The Perpetuity of a Regenerate Mans Estate, Answer (2 of 4)

The Perpetuity of a Regenerate Mans Estate · Answer (2 of 4)

p. 294The eleuenth obiection which may be made against mee is that of Heb. 10. 35, 38. Cast not away your confidence which 11hath great recompence of reward. If any man draw backe, my soule shall hauehave no pleasure in him. From whence this argument may bee framed. The Saints of God may cast away their confidence, draw backe from God, and loose Gods fauour: therefore they may fall from grace. I answer, that the Antecedent is falseAnsw. and is not warranted by the text. That the Saints of God, may cast away their confidence. I answer, first, that the text it selfe doth not warrant it. For two reasons. First, because these words, cast not away your confidence, &c. are nothig else but an earnest exhortation which the Apostle makes to the Hebrewes, to cause them to continue constant in the faith, and in the assurance of Gods louelove to them, mauger all those afflictions which did befall them: they are nothing else but an exhortation vntounto constancie and perseuerance in the state of grace, and therefore they doe not imply a fall from grace. All the argument that you can hauehave from these words in this sense is this. The Hebrewes are exhorted to perseuere in grace, therefore they may fall from grace: which is but a nugatory, and absurd inconsequent. Secondly, the Apostle tells vsus in the former verse, that these Hebrewes were assured of their saluation, and that they kn…w that they had in heauen a farre better and induring substance, then their earthly goods and possessions were: therefore these subsequent words of the Apostle, doe not necessarily intimate, that these Hebrewes might fall from grace, and so loose that heauenly substance and treasure of which they were assured: for then this would contradict his former words, and take away that certaintie of saluation which hee had attributed to them before. Secondly, admit that these Hebrewes might cast away their confidence and assurance of Gods louelove, and call their saluation into question in times of pressure & affliction, yet it followes p. 597not, that therefore they might cast away their faith, and those habits and seeds of grace which were within them: for the strongest faith may doubt and stagger now and then, and such as hauehave most grace, may in times of pressure and temptation, call Gods eternall louelove and fauour to them …to question, and yet their faith and graces may not faile. Christians may cast away or loose their confidence, and the comfortable assurance of Gods louelove & fauour for a time, (which is but a degree and fruite of faith) though their faith and graces do habitually remaine within them. Wherefore make the most you can of this exhortation, your collection from it will bee onelyonly this. The Saints of God may loose the degrees and acts of grace; therefore they may fall from the habits and state of grace: which is but a meere Noniquitur. For the other part of the Antecedent, that the Saints of God may draw backe from God, and so loose his fauour. I answer, that if you take this word draw backe, for nothing else, but the losse of the degrees of their louelove, and vnion vntounto Christ, (which is not the meaning of the Apostle,) then I agree it. But if you take it for a totall withdrawing of their soules frō God, for a totall Apostacie and falling from God, (which is the true and proper meaning of the Apostle) then I denie it, because it is not warranted by the text. For those that thus draw backe, they are not any such as are true beleeuers, and truly ingra…ted into Iesus Christ, but onelyonly hypocrites and such as made an outward formall shew and profession of religion, and had neuer any true and justifying faith at all within them; which appeares most euidently by these two reasons, taken from the very text it selfe. The iust shall liue by faith: but if any man draw backe, my soule shall hauehave no pleasure in him. The just men who hauehave a true and liuing faith, are here put in opposition to those that hauehave it not, but only in outward shew. Those that hauehave this true and sauing faith, they liue by it, their faith doth liue and hold out euen in times of persecu…ion, it neuer dies nor yet expires: those who hauehave not this true and liuing faith, and yet make an outward profession and shew of faith in times of peace, they p. 296alwaies doe and will draw backe in times of triall; when persecution ariseth because of the word of God, by and by they are offended, like the stonie ground. Math. 13. 2…. they will rather draw backe from God then suffer for him: therefore Gods soule shall hauehave no pleasure in them. Which Antithesis betweene the iust, who liue by faith, and those that draw backe, proues vndeniablie, that such as draw backe are no true beleeuers who liue by faith, but onelyonly hypocrites and such beleeuers who had no truth of grace at all within them. Secondly, it is euidently proued by the Antithesis in the next insuing verse. But wee (that is wee who are true beleeuers) are not of them who draw backe vntounto perdition: wee neuer fall from grace, nor yet deny the profession of Gods name: but of them that beleeue to the sauing of the soule: our faith it alwaies continues to the1 Pet. 1. 9.1 Pet 1:9 end, and wee doe alwaies receiue the end and fruite of it, euen the saluation of our soules. This opposition therfore betweene those that hold out, and those that draw backe, this distinguishing and seuering of them doth euidently proue, that such which draw backe from God are onelyonly hypocrites, and not true beleeuers; so that your Antecedent is false, and no waies warranted by this text of Scripture, which comes not home vntounto our purpose, and doth no waies make against me. Secondly, admit that these words are spoken of such as hauehave true faith in them, yet they are but conditionall, If they draw backe, not absolute and positiue: or they do draw backe: and therefore they proue not any thing against me.

The twelfth obiection that may bee made against mee, is 12that of Dan. 11. 35. Some of those of vnderstanding (that is, some of the true and chosen Saints of God) shall fall, to try them, to purge them and to make them white. From which words this argument may be framed. The true Saints of God may fall: therefore they may fall from the state of grace. I answer,Answ. that the argument is false and followes not: because this fall which the Prophet meanes in this place, is not a fall from the state of grace, but a fall into afflictions and temptations: which appeares euidently by these vnanswerable reasons. First, because it is said, that they shall fall to purge them, p. 297to try them, and to make them white: now this a totall and a finall fall from grace, or a fall into the mire and puddle of sin can neuer do, for these falls doe wholly contaminate and defile men, they neuer purge or purifie them: that fall which purgeth, trieth, and makes men white, is a fall into the fire of afflictions and temptations, and no fall else, 1 Pet. 1. 7 1 Cor. 3. 15. Iames 1. 12. Ezech. 22. 18. to 23. and cap. 24. 13. therefore this fall here must needes bee a fall into affliction and temptation, and no other fall. Secondly, it must needes be so by reason of the connexion with the two former verfes: where it is saide: that those of vnderstanding among the people shall fall by the sword, by the famine, by captiuity, and by the spoile for many daies: which is onelyonly a fall into afflictions, and is the same fall which is meant in the 35. verse. Lastly, this must needes bee intended of a fall into affliction, and not of a fall from grace: because verse 32. it is saide, that those onelyonly that doe wickedly against the couenant shall bee corrupted with flatteries, but the people which doe know their God shall doe exploites: they shall not fall from God, they shall not be corrupted from the Lord. This place then being onelyonly intended of a fall into affliction and not of a fall from grace, your argument followes not, for it is no more in sub…tance but this. The true regenerate Saints of God may fall into afflictions and temptations, therefore they may fall from grace. So this text and argument doth not hurt vsus,

The thirteenth obiection that may bee brought against 13mee, is that of Prou 24. 16. A iust man falleth seuen times: therfore a regenerate man may fall from the state of grace. For answer, I shall deny the argument. For this fall here spoken of is onelyonly a fall into affliction, and not a fall from grace. ThisAnsw. is euident both by the precedent and subsequent verses. Lay not waight (ô wicked man) against the dwelling of the righteous, spoile not his resting place: for the righteous falleth seuen times, and riseth vp againe: but the wicked fall into mischiefe. Reioyce not when thine enemie falleth; and let not thine heart bee glad when he… stumbleth, least the Lord see it, &c: which words doe fully euidence this to be nothing else but a fall into outward p. 298crosses and afflictions. Secondly, if this bee not meant of a …all into afflictions, (which I grant not) yet make the most you can of it, it can bee but intended of a fall into the acts of sinne, and not of a totall and finall fall from grace. Lastly, when the righteous man falleth hee neither falls totally nor finally. For the text tells vsus, that hee neuer falls into mischiefe as the wicked man doth; and that hee neuer falls, but presently hee riseth vp againe. Wherefore take this place which way soeuer you will, yet it proues nothing at all either for a finall, or a totall fall from the state of grace.

