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

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

p. 372The third example is taken from the Churches of Ephesus, 3Smyrna, Thyatira, and Pergamus, these they lost their first louelove, and fell from grace. Reu. 2. 4, 5. therefore the true regenerateAnsw. Saints of God may fall from grace. I answer, that neither of these Churches fell from grace, though they fell into some sinnes, for which the Lord reproues them by Saint Iohn. For it is there said of the Church of Ephesus: verse, 2, 3. that shee had workes, and labour, and patience: that shee could not beare them which were euill; that shee had tried them which saide they were Apostles, and were not, and shee found them to be lyars: that shee had patience, and that shee had laboured for Gods name sake, and had not fainted; of which God tooke speciall notice: and God himselfe tells her, that hee had but somewhat to say against her: all that was in her was not out of order, she was not generally faulty, something only was amisse: and what was that? she had lost, not her louelove, but her first louelove: that is, shee had lost the degrees, the zeale, the heate and feruencie of her louelove: her louelove was not so intense, so hot, so zealous and so ardent as it was before: but yet the habit of her louelove was still remaining in her: shee had louelove in her still though not in that degree as shee had it before: yet she had it in such a degree, that shee hated the deedes of the Nicholitans, whom God hated, and shee could not beare them which were euill. verse 3, 6. which shee could neuer hauehave done, if this habit and grace of louelove had beene vtterly extinguished and abolished in her: and therefore, because that all things in her were not amisse, because there were many graces and good things in her, of which God tooke speciall notice, it is most certaine that she was not fallen totally nor finally from the state of grace. The same answer may serue for all the other Churches: for they had all, workes, charity, seruice, faith, patience; they did hold fast the name of Christ, and not deny his faith: and their last workes were p. 373… then their first: vers… 9. 13, 19. and of this God himselfe takes speciall notice: and can you thinke that these Churches which had these things in them were fallen quite from grace? Can any Church or person hauehave all these graces in them, and yet be fallen totally from the state of grace? Credat … Apella, non ego: others may beleeue it if they will, but men of any judgement cannot doe it: because it is a plaine contradiction, that a man should bee fallen totally from grace, and yet hauehave many graces in him still. So that these examples proue nothing at all against mee. Yea, I may boldly say, they are vnanswerable proofes and euidences for mee. For say I, if these Churches of God when as they fell into those sinnes for which God reproues them, did not fall totally from the state of grace, (as it is manifest they did not) then it is plaine, that the Saints of God doe neuer fall from grace: (for if they fall not from the state of grace by falling into sinne, they fall not from it by any other meanes, and so they fall not from it at all.) So that these maine examples and proofes on which you doe rely, they are the strongest euidences that make against you. Thus much for the second sort of examples.

The third sort of examples are taken from some particular 3Saints of God; and these are many in number. First, the examples of the second and third ground are produced against 1vsus. The second and third ground, they had true grace and faith: but they fell away from grace. Math. 13. 5, 6, 7, 20, 21, 22. Therefore the true regenerate Saints of God may fall from grace. I answer, that the Major is false: for thoughAnsw. they did receiue the word with joy for a time, yet they had no true and sauing grace at all within them, as is euident by these reasons. First, because they neuer came to that maturity and ripenesse as to bring forth fruite, there was only a blade and outward shew of grace within them, there were only the buds and leaues, but not the fruites of faith in them: now faith without fruits and workes is but a dead and empty faith, yea, no faith at all. 1 Thes. 1. 3. Iam. 2. 14, 17, 26. Secondly, because the faith the which they had, it did not p. 374altar and change, it did not …, … and … their hearts, it made them not good and firtle gro…nd: they were but stonie and thornie ground still, the word the which they did receiue, it wrought no chang or alteration in them, they were still the same they were before. Now how is it possible, that such as were neuer changed and regenerated, such as continued in their carnall and old estate, being as bad as euer; such in whose hearts there was no alteration and renouation wrought, that they should hauehave true grace or faith within them? For true grace and true faith, they doe regenerate, transforme and alter men, they purifie and … their hearts and soules, and make them new men and new creatures. Rom. 12. 2. Acts. 15. 9. 2 Cor. 5. 17. Ephes. 4. 22, 23, 24. Gal. 5. 24. and Col. 3. 9, 10. and therefore these two grounds could hauehave no true and sauing grace or faith, because they were not thus truly regenerated, purified, and transformed into good ground, but continued stonie and thornie as they were before. Thirdly, because it is said of one of the groundes, that afflictions and temptations made the seeds that was sowen in it to wither away: and of the other ground, that the thornes and weeds sprung vp and choaked the seede that was sowen in it. Now this is the propertie of true, justifying and sauing faith, that it makes men to abide the triall, and to hold out in times of persecution, affliction and temptation. Iam. 1. 12. and 1 Pet. 1. 7. that it ouercomes the world and the cares and troubles, and temptations of it. 1 Iohn 5. 4 5. and therefore these two grounds which were ouercome of temptations persecutions and afflictions, and of the cares, the pleasures and riches of this world, had no true, justifying and sauing faith within them. Fourthly, because that true, justifying and liuing faith (of which only our question is intended,) is alwaies rooted and grounded in the soule, so that it can neuer wither, nor yet be rooted and weeded out: as we may reade at large Ephes. 3. 17. Col. 1. 23. cap. 2. 5. 7. 1 Cor. 15. 58. Ier. 17. 8. and Heb. 6. 19. but the faith which these two grounds had, it had no roote at all. Math. 13. 5, 6, 21. Luke. 18. 13. it was such a faith, or credulity rather, which was setled in p. 375the vnd…rstanding, but was not rooted and grounded in the heart and spirit; therefore it was no true, liuely, justifying and sauing faith. Fifthly, because the faith of these two grounds is put by way of … and opposition to that of the … and good gro…nd: these two temporary sorts of hearers are … and distinguished from the fourth sort, who did with honest and good hearts not only heare the word of God, but keepe it to, and bring forth fruite with patience, which the others did not. The text it selfe makes a kinde of speciall difference betweene the faith of the one, and of the other; and therefore their faith could not bee true, because it is distinguished and put in opposition to the faith of the fourth ground. But if all this will not giuegive you satisfaction. I answer, that the difference in this parable is only intended and meant of hearers not of beleeuers: the parable informes vsus that there are foure seuerall sorts of hearers, not foure different sorts of beleeuers. Now of all these foure sorts of hearers, there was but one sort of them that were true beleeuers, for in the other three sorts, the word preached did not profit them, and why was this? because it was not mixed with faith in them that heard it. Heb. 4. 2. therefore it is certaine, that the three first sorts of hearers had no faith at all, as you surmise they had: neither can there be foure sorts of true bel…euers, as you would hence collect: for as there is but one God, one Lord, one spirit, and one body: so there is but one faith, one kinde, one sort and speci…s of true beleeuers, who are not different and many, but all one in Christ. Ephes. 4. 3, 4, 5. 1 Cor. 12. 12, 27. Rom. 15, 5, 6. 1 Cor. 1. 10. cap. 10. 17. 2 Cor. 13. 11. Phil. 1. 27. cap. 2. 2. Col. 3. 15. and therefore this Scripture being only meant of seuerall kindes of auditors, and not of seuerall kindes of beleeuers, makes nothing at all against mee.

The second example is of those, Iohn 2. 23, 24. Those that 1… in the name of Christ when as they saw his miracles had true iust…fying faith. But these fell from grace: for Iesus did not commit …imselfe vntounto them, for hee k…ew all …en: therefore the true regenerate Saints of God may fall from grace.

I answer, that these had not true justifying and liuingAnsw p. 376faith within them: which is euident by these reasons. First, because this faith was wrought only by the sight of miracles without the preaching of the Word, and it was no more but a beleife that Christ was the true Messiah: but true, liuing, justifying and sauing faith, as it is alwaies a fruite of the spirit of God. Gal. 5. 22. so it is alwaies wrought by the word of God. Rom. 10. 14, 15, 27. whence it is stiled, the word of faith. Gal. 3. 2. and 1 Tim. 4. 6. therefore this beliefe which was wrought meerely by miracles without the word and spirit of God, could be no true, justifying, and liuing faith. Secondly, these men could be no true beleeuers, because the text saith, that Iesus did not commit himselfe vntounto them, because hee knew all men: and needed not that any should testifie of man; for hee knew what was in man: that is, Christ knew them to be but hypocrites, he knew their hearts were not vpright towards him, and therefore he would not trust himselfe with them. Now will any man dare to say, that those whom Christ himselfe knew to be hypocrites, that those to whom Christ would not commit himselfe, were true beleeuers? that they had true and sauing faith within them? if hee doth (as our Antagonists doe) what is this but to make Christ ignorant of the estates of men, and to make our selues more skilfull in discerning of mens hearts then hee? Well marke these words of the Euangelist. First he saith, that Christ did not commit himselfe vntounto them: therefore they had no true faith, therefore they were no true beleeuers. For Christ is so farre from not committing of himselfe to true beleeuers, that hee doth euen inhabit and dwell in their hearts by faith. Ephes 3. 17. and 2 Cor. 13. 5. Secondly, hee saith that the reason why Christ did not commit himselfe vntounto them was, because hee knew all men: that is, hee knew them to be hypocrites, as most interpreters expound it: if they were hypocrites, and not sound at hart, then they were no true beleeuers: for true faith it purifieth the heart, it makes it syncere and vpright, and purgeth it from all hypocrisie. Acts. 15. 9. Math. 23. 26. and 2 Cor. 2. 17. If you now object, that they beleeued in his name: therefore this phrase implyeth that they had true faith. I answer, that this p. 377phrase in this place, (for the reasons formerly giuen) declares no more then this, that they had an historicall faith, that they beleeued him to be the Christ: and not that they did rely and trust vponupon him, or take him for their Lord and Sauiour, and in this very sense it is taken. Math 7. 21. 22. Iohn. 6. 2. 14. cap. 11. 40, 41, 48. cap. 12. 42, 43. cap. 5. 44 & Iames 2. 19. and so hauehave all interpreters agreed it, vponupon this place. But admit that these Iewes here mentioned had true faith. Then I deny your Minor, that they fell away from it againe: the text saith no such thing, that they fell from grace; and you can produce no other text of Scripture, to proue that these particular Iewes which Saint John here mentions, fell away from grace or faith; it is your owne imagination and surmise: wherefore let these bee true beleeuers, or no true beleeuers, this their example proues nothing against mee. The third example is that of Iohn 6. 66. Many of Christs Disciples 3went backe, and walked no more with him: but these had true faith: therefore those who hauehave true faith may fall from grace.

