The Perpetuity of a Regenerate Mans Estate, Answer (3 of 4)

The Perpetuity of a Regenerate Mans Estate · Answer (3 of 4)

p. 333To the second clause of the objection, that the sins of the Saints are not forgiuen, before their actuall and particular repentance for them, and therefore after that they commit any grosse and knowne sinne till their actuall and particular repentance for it, they are in the state of death and damnation, and not in the state of grace. I answer: first, that the argument it selfe is false and followes not: which that you may the better and more perspicuously vnderstand. You must know, that when a regenerate man falls into any sinne, his repentance in this case is not required as a meanes to put a new life, and a new estate and seed os grace into him; (as it was vponupon his first regeneration and conuersion vntounto God,) but it is onelyonly required, as physicke is in a sicke man, to heale him and to cure him, and to preserue that life, that estate and seed of grace was in him before, which by reason of this his sinne, are like the graces of the Church of Sardis, Reu. 3. 2. ready to dye, but yet not wholly dead: and therefore euen before his actuall tepentance for his sin, he is not wholly dead in trespasses and sinnes, he is not in the state of death & damnation, but in the state of grace. I will euidence and make this cleare by some few familiar and common similitudes. Suppose a regenerate man should fail into any mortall and deadly sicknesse, which might proue his death vnlesse hee tooke some antidote and physicke to expell it, you will not presently say, that this man is but a dead man, or that hee is in the state of death, because hee is fallen into this disease: or because hee lieth sicke of it for a monethmonth or two without recouery: for hee hath life within him still, hee is still a liuing man, and for ought you know hee may recouer, and therefore you doe still account him, call him, and repute him a liuing man. So if a regenerate man commit a p. 334felonie, for which his life may be drawne into question: you will not forthwith determine, that heee is in the state of death and damnation, because hee hath committed such a felonie: for it may bee, that no man will prosecute him for this felonie; or if hee be prosecuted hee may bee either acquitted, or pardoned, and so escape that death which hee did deserue. So if a wife commit adultery, for which shee deserues to be deuorced from her husband, and so cease to be his wife, you will not presently say, that this woman i… deuorced, or that she is no wife, for her husband may forgiue her, and she is still a wife, till the deuorce be sued out. So if a sonne doth highly offend his gratious and louing father, for which hee doth justly deserue to be disinherited, he doth not therefore cease to be a sonne, neither is he forthwith disinherited, but hee continues a sonne and an heire still; hee only incurs his fathers anger for the present, and perhaps he may receiue some stripes and correction at his hands, but neuer ceaseth to be his sonne and heire, till he incnrre his fathers hat…ed, his whole and finall displeasure: till he be actually disinherited, and utterly cast off. Iust so is it in our present case. Sinne in the regenerate Saints of God, it is a deadly disease and sicknesse to the soule: it is such a felonie as may justly draw their liues into question before the barre of Gods Tribunall: it is such an adultery as might justly cause the Lord their husband, to sue out a bill of diuorce against them: and it is such an offence as might moue their gratious and louing Father to disinherit and to cast them off. But yet they are not presently dead, neither are they in the state of death because they are sicke of sinne: for they may recouer, and purge out this disease: yea, it is certaine, that they alwaies doe and shall recouer: for the Lord himselfe is their physition, hee will recouer them and raise them vp, and restore them to their health againe, he will not suffer them to dye or perish in this sicknesse of their sinnes: they hauehave his owne expresse word and promise for it. Psal. 41. 2, 3. Iohn 6. 51, 58. cap. 10. 28. cap. 11. 25, 26, Hosea 14. 4. Mal. 4. 2. and 1 Iohn. 5. 11, 12, 13. and he will surely performe & make good p. 335his word to the vttermost. They are not presently in the state of death and condemnation, when as they commit any treason or felonie against the Lord, before their actuall repentance for it; for God may passe by their sinnes and treasons, and take no notice of them, hee may in his mercy pardon them, and not arraigne them for them. Yea, he will be sure for to doe it. For hee is a God that passeth by the transgression of his heritage, hee will forgiue their iniquities and remember their sinnes no more, because hee delights in mercy, and because it is his couenant so to doe. Mich. 7. 18, 19. and Ier. 31. 33, 34. If hee doth take notice of those sinnes of theirs as to scourge them for them, yet he neuer drawes them into question for their soules, hee neuer brings them into the judgement of eternall condemnation: as we may reade expresly. Isay 45. 17 Iohn 3. 19. cap. 5. 24. and Rom. 8. 