hee in them: Iohn 17. 11. 23. That is, (as (aaContr. Arian. …. 4.) Athana…us expounds it) that the grace of his Spirit might remaine irreuocable and immouable in his Disciples: that that which was granted to the Sonne by nature, to bee in the Father, might be granted … vntounto vsus by the Spirit: which when p. 281Paul knew, who (saith he) shall separate vsus from the louelove of Christ? for the gifts and calling of God are without repentance. Lastly, because Christ spake these very words which you object to this only end, that his ioy might remaine in his Disciples, and that their ioy might be full, Iohn 15. 11. n…ither of which could be, if that the true members of Iesus Christ might fall quite away from grace; For then Christ could hauehave no joy in them, nor they no ioy and comfort in him. Therefore your collection from this place, being quite repugnant to the very words and scope of the place; and all the arguments which you can truly collect from hence, being meere Nonsequiturs and inconsequencies, and nothing to the purpose, I will here shake hands with this text and Argument, and proceed to some others.

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

The seuenth objection that may be made against mee is 7this. The true regenerate Saints of God may bee led away with the error of the wicked, and fall from their owne stedfastnesse, p. 2842 Pet. 3. 17. Therefore they may fall from the state of grace. I answer, that the Antecedent is false and not warrantedAnsw. by this place of Peter, which I shall manifest and proue by these subsequent and insuing reasons. First, because this place of Peter, is nothing else but a meere exhortation to vigilancie and circumspection, for feare of being seduced by Heretickes and false teachers. You therefore my brethren (saith the Apostle) seeing that you know these things, beware least you being led away with the error of the wicked, fall from your owne stedfastnesse. Which words, being nothing else but a bare admonition and exhortation, to beware of seducing Heretickes, doe not necessarily implie a fall from grace. First, because admonitions, caueates, and exhortations to beware of being seduced, are maine preseruatiues and helpes against Apostacie: they are the meanes which God himself hath prouided to keepe vsus from Apostacie. Secondly, because these admonitions and exhortations they only stirre vsus vp to vse the meanes to perseuere: Circumspection and vigilancie are these chiefest meanes to preserue and keepe vsus from falling; and this place of the Apostle doth but quicken and incourage vsus for to vse these meanes, and therefore it doth not necessarily implie that a man may fall from grace. Thirdly, because God doth oft-times admonish his Saints to beware of being seduced, when as it is impossible for them to be seduced. Christ tells vsus expresly, that it is impossible for the elect to bee seduced, Math. 24. 24. Marke 13. 22. and yet in these very places hee admonisheth them to beware of false Christs and false Prophets, lest they should be seduced and deceiued by them: which is the same case with this of Peter: For Peter hee writes this Epistle to the elect Saints of God, and then admonisheth them to beware of being seduced, when as Christ himselfe assured vsus, that it is not possible for them to bee seduced; therefore this place being but a bare exhortation, yeelds you but this absurd and disioynted Argument. The Saints of God are exhorted to vse the meanes to perseuere, they are admonished to beware of seducers, when as it is impossible for them to p. 285bee seduced; therefore they may fall from grace. Or, Admonitions and cautions are the meanes to preserue the Saints from falling from grace. Therefore the Saints to whom these admonitions and cautions are giuen, may fall from grace: which how well it followes, I referre it to the reader for to judge. Secondly, the Antecedent is not warranted by this place, admitting that this exhortation did necessarily implie, that the true regenerate Saints of God might be seduced with the Error of the wicked: For the Apostle bids them not to beware of falling from the seeds and habits, but from the stedfastnesse of Grace. Beware lest you fall from your owne stedfastnesse. Now grace, or the habite and seed of grace, is one thing, stedfastnesse of grace another: the one is the tree, the other but the fruite: the one is the essence, the other but the degree of grace. Wee grant that a man may fall from the stedfastnesse and the degree of grace, but yet it followes not, that therefore hee may fall totally or finally from the habit and seed of grace, because they are distinct and different things, of a distinct and different nature. Therefore though I grant you all that this place can yeeld you, yet it makes not for your purpose; it proues no more but this, that a man may fall from the degrees of grace, which I doe not denie, but it comes not to the habit and seed of grace, which are the things in question: and so it is impertinent.

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

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

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