I answer, that the Minor is false: for Christ himselfe informesAnsw. vsus. ver. 26, 27. That these Disciples which departed from him, did seeke and follow him, not for his doctrine or his miracles, or for that meate which indureth vntounto euerlasting life, but onelyonly because they did eate of the loaues and were filled: and therefore when he exhorted them to eate his flesh, and drinke his blood; that is, to feed on him in their hearts by faith, this very thing did so much offend them, that they departed from, him: which makes it cleare that they had no faith at all; for then they could not hauehave taken scandall at an exhortation vntounto faith. Yea, Christ himselfe doth certifie vsus: verse 64: that those who departed did not beleeue: and it appeares by Peters answer: verse 68, 69. that the reason why they did depart was only this, because they did not beleeue, that Christ had the words of eternall life, neither were they sure that hee was that Christ, the sonne of the liuing God. For the Disciples which did beleeue this did continue with him, euen for this very cause, because they did beleiue it: so that p. 378this example is impertinent, because they were no true beleeuers.

The fourth example is from Dauid: Dauid was a true regenerate 4man and Saint of God. But hee fell from grace by committing adultery and murther. For first, hee prayes to God, to create a new heart, and to renew a right spirit within him. Psal. 51. 10. Secondly, hee was a murtherer, and therefore had no eternall life abiding in him. 1 Iohn 3. 14, 15. Thirdly, hee was guilty of adultery, which disinherits men of heauen, 1 Cor. 6. 10 Gal. 5. 21. and Ephes. 5. 5. Fourthly, he lay long in these sinnes without repentance: therefore a true regenerate man and Saint of God may fall from grace, as Dauid did.

To this I answer, that the Minor is false, and that Dauid Answ.did not fall totally nor finally from grace in committing of these sinnes: which I proue by these reasons. First, because it is not recorded in the whole booke of God, that Dauid fell from the state of grace: true it is, it is recorded how he fell into these sinnes, and I beleeue it to bee true, because the Scripture tells me so: but that Dauid fell totally from grace in committing of these sinnes, the holy Ghost hath not recorded it, it is but a bare collection of our Antagonists, and therefore it is not to be beleeued. Doubtlesse if Dauid had fallen totally or finally from the state of grace in committing these his sinnes, the holy Ghost who hath recorded his sinne and life, would hauehave recorded this his fall vntounto vsus: since then the holy Ghost hath not recorded this his fall, it is a point of arrogancie and strange presumption for our Antagonists, so confidently to determine, that Dauid fell away from the state of grace, when as the Scriptures doe not warrant it. Secondly, it is euident, that Dauid fell not away from the state of grace, when as hee lay in these his sinnes; because in the midest of these his sins (which he fell into out of infirmitie, and not out of any precogitated malice) his heart was vpright towards God, and the whole bent and frame of his heart was turned towards him: for God himselfe testifieth of him, that hee was a man after his p. 379heart. Acts 13. 22. that hee went fully after the Lord. 1 Kings 11: 6. and that his heart was perfect with the Lord. verse 4. and therefore since that God himselfe hath giuen such Elogies, and testimonies of him, it cannot stand together with them, that Dauid should fall quite away from grace, though hee fell into these sinnes. Thirdly, it is euident and plaine by Psal. 51. 11. for there hee prayes to God in his penitentiall Psalme (which was penned when as the Prophet Nathan came vntounto him and informed him of his sinnes of murther and adultery.) Cast me not away from thy presence, and take not thy holy spirit from me. If Dauid then immediately vponupon the sight of these his sinnes, did pray to God, not to take away his holy spirit from him: it is certaine then that hee had the spirit of God abiding in him, notwithstanding these his sinnes; else hee would hauehave prayed thus to God; restore and giuegive me thy holy spirit ô Lord; and not, Lord take not thy holy spirit from me: if then the spirit of God were still within him, then certainely hee was not fallen totally from the state of grace. Yea, but saith Hunnius and some other of our Antagonists: Obiect.the spirit of God which hee lost by these his sins was now restored to him, and therefore he prayes to God not to take it away from him, not because hee lost it not before, but because it was now restored vntounto him againe. I answer, that this is but a meere cauill and an idle conceite,Answ. not grounded on the Scripture. For if Dauid had lost the Spirit by this sinne, or if God had restored it to him againe, no doubt but the Scripture would hauehave mentioned it, and Dauid himselfe would hauehave expressed, or at least hauehave intimated it in this Psalme of his, which wee see hee doth not doe. Againe, if Dauid had lost the Spirit of God by these his sinnes, I would demand of our Antagonists when this holy Spirit of God returnes vntounto him againe: whether before, or after his repentance, or in the very act of his repentance? If before his repentance; then Dauid was in the state of grace and not in the state of damnation, before hee did repent; which you your selues deny. If after his repentance; that cannot bee; for repentance is the worke of the holy p. 380Ghost, and vnlesse Dauid had had this holy Spirit of God, he could not hauehave repented thus: yea, then Dauids prayer had beene in vaine: for how could hee hauehave prayed vntounto God, not to take away his holy Spirit from him; if he had it not as yet restored to him? for when he penned this Psalme he did but begin, he had not fully finished his repentance for these sinne: therefore the holy Spirit of God was not restored to him after his repentance. If it were restored vntounto him in the very beginning, and act of his repentance, from whence doth that appeare? sure I am, there is no ground in Scripture for to warrant it, and if it were so; then it follows that the Spirit of God may bee restored vntounto men before their actuall repentance, (which you denie) because the very beginning of repentance, or a thought to repent, is no perfect actuall repentance, no such repentance as you require, to regaine the Spirit and the state of Grace. And therefore, seeing that the Scripture informes vsus, that the holy Ghost abides and dwells in mens hearts and soules for euer, Iohn 14. 15. 16, and 1 Iohn 1. 20. 27. we may safely say, that the holy Spirit of God was neuer taken away from Dauid, but continued in him still. Againe, to what end should this prayer of Dauid serue, if God had now restored his Spirit to him? He had as yet committed no such sinne, since the restitution of the Spirit to him, as might cause God to depriue him of it: and therefore this prayer of his was not so fitting to the purpose in this sense: therefore we must take it in the ap…st sense, and as Dauid did intend it: Dauid he was affraid left God should depriue him of his holy Spirit, for those sinnes which he had committed against him before, and this was the cause and ground of this his prayer now: therefore this his prayer and the whole Psalme, hauing reference only to his former, and not to his future sinnes: it must needs follow, that this prayer of Dauid extendeth meerely to the Spirit, which hee had before his sinnes committed, and not to the Spirit newly restored to him: for that was not in danger to be lost for any former sinnes. The holy spirit of God therefore continuing still in Dauid, it is certaine p. 381that he did not fall totally from the state of Grace by these sinnes of his: Fourthly, if Dauid had fallen quite away from the state of grace, he could not hauehave repented so soone as now he did. For no sooner had Nathan told him, thou art the man: but presently Dauid he doth confesse his sinne to God. I hauehave sinned (saith he) against the Lord: and presently2 Sam. 12. 7. 132 Sam 12:72 Sam 12:13 vponupon this confession of his, God returnes him this answer by Nathan, the Lord also hath put away thy sinne, thou shalt not die: whence he records it of himselfe, Psal. 32. 5. I acknowledge my sinne vntounto the Lord, and my iniquitie hauehave I not hid: I said, I will confesse my transgression to the Lord, and thou gorgauest the iniquitie of my sinne. Certainly, if Dauid had beene dead in sinnes and trespasses, if he had had no life of grace within him, he had not beene so soone awaked and reuiued as now he was: he could not hauehave penned such a passionate and true poenitentiall Psalme as this. I will not stand to argue, that Dauid was borne of the immortall seed of grace, 1 Pet. 1. 23.1 Pet 1:23and therefore he could not sinne vntounto death, because the seed of 1 Iohn 3. 9.1 John 3:9Psal. 37. 24.Ps 37:24grace remained in him, and because he was borne of God: or that he could not fall from grace, because the Lord sustained, and vpheld him with his hand: the former reasons are sufficient, for to doe it. Now that Dauid did not fall totally from grace, nor yet lose the Spirit of God by this his fall: we hauehave the testimonies of Irenaeus, lib. 4 adu: Haereses: cap 45. Of Origen, hom: 4. in Psal. 36. of Basil: Scholia in Psa. 50. alias 51. Of Chrisostome, Hom. 44. in 1 Cor. 16. Of Augustine, de Doctr: Christ: lib. 3. cap. 21. and Comment: in Psal. 50. alias 51. Of Anselme, Com: in Hebr. 6. Of Bernard de Natura & dignitate amoris diuini: cap. 6. Of Luther in Psal. 51. vers. 11. 12. Of Caluin in Psa. 51. vers. 11. 12. Of Bucer in Psal. 1. and in Rom. 8. Of Marlorat Exposit in Psal. 51. 11, 12, 13. and in 1 Iohn 39. Of Musculus in Psal. 51 O… Tyndall, in his Treatise of the manner of Election: Of Abbot, Benefield, Scharpius, Prideaux, Zanchius Beza, Bastingius, and all other moderne Protestant and Orthodox writers. Tertullian, Cyprian, and the other ancient Fathers, they onelyonly make mention of Dauids sinne and repentance, but speake not that he fell from grace: and therefore p. 382there is no great question, but that Dauid continued still in his estate of grace, notwithstanding that he fell into these sinnes.