The fourteenth obiection which may bee pressed against 14mee, is that of Paul in the 1 Cor. 8. 11. Through thy knowledge shall a weake brother perish for whom Christ dyed. A weake brother for whom Christ died, may perish by reason of scandall: therefore a regenerate man may fall from grace. For answerAnsw. to this argument, I shall distinguish; of this word brother, and of this word perish. There is a double fraternity and brotherhood among Christians: the one internall and reall, when as two; or more, are really and truly ingrafted into Christ, and vnited and knit together in him: the other externall, when as two or more, are incorporated into one visible Church, but yet not really incorporated and ingrafted into Christ him…lfe. Againe, there is a double kinde of perishing: the one spirituall when as the soule and inward man: the other corporall; when as the body and the outward man doe perish and decay: either of these may be sub-deuided into these two heads: into a partiall perishing, when as soule and body perish and decay in part: to a totall perishing, when as they perish wholly in eueryevery part, and not in some particular part; alone; and that either for a time, or for euer. If you take a brother in this case, for one that is a brother onelyonly in the Church, but not in Christ, I grant that such a brother as this may perish both in the inward and outward man, in part or in the whole, either for a time of for euer. But if you take a brother in this place, for one that is a brother in Christ as well as in the Church, I grant then that such a brother as this, may by reason of some scandalls perish p. 299in part euen in the inward man: that is, his conscience may be greiued and offended, hee may bee prouoked thereby to commit sin, to violate the law of charity, to hauehave vn charitable thoughts of religious men, and to distast them for a time it may somewhat abate his zeale and feruencie in the practise of religion, and coole his affection and louelove to God, and so may be destroyed in part. But yet hee cannot be totally destroyed, that seede and habit of grace which is planted in his soule cannot bee vtterly abolished and rooted out by reason of any scandalls whatsoeuer, though the acts and fruites of it may bee suppressed by them for a time. So that the meaning of this place of Paul, if we compare it with the precedent and subsequent words, and with that place of Math. 18. 6. 7. and Rom. 14. 13. verse 20. is no more in substance and sense but this. That stronger Christians must so much respect the weaker, as that they must not giuegive them any just occasion of scandall or offence, to wound and vexe their consciences, to breed any s…rupels or doubts in them, to weaken their louelove to God, to discourage them in the practise of religion, or to prouoke them vntounto any sinne: and not that scandals can make weake Christians in whom there is any truth of grace begun, to Apostatize, or to renounce the faith, or to fall finally or totally from grace: for this these scandals cannot do: they cannot cause any of the true sheepe of Christ, any that truly feare the Lord, or belong vntounto the …old of Christ to fall from grace, or to depart from God and perish. Iohn 10. 28. Ier. 32. 40. and 1 Iohn 2. 19. To answer this obiection in a word. I answer, that there is a double perishing: the one in respect of such as giuegive the scandall and offence, the other in respect of such as doe receiue it. A weake brother may vtterly perish in respect of those that giuegive the scandall and offence: that is, they may doe as much as in them lies to cause him for to perish, and to renounce the faith; and therefore God will take it as ill at their hands, as if hee had actually perished: for it is onelyonly Gods merciemercy which supports him, and not their scandall that offends him, that keepes him from Apostacie: therefore God is as much p. 300offended with them as if they had perished in good earnest. But yet such a brother doth neuer actually perish in respect of himselfe: he doth neuer actually Apostatize and fall from grace. This place proues on ely that hee may perish in respect of him that giues the offence, but yet not actually in respect of himselfe; and therefore it makes not against me.

The fifteenth obiection, is that of the 1 Tim. 5. 11, 12. The 15yonger widowes refuse; for when they hauehave begun to waxe wanton they will marry, hauing damnation because they hauehave cast off their first faith. From whence this argument may be framed. Regenerate men may cast off their first faith, and so bee damned for it: therfore they may fall away from the state of grace. To this I answer, first, that the Antecedent is false and is not warrantedAnsw. by this text. For Paul speakes not here of true regenerate men, and of such as were really ingrafted into Christ, but of young petulant, and wanton widowes, whose light and vnchast behauiour doth euidently proue, that they had no grace or faith at all within them. So that your argument hence can be no more but this. Young, petulant, and wanton widowes may fall from grace: therefore such as are once truly regenerated may doe so to: which is no good consequent. Secondly, I answer, that faith in this place doth not signifie the grace of true justifying and sauing faith, but that vow of chastitie and perpetuall widdowhood, which widdowes vsed for to make in former times, when as they had their vse and place in th… Church of God; as appeares by the very sense and scope of the place. Againe, damnation in his place signifies only blame or reproofe; or an Ecclesiasticall censure or punishment, as excommunication, or the like, which was vsed to be inflicted vponupon delinquents in this kinde: and not eternall condemnation of soule and body in hell, or the state of damnation. So that the true and proper sense of the place is no more but this. Widdowes that breake the vow of chastity, either by marrying againe, or by incontinency, are to bee blamed and censured by the Church for breach of this their vow, because they are an occasion of scandall and reproach vntounto the Church. What maket this to a totall or p. 301finall fall from grace? Surely nothing at all; and therefore I passe it ouer, without any further answer.

The sixteenth objection is this. A man man receiue the 16grace of God in vaine, and beleeue in vaine, as appeares by the 2 Cor. 6. 1. and 1 Cor. 15. 2. Therefore hee may fall from theAnsw. state of grace. I answer, first, that if you take the grace of God, for the habituall graces of Gods Spirit, and beleife for true and sauing faith; then the Antecedent is false, and is not warranted by these places of Scripture which are quoted: but if you take grace for the word of grace, and the offer of Christ to men in the Gospell, and beliefe, for an historicall and common faith (as they are taken here by the Apostle,) then the argument is false and followes not. Now that this place of Paul is meant onelyonly of the word of grace, and of the offer of grace to men in the Gospell, and not of the habituall graces of Gods Spirit, it appeares by the coherence and dependancie of the 2 Cor. 6. 1. vponupon the 2 Cor. 5. 19, 20. God hath committed vntounto vsus the word of reconciliation. Now then wee are ambassadors for Christ, as though God did bee seech you by vsus, wee pray you in Christs steed, bee yee reconciled to God: wee then as workers together with him, befeech you also that yee receiue not the grace of God in vaine: which proues, that this is onelyonly meant of the offer of grace and Christ to men, and not of the habit and seed of grace it selfe. So that your argument from hence, can bee no more but this. Men may heare the word of God in vaine: therefore the true regenerate Saints of God may fall from the state of grace: a strange in consequent. For that of the 1 Cor. 15. 2. vnlesse yee hauehave beleeued in vaine: it is not meant of a true, liuing, sauing, and justifying faith, but of an historicoll, fruitlesse, dead, and in-effectuall faith or beliefe, which did neuer truly regenerate & transforme the heart and soule of those who did injoy it. This doth fully appeareby the opposition & Antithesis in the sam… verse. By which yee are saued, vnlesse yee hauehave beleeued in vaine: so that sauing faith is here put in opposition to this vaine beliefe, which proues that this vaine beliefe was no true and ustifying faith. So that your argument from hence must p. 302be this. Men may loose a vaine and ineffectuall faith; therefore the true regenerate Saints of God may fall from the seeds and habit of true & justifying faith. Secondly, I answer, that these two places proue nothing for your conclusion admitting that they were meant of true habituall grace and faith: for the one of them is but a meere exhortation, the other, a bare exception and condition, neither of them is absolute and positiue. So that your argument from them can bee but this. The Saints of God are exhorted, not to receiue the grace of God in vaine: and they shall bee saued vnlesse they beleeue in vaine, therefore they may fall away from grace: which is but an idle consequence, and rather deserues to be derided, then answered. So that this objection, doth nothing impeach the truth of this our assertion.

The seuenteenth obiection against this present assertion, 17is drawne and collected from Psal. 27. 9. 11. Psal. 51. 11. Psal. 71. 9. and from other places and prayers of this nature, and it is but this in substance. The regenerate Saints of God doe alwaies pray to God, not to hide his face from them, not to put them away in his anger, not to leaue them nor forsake them, not to cast them off at last, nor to take away his holy Spirit from them. Therefore they may fall from grace: or else these prayers would bee but vaine and idle. I answer, that the argumentAnsw. followes not, and the reason which you alledge for to confirme it is but friuilous. First, because that prayer is a chiefe meanes, to preserue the Saints of God from Apostacie and backsliding, and to confirme and settle them in the state of grace: therefore the vse of prayer cannot imply a falling from grace. This is no good argument. The Saints of God do vse the meanes to pe…seuere: therefore they may fall from grace: because the Saints cannot perseuere in grace but by vsing of the meanes, and the vse of the meanes is the cause of perseuerance, not of Apostacie: this is your argument in effect. The Saints of God doe vse prayer to God, which is a meanes of perseuerance, therefore they may fall from grace. What a ridiculous and absurd argument this is, let all men judge. The perpetuall care of God ouer his Saints, his euerlasting p. 303louelove towards them, his continuall presence with them, together with the guidance and direction of his Spirit, are the chiefest causes why the Saints of God do thus perseuere in grace, which though God hath promised vntounto them freely, and will be sure to make them good vntounto them, yet hee will hauehave them for to pray vntounto him for the accomplishment and performance of them, that so they may bee thankfull to him for them; that so they may prise them at an higher rate, and ascribe the glory of them vntounto him. Therefore their prayers vntounto God to hauehave these promises accomplished, and made good vntounto them cannot imply a finall, or a totall fall from grace. Secondly, The argument followes not, nor yet the reason which is alledged, because it makes the promises of God vncertaine euen in respect of God himselfe. God hath promised not to leaue, nor yet forsake his children. Deut. 31 5. Iosh. 1. 5. 1 Sam. 12. 22. and Heb. 13. 6. hee hath promised them not to cast them off. Iob. 8. 20. Isay. 41. 9. 1 Sam. 12. 22. and Iohn 6. 37. and that his spirit shall abide with them for euer. Iohn 14. 16, 17. doe their prayers therefore vntounto God, make these promises of God vncertaine in themselues, and doubtfull whether they shall bee performed by that God of truth and faithfulnesse that made them to them? God forbid: for this would bee nothing else but to make God a lyar, and to make him subiect vntounto change and ficklenesse, in whom there is no variablenesse nor shadow of turning I am. 1. 17. I would demand but this question of you, who presse this argument; whether your praying vntounto God for his presence and spirit, doe imply that God will not giuegive them to you? If it doth, how then can you pray in faith without doubt Iames 16, 7.and wa…ering, beleeuing that you shall receiue the thing you pray Math. 11. 24.Matt 11:24for? It is impossible for any man to pray in faith, if his prayer vntounto God, did imply an incertaintie in Gods persormance of the thing hee prayes for; and so it should bee impossible for any man, to hauehave any fruite or benefit by his prayers, because they are not made in faith. So that if this were true, your prayers must needes be faithlesse and fruitlesse; and all these gratious and comfortable promises of God, concerning the p. 304hearing and answering of your prayers, would bee of no effect or truth. If it doth not implie thus much, that God will not grant the things you pray for, how then will this your Argument follow, or stand good? If the prayers of the Saints to God, not to cast them off, not to forsake them or depriue them of his presence or his Spirit, doe not implie, that God will ca…t them off, forsake them, and withdraw his Spirit from them, then you can collect nothing at all against me from these prayers, no not so much as a possibilitie of falling from the state of grace. Wherefore if you will but recollect your senses, and weigh but this your Argument in an vpright ballance, you cannot but acknowledge and confesse it to be ridiculous, false, and idle, and nothing to the present purpose.