1, 2. wherefore though the Saints commit treason against the Lord, for which they deserue to be perpetually condemned, yet this their treason neuer puts them into the state of death and damnation. So when the Saints of God commit adultery against him, and such sinnes as might cause him to deuorce them from him: yet they are not presently deuorced, because they doe not presently repent: for God is a louing and kinde husband to them: hee is not easily prouoked to put them away, and to giuegive them a bill of deuorce vponupon eueryevery act of adultery which they doe commit: as is euident by Ier. 3. 1. If a man put away his wife, and shee goe from him, and become another mans, shall he returne vntounto her againe? but thou hast played the harlot with many louers, yet returne againe to me saith the Lord. The adulteries of the Saints, doe neuer breake that bond of matrimonie which is betweene God and them, because God will not take aduantage of them: hee hath married them vntounto himselfe Hosea 2. 19.Hos 2:19for euer, in faithfulnesse, in louing kindnesse, & in mercies: therefore will he louelove them, and not cast them off: therefore will hee not seuer or deuorce them from him. Hee hath commanded vsus, not to seperate those whom hee hath ioyned together: therefore heeMath. 19. 7Matt 19:7 himselfe will neuer seuer nor deuorce those from himselfe whom hee hath married and betrothed to himselfe for euer: but p. 336hee will seperate their sinnes from them, that so they may not seuere or diuorce them from himselfe: and therefore when as they sinne against the Lord, they are not presently in the state of death and damnation, because they are still married to, and not deuorced from the Lord. So when the sonnes of God offend their gratious and louing father by their sinnes, they doe not therefore cease to bee his sonnes, neither are they forthwith disinherited: but they continue sonnes and heires still, and he continues to bee a gratious father to them. It may be they may incurre his anger and displeasure for a time: it may bee, hee doth (aa2 Sam. 7. 14. …. Ps. 89. 26. to 38.2 Sam 7:14Ps 89:26–38) chasten and correct them with the rods of men, and with the stripes of the children of men, (bbProu. 3. 12.Prov 3:12) out of his fatherly care and louelove vntounto them, and out of a desire of their good, (cc1 Cor. 11. 32.1 Cor 11:32) that so they may not be condemned with Heb. 12. 6. to 12Heb 12:6–12the world. But yet they neuer incur his hatred or his whole displeasure, hee neuer disinherits them or casts them out of doores: hee alwaies dealeth with them as a gratious, mercifull, and louing father, (ddMich. 7. 18.Mic 7:18) who delights in mercy, (eePsa 103. 8, 9, 10, 13. Mal. 3. 17.Ps 103:8Ps 103:9Ps 103:10Ps 103:13Mal 3:17) hee will not alwaies chide them, neither keepeth hee his anger foreuer hee will not deale with them after their sinnes, nor yet reward them according to their iniquities, but will euen pitty, spare, and pardon them, as a father pittieth, spareth, and pardoneth his onelyonly son that serueth him. And therefore though they sinne against their gratious Father, and lie perhaps in this their sinne for a time without repentance, yet they are not thereby disinherited nor put from the state of grace, I will now contract all this into this Syllogisme. Hee that is still aliue in Christ, and is but only sicke and not dead of sinne: hee that is onelyonly in a meere possibilitie to be questioned, arraigned, diuorced, & disinherited for his sinne, and is not actually questioned, arraigned, diuorced, disinherited, and condemned for it. He that is more likely to liue & to recouer, more likely to escape vnsentenced and vncondemned, more likely to continue a wife and an heire vntounto God, then to dye of sinne, and to be perpetually condemned, diuorced, and disinherited of God for sinne. Nay hee that is sure to recouer and neuer to die of sinne, sure to scape scot-free, and neuer to bee condemned, p. 337diuorced, or disinherited for sinne, it is vndoubtedly true, that such a one is not in the state of death and damnation, but in the state of life and grace. (For no man can be in the state of death and damnation, but such a one as is either dead in trespasses and sins; such a one as is actually condemned, diuorced, and disinherited for his sins, or such a one as is more likely to dy, to be condemned, diuorced, and disinherited, in and for his sins; then to liue, and to escape vncondemned, vndiuorced, and vndisinherited for his sins.) But all those who are once truly regenerated & ingrafted into Christ by a true and liuely faith, they are aliue in Christ, and euen then when as they lie in any knowne sin without repentance; they are but only sicke & not dead of sin: they are only in a m…ere remote possibility; to be questioned, arraigned, diuorced, disinherited and condemned for their sinne: they are not actually questioned, arraigned, diuorced, disinherited and condemfor it. They are more likely to liue and to recouer, more likely to escape vnsentenced and vncondemned: more likelyto continue wiues and heires vntounto God, then to dye of sin, and to be perpetually condemned, diuorced, and disinherited of God for sin. Nay, they are sure to recouer, and neuer for to dye of sin: they are sure to escape scot-free, and neuer to be condemned, diuorced, or disinherited for sinne, as is euident by the former premises. Therefore it is vndoubtedly true, that such as are once truly regenerated and ingrafted into Christ by a true and liuely faith, euen then when as they lye in any knowne sinne without repentance, are not in the state of death and damnation, but in the state of life and grace: and so the argument which is produced followes not.