As for that which is objected by our Antagonists, that Dauid Obiect.prayes to God to create in him a cleane heart: therefore his heart was wholly polluted before, and he was fallen quite from grace. I answer, that this word create, though in itsAnsw. proper acception it signifies, to make a thing out of nothing, yet here it signifies no more then to renew, as the most and best expositers on this Psalme agree: which is euident by the words which are coupled and conjoyned with it: for saith the Psalmist: create in mee a cleane heart O Lord, and renew a right spirit within mee: now if Dauid had not intended meerely a renouation, but a new creation of his heart and graces: he would hauehave vsed onelyonly these words, create in me a new heart: omitting these subsequent words: and renew a right spirit within mee: for else there were a contradiction in them: For creation is to make a thing out of nothing: renouation is to repaire and renew a thing that was in being before: and therefore Dauid joyning them both together, his meaning is no more but this. Lord repaire the breaches of my heart and soule, and renew those graces of thy Spirit in me which my sinnes hauehave blurred and d…aced: take then these words in their naturall and proper sense, and then they make for me not against me. Secondly, I answer, that Dauid was here deeply affected with his sinnes, and hee beheld a great deale of filth, of sinne, of flesh and corruption in his heart, and therefore out of a godly zeale and feruencie, and a detestation of his sinne, he prayes to God to giuegive him a new heart, and to create in him such an heart as might be cleane, and free from all corruption: and this hee doth not because there was no synceritie and grace in his heart before, for then it is certaine that hee could not hauehave prayed thus to God: but because he did desire to hauehave his heart better then it was before: So that these words of Dauid being but a prayer, they doe not necessarily implie that Dauid had no grace in him before. I would aske our Antagonists p. 383but this question: Whether this prayer of Dauid, be not the daily prayer of eueryevery true regenerate man? Doe not those who are in the state of grace pray earnestly to God. To create in them a new heart, and to renew a right spirit within them? to make them new men and new creatures? and will you then conclude, that because these true regenerate Saints of God doe vse this prayer, that therefore they are not in the state of grace? If you should doe so, you would but make your selues ridiculous: and therefore if you cannot conclude that those Saints of God which vse this prayer as well as Dauid, are not in the state of grace, because they vse it; neither can you conclude, that Dauid was not in the state of grace, because he vsed it. You know it is the vsuall custome of the Saints of God to humble and debase themselues in the sense and feeling of their owne corruptions. Iacob he confesseth, (aaGen. 47. 9.Gen 47:9) that the dayes of his pilgrimage were but few and euill. Holy Iob the most just and vpright man vponupon the earth, he confesseth himselfe (bbIob 40. 4. & 42. 5.Job 40:4Job 42:5) to be vile, and therefore he abhors himselfe, and repents in dust and ashes: the holy Prophet Isaiah, he cries out, (ccIsai. 6. 5.Isa 6:5) Woe is me, for I am vndone, because I am a man of vncleane lips. (ddLuke 5. 8, 9.Luke 5:8Luke 5:9) Peter he falls at Iesus feet, saying, depart from me, for I am a sinfull man, O Lord: and holy Paul records it of himselfe, (eeRom. 7. 14. 18. 24.Rom 7:14Rom 7:18Rom 7:24) Wee know that the law is spirituall, but I am carnall, sold vnderunder sinne: for I know that in me (that is, in my flesh) dwelleth no good thing: and therefore he cries out: O wretched man that I am, who shall deliuer mee from the body of this death? I thinke now that no man will bee so vncharitable, or absurd, as to say, that Iaacob, Iob, Isaiah, Peter, and Paul, had no grace at all within them, that they were in the state of death and damnation, because they vse these words of themselues. And againe, I suppose that no man will be so ridiculous, as to affirme that eueryevery one which doth vse the Lords prayer, is not in the state of grace and justification, because he prayes to God, to forgiue him his trespasses, which may seeme for to implie, that his sinnes are not as yet forgiuen, and so he is not iustified. If men then will not be so absurd and ridiculous, to collect such an inference p. 384and conclusion from these forecited speeches and prayers, why then should they doe it from this prayer of Dauid, create in me a new heart, O God, and renew a right spirit within me, which doth not intimate or implie as much as they? Thirdly, I would demand of our Antagonists whether Dauid had not the Spirit of God within him, whether he were not in the state of grace when as he penned this Psalme? If he had not the Spirit of God within him, if he were not in the state of grace: how then could this bee a poenitentiall Psalme? (for no man can vnseignedly repent him of his sinnes, but by the helpe and assistance of Gods Spirit:) If hee had not the Spirit of God within him, why then doth he pray to God in the next verse, Cast me not out of thy presence, and take not thy holy Spirit from mee? yea, why is this Psalme recorded and receiued as Canonicall Scripture if Dauid, were not in the state of grace, if he had not the Spirit of God within him (which is the author of all Canonicall Scripture) when as he penned it? If then Dauid had the holy spirit of God within him, when as hee penned this Psalme (as our Antagonists must needs grant, or else they must raze this Psalme out of the Booke of God) then it is certaine, that these words of Dauid, Create in me a cleane heart O God, and renew a right Spirit within me, cannot implie that Dauid was now fallen from the state of Grace by these his sinnes. So that the first reason of our Antagonists, is vaine and idle. For the second reason drawne from Iohn: that no murtherer Obiect.hath eternall life abiding in him: therefore Dauid being a murtherer fell from grace. I answer: first, that the scope of theAnsw. Apostle in this place, is no more but this: to proue that such as hate the Saints of God, hauehave no life and grace within them: this is the onelyonly aime of the place, which cannot bee applied to Dauid, who was a louer, and an earnest fauourer of the Saints, as we may see Psal. 16. 3. Psal. 101. 6. and Psal. 119. 79. and therefore by St. Iohns words, was passed from death to life, and did dwell in God, and God in him: 1 Iohn 3. 14. and 4. 16. Secondly, I answer, that this is onelyonly true of such, as neuer were in the state of grace, and of such as liue and p. 385die without repentance in this sinne, and not of the Saints, and therefore it cannot be applied vntounto Dauid: But because I would be as briefe as may be, for further answer to this, and to the other two reasons which our Antagonists object; to proue that Dauid fell from grace, I referre you to, my answer of the twentie foure Argument: where these three reasons are fully answered: and to my two obseruations immediatly before my answer to these Arguments, where I hauehave proued, that no true regenerate men can fall from grace, and that such as doe fall away, had neuer but a shadow, and no truth of grace: All which being pondered and considered, together with my reasons here alledged, will giuegive you full satisfaction, that Dauid did neither finally nor totally fall from grace.

The fift Example is Peter: Peter hee was a true regenerate 5man: But he fell from grace in denying of Christ. For first, hee denyed him thrice, and that with an oath; yea, with many oathes and execrations, Math. 26. 72, 73. 74. Now he that denieth Christ before men, hee hath not the spirit of Christ: and Christ will denie him before his Father which is in heauen, Rom. 8. 9. 2 Iohn 7. Math. 10 33. Luke 9. 26. and therefore Peter in denying Christ thus fell from grace. Secondly, Christ himselfe intimates that hee should fall from grace in denying him, Luke 23. for he saith vntounto him, with reference to his deniall: and when thou art conuerted strengthen thy brethren: Peter needed a new conuersion, therefore he fell from grace. Therefore true regenerate men may fall from grace as well as Peter.