The eighteenth objection that may bee made against me, 18is collected from these words of Paul, Gal. 5. 4. Christ is become of none effect vntounto you, who euer of you are iustified by the law; ye are fallen from grace. The Saints of God may fall from grace in seeking to be justified by the law; therefore they may fall away from grace. I answer, that the Antecedent isAnsw. not warranted by this place which you alledge: for the scope of this place, and of this whole Epistle, is nothing else, but to disswade the Galathians from seeking iustification and righteousnesse by the Law, and to seeke justification only by faith in Christ. So that this place alleaged, is nothing else but a dehortation, and no more in sense then this; Those that seeke to be justified by the law, shall hauehave no benefit by the death of Christ, and therefore beware how you seeke to be justified by the law. What is this to our purpose? Surely nothing at all. Yea, but you will say,Obiect. that the Galathians fell from grace. Well, I grant it. But fromAnsw. what grace was this? surely the grace of God offered vntounto them in the Gospell, or the grace of the Gospell, which is not here in question; but not the true and sauing graces of Gods Spirit: they fell from the doctrine of grace in cleauing to the law, not from the Spirit and habit of grace by cleauing vntounto sinne. The greater part, not all the Galathians p. 305fell from the Gospell to the law; but that the true regenerate Saints of God which were among them did so to, that they fell away from the state of Grace, this place is not sufficient for to proue it, though you racke and wrest it to the vtmost.

The nineteenth obiection may be drawn from that prayer 19of Agur. Pro. 30. 8. 9. GiueGive me neither pouerty nor riches, feed me with food conuenient for mee; left I be full and denie thee, and say who is the Lord? or lest I be poore and steale, and take the name of God in vaine. Plentie or pouertie may make a regenerate man to fall from grace, as appeares by this prayer of Agur. therefore regenerate men may fall from grace. I answer:Answ. first, that plenty or pouertie may cause regenerate men to fall from grace, if God should leaue them to themselues, and not sanctifie their prosperitie or pouertie vntounto them: but God doth neuer leaue regenerate men vntounto themselues, he doth neuer leaue them nor forsake them, and hee doth sanctifieHeb. 13. 6.Heb 13:6 all estates and conditions of life vntounto them, making them all to worke together for their good, Rom. 8. 38. therefore they cannot cause them for to fall from grace: Secondly, I answer, that these words of Agur doe not proue that plentie or pouertie may cause regenerate men to fall from the state of grace: they only proue that they may cause them to commit many sinnes against God; which they may doe, and yet not fall from grace. Hezechiah his heart was lifted vp with pride, 2 Chron. 32. 25, 26. yet hee fell not away from the state of grace, but repented him of this his sinne. Plentie or pouertie they may be occasions of pride and discontent, thus much this prayer of Agur proues: it proues that Christians ought for to desire a competencie, and to auoide, and pray against all occasions of sinne, and this is all it proues. What consequence then can you inferre from hence? What? that the true regenerate Saints of God may fall from grace? because that Agur prayes to God to keepe him from the occasions of sinne? because he prayes to God to giuegive him perseuerance, and to remoue those lets and obstacles which might hinder him in his perseuerance? What an absurdity p. 306would this be? Regenerate men pray to God, to keepe them from the occasions of sinne, regenerate men vse the meanes and helpes to perseuere in grace, and remoue the obstacles that might hinder them; therefore they may fall from grace. This is all the argument that can bee collected from hence, and this all is nothing.

The twentieth Argument that may bee obiected against 20me, is taken from that of Paul, 1 Thes. 5. 19. Quench not the spirit. The regenerate Saints of God may quench the Spirit of God: therefore they may fall from grace. I answer, that thereAnsw. is a double quenching of the Spirit, the one of the heate & feruencie, the other of the habituall graces of Gods spirit: the Saints of God out of idlenesse and negligence in Gods seruice, or by the commission of some sinne or other, or by the negligent and superficiall performance of holy duties may quench the feruencie, the heate and zeale of Gods Spirit, that is, of those spirituall graces which are within them (which are no more but the degrees and fruites of grace) but yet they can neuer extinguish the habituall graces of Gods spirit, for they are of a diuine nature, they are an incorruptible seed, a seed which will remaine within them, a spirituall fire which neuer failes, and which many waters cannot quench, as you may reade in the 1 Pet, 1. 23. 2 Pet. 1. 3. 1 Iohn 3. 9. Luke 22, 32. 1 Cor. 13. 8. and Cant. 8. 6, 7. So that the meaning of the Apostle in this place is onelyonly this, that the Saints of God must not neglect the sweet and comfortable motions of Gods Spirit, when as they feele them arising and springing vp in their hearts: that they must beware of abating of the edge, the feruencie, the strength, the heate and zeale of their graces: and not that they may vtterly extinguish and put out the habituall graces of Gods spirit which are in them. So that your Argument from this place of Paul can be but this. The Saints of God may suppresse and neglect the sweet and comfortable motions of Gods spirit, and lose the heate, the zeale, the feruencie and degrees of grace, therefore they may lose the very habits and seeds of grace; which is but a meere inconsequencie. Secondly, I answer, p. 307that there is a double quenching of the Spirit: first, in respect of our selues, secondly, in respect of the Spirit it selfe: The Saints of God may doe as much as in them lies to quench the Spirit of God, but yet they cannot actually quench the Spirit: the Spirit of God will not be quenched by them, but will still remaine within them, though they themselues, out of incogitancie or negligence (but neuer out of malice, and wilfulnesse) indeauour for to quench it. Thirdly, I answer, that this quenching of the Spirit of God may hauehave a double construction: For a man may quench the motions of Gods spirit either in respect of himselfe, or in respect of others. Now some good interpreters, expound this place of Paul, of the quenching of Gods spirit meerely in respect of others, making this to bee the meaning of the place. See that you incourage the Ministers of the Gospell, and not crosse, interrupt or discourage them in their preaching by your vnfruitfulnesse, or by opposing your selues against them, or by your disreport and neglect of their ministry in not repairing to their Sermons, joyning it with the insuing verse, Despise not prophecie. If you …ake the place in this sense as well you may; your Argument can bee no other then this. The Saints of God may discourage and offend their Ministers, therefore they may fall from the state of grace, which is a meere Nonsequitur. Lastly, I answer, that this place of Paul; is but a bare admonition: hee saith not, that the Saints of God doe quench the spirit, but onelyonly admonish them not to quench it. Which doth not implie, that the Saints of God may quench the spirit, because their diligent care in not quenching of the Spirit, is the chiefest means for to preserue & keep the Spirit in them. The Saints of God must vse the meanes for to preserue the spirit in them, therefore they may quite extinguish it, is but an absurd and contradictor…e Argument. So that take this place of Paul in what sense you will it doth not make against me.

The twentie one objection, is that of the 2 Ioh… 8. Looke 21to your selues, that wee lose not those things which wee …aue wrought, but that wee may receiue a full reward. Regenerate p. 308men may lose the things which they hauehave wrought; therefore they may fall from grace. I answer, that the AntecedentAns…. is not warranted or proued by this place: first, because these words are but a meere caution, and exhortations to the Saints, to beware lest Antichrist should seduce them: therefore this being but a meere exhortation to vse the means to perseuere in grace, doth not, nor cannot necessarily implie, that the saints of God may fall from grace. Secondly, those to whom St. Iohn doth vse this exhortation; they were the elect saints of God, verse 1. the truth did dwell with them, and shall be with them for euer, vers. 2. they were such as should abide in the doctrine of Christ, verse 9. therefore this exhortation and caution made to such as these, doth not necessarily implie, that they may be seduced & fall from grace. For it is impossible for the elect of God to bee seduced, Math. 24. 24. Marke 13. 22. Reu. 9. 4. cap. 17. 8. it is impossible for them, in whom the truth doth dwell and should abide for euer, for them that should abide i… the doctrine of Christ, to fall away from grace: therefore this exhortation being made to such as these, cannot possibly implie that they should fall from grace. So that take these words in your owne sense and meaning, as if they were applied to the parties themselues to whom St. Iohn writes, they doe not make against me. But if wee take them in their proper sense, then they make lesse against me then before. For the Apostle doth not say, take heed lest you loose the things which you your selues hauehave wrought, but that yee receiue a full reward: but looke to your selues, that wee lose not the thing… which wee hauehave wrought, but that wee may receiue a full reward. So that here is no losing of their owne workes, but of the workes of others: not a losse of their owne reward, but of the reward of others: and that not simplie of a reward, for that cannot be lost, but only of a full and plenarie reward. So that the true and proper sense of the Apostle in this place, is no more but this. Brethren, the times are very dangerous, there are many Antichrists come into the world, who will labour to seduce you: beware then that you be not seduced and peruerted by them; for then wee who are the p. 309ministers of the Gospell, and hauehave preached Christ vntounto you, shall partly lose the fruite of our labours, and not receiue a full reward. Wee shall lose the joy, the fruite, and comfort of our labour here, we shall hauehave no joy at all in you, or in our preaching, because you continue not in our doctrine: whereas if you did continue in it, it would euen comfort and reioyce our soules. For that which giues vsus best content, and brings vsus greatest ioy and comfort here, is to heare that our children walke in truth, and continue constant in the faith: this is our chiefest and our greatest ioy, verse 4. and 3. Iohn 3. 4. Yea, and we shall lose some part of our reward hereafter: for the more those are who are conuerted by our ministrie, and the more constant and firme they are in the profession of the faith, the greater shall our reioycing, the greater shall our reward and glory bee in the day of Iesus Christ, Phil. 2. 16. 1 Thes. 2. 19 28. and Dan. 12. 3. Wherefore if you hauehave any care or respect to vsus or to our good, as well as to your owne, then looke to your selues, and take heed that yee be not seduced, that so wee may not lose the things which we hauehave wrought, but that wee may receiue a full reward of ioy and comfort both here and hereafter; This is the true, genuine, proper and onelyonly sense, scope, and meaning of this place; and what makes this against me? Surely nothing at all: and therefore I will forbeare to giuegive any further answer to it.