Secondly, I answer, that the Antecedent is false. For these sinnes of the Saints, they are and may be pardoned and actually forgiuen without any particular repentance for them. First, because when men are once truly justified, the eternall guilt of these their sinnes is neuer imputed to them, as I hauehave formerly proued: therefore a particular actuall repentance for them is not necessarily and absolutely required for to saue them and …ree them from damnation: Christ p. 338had made them free from the law of sinne and … before, being Rom 8. 2.Rom 8:2made a curse for them, that they might bee made the righteousnesse of God in him: therefore they might bee saued without this2 Cor. 5. 21.2 Cor 5:21 this actuall and particular repentance. Secondly, These their sins, as I hauehave formerly proued, did not put the Saints into the state of damnation: and therefore a particular repentance for these sinnes of theirs, is not absolutely necessary to saluation. Thirdly, a particular and actuall repentance for these sinnes, is not required as absolutely necessary to saluation, because a generall repentance, and an inward disposition of the soule, without this particular, outward and actuall repentance will serue the turne. If a Saint of God commit any grosse and knowne sinne, let him hauehave but an vpright and syncere heart, which is fully and resolutely set and bent against all sinne, and stedfastly set and fixed vponupon God with a desire to cleaue fast and close to him, and to doe his will in all things: let him hauehave but an humble, a broken, and a contrite heart within him which trembles at Gods word, and is thorowly affected with the grosse and generall apprehension of his owne vilenesse: though he neuer pitch particularly vponupon this sinne of his, nor humble his soule before the Lord for this his sinne, yet, I dare be bold to say, that this generall repentance of his and this inward frame, bent and disposition of his heart and soule, shall sufficiently cleanse and purifie his soule from this his sinne, and saue him so that he shall neuer die or perish for it: for it is the inward and habituall repentance, the inward frame, bent, and disposition of the soule that God respects more then the outward act, as wee may see by that of Dauid. Psal. 32. 5. I said I will confesse my transgressions vntounto the Lord, and so thou for ga…est the iniquity of my sinne: the inward purpose and disposition of … heart for to repent, was sufficient to moue God to forgiue his sinne, before his outward, actuall, and particular repentance was expressed. Which proues, that though a particular confession and actuall humiliation bee very fit and requisite and necessary, after eueryevery grosse and knowne sinne which the Saints commit, yet it is not p. 339absolutely necessary to saluation for an inward disposition & purpose of the heart for to repent or a generall repentance and humiliation without this particular will serue the turne. But of this see more in the fourth answer to this argument, as it was, first propounded. Fourthly, a particular, outward, and actuall repentance for these sinnes of theirs is not absolutely required of them as necessary to saluation, because God in his mercy will passe by these actuall sinnes, or acts of sinnes, and take no notice of them, if they doe chance to forget to repent and humble their soules particularly for them: for God is a God that passeth by the transgressions of his people,Mich. 7. 18.Mic 7:18 1 Pet. 4. 8.1 Pet 4:8as well as their lesser sinnes: hee out of his charity and louelove vntounto his Saints, doth couer euen a multitude of their sinnes and take no notice of them, when as they forget for to repent particularly of them. So true is that of Bernard, that the sin of the Saints of God, vel punitur … poenitentia, vel in De … et lib. …: tract.charitate absconditur, it is either punished with condigne repentance, or hid in mercy. I could adde more reasons for to proue, that there is no absolute necessity of a particular repentance for eueryevery grosse and knowne sinne, but I will passe them ouer, and referre you to the answers which are giuen to this argument, as it is first propounded and objected.