I answer, that the Minor is false, and that Peter in denyingAnsw. Christ did not fall totally from grace, and that I shall euidence by these reasons: First, because that Christ had prayed that his faith should not faile. Luke 22. 32. If therefore Peter fell from grace, either Christs prayer was not heard, which is contrary to the Scriptures: for he himselfe informes vsus: Iohn 11. 42. that his Father heareth him alwayes, or else Christ made no such prayer: either of which makes Christ a lyar. If you replie, that Christs prayer extended meerely to a finall, p. 386not to a totall failing; that he prayed that Peters faithAnsw. should not faile finally, but not totally: I answer first, that Christs prayer extendeth as well to a totall as a finall falling: For, first the originall word it signifieth to faile: So as theforeign Sunne or the Moone doe in an ecclipse, which are neuer wholly deptiued of their light, nor so ecclipsed, but that they may be seene if the medium bee cleere: and therefore Christ praying that his faith should not faile, no not as the Sunne or the Moone doe in an ecclipse: prayes that it should not so much as faile totally for a time, as well as that it should not finally faile. Secondly, that which failes totally for a time, it is certaine that it failes: now Christs prayer for Peters faith, was not that it might not faile finally, but that it might not faile: therefore that it might not faile totally as well as that it might not finally faile (because that faith which failes totally, doth faile as much as that which failes finally) and therefore to make vp the words, and to giuegive them their full and true signification, wee must take it as well for a totall as for a finall fall, else the words are not sufficiently supplyed and satisfied. Thirdly, faith cannot faile totally, but it must faile finally to: If Peters faith which he had before his deniall of Christ were wholly abolished and destroyed in him, it were impossible for the same numericall faith which was vtterly lost and abolished, to be restored to him againe; the faith which he had afterwards must bee a new faith, and not the same numericall faith which he had before. And therefore since Peters faith could not faile totally, so as to be vtterly abolished in him, but it must of necessity faile finally to (because it was not in abeiance, nor yet transmitted into any other subiect for the time, but vtterly lost and annihilated by this his sin as you affirme) and therefore if this prayer of Christ extends to a finall failing (as your felues confesse) it must needs extend to a totall failing to: and so as Peters faith did not faile finally, so neither did it faile totally as you surmise. Secondly, I answer, that this prayer and speach of Christ (as will plainly appeare by the context) had reference principally to this very act of Peters p. 387deniall: Christ had prayed for him, that euen now, when as Sathan did seeke to sift him as wheate, in tempting of him to denie his Master, that euen in this particular temptation his …aith might not faile in his heart, though it did in his mouth. So that this speach and prayer of Christ hauing reference to this very act of Peters deniall of him, that his faith might not so much as faile in it, you cannot without great wrong to Peter, but greater iniury to Christ, affirme that his faith did totally faile at this particular time: and so this your replie is vaine and friuolous. Secondly, it is manifest that Peter did not fall totally from grace in denying Christ, because he did it onelyonly out of feare and infirmitie, and not out of malice, or infidelitie: hee did it being forced to it by carnall feare, and not with a full consent: hee denied him onelyonly in the flesh and in the tongue, and not in the heart and soule. Now all will grant, that sinnes of infirmitie and not of malice. That sinnes committed by the flesh, against the consent and approbation of the spirit, and the inward man, doe neuer cast a man wholly downe from the state of grace: (or else none could stand in the state of grace so much as for one houre) such a sinne was Peters, as all the Fathers and others doe agree, therefore this sinne of his, though it were great and grieuous, yet it could not wholly depriue him of the state of grace. Thirdly, it is euident, that Peter fell not totally from the state of grace, because one act of infidelity cannot destroy an whole habit of grace, especially being in such a nature as Peters was. For Peter here, did not denie that Iesus was the Christ and Sauiour of the world, hee did not denie that he was God equall with the Father, hee did not denie any thing touching his Deity or humanity, or which did crosse any A…ticle of faith; he onelyonly denies that he was personally acquainted with Christ, or that he was one of his companions or followers: and will you say that such a deniall of the personall knowledge of Christ as this, did vtterly destroy that habit and seed of grace and faith which was in Peters heart, when as he did beleeue in his heart, that Iesus was the Christ the Sonne of the liuing God? when as this p. 388was no sinne of infidelitie, but of feare; and did onelyonly argue not want of faith, but want of courage in Peter? will you make this one acte of cowardice in Peter, to abolish and destroy, the very seed and habit of his faith: especially since he had no sooner denied Christ with his mouth, but he presently bleeds for it at the heart? Certainly if you doe it, it is a signe you want the grace of charity, who judge so harshly of other mens sinnes, and yet thinke so lightly of your owne: Fourthly, it is euident that Peter fell not totally from the state of grace by this his sinne, both by his cariage in and after this his sinne: For as Peter shewed his faith and louelove to Christ in following him to the high Priests pallace, when as all the other Disciples fled away: so his vnwillingnesse to forsake Christ, euen then when as he was suspected to bee one of his friends and followers (which might hauehave brought him into danger) did shew that hee did still affect and louelove him in his heart, euen then when as he denyed that he knew him with his mouth. I would demand but this question of our Antagonists who doe so much presse this Example, whether Peter, euen at that very time when as hee denyed with an oath, that he knew not Christ, did not beleeue on him, and relie on him, as on his onelyonly Lord and Sauiour in his heart? If he did so (as it is more then probable, that he did by Iohn 6. 67, 68. Math. 16. 16, 17. and Luke 32. 32, 33. and by this his action here, in that he did not leaue him or forsake him) then it is certaine that his faith did not vtterly saile him, that the habit and seed of grace and faith were still within him, and so he fell not from the state of grace: If he did not thus, if he did not relie vponupon him for saluation, but disclame him for his Sauiour, let our Antagonists then proue the contrary by the Scriptures: that I am sure they cannot doe, and therefore I am not bound to beleeue their bare assertion for it. Againe, Peters cariage after this his sinne com…itted, proues that he did not totally fall from grace: for no for had the Cocke crowen, but hee presently remembers Math. 26. 75.Matt 26:75the words which Iesus spake vntounto him, and hee went forth and wept bitterly: I… Peter had fallen totally from the state of p. 389grace by this his sinne, if he had had no habit, no seed, and no remainders of grace left in him, when as he had denyed Christ, it had beene impossible for him to hauehave beene so apprehensiue and sensible of his sinne as now he was: No sooner had he committed this sinne of his, but presently the Cocke crowes: no sooner had the Cocke crowen, but forthwith he remembers the words of Christ, and was deeply affected with this sinne of his: Hee g…eth out and weepes bitterly: his repentance followes so soone …on his sinne, that if his faith and ancient graces had not continued in him no new infused grace could hauehave come betweene his sinne and his repentance: and therefore Peters carriage both in and after his sinne committed, doth proue that he did not fall totally from grace by this his sinne: Fistly, I would demand this question of our Antagonists, whether the other Disciples did not fall from gra…s well as Peter? for they denyed him in deeds, in flying from him: hee denyed him but in words, in saying, that he knew him not: If the other Disciples fell from grace in flying from him, where then was the Church of God? in what persons was it then existing? if they fell not from grace in flying from him, then neither Peter in denying of him. Sixtly, the Scriptures make no mention at all that Peter in denying Christ did fall from grace; strange then that our Antagonists should so confidently affirme it, vnlesse they hauehave it by some spetiall reuelation. Is not this a strange kinde of presumption in men, to determine and judge of other mens estates in such a resolute and peremptorie manner, without a ground in Scripture for it? is not this a kinde of folly and arrogancie in them, to censure and judge of other mens estates which they neuer were acquainted with, and in the meane time to neglect to s…arch and trie their owne? Sure I am, the Scripture makes no mention that Peter fell from grace by this his sinne, therefore I may safely say he did not fall from grace, and may well aduise our Antagonists, to search and trie their owne estates, and to forbeare to censure and determine Peters, till the Scriptures hauehave defined it. Lastly, that Peter fell p. 390fell not totally from the state of grace in denying Christ, it is the expresse determination and resolution of most Diuines both ancient and moderne. So it is resolued by Tertullian: De fuga in Persecutione. lib. cap. 3. by Origin. Hom. 4. in Psal. 36. et Hom. 3. in Math. by Hilarie in Psal. 54. by Basilius Magnut de Humilitate sermo. by Chrysostome. Homil. 88. in Math. by Augustine de Corrept. et Gratia. lib. cap. 6. 7. & Contra Mendatinm ad Consentium cap. 6. by Prosper in his Epist. de Liber… Arbitrio ad Ruffinum. pag. 12 … Leo de Passione Dom. sermo. 3. 9. by Gregorius Magnus Hom. 15. in Ezech. et Morral. lib. 25. cap. 11. by Anselme in Hebr. 6. 4, 5, 6. by Theophylact in Luke 22. 32. by Bernard. De natura et dignitate amoris diuini. cap. 6. by Luther in John 17. & Enarratio. in magno Comment. in cap 5. ad Galatas. by Melanethon in 1 Cor. 10. by Bucer in Psal 1. & in Rom. 7. by Tyndall in his Treatise of the manner of our Election. by Zanchius, Caluin, Pareus, Mar…, …, Abbot, and by all other moderne writers of our side: yea, and by most Pontificians to: and therefore wee may rest in their judgements, and not preferre the sentence and opinion of eueryevery factious Noueller before them, who hath nothing else but his owne words and fancie for his warrant.

Now wee hauehave sufficiently proued, that Peter fell not totally from grace by this his sinne, I will answer the reasons that are obiected to the contrary. For the first of them, that such as deny Christ hauehave not the spirit of Christ, and thatObiect. Christ will also deny them. I answer, that it is true of such as deny Christ wilfully, of such as deny him both in wordAnsw. and deede; of such as will not submit themselues vntounto him, and will not suffer for the profession of his name. Now Perer hee denies Christ only in words, but not in heart and in deede; hee denies him out of feare, and that but for a fit, not out of disobedience, malice, or meere infidelity: hee denyed only the knowledge of his person, not his diety, his offices and his attributes: hee denied him because God left him to himselfe, to humble him for his former arrogancie and pride, and not for want of louelove and will to Christ; and therefore these Scriptures reach not vntounto Peter, especially p. 391seeing he had no sooner denied Christ, but hee repented of it presently, euen with great griefe and sorrow of heart. To the second objection, that Peter wanted a newObiect. conuersion vntounto Christ: therefore hee was fallen quite awayAnsw. from grace. I answer, that this conuersion here meant by Christ, is not a conuersion, from a state of sin death and damnation, vntounto a state of grace: or a conuersion from infidelity to faith: for in the same verse, Christ tells Peter, that hee had prayed for him that his faith might not faile: and then these words follow vponupon it: and thou when thou art conuerted strengthen thy brethren: which connection by this coniunction copulatiue, and; with the former words, proues that Peters conuersion here, was only a conuersion from that sinne of his in denying of Christ, to a confession and profession of his name: and not a conuersion from infidelity to faith: and so doe the most and best expound it. So that notwithstanding all these cauils, it is plaine and euident, that Peter fell not from the state of grace, and so his example makes for vsus, not against vsus: and is as farre from your purpose, as Peter was falling from the state of grace.