The twenty two Objection is that of Psal. 119. 176. I hauehave 2gone astray like a sheepe that is lost, ô seeke thy seruant, for I doe not forget thy commandements. A regenerate man may goe astray from God like to a lost sheepe: therefore hee may finally or totally fall from grace. I answer, that this place and argumentAnsw. proues nothing at all against me. For first, though a regenerate man and sheepe of Christ may stray away for a time in some by-path of sinne, yet hee is a sheepe still: A sheepe that strayeth away, is a sheepe still; his straying from the fold, doth not alter and change his nature, and make him not to be a sheepe: So one that is once a true Saint of God, and a true sheepe of Christ; though he chance to stray aside into some by-path of sinne for a fit, yet hee is still a p. 310Saint of God, and a sheepe of Christ; this his straying away from God and Christ, doth not alter and change his nature, and make him not to be a sheepe of Christ, because he strayeth not away wilfully or of set purpose: so that this very comparison and similitude of a lost sheepe doth make against you: For Christ doth account a lost sheepe to be still a sheepe, and doth alwayes seeke him out, vntill hee finde him, and bring him backe againe, as we may see expresly, Ezech. 34. 16. Math. 18. 12, 13. 14. Luke 15. 4, 5. and Iohn 17. 12. Seconly, I answer that if you take all the words of the Psalmist together, this place is so farre from making against me, as there cannot be a stronger place produced for me: for though the Psalmist tells vsus, that hee had gone astray like a lost sheepe, yet he certifieth vsus withall, that euen then when as he went astray, hee did not forget Gods commandements: though in his flesh hee did Rom. 7. 25.Rom 7:25serue the law of sinne for a time, yet, in his minde, his heart and spirit, hee did alwayes serue the law of God: and therefore did neither finally nor totally fall from the state of grace. Lastly, the Psalmist informeth vsus in the three verses before this verse which is objected: that hee had chosen Gods precepts, that his soule did long for his saluation, and that his law was his delight: therefore it is certaine that he was neither finally nor totally fallen from the state of grace, for then hee could neuer hauehave done thus. So that this obiection and place makes strongly for me, not against me.

The twenty three obiection is this. A member of Christ 23may bee made a member of an harlot, 1 Cor. 6. 15, 16. therefore he may fall from grace. I answer, that the Argument followesAnsw. not. For a member of Christ may be made a member of an harlot; that is, hee may commit fornication, and yet bee a member of Christ still: (as wee may see by the example of Dauid, which I shall come to hereafter.) hee may be one body with an harlot, and yet one spirit with Christ. Againe, I answer, that Paul in these words of his, doth not intend and aime at this, that a true regenerate man may fall quite away from grace, and be quite cut off from Christ by this sinne of fornication: this is not his drift and purpose: but the end of p. 311this his speech, is to disswade the Corinthians from this sinne of fornication, to which they were much addicted, because their very bodies as well as their soules, were the members of Christ, and the temple of the holy Ghost, and therefore they should not defile them with this sinne of fornication, and make them members of an harlot. This is the scope, this is the drift of the Apostle in these words, this is the onelyonly thing he aimes at, he did not so much as thinke of your collection, of a fall from grace: and therefore vnlesse you will peruert and wrest the Scriptures, and giuegive it such a sense and meaning, as was neuer intended by the holy Ghost, and those that penned it, you cannot say that this Scripture makes against me. I hauehave now (good Reader) gone thorow most of those Arguments that can be produced against me from the Scriptures: and if thou wilt but weigh them with a iudicious and impartiall eye, thou shalt finde them so disioynted, so incongruous, so indigestlie, so idle and absurd, so full of inconsequies, and grosse Nonsequiturs, so palpably miscollected, and incongruously wrested and extorted from the places which are cited for to warrant them, that thou canst not choose but wonder at the injudiciousnesse, and weaknesse of such as doe produce them. For mine owne part, I wonder, how any that make a vaunt or shew of judgement, wit, or learning, can be so strangely besotted, and so much ouer-seene, as to build a point of faith, and doctrine vponupon such slender and injuditious collections and grounds as these; and to oppose a manifest and vndeniable truth, with these weake, childish, absurd, incongruous, injudicious and ridiculous arguments and collections, which children and schoole-boyes would blush to vrge. Certainly if it were not, that some of this sect hauehave a name of learning, wit, and judgement in the world, I should thinke them very illiterate and simple, very childish, sottish, and injudicious, to produce such strange collections, arguments, and conceits as these, against so euident and cleere a truth. But what shall I say? God himselfe hath beso…ted them with2 Thes. 2. 10. 11.2 Thess 2:102 Thess 2:11 these vaine delusions, hee hath giuen them ouer to a reprobate and p. 312iniuditious sence to beleeue those lies and fancies of their owne, because they would not receiue the louelove of the truth, and submit their wills and judgements to his word: and hence it is, that they are not ashamed to broach these vaine conceites, these false collections, and injuditious (if not absurd and ridiculous,) arguments, which they themselues would scoffe at, deride, and vtterly disclaime, if they were in their right sences, and had not their faces steeled with impudencie and boldnesse. I mention this but as an Item, on the by. I now proceed to the insuing arguments.