For the last clause of this objection: that a regenerate man may dye in the very act of sin, as hee may murther himselfe, or God may smite him sudainly in the act of any other sinne, before his actuall repentance, or any other repentance else: and therefore he may dye and perish in his sinnes, and so fall finally from grace. I answer, that the argument followes not. For let any one that is a true regenerate Saint of God be taken away in the very act of any knowne sinne, before it is possible for him to repent, I make no doubt or scruple of it, but that he shall as surely be saued as if he had liued to hauehave repented of it: and that for these reasons. First, because this saint of God was truly praedestinated to eternall life, and therefore he cannot but be saued, or else it would follow, that a man who is absolutely praedestinated to eternall life might yet bee damned, which can neuer be proued p. 340or admitted. Secondly, because Christ hath promised that none of his sheepe shall perish, that none of his Saints and children shall be confounded, but that they shall be sure of heauen and eternall life. Iohn 10. 28. Isay. 45. 17. Iohn 5. 24. and cap. 6. 39. 40. Now all those that are once truly regenerated and ingrafted into Christ, though they are taken away in the very act of sinne before any …epentance at all, are the true Saints and sheepe of Christ, and therefore they doe not, therefore they cannot perish in this their sin. Thirdly, it must needs be so, because God will neuer require impossibilities at his childrens hands, nor take the strictest course, and greatest aduantage against them for their sinnes. Now it it Gods owne act to take away the Saints in their sinnes, and it was impossible for them to repent at all of this their sinne in respect of their sodaine surprisall: if they had had space & time to hauehave repented, no doubt but that they would hauehave repented them of this their sinne, and therefore God seising on them before they could repent, wee should exceedingly eclispe the riches of Gods mercy, and of his gratious dealing with his Saints, in affirming that they should be damned when as they had not space to repent. Fourthly, it must needs be so, because this one act of sinne (as I hauehave proued to the full before) it doth not seuere and cut them off from Christ, or destroy out of them those habits and seeds of grace which are planted, and setled in their hearts, it doth not put them into a state of death and damnation, or cause their gracious and louing Father, who is alwaies ready to pardon and to pitty them, to disinherite them and cast them off, especially seeing they neuer sinne against him out of precogitated malice, or out of the setled purpose and resolution of their hearts: and therefore though death doth cut them downe in this very act of sinne, they cannot perish in this act, but their soules are vndoubtedly saued, and receiued into mercy. Fifthly, it must needs bee so, because this one act of sin, it doth not take away their justification, or make them not to be justified, but only in respect of this particular act: it reuiues not all their former sins againe, and therefore it puts p. 341them notinto the state of death and damnation: a man may be an holy & religious man, he may offend in many things: yet hee may be holy and vpright in Gods sight and estimation, in respect of the constant holinesse and integrity of his life, though not in respect of those particular sinnes of his. Now God he alwaies lookes vntounto the inward frame and disposition, the inward integritie and synceritie of the heart, to the constant tenor and carriage of his Saints, and not vntounto their particular fayles and slips: if their hearts, and the constant tenor and carriage of their liues, be syncere, holy, blamelesse and vnspotted, God estimates and rates them according vntounto this, and takes no notice of their priuate slips: hee values them according to their grace and inward, not according to their sins and outward man: and therefore God taking them away in the very act, not in the habit and the trade of sin: he will estimate and reward them according to their graces, and their inward man, according to the inward purpose, bent and clination of their soules, according to the constant course and practise of their liues, and not according to that particular and priuate act of sinne in which they dye; so that they doe not perish euerlastingly for this act of sinne, but they are certainly receiued vntounto life euerlasting. Sixthly, the theefe which neuer did repent in all his life before, was saued on the Crosse, euen at the last gaspe and period of his life: therefore that God and Sauiour who was so mercifull to saue a sinner that neuer was a Saint, at the very last gaspe: will alwaies be so gratious, so louing and compassionate, as to saue a sinner at the last which was a Saint, a friend, a brother, and a best beloued vntounto him before. Lastly, to shut