The sixth Example is Iudas. Iudas was once a true regenerate 6man and in the state of grace, but hee fell totally and finally from grace. Therefore others may fall so to. I answer,Answ. that the Major is false. For first, Iudas was excluded from the number of beleeuers euen by Christ himselfe. Iohn 6. 68, 69, 70, 71. For there when as Peter in the name of all the other Disciples had testified his faith & beleife in Christ, Christ to cleare this scruple, that Iudas had neuer any true and justifying faith in him, no not at that very time giues this answer vntounto the 12: hauehave I not chosen you twelue, and one of you is (not shall be) a deuill: this (saith the Euangelist) hee spake of Iudas Iscariot which should afterwards betray him. If Iudas were then a Deuill, where then was that true grace and faith the which you speake of? True it is, the diuills themselues beleeue and tremble. Iam 2 19. it may be Iudas did so to: but yet that Iudas who was a Deuill, or that the Diuells hauehave any true grace and justifying faith within p. 392them, I thinke that none but Diuills dare affirme. Secondly, Christ himselfe stiles Iudas, the sonne of perdition. Iohn 17.Rom. 9. 22.Rom 9:22 12. and therefore hee being but a vessell of wrath fitted for destruction, was neuer truly regenerated. Thirdly, hee was alwaies couetous, he loued the bagge better then the poore atObiect first, and that made him louelove it better then Christ himselfe at last, and therefore he had neuer any truth of grace within him. But our Antagonists object, that Iudas was chosen of Christ, and giuen vntounto him of God. Ioh. 6. 70. and 17. 12. therfore hee was regenerated and in the state of grace. Surely theseAnsw. acute opponents, who leaue no stone vnmoued, know Iudas better then Christ euer did: hee neuer tooke him but for a deuill, and a sonne of perdition: they like the ancient (aaContr. Har. lib 1. Tom. 3. Har. 38.) Caianites mentioned by Epiphanius, adore him for a Saint: whether Christ or they are to bee beleeued bee you the judges. But to answer this objection: I say, that this election and choise of Iudas was only to an office, to be a Disciple, not a Saint: which is euident first by expresse Scriptures: as Mar. 3. 14. Luke. 6. 13. Acts 1. 20. Iohn 6. 70. where Iudas is mentioned among the number of those twelue whom Christ did chuse not to bee his Saints, but his Disciples. Secondly, it is euident that Iudas was not chosen to be a Saint, but a Disciple, because hee was only chosen by Christ, not in Christ. Now all those who are chosen to bee Saints, are chosen by God the Father in Iesus Christ (not by him) before the foundations of the world were laide (not when Christ was on earth) Ephes. 1. 4. therefore Iudas being chosen by Christ only, not by the Father, & that in the daies of Christs abode on earth, not from all eternity, must needes bee elected and chosen to an office only, and not to be a Saint. Thirdly, Iudas was appointed, and prophecied of long before Christs comming, or his owne being, that he should betray Christ, and therefore hee was neuer elected or chosen to saluation. And whereas you say, that hee was giuen by God to Christ; true as a sonne of perdition (as the same text tells you) not as a sheepe of Christ; as a traytor, not as a friend: as a Disciple, not as a Saint: as one ordained to destruction, that the Scripture, p. 393might be fulfilled, nor as one elected to saluation: therefore this example comes as short of the purpose, as Iudas did of grace.

The seuenth Example is Salomon: Salomon he was a regenerate 7Saint of God. But hee fell away from grace in committing idolatrie. 1 Kings 11. 1. to 13. Therefore other regenerate men as well as hee may fall from grace. To this IAnsw. answer, that it is not fully agreed vponupon by Diuines, whether Salomon, (though God indued him with excellent parts and wisdome beyond all those that were before or after him) were euer truly regenerated yea or no: if hee were not truly regenerated, then hee is not within the verge and compasse of our present question: if hee were regenerated, as most Diuines doe thinke. I answer, that though Salomon in his old and doting age was led away vntounto idolatrie, by reason of those idolatrous wiues the which hee married, yet there is no place of Scripture, that proues that he fell totally from grace, there are three places which doe strongly proue the contrary: to wit: the 1 Kings 11. 6. where it is said, that Salomon went not fully after the Lord his God as did Dauid his father: which word fully implyeth, that hee did still follow the Lord notwithstanding his idolatry, but not so fully as hee should hauehave done, not so fully as Dauid did. Psal. 68. 30. to 38. and 2 Sam. 7. 13. 14. where God bindes himselfe by his oath and couenant to Dauid, that though Solomon should sinne against him, yet his mercy should not depart from him as hee tooke it from Saul: that he would not vtterly take from him his louing kindnesse, nor suffer his faithfulnesse to faile: that hee would not breake his couenant with him, nor alter the thing that was gon out of his lips, but that hee would establish him for euer before him, though hee did visite his iniquitie with rods, and his sin with scourges: which places being compared with his Ecclesiastes (which most take to bee a penetentiary booke for his idolatry and other sinnes,) will fully proue, that Solomon did neither finally nor totally fall from grace.

To auoide prolixity: and to end these examples: Saul, Asa, 8Ioash, Symon Magus, The Elders of the Church of Ephesus, p. 394Demas, Hymeneus, and Alexander: Those of whom Christ prophecied that their louelove should waxe cold. Mat. 24. 12. Those of whom Paul and Peter and lude prophecied, that they should depart from the faith, and sed…ce many: all these say our Antagonists were true regenerate men, they had the Spirit, and true faith. But all these they fell away from grace either totally or finally. Therefore true regenerate men may fall from grace. I answer, that the Major is false: these had noAnsw. true grace at all, they were neuer in the number of Christs sheepe; for then they would hauehave continued with the residue of his flocke, that went not from the fold; but they went out from them that it might bee made manifest that they were not of them 1 Iohn 2. 19. If any of these by the verdict of the Scriptures had the Spirit, it was but only the ordinary and common gifts, but not the justifying, sanctifying, and sauing graces of the Spirit. If any of them had any faith, it was an historicall, not a justifying and sauing faith, and the faith from which they departed was nothing else but the doctrine of faith, and not the grace of justifying and liuing faith: as is euident by Acts 20. 30. Phil. 1. 27. 1 Tim. 1. 18, 19, 20. cap. 4. 1, 2, 3. 2 Tim. 3. 8 9. and 2 Pet. 2. 1. 2, 3. Iude 3. The louelove the which they had it was but counterfeite: for many waters cannot quench true louelove, neither can the floods drowne it. Can. 8. 7. Yea, the very Scriptures, from which these examples are taken, do distinguish them from the Saints of God, and reckon them as hypocrites; as wicked and prophane persons, as gracelesse men, as reprobates, as the seede and children of the diuell: so that I cannot chuse but wonder at the impudencie of our Antagonists, who will canonize them for Saints and godly men, against the manifest and reuealed truth of God, as if they knew them better then God himselfe: and therefore since God himselfe hath branded them for hypocrites, they come not to the point in question.