The twentyfourth argument which may be produced against mee, is that which is the very ground, the very head; 24roote and fountaine of this damnable and pernitious Error, of the finall and totall Apostacie of the Saints: and it is onelyonly this. A true regenerate Saint of God may commit a grosse and vnknowne sinne, and dye before hee hath particularly repented of it. Therefore he may fall away, both finally, and totally from the state of grace. For answer to this grand andAnsw. vnanswerable objection (as our Antagonists repute it) I shall deny the argument, for the inconsequencie of it. Now that this argument followes not, it is euident by these insuing reasons. First, because it requires a particular and actuall repentance, after eueryevery knowen and grosse sinne that a true member of Christ commits, as absolutely necessary to saluation; which if I should admit, it would necessarily follow, that no man could bee saued. First, because that there is no man whatsoeuer that can particularly repent, of all those particular and mortall sins which he hath committed from time to time. Secondly, because the most righteous men in the world doe no doubt commit some actuall and deadly sin or other, in thought, word, and deed, betweene the last minute & instant of their death and their last actuall repentance, of which sins they hauehave no time and space particularly to repent: if therefore an actuall repentance were absolutely required after eueryevery particular act of sinne that a child of God commit…, it would bee then impossible for any to bee saued: a desperate and dismall consequent; which would make the p. 313very stoutest of our Antagonists to quake and tremble, if it were admitted to bee true, as they pretend it for to bee. Secondly, this argument followes not, because it would either bring in that Popish distinction of veniall and mortall sinnes, when às the least sinnes that any man can commit, as idle words, and thoughts, are mortall and deadly in their owne proper nature, as appeares by Deut. 27. 26. Ier. 17 9. Ezech. 18. 20. Math. 5. 28. cap. 12. 37, 38. Acts 8. 22. Gal. 3. 10. and Ephes. 5. 3, 7. Or else it would make eueryevery sinne, yea, the very least sinne that a regenerate man commits, to seuer and cut him off from Christ, and to cast him downe from the state of grace. For if any mortall sinne whatsoeuer may cut a man off from Christ, and cast him downe from the state of grace, as you affirme it may, why then should not eueryevery sinne doe it, as well as any sinne? EueryEvery sin is alike mortall in it felfe, and in its owne nature: and therefore eueryevery sinne, as well ac any sinne, should cut a man off from Christ, and cast him downe from the state of grace. That which makes any sinne to cut a man off from Christ is onelyonly this, that it is a mortall sinne: now eueryevery sinne is a like mortall in its owne essence and nature: therefore eueryevery sinne should cut a man off from Christ as well as any sinne: where there is the same cause, there must needes be the same effect. Now you your selues doe grant, that eueryevery sinne which a Saint of God commits, doth not seuer and cut him off from Christ: and if it were not so, in were impossible for any to be ingrafted into Christ, or to be saued, for before he could repent him of one sinne he would still commit another, which would hinder his inscition into Christ, and his inuesting into the state of grace, his sinnes would come so fast and thicke vponupon him, that hee could neuer be ingrafted into Christ againe, and so he could not be saued. If therefore any deadly sinne that a Saint commits doth not seuer him from Christ, and cast him downe from the state of grace, then no sinne at all can doe it; because all sinnes are alike mortall in their owne nature: and so your argument doth not follow. Thirdly, this argument followes not, because it would make the sinnes of regenerate p. 314men, vtterly to abolish and roote out, that immortall seede of grace which is planted in their hearts, & make them liable to eternall condemnation: which cannot be. For Saint Iohn doth certifie vsus in expresse words, in the 1 Iohn 3. 9. that whosoeuer is borne of God doth not commit sinne, for his feede remaineth in him: neither can bee sinne, b…cause bee is borne of God. that is, hee cannot sin vntounto death, or to extirpate that seede of grace which is within him. The seed of grace is an incorruptible and immortall seed. 1 Pet. 1. 23. therefore no sinnes which the Saints of God commit, can suffocate or quite extinguish it. True it is that the sinnes of Gods children may crosse, hinder, and in part suppresse, the acts and fruites, the increase and growth of grace for a time, but yet they cannot quell nor quite extirpate that habit and seed of grace which is within them, they cannot make them not to bee the sons of God, the members of Christ, or the elect of God; and therefore the argument followes not. Fourthly, the argument followes not, because it would make repentance to be but a meere transient act, and not an habituall grace, or at least it would make habituall repentance, to bee of no esteeme in the sight of God: neither of which can bee admitted. For if a new and fresh repentance bee necessarily required after eueryevery particular knowne sinne, as your argument surmiseth; then either the sinne which is committed must destroy that habituall repentance which is in men, or else the act of repentance after those knowne sinnes committed, must be a fruit of that habituall repentance which was in them before, or else it must be but a meere transient act; or else it must follow, that such as hauehave the habituall grace of true repentance in thē may be damned, or put into the state of damnation for want of an outward act of this their habituall repentance, at that particular time. If the sinne committed doth destroy that habituall repentance which was in them: then you will make one act of sinne to destroy an habit of grace, which cannot bee. If this actuall repentance after the sinne committed, (which you say doth cut men off from Christ, and cast them downe from the state of grace,) p. 315bee but a fruite and effect of the former habit of r…pentance that was in them, then they were not totally cut off from Christ, and cast downe from the state of grace, for they had still the grace and habit of repentance in them. If this actuall repentance afterwards proceed not from an habit of repentance which is wrought within them: then you make repentance to bee but a meere transient act, and not an habituall grace: which is contrary to the Scriptures, which doe make repentance to bee an habituall grace. If you grant repentance to bee an habituall grace, and yet maintaine, that the Saints of God are in the state of damnation after any grosse sinne committed, before their actuall repentance, notwithstanding they hauehave the habituall grace of repentance in them: then you make the habit of true repentance, to wit; the inward disposition and frame of the heart and soule, the inward hatred and antipathie against sinne, the inward tendernesse, and the habituall sorrow and griefe of heart and soule; the constant purpose of heart to forsake all sinne, and to cleaue inseperablie to Christ, to bee nothing wor…h in the sight of God, and to bee nothing auailable to the Sa…nts: when as it is onelyonly the inward and habituall disposition and inclination of the heart and soule that God requires and regards, as an acceptable and pleasing sacrifice vntounto him, neuer respecting the outward act of repentance, vnlesse it proceed from that babit of repentance which is within vsus: as you may see at large. 2… Chro. 34. 27, 28. Ps. 51. 17. Isa. 57. 15. c. 61, 1, 2, 3. Eze. 36. 26. & Mal. 3. 14. Wherfore, seeing that this argument would make repentance to be a meere transient act, & not an habituall grace; and seeing it would make the habituall grace of true repentance to bee of no effect, and not sufficient to free men from damnation, it followes not. Fifthly, this argument followes not, because it would breed a great fraction and interruption in a Christian mans estate: a regenerate man, might then bee one day in the state of grace, another day in the state of damnation, a third day saued, a fourth day damned, a fifth day written in the booke of life, a sixth day rased out of it againe: the state of grace should p. 316then beefull of fractions and interruptions, full of inconstancie, and ficklenesse, whereas the Scripture doth informe vsus, that a regenerate mans estate is a constant, stable, setled, permanent, and immutable estate, and so well grounded, fixed, rooted, and established, that it cannot be shaken, moued, or totally interrupted: as you may read at large. Psal. 125. 1. Psal. 37. 24. Psal. 89. 36, 37. Ier. 31. 36, 37. Math. 7. 24, 25. Luke 6. 48. Iob. 36. 7. Heb. 12, 28. Ephes. 3. 17. Col. 1. 23. cap. 2. 5, 7. 2 Cor. 1, 21. Rom. 5. 2. 1 Cor. 16. 23. 1 Cor. 1. 8. 2 Tim. 2. 19 and 1 Pet. 5. 10. wherefore your argument followes not. Sixthly, the argument followes not, because it would seuere the meanes from the end, or the end from the meanes: it would seuere Gods absolute positiue and immutable decree and election, from the meanes that should execute it, and so it would make it to bee of no effect. For if repentance bee the meanes which God hath appointed his children to obtaine saluation by, as wee all know it is: then that God who hath decreed, that his elect, chosen, and true regenerated Saints should bee saued, hath likewise decreed, that they should still repent, because else this decree of his could not be executed. As God hath giuen Christ vntounto his Saints and children, so hee doth also together with him freely giuegive them all things, that may tend to their saluation. Romans 8. 32. as God hath giuen them life and godlinesse, so hee hath giuen them all things that belong vntounto them. 2 Pet. 1. 4. all things that may preserue and keep them in them. So that all whom God hath praedestinated to eternall life, he hath likewise praedestinated them to all things that are needfull and requisite for to obtaine it, else this praedestination and decree of his would be in vaine, for want of meanes to execute it. Wherefore God hauing praedestinated all such as are regenerated vntounto etern all life, hee hath likewise praedestinated them for to repent of all their sins: and therefore this argument of yours which would seuer repentance from praedestination, and suppose that a regenerate man elected to eternall life might die without repentance, and so perish for euer must needes be false. Seuenthly, this argument followes not, neither p. 317can it bee admitted, because it would seuer and diuide those graces of Gods spirit which cannot bee disioyned. It would seuer repentance, from faith and louelove, from justification and adoption, which cannot bee disioyned or seuered from the other. For a man may commit a grosse sinne, and yet hauehave true and sauing faith and louelove within him still: a man may bee stained with some foule and scandalous sinne, and yet not loose his adoption and that seede of grace which is within him: 1 Iohn 3. 9. If therefore such a man as is adopted and regenerated, such a one as hath the seede of grace, and the habit of faith and louelove within him, might fall from grace and perish, as you pretend hee may, then a man that is justified, a man that hath true and sauing grace within him may bee damned, and the graces of Gods spirit which are concatinated and lincked together by an inseperable vnion, might bee seuered, which were an absurd, and an impossible thing. Eightly, this argument followes not, because it derogates much from the merits and satisfaction of Iesus Christ, it puts all vponupon one act of repentance, it makes our former repentance and justification by faith in Christ to bee nothing at all, it takes away all from Christs satisfaction and mediation, who is made vntounto vsus of God righteousnesse and iustication and redemption: 1 Cor. 1. 30. 31. and suspendeth all vponupon our actuall repentance: which is contrary to the Scriptures. For when a man is once truly regenerated and ingrafted into Christ, though hee doth afterwards commit sinne, yet this sin of his is not imputed to him, because God lookes vponupon him as hee is in Christ, who hath fully satisfied for all his sinnes, both past, present, and to come. Hence is that of the 1 Iohn 2. 1, 2. If any man sinne wee hauehave an aduocate with the Father, Iesus Christ the righteous, and hee is the propitiation for our sinnes. Christ Iesus bee is our ransome and attonment. Rom. Rom. 8. 39. 34.Rom 8:39Rom 8:343. 24, 25. and cap. 5. 11. it is hee that iustifieth; who is he that condemneth? Those who are once in him, there is no condemnation due vntounto them though they sinne. Rom. 7. 25. cap. 8. 1. the law of the spirit of life in Christ, bath made them free from the law of sinne and death. Rom. 8. 2. and therefore they cannot perish p. 318for want of one particular act of repentance, for one particular act of sinne as you pretend, vnlesse that you will derogate much from the merits and satisfaction of Christ death. Ninthly, the Antecedent is false, because, it would make one act of sinne for to destroy an whole habit of grace, which cannot bee: for if it bee true of naturall, acquisite and artificiall habits, that one or two acts that are contrary to them cannot destroy them, and that they are so setled, rooted and grounded in those subiects in which they are, that they are hard for to be lost againe or rooted out, much more must it be true, of diuine, spirituall, coelestiall and infused habits which are wrought in mens hearts by the holy Ghost, that they cannot be rased or vtterly abolished by one actuall sinne or two, especially when as they are not committed with a full consent. Lastly, I answer, that this argument followes not, because it doth suppose, that true grace, & a grosse notorious and knowne sin can neuer stand together, which is false, and contrary to the Scriptures. True it is, that truth of grace, and the whole body, power, and dominion of sinne can neuer stand together, they are incompatible, and cannot stand together vponupon equall tearmes: but yet vponupon vnequall and different tearmes they may. Truth of grace it cannot stand together with the dominion of sinne and satan, or with the power and strength of sinne: but where the kingedome of sin and Satan is shaken and brought vnderunder, where the power and strength of sinne is curbed, weakned, mortified and subdued by the power and strength of grace, where sin and Satan are subordinate to grace (as they are in all the true regenerate Saints of God, who hauehave crucified the flesh with the affections Gal. 5. 24.Gal 5:24and lusts thereof) there they are not incompatible, theyCol. 3. 5.Col 3:5 may stand both together. There is no man in the world so thoroughly mortified, and sanctified, but there are still some remainders of the dody of sinne, some parts of the old man left within him. EueryEvery regenerate man hath flesh in him as well as spirit, and the one of these is alwaies lusting and striuing against the other, so that they cannot doe the things they would. Gal. 5. 16, 17. See this in holy Paul Rom. 7. 15. to the p. 319end. I know (saith hee) that in mee, that is in my flesh dwelleth no good thing. For to will is present with mee, but how to performe that which is good I find not. For the good that I would I do not, but the euill that I would not that I do, I finde then a law, that when I would doe good, euill is present with mee: for I delight in the law of God after the inward man: but I see another law in my members …arring against the law of my minde, and bringing mee into captiuity to the law of finne, which is my members; which makes mee to cry out: O wretched man that I am, who shall deliuer me from the body of this death; I thanke God through Iesus Christ. So then with the minde I my selfe doe serue the law of God, but with my flesh the law of sinne. Paul had a body of sinne within him, not wholly mortified and subdued, and yet it stood together with his graces, and with his inwardman. So Dauid and Peter, they committed grieuous sinnes, and yet they stood together with their graces, as I shall proue anon. The Churches of Ephesus, Pergamus, & Thyatira, they fell into such scandalous and grosse sins as made God angry with them, and yet they did not fall from grace: for they did labour still in the Lords worke without fainting: they did hold fast his name, and suffer persecution for his sake: they did not deny the faith, but they kept their faith, their charity and patience still, of which God takes speciall notice, and their last workes were more then their first: Reu. 2. 3. to 21. These Churches they had many great sinnes within them, and yet they had many excellent and pretious graces ioyned with them. Ieho…aphat may commit a great si…ne against the Lord, in helping of the vngodly, and in louing those that hate the Lord, and yet there are good things found within him still. 2 Chron. 19. 2, 3. The acts of great, infamous, and notorious sinnes doe sometimes meete and stand together in the Saints of God, but the dominion, and the power, the strength and babits of those finnes doe neuer. The Saints of God may commit such grosse and scandalous sins, which are in their owne nature peccata … …alutis, & vastantia … (as Augustine and … stile them) but yet they neuer doe so wast their consciences and spoile their graces, as to roote out the very feeds and habits of their p. 320graces, to cut them off from Christ, and to disturbe them in their state of grace; because they neuer doe commit them with an absolute and full consent and will; they neuer commit them out of a deliberate purpose, and setled resolution; but the very bent and frame of their hearts and soules, and of their inward man, which is their selfe, is alwaies set and bent against them, and turned to the Lord: they hate their sinnes and resolue against them from their soules, though now and then out of the strength of the temptation, and out of the policy of satan they are suddainely foyled, though not vtterly cast downe and conquered with them. Wherefore seeing that this argument doth suppose, that the seeds, the habits and the truth of grace can neuer stand together with the acts of any grosse and knowne sinne, which is but a meere fiction and notion of our Antagonists, being ex diametro opposite to the expresse testimonie of the Scriptures, and hauing nothing else, but their ipsi diximus to warrant it, there is just cause for to deny it, both for the inconsequencies and falsenesse of it. But because this very argument (as I am informed) hath beene lately pressed, and propounded in another manner. I will propound it in the same manner as it was then vrged, and so will answere it. A true regenerateObiect. man and a member of Iesus Christ may lie long in a grosse and knowne finne without any actuall repentance, as Dauid and Salomon did: therefore hee may fall totally if not finally from the state of grace. The argument they proue to bee true by this reason. The true regenerate Saints of God committing any grosse and knowne sins and lying in them without repentance, from the time of these sinnes committed, to the time of their actuall repentance of them, are not in the state of grace, but in the state of damnation: which they proue by these two reasons. First, because these sinnes are mortall in themselues, and exclude men quite from heauen, as appeares by. Ezech. 18. 20. the soule that sinneth it shall dye. and by the 1 Cor. 6. 9, 10. those that commit …nch things and sinnes as these, shall not inherit the kingdome of God. Secondly, because these sinnes of theirs are not forgiuen before p. 321their actuall repentance of them, so that if they should die before their actuall repentance of them, they should be damned for them: so that in that Interim, and space of time betweene the sinne committed, and their actuall repentance, they are in the state of damnation, and not in the state of grace, because their sinnes are not forgiuen: and therefore the Argument followes. For answer to this maine Objection,Answ. which is the very summe and substance of all that can be objected, and the very basis and foundation of our Antagonists Error. I shall denie the ground and reasons which support this argument. First, I shall denie, that the Saints of God committing any grosse and knowne sinne, and lying in it for a time without any actuall repentance, are during the space and time of this their impenitencie in the state of damnation. And secondly I shall denie, that a particular repentance is absolutely necessarie to saluation, after eueryevery particular grosse, and knowne acte of sinne which the Saints of God commit, and that those sinnes of theirs cannot bee pardoned before their actuall and particular repentance.