vp all in a word or two. Admit that an actuall and particular repentance were required as a thing absolutely necessary to saluation of all the true regenerate Saints of God, after any grosse and knowne sinne committed by them; yet then I say, that when God doth take away any of his Saints, in the very act of sinne, hee doth in that very instance which hee takes them in giuegive them such an actuall & particular repentance, as shall saue their soules, for hee hath praedestinated them vntounto p. 342euerlasting life; and therefore hauing predestinated them vntounto the end, he doth likewise predestinate them vntounto the meanes for to obtaine it. Wherefore as it is altogether impossible for to depriue them of the end, so likewise is it impossible to depriue them of the meanes which are annexed inseparably vntounto it: and therfore put the worst you can imagine, yet we may safely say, that God doth alwayes giuegive his Saints this actuall repentance, euen in the very point and instant, when he cuts them off, (which the Pseudolut herans, and those that defend only a totall fall from grace, without a finall doe confesse and teach.) And therefore notwithstanding, all those sinnes they doe commit, notwithstanding, their lying in sinne for a time, or their dying in sin (I meane in the act, not in the habit and trade of some particular sin) without any actuall or particular repentance, for that sinne of theirs, they neither fall finally, nor yet totally from the state of grace. This is the maine and principall argument, this is the very knot and hinge of the question, and therefore pardon me (good Reader) though I hauehave beene so prolix and tedious in my answer to it.

The twentie fiue Argument or obiection that is made against 25me is, That a true regenerate Saint of God may bee excommunicated, therefore he may fall from grace. I answer,Answ. 1. that the Argument doth not follow. For though excommunication may seuer a Saint of God from the societie of the faithfull, and the visible Church of God for a time, to humble him for his sinne, and to make him more circumspect in his carriage for the time to come, yet it neuer doth dissect or cut him off from Christ; nay, it doth not wholly seuer and cut him off from being a member of the visible Church; for then he ought not to be assayled or admitted into the visible Church againe, vnlesse he were rebaptized: and during the time of this his excommunication he should be no better, and no more a Christian than a Turke or Heathen man: neither of which can be admitted: and therefore this excommunication, if you take it in the true and primatiue vse of it, (not as it is now commonly abused, and made p. 343a common proces vponupon pettie and trifling occasions) it only suspends men from being partakers of the priuiledges of the Church, it neuer cuts them off from being members of it. This is the opinion of Mr. Hooker: in his third booke of Ecclesiasticall policie, cap. 1. pag. 88. of Bishop Abbot in his answer to Mr, Thompsons Diatriba, cap. 16. of Mr. Caluin in the 14. booke of his Institutions, cap. 12. section 9. 10. of Marlorat in his Exposition vponupon the 1 Cor. 5. 5. And I know not any Diuines either Moderne or Ancient of any note or credite, that doe affirme the contrarie; and therefore your Argument followes not.

The twenty sixe Argument which may bee made against 26me is this. All Infants which are baptized, they are by this their baptisme truly regenerated and ingrafted into Christ, and yet we see that many of them, doe afterwards fall totally and finally from grace: Therefore those who are once truly regenerated and ingrafted into Christ by a true and liuely faith may fall from grace. The Argument is taken for granted: and therefore the Antecedent is only to be proued. This our Antagonists indeuour for to doe, by Scripture, and by the authoritie and Doctrine of our Church of England. The maine place of Scripture which is alledged, is that of Gal. 3. 27. As many of you as hauehave beene baptized into Christ, hauehave put on Christ: which they say is full in point. And that this is also the Doctrine of the Church of England, is proued by the forme of baptisme recorded in our Common prayer Booke: where the Minister before baptisme, reciting how Christ did blesse the little children that were brought vntounto them, and rebuke his Disciples for hindering such as would bring them to him, doth from hence exhort the people in these insuing words. Doubt not therefore, but earnestly beleeue, that hee will likewise fauourably receiue these present Infants, that he will imbrace them with the armes of his merciemercy, that hee will giuegive vntounto them the blessing of eternall life, and make them partakers of his euerlasting kingdome: And againe, when as the childe is baptized, there is this forme of thanks-giuing there prescribed to vsus. Wee yeeld thee hearty thankes most mercifull Father, that p. 344it hath pleased thee to