The twenty eight and last argument is drawne from those 28dangerous consequencies which would follow vponupon this doctrine of the finall and totall perseuerance of the Saints. Bertius he enumerates and musters vp some sixteene of them, p. 395the most of which are but meere trifles and not worth the answering. I will only cull out three of them which are the chiefe, and most commonly objected by all our Antag…nists, and will waiue the other as idle and impertinent. The first inconuenience which is obiected is this. That this our assertionObiect. would make men very bold and presumptious to commit sinne when once they are regenerated; because they could not fall from grace nor yet bee damned for it. IAnsw. answer, that you are much mistaken, and this your argument shewes plainely to the world, that you who vrge and presse it were neuer yet acquainted, either with the nature or the power of true and sauing grace, nor yet with the mysteries and secrets of the word of God. For if euer you had bin acquainted with the power and t…uth of grace, or with the Scriptures and the word of God, you could neuer reason so carnally, so rawly and ignorantly as now you doe: the want of grace, and the ignorance of the Scriptures, is that which makes you argue thus, that which makes you for to measure the Saints of God by your owne selues, when as they hauehave not so learned Christ as you hauehave done. If you were but acquainted with the Scriptures, or with the nature of true and sanctifying grace, you should finde, that notwithstanding the true regenerate Saints of God, could neither finally nor totally fall from grace, yet they dare not sinne either willingly or wittingly against the Lord, for these insuing reasons. First, because their hearts and natures are changed and regenerated, sinne now becomes as odious and distastfull vntounto them in their proportion and degree, as it is to God himselfe: they hate and detest, yea they do vtterly defie and abhor from their very hearts and soules, all kinde of sinne; they hate it with an implacable and perfect hatred, as an odious, dangerous and bitter thing, and as the greatest enemy of their soules: therefore they will not, therefore they cannot commit it. Strange it is that any man should so much mistake himselfe, as to thinke that perseuerance in the state of grace, (which is the onelyonly meanes to keepe men from committing sinne) should cause them for to sinne with p. 396greater boldnesse and security? Is it not grace, & that only, that restraines and keepes men backe from sinne? Is it not grace, and that onelyonly, which makes men to detest, abhor and vtterly renounce all sinne? and dare you then affirme, that perseuerance in the state of grace, will imbolden and incourage men to rush into all kinde of sinne? doubtlesse you are much mistaken and deceiued in affirming it; and it is an infallible argument, that you are so …arre from hauing any truth of grace within you, that as yet you know not what this true grace is of which wee now dispute. Secondly, regenerate men, they are dead to sinne: they hauehave crucified the flesh with the … and lusts thereof: and therefore thoughGal …. 24. they cannot sall from grace, yet they cannot, yet they dare not sinne against the Lord. This is Pauls reason, Rom. 61, 2. What shall wee say then? shall wee continue in sinne that grace may abound? God forbid: how shall wee that are dead to sinne, liue any longer therein? the true regenerate Saints of God they are dead to sinne, therefore they cannot liue any longer to it: they hauehave put off their coate, how then shall they put it on? they hauehave washed …. 5 3.their …, how then shall they defile them? they are regenerated sanctisied and dead to sinne: therefore they cannot, therefore they will not runne into it, though they cannot fall from grace. Thirdly, the true regenerate Saints of God, they are (aa2 Cor. 5. 15.2 Cor 5:15) redeomed from their sinnes, that they might no longer liue vntounto them, but liue vntounto the Lord: they are now (bbReu. 1. 5.Rev 1:5) made Kings and Priests vntounto God the Father, to offer vp spirituall all sacrifices 1 Pe…. 2. 5.vntounto him; they are now quite other persons then they were before: and therefore they scorne now to stoope to those base and filthy sinnes, which might defile their soules, and … their professions: they are now the sonnes of God, and heires of heauen; they are now the (cc1 Cor 6. 19.1 Cor 6:19) vessels and …emples of the holy Ghost: and they hauehave vowed to fo…sake their sinnes and lusts, and to (ddIam 1. 27.Jas 1:27) keepe themselues vnspotted from the world: and therefore now though they cannot fall from grace, yet there is such an holy ingenuity and magnanimitie wrought within them, that … they scorne for to how and yeeld to sin, or to sell themselves as slaues and … p. 397to it. Fourthly, the true regenerate Saints of God, they hauethe louelove of God which is shed abroade in their hearts by the Rom. 5. 5.Rom 5:5holy Ghost, (which louelove is preserued and increased in their hearts and soules, by the assurance of their constant and finall perseuerance in the state of grace.) Now this louelove of God doth so worke vponupon their hearts and soules, and so awe and curbe them, that they dare not sinne against the Lord, for feare of greeuing & offending him, though God would neuer disinherite them for their sinnes. A dutifull and louing fonne that honours and respects his father, though he be sure of his fathers louelove and fauour to him, yet hee dares not to offend him, because hee honours and respects him: God is an exceeding good gracious and louing Father vntounto all his Saints, and they are exceeding dutifull and louing vntounto him, yea, they estimate his louing kindnesse better then life it selfe. Psal. 63. 3. and therefore though they cannot fall from grace, yet they dare not, yet they will not sinne against him, for feare of greeuing and offending him. Fifthly, the true regenerate Saints of God, they hauehave the holy Spirit of God within them, who doth sway and ouerrule their wills, their hearts and soules, and will not so much as suffer them to doe the sinne and euill that they would: when they hauehave any euill and sinsull lusts or thoughts arising in their hearts, the holy Ghost doth crush and quell them: when they are running on to any sinfull actions, the holy Ghost doth pull them backe, and quite restraine them, causing them to walke in his statutes, and to keepe his commandements and doe them, so that they cannot will or do… the euill that they would: as you may reade. Ezech. 32. 6. 27. Rom. 7. 25. c. 8. 1, 2, 13, 14. Gal. 5. 16, 17 25. 1 Iohn 3: 9. and 5. 18. therefore though they cannot fall from grace, yet they will not, yet they cannot rush more boldly, into sinne. Sixthly, the true regenerate Saints of God, though they cannot fall from grace, (because God will preserue them, and cause them for to vse the meanes, which should preserue them in the state of grace:) yet they know, that they cannot perseuere but by vsing of the meanes; they know that sinne will hinder them much in this their perseuerance p. 398and therefore though they cannot fall from grace, yet because they must vse the meanes to perseuere in grace, they dare not plunge themselues presumptuously into any sinne. Seuenthly, though the Saints of God can neuer fall from grace, yet they dare not to allow themselues in any sinne, because they know that eueryevery sinne the which they doe commit, it doth wound and pierce the sides of their gracious and louing Sauiour and crucifie him afresh: they know that hee is wounded, payned, and grieued with their sinnes, and therefore they dare not to commit them: but pray against them as Dauid did, Psal. 19. Lord keepe me… from presumptuous …nnes. When any good Christian is tempted vntounto any sinne, though the sinne i… selfe could neuer hurt him, yet hee reasons thus with himselfe, What hath not my blessed Sauiour been crucified already for my sinnes, hauehave I not wounded and grieued him enough already, but I must wound, and grieue, and crucifie him yet once againe? O no: I will not, nay, I dare not doe it, though I might gaine a thousand worlds. I will not shew my selfe such a gracelesse and vnthankfull wretch. I will rather die, I will rather doe or suffer any thing, then sinne against him. This is the resolution of eueryevery Christian soule, and therefore though he cannot fall from grace, yet hee dares not, yet he will not sin. Lastly, to omit all other reasons: The true regenerate Saints of God, though they cannot fall from grace, yet they dare not sinne against the Lord. For though the Lord hath promised neuer to disinherite or cast them off, neuer to take away his graces, or his euerlasting mercies from them: yet if they sin against him, he hath threatned, and hee will performe it, that hee will chastise them with the rod of men, and with the stripes of the children of men, that he will visite their iniquitie with rods, and their sinne with stripes, 2 Sam. 7 14, 15. and Psal. 89. 30. to 34. God will chastise them as sonnes, though he condemnes them not as enemies and rebells: this his fatherly correction and chastisement then is sufficient to keepe them from presumption, and to restraine them from rushing into sinne, though God neuer disinherits or casts them off. And so you p. 399see what a false, what a shallow, weake, and carnall inconuenience and pretence this is, which is obiected against our Orthodox and comfortable assertion.

The second pretence and inconuenience that is obiected, 2against this totall and finall perseuerance of the Saints, is this, that it will make men idle, negligent, and floathfull in the wayes of God: for if men cannot fall from grace, they need not, they will not be industrious for to please the Lord.