For the first of these, it will be plaine and manifest, if wee 1consider how farre those men must goe, that will sinne vntounto death, or sinne so farre as to put themselues into the state of damnation. He that will sinne vntounto death, or sinne so farre as to put himselfe into the state of damnation; must sinne so farre, as vtterly to separate, and cut off himselfe from Christ, vtterly to extirpate all the seeds and habits of true and sauing grace which are within him, and wholly to emancipate and inthrall himselfe to the seruice of sinne and Sathan: For as long as any man abides in Christ, and is not seuered or cut off from him, as long as any man hath any habits and seeds of true and sauing grace within him, and is not wholly inthralled and imbondaged vntounto sinne, and Sathan, so that the whole intire wrath of God cannot light and fall vponupon him; he is not in the state of damnation, but in the state of grace. Now none of the true regenerate saints of God can sin so far, as vtterly to seuer & cut off themselues p. 322from Christ, or vtterly to roote out the very habit and seed of those true and sauing graces that are within them, and to inthrall themselues wholly to the seruice of sinne and Sathan, so that the whole intire wrath of God cannot arise against them: therefore they can neuer sinne so faire, as to put themselues into the state of death and damnation. This is euident by diuers pregnant places of Scripture, and by diuers reasons. First, it is euident, that a true regenerate Saint of God can neuer sinne so farre, as to put himselfe into the state of death and damnation, no not for a time: because he can neuer sinne so farre, as to bee vtterly cast downe from the state of grace, to be vtterly cut off from Christ, and to be vtterly depriued of the life of grace. Dauid he informes vsus, (aaPsal. 37. 24.Ps 37:24) that a good man though hee fall, yet he shall not be vtterly cast downe: for the Lord vpholdeth him with his hand; and Paul he assures vsus, (bbRom. 14. 4.Rom 14:4) that hee shall be holden vp, for God is able to make him stand. The Saints of God, (cc2 Cor. 4. 9, 10.2 Cor 4:92 Cor 4:10) they may be troubled on eueryevery side, by reason of sinne, but yet not distressed, they may be cast downe by sinne, but not destroyed: they may be (dd2 Cor. 6. 9. 10.2 Cor 6:92 Cor 6:10) as dying men, and yet behold they liue: as chastened, yet not killed: as sorrowfull, yet alwayes reioycing; as poore, yet making many rich: as hauing nothing, and yet possessing all things: they may be like (eeLuke 10. 30.Luke 10:30) the man that went downe from Ierusalem to Ierico, and fell among theeues, euen wounded and halfe dead with sinne: their graces like those of the (ffReu. 3. 2.Rev 3:2) Church of Sardis, may be ready to die: the Saints of God and their graces, they may suffer a winter of temptation, they may bee sicke and languishing by reason of sinne: they may bee (ggLib. 4. Epist. Epist. 2 Antoniano fratri.) semianimes as Cyprian stiles them, halfe dead, and halfe withered, but yet they are neuer wholly dead in sinnes and trespasses: when they are at the worst and lowest ebbe, they are (hhIsai. 42. 3.Isa 42:3) but bruised reedes, and smoaking flaxe, they are neuerMath. 12. 20.Matt 12:20 vtterly broken, neuer vtterly quenched and put out: there are still some breathings of grace and spirituall life within their soules, there are graces alwayes mixed with their sinnes,Reu 2. 2, 3, 4, 5, 6. 9 13, 14. 15 19, 20.Rev 2:2Rev 2:3Rev 2:4Rev 2:5Rev 2:6Rev 2:9 there are still (ii2 Chron. 19. 2, 3.2 Chr 19:22 Chr 19:3) some good things in them, of which God takes speciall notice: there is still a (kkReu 3. 2. 8.Rev 3:2Rev 3:8) little strength within p. 323them, wherby they are inabled to recouer themselues againe, to keepe the word of God, and not to denie his name; and therefore by the voyce and testimonie of all these Scriptures, the true regenerate Saints of God, doe neuer sinne so farre, as to put themselues into the state of death and damnation; because they neuer sinne so farre, as to be vtterly cast downe from the state of grace, to be vtterly cut off from Christ, or to be wholly depriued of the life of grace. Secondly, the Saints of God when as they fall into any sinnes, they neuer goe so farre, as to put themselues into the state of death and damnation by these their sinnes, because the seed of grace doth still abide within them: this is St. Iohns reason in the 1 Iohn 3. 9. and cap. 5. 16, 17, 18. Hee that is borne of God doth not commit sinne: for his seed remaineth in him: neither can hee sinne (that is, hee cannot sinne vntounto death) because he is borne of God: The seed of grace, it is an immortall seed, 1 Pet. 2. 23. it is a diuine nature, 2 Pet. 1. 4. it will quench all the fiery darts of the wicked, Ephes. 6. 16. and it cannot bee quenched or drowned, Cant. 8. 7. it is an annointing that abideth in men, 1 Iohn 2. 27. it is such a seed, as can die no more, death hath no more dominion ouer it, Iohn 11. 25, 26. and Rom. 6. 9. 10. 11. 14. it is a seed that proceeds from the very power of God, and of the holy Ghost, Rom. 15 13. 1 Cor. 2. 5. it is wrought in vsus by the selfesame almighty power of God, which raised vp Iesus Christ from the dead, and set him at the right hand of God in heauenly places, Ephes. 1. 19. 20. and cap. 3. 20. therefore it cannot bee vanquished or destroyed by all the power and strength of sinne or Sathan: the gates of hell cannot preuaile against it, Math. 16. 18. this power and grace of Christ in vsus, is sufficient for vsus, it is stronger then sinne or Sathan, it is able to vanquish and subdue them, and to treade and bruise them vnderunder our feet, 2 Cor. 10. 4. 5. cap. 12. 9, 10. Rom. 16. 20. Ephes. 6. 16. 1 Iohn 4. 4. and cap. 5. 4, 5. No sinne that the Saints of God commit, doth vtterly destroy and roote this seede of Grace out of their hearts, it still abides within them, and therefore they neuer sinne so farre, as to put themselues into the state of damnation, or to fall wholly or totally from the state of grace: Hee who amidst the very p. 324greatest of his sinnes, doth retaine the very habit and seed of grace within him, it is certaine that he falls not wholly from the state of grace (for, for any man to fall totally from the state of grace, and yet to retaine the very habit and seed of grace within him still, is a plaine and manifest contradiction.) But the true regenerate Saints of God, and such as are truly borne of God, euen amidst the very greatest of their sinnes, doe still retaine the habit and the seed of grace within them (as is euident by the premises) therefore it is certaine, that they fall not wholly from the state of grace by these their sinnes. Thirdly, a true regenerate man can neuer sinne so farre, as to fall totally from grace, and to put himselfe into a state of death and damnation, because he neuer sinnes so farre, as to make himselfe a slaue or seruant vntounto sinne: though sinne be in him, yet it is in him as a tyrant and a rebell, not a King or a friend, it rules and reignes not in him, he obeyes it not in the lusts thereof, he neuer yeelds vp himselfe as a seruant or a subject to it: Rom. 6. 12. to 23. 2 Pet. 2. 19. Iohn 8. 34. though he walkes after the slesh, or rather is drawne violently after the flesh sometimes, yet he wars not after the flesh, 2 Cor. 10. 3. hee is so farre from warring after it, that he alwaies wars and fights against it: the very sinne and euill which he doth commit, is the sinne and euill which hee would not doe, Rom. 7. 15. to the end, and Gal. 5. 17. hee neuer sinnes with a full, intire, compleate, resolued, and deliberate will, he neuer yeelds a full and perfect assent vntounto his sinne, there is a reluctancie, reuitancie, dislike and hatred of it in his soule, and it his inner man, and therefore he neuer sinnes so farre, as to cast himselfe wholly downe from the state of grace, and to put himselfe into the state of death and damnation. Fourthly, Regenerate men they neuer sinne so far as to fall totally from the state of grace, no not for a time, because they neuer sinne so farre, as to seuere and cut off themselues from Christ. Those who euen then, when as they do commit sinne, and whiles they hauehave the remainders of the old man, and of the body of sinne continuing in them, continue still in Christ, it is certaine that they are in the state of p. 325life and grace, and not in the state of death and dàmnation, (because he that is in Christ the spring and fountaine of all grace and life, hath grace and life within him, and he is wholly freed from the law of sinne and death, Iohn 5. 24. 1 Iohn 5. 12. and Rom. 8. 2. But the true regenerate Saints of God, euen then when as they doe commit sinne, and whiles they hauehave the remainders of the old man, and of the body of sinne continuing in them, continue still in Christ: as is euident by Rom. 7. 15. to the end, compared with Rom. 8. 1, 2. where Paul making mention of that perpetuall combate which is betweene the flesh and the spirit in eueryevery true regenerate man, who did with their minde serue the law of God, but with the flesh the law of sinne: he concludes it with this Corollarie or inference. There is therefore now no condemnation to those who are in Christ Jesus, who walke not after the flesh, but after the spirit: for though there be much sinne, and corruption in them, yet the law of the Spirit of life, hath made them free from the law of sinne and death: There is now, no condemnation to them, euen now whiles there is much sinne and corruption in them, because they striue against this sinne and corruption, they hate it, and are grieued vnderunder it, they obey and serue it not; because there is an inner man, a regenerate and sanctified part within them, which God doth most respect, which is alwaies grapling and contending with those corruptions, and because they are still in Christ who hath freed them from the law of finne and death: Therefore because the regenerate Saints of God, euen then when as they doe commit si…ne, and whiles their corruptions are hanging on them, are still in Christ, Therefore it is certaine, that they are in the state of life and grace, and not in the state of death and damnation. Fiftly, the true regenerate Saints of God, when as they commit auy grosse and knowne sinne, euen before their actuall and particular repentance for it, are still in the state of life and grace, and not in the state of death and damnation, because they are still the elected Saints, and the adopted sonnes of God, and their names are still inrolled in the book of Life. Those who are still the elected and adopted sons of p. 326God, and hauehave their names inrolled in the Booke of Life, it is certaine, that they are alwaies in the state of grace and life, and not in the state of death and damnation: (because their election and adoption, they are altogether immutable, they cannot be altered or changed no more then God himselfe.) But all those who are once truly regenerated and ingrafted into Christ, they are still the elected and adopted sonnes of God, and their names are alwayes inrolled in the booke of Life, Rom. 8. 29. 30. Ephes. 1. 3, 4, 5. Luke 10. 20. Phil. 4. 3. Heb. 12. 13. Reu. 13. 