regenerate this Infant with thy holy Spirit, to receiue him for thine owne childe by adoption, and to incorporate him into thy holy congregation. Which words doe fully proue, that all such Infants as are baptized, are truly regenerated: and so the Antecedent is fully proued to bee true. Because this is an argument in which our Antagonists doe much triumph and boast, as if wee were not able to vndergoe the charge and vigor of it; I shall indeauour to giuegive a full and satisfactorie answer to it, in which I shall bee forced to beeAnsw. somewhat large and tedious, in respect of those many particulars which I am to giuegive an answer to; I will reduce them vntounto these foure heads: First, I shall denie, that all Infants that are baptized, are truly regenerated and inwardly ingrafted into Christ by vertue of their baptisme. Secondly, I shall affirme, that the place of the Galathians proues it not, nor yet any other têxt of Scripture. Thirdly, I shall affirme, that it is not the Doctrine of the Church of England, and that these words of the Common prayer Booke doe not warrant it: And lastly, if all these faile me, I shall denie the Argument, and proue vntounto you that it followes not: and that though the Antecedent and the Argument were both true, yet that they are both impertinent to our present purpose. For the first of these, that all Infants that are baptized are not by their very Baptisme truly regenerated, and ingrafted into Christ, but only Sacramentally, I shall make it good by these subsequent reasons. First, because the Sacraments doe neuer conuey any inward and spirituall grace, which may truly regenerate and ingraft men into Christ, but where there is the hand of faith for to receiue them, and that grace which is conueyed by them. This is euident by Mark 16. 16. not he that is baptized only, but he that beleeueth & is baptized shall bee saued; but hee that beleeueth not (though hee be batized) shall bee damned; therefore it is not baptisme of it selfe, but faith which doth regenerate and saue men. So Acts 8. 36. 37. When the Aethiopian Eunuch demanded of Philip: behold here is water, what doth hinder mee to be baptized? Philip returnes him this answer: If thou beleeuest withall thine heart p. 345thou maist: intimating, that his baptisme without faith, would doe him no good at all, that it could not regenerate him, nor yet conuey any grace into his soule. So Gal. 3. 26, 27. Yee are all the children of God by faith in Christ Iesus: for as many of you as were baptized into Christ, hauehave put on Christ. It was the Galathians faith, and not their Baptisme, which made them the adopted sonnes of God: for in Christ Iesus neither circumcision auaileth any thing (no nor yet Baptisme which succeedeth it) neither vncircumcision, but faith which worketh by louelove, Gal. 5. 6. Baptisme without faith is in effectuall: it may wash and purifie the body, but it can neuer wash, purifie, regenerate, and cleanse the soule, vnlesse it bee accompanied with faith which workes by louelove, and with true repentance. For it is faith only that purifieth the heart, Acts 15. 8. it is Repentance, and not Baptisme that doth wash away our sinnes: Baptisme without repentance it cannot doe it: therefore Peter, Acts 2. 36, 37, 38. doth joyne them both together. For when his auditors that were pricked at the heart, demanded of him what they should doe? Hee answers them thus: Repent, and bee baptized in the name of Iesus Christ, for the remission of sinnes, and yee shall receiue the gift of the holy Ghost. If Baptisme without repentance had beene sufficient to hauehave regenerated them, and purified them from their sins, Peter would neuer hauehave aduised them for to repent withall, for that had beene superfluous: but his joyning of repentance and baptisme thus together, intimates that the one is not effectuall without the other. It is faith only that doth iustifie vsus, and ingraft vsus into Christ, Rom. 4. 3. 5. cap. 5. 1. 2 Cor. 13. 5. Gal. 5. 6. and Ephes. 2. 8. it is faith onelyonly that doth make the Sacraments effectuall to regenerate vsus, and ingraft vsus into Christ: this I am sure is the doctrine of our Church. Now all those Infants which are baptized, (no nor all those that are baptized at their ripe yeares, be they An…baptists, or such as are newly conuerted to the faith) they hauehave not this grace of true, sauing, and justifying faith within them, and therefore they are not truly regenerated by their baptisme: As it is said of the word of God, Heb. 4. 2. that it profited p. 346them not, because it was not mixed with faith in them that heard it. So I may say of Baptisme, that it regenerates not all Infants, because all hauehave not faith that doe receiue it. Secondly, all Infants that are baptized, are not truly regenerated and ingrafted into Christ by their very baptisme, because this would make the Sacrament of baptisme effectuall to all that doe receiue it, which cannot be. First, because that this would make baptisme to bee quite different from all the other ordinances of God, and meanes of grace: For the Sacrament of the Lords Supper it profits not all alike, to all vnworthy communicants, it is the cause of damnation; 1 Cor. 11. 