I answer you as Christ once answered the Sadduces in anotherAnsw. case, Math. 22. 29. Yee doe erre not knowing the Scriptures, nor the power of God. For when once the seed of true and sauing grace is sowen in mens hearts, it makes them much in action, and they cannot but be operatiue and stirring in the worke and seruice of the Lord. First, because the louelove of God is shed abroad in their hearts by the holy Ghost, and itRom. 5. 5.Rom 5:5 is much in larged and increased in them by this assurance of their totall and finall perseuerance in the state of grace. Now this louelove of God doth so warme and heate, and so inlarge the hearts and soules of all the Saints; and it is of such an operatiue working and stirring nature, that it alwayes stirres them vp to action, they cannot be idle though they would; this very louelove of God constraines men for to please and serue the Lord, and to be exceeding fruitfull and abundant in his worke and seruice: as you may reade, Acts 2. 37. cap. 4. 20. Cant. 4. 9, 10. cap. 8. 6, 7. Iohn 21 15. cap. 14 15. 22. 23. cap. 15. 10. 2 Cor. 5. 15. 1 Thes. 1. 4. Gal. 5. 6. and Ephes. 3. 19. Therefore though the Saints of God can neuer fall from grace, yet because this louelove of God is seated and spread abroad in their hearts, they cannot be idle and sloathfull in the worke and seruice of the Lord. Secondly, though the true regenerate Saints of God can neuer fall from grace, yet they cannot be idle and sloathfull in Gods seruice, because it is the very ioy, the very comfort and reioycing of their hearts and soules, their very heauen vponupon earth, and the very essence and substance of their happinesse, to obey and serue the Lord, and to be abundant in his worke. Nothing is there that brings so much delight and ioy vntounto the Saints, as frequencie p. 400in holy duties, and assiduitie and diligence in the seruice of the Lord, as you may see, Prou. 3. 17. cap. 21. 15. Psal. 42. 1, 2. Psal. 84. 1. 2. 10. Psa. 119. 97. Psal. 122. 1. Isai. 26. 8. 9. and cap. 58. 13. Now that which a man doth most of all delight and ioy in, hee will bee sure neuer to neglect and sleight; he will be diligent and frequent in it, euen for the very ioy and comfort that is in it: and therefore though the Saints of God can neuer fall from grace, yet because their only ioy and chiefest comfort consists in seruing God, they cannot but be operatiue, and diligent in his seruice. Thirdly, though the true regenerate Saints of God can neuer fall from grace, yet they cannot but be operatiue and stirring in his seruice, because the Spirit of the Lord which is within them, will neuer suffer them to be idle, but will alwaies incite and stirre them vp to action: as you may finde it in the 1 Sam. 11. 6. Iudges 14. 19. cap. 15. 10. Acts 4. 20. Isai. 1. 1. 2. Rom. 8. 1. 11. 14. 15. 26. cap. 12. 11. and Gal. 5. 16. 17. 25. Fourthly, though the Saints of God can neuer fall from grace, yet they cannot be idle and sloathfull in Gods worke, because it will be hurtfull and prejudiciall to themselues. The lesse men are in the worke and seruice of the Lord, the lesse ioy and comfort hauehave they here, and the lesse glory hereafter, but the more fruitfull and abundant they are in all good workes, the more ioy and comfort hauehave they here, and the more glory shall they hauehave hereafter. Dan. 12. 3. Math. 5. 12. and Luke 10. 17. Therefore though they cannot fall from grace, yet selfe-louelove, and the care of their eternall happinesse, will make them diligent and fruitfull in Gods seruice. Fiftly, though the true regenerate Saints of God can neuer fall from grace, yet they cannot grow cold and negligent in his seruice, because there is in eueryevery regenerate man, an ambitious and inward desire of attaining to perfection, and to the vtmost end, euen to the very toppe and height of grace. As it is in naturall, so it is likewise in spirituall things, they both desire accomplishment and perfection. And therefore a good Christian, doth alwaies goe from grace to grace, from faith to faith, and from strength to strength: p. 401He forgets that which was before, and presseth forwards towards the marke of the price of the high calling of God in Christ Iesus; indeauouring to attaine vntounto the measure of the stature of the fulnesse of Christ, Psal. 84. 7. Psal. 92. 12. 13. 14. Phil. 3. 13, 14, 15. and Eph. 4. 13. Therefore he cannot be idle and sloathfull in Gods seruice, though he cannot fall from grace euen in this respect. Sixtly, though the Saints of God, can neuer fall from grace, yet they cannot bee negligent and carelesse in his seruice, because it is not for Gods glory that they should be idle, and sloathfull in his worke. The more diligent and painefull, that the Saints are in Gods seruice, the more honour and glory doe they bring to God, Math. 5. 16. Ioh. 17. 4. and Phil. 1. 11. Now the true regenerate Saints of God, they tender Gods glory aboue all things else, they will not suffer him to be dishonoured vponupon any tearmes, and therefore they cannot be negligent and backward in his seruice, though they cannot fall from grace, because then they should dishonour God. Lastly, (to omit all other reasons) though the Saints of God can neuer fall from grace, yet they cannot be idle and sloathfull in Gods seruice, because that grace it selfe is of an actiue, growing, stirring, and increasing nature; and will not suffer any man to sit still and idle. Grace is that which makes vsus diligent and carefull in Gods seruice, it is that which incites and stirres vsus vp to action; and can any one then imagine, that grace should make men negligent and idle in Gods seruice? This is all one, as if a man should say, that fire makes men cold; that life makes men dead; that knowledge makes men ignorant; or that reason makes them bruitish: therefore since grace is of a stirring, liuely, growing and increasing nature, seeing it is the prime and onelyonly cause that makes men diligent and actiue in Gods seruice; it is certaine that this totall and finall perseuerance in the state of grace, can neuer make men negligent and sloathfull in the worke and businesse of the Lord. Yea, (as I hauehave formerly proued that this doctrine of a totall and finall fall from grace, is the onelyonly meanes to make men idle, and sloathfull in the worke and seruice of the p. 402Lord) so now I will maintaine it against our Autagonists that the onelyonly meanes to make men diligent and carefull in Gods seruice, is the assurance of their totall and finall perseuerance in the state of grace. This is cuident by that speach of Dauid, Psal 27. 13. I had fainted, vnlesse I had bel…eued to see the goodnesse of the Lord in the land of the liuing. If Dauid had not beene sure of saluation, and of his totall and finall perseuerance in the state of grace, he had then fainted, and vtterly giuen ouer the worke and seruice of the Lord; but the assurance of his finall and constant perseuerance, and of Gods merciemercy to him, was the onelyonly thing to strengthen, quicken, and rouse him vp againe. That which made Paul to suffer so much for the Gospell, and not to be ashamed of it was this: that hee knew whom hee had beleeued; and that bee was perswaded that he was able to keepe that which bee had committed to him against that day, 2 Tim. 1. 12. Yea, the same Paul informes vsus; that the onelyonly thing which makes the Saints to labour, 2 Co…. 5. 1. 6. 8. 9.that whether present or absent, they may bee accepted of the Lord, is this, that they are confident of Gods louelove and fauour to them, and that they know that if their earthly house of this tabernacle were dissolued, yet they hauehave a building of God, not made with hands, eternall in the heauens: and therefore Paul in the 1 Cor. 15. 58. exhorts the Corinthians, to bee stedfast, vnmoueable, alwayes abounding in the worke of the Lord, euen from this very ground, for as much as they knew, that their labour was not in vaine in the Lord: intimating thus much vntounto vsus; that the onelyonly meanes to make men abound in the worke of the Lord, is to be assured that they shall perseuere in grace, and that their workes shall be rewarded at the last. Hence also is the ground of his other exhortation in the 2 Cor. 7. 1. Hauing therefore these promises (Dearely beloued) let vsus cleanse our selues from all pollution of flesh and spirit, perfecting holinesse in the feare of God. The more assured men are of their continuance in the state of grace, the more industrious are they for to perfect and increase their graces. Hence is it that St. Iohn informes vsus: in the 1 Iohn 3. 2. 3. That eueryevery man which bath this hope, that when Christ Iesus shall appeare, hee shall bee p. 403like to him, and see him as he is, is so farre from being idle in Gods seruice, that hee purifieth himselfe, euen as hee is pure. Was it euer knowne that the certaintie and assurance of the end, should make men slacke and sloathfull in vsing of the meanes? Was there euer any Souldier that was sloathfull and vnwilling for to fight, becanse he was sure for to winne the field? Was there euer any Husband-man that was slacke in tilling of his ground, because he was sure for to reape the croppe? Was there euer any Merchant who was vnwilling for to traffique, because he was sure of a safe returne? Or was there euer any true regenerate Saint of God on earth that grew idle, lazie, and secure, because he was sure not to fall srom grace? Who more certaine and sure of perseuerance in the state of Grace then Paul? and yet none so painefull, none so laborious and industrious in the worke of God as hee: Neuer was it heard as yet of any childe of God, that grew secure, negligent and sloathfull in Gods seruice, be… cause he could not fall from grace: the assurance of cons…ant and finall perseuerance, hath alwayes made the Saints industrious, neuer idle and secure: and therefore this second pretence, and inconuenience which our Opposites obiect, is vaine, falfe, and idle, and sauours only of fleshly and carnall reason, not of heauenly, and spirituall.

The third and last pretended inconuenience of this our 3assertion is, that it would make men proud and arrogant. I answer, that you are much mistaken. True it is that thisAnsw. our assertion doth comfort and reioyce the hearts and soules of the Saints, it breeds in them an holy magnanimitie, which causeth them to scorne and contemne the world and all things in it, as base and worthlesse, and not worth the seeking: it makes their mindes more high, heauenly and generous in respect of worldly things, then euer they were before: but yet it cannot make them proud and arrogant for diuers reasons. First, because the more a Christian is assured of Gods louelove and fauour in Iesus Christ, and of his totall and finall perseuerance in the state of grace, the nearer doth hee alwaies draw to God, and therefore the more is hee p. 404humbled and abased in his soule. The nearer any Christian drawes to God, and the more and greater fauours hee receiued from him, the more he seeth his owne vilenesse and emptinesse, the lesse is hee alwaies in his owne opinion, and the more is ho… confounded and abased in himselfe: this is euident by the example of Dauid: 2 Sam. 7. 18. to 23. of Iob: Iob. 42. 5, 6. and of the Prophet Isaiah: Isaiah 6. 1. to 6. who were neuer so much humbled, abased and confounded in themselues, as when they saw the Lord in his glory, and considered the greatnesse of his mercy to them. Therefore this our assertion can neuer make men proud and arrogant as you surmise, because you neuer felt the working of grace; and of Gods mercies on your hearts. Secondly, it cannot make men proud and arrogant, because grace is alwaies of an emptying nature, it alwaies emptieth vsus of our selues, and makes vsus alwaies to ascribe the praise and glory of our perseuerance vntounto God who workes it in vsus and for vsus, and that outPsal. …. 1. Ro. …. …7. of his meere grace and mercy to vsus, without any de…ert of ours. Lastly, the Saints of God though they are sure that they shall neuer fall from grace, yet they dare not to exalt themselues, they dare not swell and puffe themselues with pride, for feare the Lord should send a messenger of Satan for to buffet them, as he did to Paul. 2 Cor. 12. 7. they know and are assured; that God doth alwaies resist the proud, and giues grace to the humble. 1 Pet. 5. 5. and therefore though they cannot fall from grace, yet they dare not swell themselues with pride, least God should humble them and cast them downe.

You see now, that all these pretended inconueniences are but friuilous, false and idle: that this our present assertion, doth neither make the Saints of God presumptuous to commit sinne, nor idle and slouthfull in Gods seruice, nor yet proud and arrogant in themselues. What then though wicked men which hauehave no grace within them, abuse this sweete and comfortable assertion, as the (aaIren…us a…u. b…r lib. 1. cap. 1.) Valentinians, & Anabaptists did? is it not therefore true, becaus… that they,(b Concordia. Iu…erana pag. 310. 574. and not the Saints abuse it? Will you say the Scripture is not true, but false, because some wrest it to their owne confusion? p. 405… Pet. 3. 16.or will you say, that Gods mercy is not true, because that most abuse it? I tell you nay; the abuse of things that are true and good doth neuer take away the truth, the vse, and goodnesse of them: and therefore these your cauills against our present assertion, are but false and idle. And that you may know them to be so in truth: looke but vponupon the liues of those who are assured of this their totall and finall perseuerance, and vponupon the liues of such as doe oppose it, and then the controuersie will be ended. Who more m…eke and humble, who more diligent and painfull in Gods seruice, who more vigilant and watchfull against all kinde of sinne, than those who are assured in their hearts, that they shall neuer fall from grace? Who more proud, ambitious and arrogant? who more negligent and sloathfull in Gods seruice? who more prophane and dissolute in their liues? who more fell and bitter enemies against the power and practise of religion, then those who most violently oppose our present position? Shew mee but one man among the whole packe of our Antagonists, in whose life the power of 2 Tim. 3. 5.2 Tim 3:5godlinesse, and the truth of grace shines forth: shew mee but one among them who is diligent and carefull in Gods seruice, who is holy in all his waies, and righteous and just in all his workes: shew mee any one among them that excells in piety, in grace and holinesse, that is zealous and earnest sor the Lord of hoasts, and forwards to aduance his glory and inlarge his kingdome: certainely there is not one such man among them to be found: and therefore their very liues and actions do proue their doctrine, and these their cauells and obiections to be false.