18. and infinite other places. Therefore it is certaine, that they are alwayes in the state of grace and life, and not in the state of death and damnation, yea euen then when as they lie in any grosse, scandalous, and knowne sin, without any particular and actuall repentance. Sixtly, the true regenerate Saint… of God, can neuer sinne so farre, as to put them selues into the state of death and damnation, or to cast themselues wholly from the state of grace, because the eternall guilt and punishment of their sinnes is not imputed to them, but it is alwayes done away, and vtterly abolished in Iesus Christ, who is their Aduocate, their Mediator, their satisfaction and attonement. Those to whom the eternall guilt of sinne is not imputed, it is certaine, that no sins of theirs which they doe commit, can wholly cast them downe from the state of grace and life, into the state of death and damnation: (because that no man can bee in the state of death and damnation, but where the eternall guilt and punishment of his sinnes may be imputed to him.) But to all such who are once truly regenerated and ingrafted into Christ, the eternall guilt of sinne is not imputed, (no not then, when as they lie in any actuall and knowne sin without particular repentance for it: because they are still in Christ their Mediator, their Aduocate, their surety, and the full and perfect satisfaction, propitiation, and attonement for all their sinnes, which reason is fully warranted and proued by Psal. 32. 1, 2. Rom. 5. 8, 9, 10. cap. 8. 1. 2. 33. 34. 1 Cor. 1. 30. 2 Cor. 13. 5. Col. 2. 13, 14. 1 Iohn 2. 12. and cap. 3. 6, 9.) Therefore it is certaine, that no sinne… of theirs which they doe commit, can p. 327euer cast …hem downe wholly from the state of grace and life, into the state of death and damnation: no not for that time, when as they lie in any grosse and knowne sinne, without any actuall and particular repentance for it. The Saints of God, when as they are once justified by faith in Christ, and purged from their sinnes by his most … blood, they hauehave no more … of sinnes, Hebr. 10. 2. that is, their sinnes are not imputed to them: they are then justified and sanctified, not for one day, one yeare or two, but for euer: Christ by once offering of himselfe vponupon the Crosse, hath perfected for euer those that are sanctified, Hebr. 10. 14. The justification and sanctification of the Saints, extend not onelyonly vntounto some, but to all the parts & particles of their whole liues, they are neuer reiterated and repeated. For as there is but one naturall birth, one faith, one baptisme, one death and passion of Iesus Ephes. 4. 4, 5.Eph 4:4Eph 4:5Christ, which cannot be multiplied or reiterated: so there is but one spirituall regeneration, one inward baptisme of the spirit, one death to sinne, one justification and sanctification in the Saints, when they are once justified, sanctified, regenerated, and reconciled vntounto God in Christ, they are justified, sanctisied, regenerated, and reconciled vntounto God for euer. God as he is but one and single in his owne essence, so he is but one, and single in his workes, he desires not to reiterate, and to doe things twice: hee made the world but once; he redeemed the world but once: he will destroy the world but once: hee giues life and being to all his creatures but once: all creatures they are borne but once, and they die but once: God neuer delights in superfluities, or changes: hee will doe nothing in vaine, and hee neuer repents him of his actions; and therefore he doth things but once; he makes his works perfect at the first: Deut. 3 2. 4 Whatsoeuer he doth, it shall be for euer: nothing can be put to it, nor any thing taken from it, Eccles. 3. 14. And therefore those who are but once justified, sanctified, and reconciled vntounto God in Christ, those who are but once truly and thorowly ingrafted into Christ, who of God is made vntounto them righteousnesse, wisedome, 1 Cor. 1. 30.1 Cor 1:30iustification, sanctification, and redemption: they are justified, p. 328sanctified, and reconciled vntounto God in Christ for euer: all their iniquities are quite forgiuen, all their sinnes are couered; and so vtterly abolished in the death of Christ, that they shall be no more remembred, nor yet imputed to them, Psal. …2. 2, 2. Ier. 31. 34. and Hebr. 8. 12. therefore no sinnes that euer they doe commit, can separate them from the louelove of God, which is in Rom. 8. 39.Rom 8:39Christ Iesus their Lord: or cast them downe from the state of grace and justification, into the state of death and damnation. And here you must obserue a difference betweene Legall justification, and Euangelicall justification. Legall justification, or justification by workes and merits, it may be vtterly lost and abolished by some actuall sinne, as is euident by Ezech. 18. 24. For, hee that keepes the whole law, and yet offends in one point, is guiltie of all, and cursed is hee that confirmeth not all the words of the law to doe them: Iam. 2. 10. and Deut. 27. 26. It is not so with Euangelicall justification, or justification only by faith in Christ: for this justification where once it is in truth, is neuer abrogated, disanulled, or broken off by any sinnes which those who doe injoy it doe commit: This free gift, it is of many offences vntounto iustification, Rom. 5. 18. and the blood of Christ, it cleanseth them, not from some sorts of sinne only, but from all sinne, 1 Iohn 1. 7. Christ by once offering vp of himselfe, hath fully satisfied for all the sinnes of all his Saints, therefore all the sinnes that euer they commit, are vtterly abolished and done away in him, they are not imputed to them, they are not put vponupon their score. The justification of the Saints by Christ, it is of meere grace and fauour, through the righteousnesse of Christ imputed to them, and not of any workes, merit, or disert of theirs: Christ therefore hauing fully satisfied for all their sins both past, present, and to come, and God hauing accepted this his satisfaction for them, in full recompence for all their sinnes, when as these Saints of God doe sinne against him at any time, the eternall guilt and punishment of these their sins is vtterly abolished and done away in Christ their Aduocate and Surety, and not imputed to them (for if it were imputed to them and not to Christ, it were vtt erly impossible p. 329for them to expiate it, or to satisfie Gods justice for it, by all the prayers and teares which they could make or shed, or by any other act of theirs) and therefore these sinnes of theirs (especially since they are sinnes of infirmitie and incogitancie, and not of wilfulnesse, obstinacie, malice, or presumption) can neuer depriue and spoile them of the state of grace and iustification, nor yet put them into the state of death and damnation, no not for that Interim and interuenient time, which comes betweene their sinnes, and their repentance for them. Seuenthly, the true regenerate Saints of God, they are the true and liuing members of Iesus Christ, they are bone of his bone, flesh of his flesh, and spirit of his Spirit: 1 Cor. 6. 15. 17. and Ephes. 5. 28. to 37. they are the house, the temple, and the habitation of God and of his Spirit, Ephes. 2. 22. 1 Cor. 3. 16, 17. cap. 6. 19. Heb. 3. 6. 1 Pet. 2. 5. and cap. 4. 17. the whole Trinitie, the Father, Sonne, and holy Ghost, abide and dwell in them for euer. Ps. 68. 16. 2 Chron. 7. 16. Reu. 21. 3. Ephes. 2. 22. Iohn 14. 16, 17. Math 28. 20. 1 Iohn 3. 24. Ephes. 3, 17. and Col. 1. 27. and therefore when as they sinne against the Lord, and lie in any knowne and scandalous sinne without repentance, they are not in the state of death and condemnation, but in the state of life and grace. True it is, that the members of Iesus Christ, they may be feeble, sicke, and languishing for a time, by reason of sin; but yet they neuer die of sinne; they are not seuered from their head, and they neuer cease for to be members; Christ Iesus himselfe he is their life, their liues are inuolued and treasured vp in his: Col. 3. 3, 4. Iohn 11. 25, 26. and 1 Iohn 5. 11, 12, 13. Christ Iesus hee is their life, and liueth in them; and the life which they now liue in the flesh, they liue by the faith of the Sonne of God, Gal. 2. 20. and therefore Christ himselfe must cease to liue (which cannot be, because hee being raised from the dead dieth no more, death Rom. 6. 9.Rom 6:9hath no more dominion ouer him) ere the Saints of God whoReu. 2. 18.Rev 2:18 are his mèmbers, and hauehave him for their life and soule, can die, and perish in their sinnes. This I can with boldnesse testifie and affirme, to the infinite and vnspeakable joy and comfort, of eueryevery true and faithfull member of Iesus Christ, p. 330that it is as impossible for any one, that is a true and liuing member of Iesus Christ, to die and perish, and to be broken off from him againe, as it is for Christ himselfe to die or perish, or to cease to bee: For there is the same reason of the immortality and perpetuitie of eueryevery faithfull Christian and member of Iesus Christ, as there is of Christ himselfe: The reason why the humane nature of Iesus Christ, is immortall and perpetuall, and can die no more, is, because it is vnited and knit vntounto the Deitie; because it is animated, quickned, 1 Pet. 3. 18.1 Pet 3:18and inliuened by the eternall Spirit of God. Now eueryevery trueHeb. 9. 14.Heb 9:14 regenerate Saint of God, is vnited and knit vntounto the Deity it selfe, as well as Christs humane nature, through the humanitie of Christ, though not in the same degree: as wee may see expresly, Ephes. 2. 20, 21, 22. cap. 4. 13. 16. Col. 2. 19. and 2 Pet. 1. 4. The selfe-same Almightie power of God that raised vp Christ from the dead, and the very selfe-same Spirit of God, which did animate, quicken, and inliuen Christ himselfe, doth raise vp, animate, quicken, and inliuen eueryevery true and faithfull member of Iesus Christ, (euen as the same soule doth animate and informe eueryevery part and member of the same body, and as the selse-same sappe doth nourish the grift and the branches, which doth nourish the stocke and the roote,) as wee may reade in expresse tearmes: Ephes. 1. 19, 20. cap. 2. 18, cap. 4. 4. 1 Pet. 3. 18, 19. 1 Cor. 6. 17. Rom. 8. 2. 9. 11. 1 Iohn 4. 17. Gal. 2. 20. 1 Cor. 1 2. 4, 5, 6. 2 Cor. 3. 18. Iohn 1. 4. 16. cap. 17. 21. 22. 23. and infinite other places: and therefore seeing that all such as are the true and faithfull members of Iesus Christ, hauehave the same vnion with the Deitie, the same life, soule, and spirit to animate and quicken them, as the humanity of Christ hath; seeing that Iesus Christ himselfe is their life, and that they liue and moue, in him, and by him; seeing they are the house and remple, the habitation and dwelling of the whole Trinitie, it is certaine, that no sinnes which euer they doe commit, can euer raze them or destroy them, can euer seuer or cut them off from Christ, can euer wholly extinguish the life of grace within them, or cast them downe from the state of grace, into the state of death and p. 331damnation, no not for one minute, no… for that scantling of time, which comes betweene their sinne and their actuall and particular repentance for it. Let all the diuells in hell combine and plot together, they cannot solue or answere this reason here alledged.