I hauehave now by Gods gratious assistance, waded through the depths and fords of this great and weighty controuersie, and that as syncerely, indifferently and impartially as possiblie I could. God who knowes the very secret turnings of my heart can testifie, that I hauehave not concealed, baulked, or om…ted any materiall or substantiall thing that might make for mee or against me. And now I hope, that I hauehave so fully proued and confirmed this orthodox and comfortable assertion: p. 406That those who are truly regenerated and ingrafted into Christ, can neither finally or totally fall from grace: from Scripture, Fathers, Councells, and all Protestant Churches and Diuines: and so satisfactorily and plainly answered the principall and chiefe objections from Scripture and from reason, that hauehave or can be made against it, that there are none but obstinate or ignorant readers but will subscribe vntounto it. And here I could very fitly, and I would as willingly set vp my rest, and take my farwell of this truth. But because it is pitty that so sweet a Theses and position, should passe without some comfortable and vsefull application, I will giuegive you one salute or two with it at parting for manners sake, and so Adieu.

If this then be the estate and condition of all those that areVse 1. once truly regenerated and ingrafted into Christ, that they can neuer finally nor totally fall from grace, how should this cause vsus for to prise and estimate the state of grace and regeneration, which is now so vnderualued and slighted of the world? It is the part of wise and vnderstanding men, to prise and purchase such estates, as they are alwaies sure to inioy: now there is no estate, no purchase in the world so sure and stable as the state of grace. Friends, goods, riches, honours, morrall virtues, all worldly possessions and heritances whatsoeuer, they are alwaies subject to change and alteration: they hauehave their periods and their ends, they are or may be lost: but the state of grace and regeneration, is such a good, such an honour, such an estate, inheritance and po… session as neuer can be lost: no affliction, no temptation, no crosse or chance, no man or diuell whatsoeuer, can rob, depriue, or dispossesse those of it, who doe but once in truth inioy it. It is such a Diuine and heauenly treasure, that no moth Math. 6. 20.Matt 6:20or canker can corrupt it, nor no theefe purloine it: hee who doth but once inioy it, is made an happie man for euer after; He hath such a firme, fixed, sure and stable felicitie, as all the powers of hell can neuer shake: he hath the very earnest, the very beginnings of heauen whiles he is on earth, and hee shall be sure to inioy the whole ere long: and yet how few p. 407men are there in the world who doe estimate and prise this state of grace? Many are there in the world, who are so farre from prising it, that they doe vtterly abhorre, contemne, and vilifie it, and all such as doe in truth inioy it. Most men doe so vnderualue it, as to preferre their riches, their pleasures, and their honours (which are subiect to a thousand changes) farre before it. All men doe so much debase it, as not to prise it at its true and proper worth. But now let me request you (Christian Readers) to estimate and value it according to its price and wor…h, to preferre it farre before all treasures that the world affords. For this estate of grace is such a treasure, such a possession and inheritance as will still remaine within you, to comfort, strengthen, and support your selues, euen then when all things else will quite forsake you. When troubles, trialls, and temptations come, when stings and prickes of conscience, when pangs of sicknesse and of death shall come vponupon you, (as they will surely come ere long) then what will all your worldly inheritances and possessions, what will all your honours, friends, pleasures, and riches doe? then they will all forsake you, then they will leaue and faile you altogether: they will not, nay, they cannot comsort you or doe you good. But if you hauehave once this state of grace begun within you, this will neuer faile you nor forsake you at your need: this will still abide within you, and beare you company in all distresses: When you are in any asfliction or distresse; this will succour, comfort, and support you, that you sinke not vnderunder it: when you are assaulted by the diuell, this will ayde; and succour you, that he shall not gaine a conquest ouer you: when you are cast downe and humbled in yonr soules, in the sense and feeling of your sinnes, this will comfort and cheere vp your hearts, and raise you vp againe: When you lie a dying on your death-beds, and you hauehave none to helpe and comfort you, then this will strengthen, pacifie, comfort and reioyce your soules. Grace will neuer leaue you hopelesse, helplesse, nor comfortlesse: it will not leaue you nor forsake you, till it brings you safe to heauen, where there is no end of ioy p. 408and happinesse. O then, if you tender the wealth, the good, the ioy and comfort of your soules, make out for this estate of grace if that you want it, imploy and bend your mindes and thoughts to get and purchase it, and rather part with all you hauehave then be without it. And as for you who now injoy it, and hauehave it in possession, learne more and more to prise and value it, and to be more and more affected, joyed and delighted with it. It is the onelyonly and chiefest treasure of your soules, it is the only thing that makes you truly blessed, and that for euer: let God then, and all men see how much you value it, by counting all things losse, yea, drosse and dunge, and worse then nothing in respect of it.

Secondly, if those who are once truly regenerated and ingrafted…se 2. into Christ by a true and liuely faith can neither finally, nor totally fall from grace; then this may serue to comfort and reioyce the hearts and soules of all such men, as are thus truly regenerated and ingrafted into Christ. You that can but truly say, that you are regenerated and made new creatures, that you are ingrafted into Iesus Christ in synceritie and truth: yea, you who hauehave but the least sparke and attome of true and sauing grace began within you, and planted in your hearts, what cause hauehave you sor to reioyce and sing for ioy? You hauehave such an heauenly treasure, such a firme, setled, and sure estate of grace within your soules, as nothing shall be able to depriue you of it: let all the diuels in hell, or men on earth, combine and plot together to depriue and spoyle you of it, they are not able to effect it. The least sparke … that seed of true and sauing grace which is within you, is of such a diuine, permanent, and immortall nature: that all the flouds of prosperitie, all the waters of aduersitie, all the stormes of temptation, all the malice of of men or diuells, cannot vtterly extinguish or put it out againe. What then should euer daunt your hearts, or cause you for to feare? What is there that should make you sad or heauy, or interrupt your ioy? If once you hauehave but the true seed of grace within you, be it neuer so little, neuer so small, it is a sure pledge and earnest of heauen, it giues you actuall p. 409possession, and seison of eternall life, it keepes you so that you can neuer perish. If once you hauehave the smallest dram of true and sauing grace, you need not feare afflictions or temptations, you need not feare the very King of terrors, hell and death: you need not feare the most that men or diuells can doe to you: they cannot seuer you from the louelove of God, Rom. 8. 38, 39.Rom 8:38Rom 8:39which is in Christ Iesus your Lord, nor yet disturbe you from the state of Grace. Wherefore you (my brethren) who finde and feele this seed and habit of true and sauing grace within your soules, reflect on what you hauehave, and see that matchlesse happinesse the which you now inioy: banish all anxious, sad, and dolorous feares and doubts that cause your hands, your hearts and soules to droope, and take your fill of ioy and comfort: reioyce in the Lord alwayes, and againe I Phil. 4. 4.Phil 4:4say reioyce, and let not any thing depriue and spoyle you of that ioy and comfort which is due vntounto you. This is the fault of most, but specially of young and tender-hearted Christians, that they dote too much vponupon their sinnes, and that they doe not so much prise their state of grace, nor take that ioy and comfort in it as they should: they are apt to bee discouraged and deiected, apt to suspect, and to grow jealous of their state of grace vponupon all occasions, as if that they might lose it, and bee depriued of it: and this makes them …o dull, so heauie, so dead and lumpish in Gods seruice. Wherefore now at last endeuour for to know your happinesse, and the worth and nature of your state of grace. It is a state of joy and comfort: it is such an estate as you can neuer lose or fall from: hee that hath the life of grace but once began within him, can die no more, the second death shall hauehave Reu. 20. 6.Rev 20:6no power o…er him. Establish then and settle this vndoubted truth, and ingraue it in your hearts and soules. 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; and this will strengthen and support, this will comfort and reioyce your soules in all temptations and afflictions whatsoeuer, in all extremities and times of need. Wee hauehave all great cause as the times are now, to stablish, ground and p. 410settle this truth within our soules: wee see what feares and dangers, what crosses and afflictions, what iudgements and calamities are like to come vponupon vsus: wee see what miserable and wofull times are likely to befall vsus; if then we hauehave this truth ingrauen in our soules, that the grace we hauehave within vsus, is of an incorruptible and immortall nature, that it cannot be lost or perish, O how will this establish, settle, comfort and reioyce our soules, and strengthen and inable vsus to vndergoe asflictions with patience, ioy and comfort? This will make vsus for to feare no euill. Though the earth beo moued, and Psal. 46. 1. to 5.Ps 46:1–5the mountaines carried into the midest of the Sea, though carnall and wicked men shall be so amazed and affrighted, with theLuk. 21. 25. 25.Luke 21:25 miseries and afflictions that shall befall them, that they shall Isai. 2. 10. 19. 21Isa 2:10Isa 2:19Isa 2:21call to the rockes and mountaines for to fall vponupon them, and couer them, and bee euen at their witts ends for very feare, yet such as hauehave this state of grace within them, shall not feare, but they shall euen reioyce and sing in the middest of all their troubles and afflictions, and lift vp their heads and hearts with ioy and comfort, because the day of their redemption draweth Luk. 21. 26. 28.Luke 21:26Luke 21:28neere. Wherefore beloued brethren, if you would fill your soules with ioy and comfort, and arme your selues against the euill day, be sure for to ground and roote this comfortable, sweet, and heauenly meditation in your hearts, that come what will, you can neuer finally nor totally fall from Grace, nor yet be seuered and cut off from Christ, and this will comfort, strengthen, and reioyce your soules in times of need, and beare them vp in all extremities. And thus adieu.

FINIS.