But now here comes in a threefold and … objection.Obiect. First, that those sinnes which the Saints of God commit they are mortall and deadly in themselues. Secondly, that they are not forgiuen to the Saints before that they hauehave actually and particularly repented of them. Thirdly, that the Saints of God may dye and perish in them before any actuall and particular repentance for them: and therefore the Saints of God so long as they lye in their sins without any actuall and particular repentance for them, are in the state of death and damnation, and not in the state of life and grace.

To the first of these, I answer: that it is true, that the sinsAnsw. 1. of the Saints of God are mortall and deadly in themselues, and that they are so to all carnall and vnregenerate men who doe commit them, but yet they are neuer mortall and deadly to the Saints. If you consider the sinnes of the Saints as sins, or as they are abstracted from the Saints, then they are mortall and deadly, and hauehave damnation attending on them: but if you consider them as they are the sinnes of the Saints, and as they hauehave their existence and being in the Saints, they are not mortall and deadly effectiuè vntounto them. First, because these sinnes of theirs (as I hauehave formerly proued) are not imputed to them, but they are alwaies imputed to, & done away in Christ. Secondly, because the sting and venom of these sinnes of theirs, is taken away in Christ: for as the sting of death is sinne, so the strength of sinne is the law,1 Cor. 15 55.1 Cor 15:55 Rom. 7. 8, 9.Rom 7:8Rom 7:9without which … it selfe is dead. Now Iesus Christ by his death and passion hath fulfilled and abrogated the law for all his Saints; hee hath redeemed them from the curse of the Law, being made a curse for them, he hath blotted out the hand-writing of ordinances that was against them, and taken it out of the way, nayling it to his Crosse; hee hath freed them from the law of sin and p. 332death, and hath taken away the poyson, the strength and sting of sinne and death, as we may reade: Gal. 4. 5. cap. 5. 1. Rom. 8. 2. cap. 10. 4. Col. 2. 14. 15. Heb. 2. 14. and 1 Cor. 15. 57. and therefore they can boldly and victoriously cry out, O death where is thy sting? ô sinne where is thy victory and thy poyson? becanse that Christ hath pulled out the sting of sinne, and allayed the poyson that was in it, so that it cannot hurt or kill him. Thirdly, though the sins of the Saints are mortall in themselues, yet God will take no aduantage against them for them, hee will pardon and forgiue them; hee will passe them by, and remember them no more, and hee will cast them all into the depth of the sea. ler. 31. 34 and Mich. 7 18. 19. and therefore these their sinnes cannot bee mortall and deadly vntounto them. If a man should commit treason, for which hee deserues to dye, if the King will either pardon it, or take no notice of it, it is not deadly vntounto him that doth it, though it bee deadly in it selfe. God will pardo…, or else passe by the sinnes of all his Saints, hee will not take aduantage of them, and therefore though they are mortall and deadly in themselues they are not so to them. Lastly, wee hauehave the expresse testimonie of Saint Iohn, 1 Iohn 3. 6. 9. and cap. 5. 16, 17, 18. that the Saints of God, and such as are borne of God, can neuer sinne vntounto death: and therefore their sinnes can neuer put them into the state of death and damnation, no not for a time. Neither will that of Ezech. 18. 20. the soule that sinneth it shall dye: nor that of 1 Cor. 6. 9. 10. make any thing to the contrary: all that these two places proue is but this: that sinne is mortall in its owne nature, that eueryevery one shall beare his owne sins, and that the vnrighteous, and such as liue and dye in the sinnes there specified, such as make a common trade of those sinnes, being neuer washed, sanctified and iustified from them, shall not inherit the kingdome of God: neither of them proue that the sinnes of the Saints are mortall vntounto them, or that they put them into the state of death and damnation. Consider therefore the sinnes of the Saints, as the sinnes of the Saints, as they are inherent in, and conioyned with the Saints, and not as they are abstracted p. 333and deuided from them; consider how God hath promised to forgiue them in his merciemercy and to remember them no more, and then you shall discouer and discerne your Error, and finde your selues to bee ouer-reached with a Fallacy and quirke of Logicke, in seuering those things which should not be deuided.