27. 29.1 Cor 11:271 Cor 11:29it is a cause of grace to none, but such as doe receiue in a worthy manner: so the word of God, though it be the sauour of life vntounto life to some, yet it is the sauour of death vntounto death to others that doe heare it, 2 Cor. 2: 16. So it is of all the other meanes of grace whatsoeuer, they are not effectuall to worke grace in all; and therefore Baptisme cannot doe it. There is the same reason of all Gods ordinances, where one of them is effectuall, all of them are effectuall; where one of them is ineffectuall, there all of them are ineffectuall to; for else there should be a great confusion, and jarring in the ordinances of God: a man should then bee saued by one ordinance of God, suppose by Baptisme, and damned by another, by the vnworthy receiuing of the Lords Supper, or by the vnprofitable hearing of the word of God, which the God of order, peace, and vnion can neuer suffer. There is a sweet harmonie and mutuall agreement betweene all the meanes of grace, and ordinances of God, they alwayes goe hand in hand together: they all worke within the same sphere and compasse, one of them is no larger then the other: where one is effectuall there the others are, or at least may be to: Wherefore since the other ordinances of God, are not effectuall to regenerate, and to worke grace in all, no more can Baptisme doe it. Secondly, Baptisme cannot regenerate all alike, because circumcision which was a type of Baptisme, did not doe it. All those that were circumcised with the outward circumcision of the flesh, were p. 347not circumcised with the inward circumcision, of the heart and spirit, whose praise is not of man but of God, Rom. 2. 28, 29. therefore all those that are outwardly baptized with water, are not inwardly baptized with the holy Ghost and with fire. BaptismeMath 3. 11.Matt 3:11 is come in the place of circumcision, and therefore it must be of the same effect as circumcision was, and so it is. For as there was an outward circumcision of the flesh which was common to all, and an inward circumcision of the heart, which was proper only to the elect of God: so there is an outward Baptisme, or putting away of the filth of the flesh only, 1 Pet. 3. 12.1 Pet 3:12which is common to all, but saues none: and an inward baptisme of the Spirit, which is the answer of a good conscience towards God: this is the Baptisme which doth regenerate and saue men, of which all that are baptized are not partakers, but only such as are elected to saluation. Thirdly, all that are baptized are not alike regenerated by their baptisme, because this would take away the libertie of Gods Spirit, which breatheth when and where it listeth, Iohn 3. 8. It is only the Spirit of God which doth regenerate men: if men bee borne but of water, and not of water and the spirit both, they cannot enter into the kingdome of heauen, Iohn 3. 5. If then eueryevery one that were baptized, be by his baptisme necessarily, and truly regenerated, the libertie and freedome of Gods Spirit should be restrained, and must of necessitie breathe vponupon eueryevery one that is baptized whether it will or no, whereas Christ himselfe tells vsus euen in this very case of baptisme and spirituall regeneration, that the Spirit bloweth where he listeth: he is notIohn 3. 8.John 3:8 confined to any person, place, and ordinance, but hath his owne libertie to worke, when and where hee will; which libertie this doctrine of yours would restraine. Fourthly, all those who are baptized are not forth-with regenerated, and ingrafted into Christ by vertue of their baptisme: because this would take away all election and reprobation: this would make all Infants that are baptized to bee necessarily saued, if they die before yeares of discretion, though God hath otherwise determined of them: or else it would seuer true regeneration, and sanctification from election, making p. 348such to be truly sanctified and regenerated, as were neuer elected to saluation: which cannot be, because election is the only cause of true regeneration; and true grace and regeneration are proper only to the elect of God: (as I hauehave proued at large in my first Argument drawne from God,) or else it would make all men to be elected to saluation, and so consequently to bee saued: which as it is false and contrary to the Scriptures, so it makes against you to, for then none could fall from grace. Now none of these three consequencies can be admitted; and therefore, your Antecedent, that all who are baptized, are truly regenerated and ingrafted into Christ cannot be true. Fiftly, if your Antecedent were true, it would bring in what popish doctrine, that the Sacraments doe ex opere operat…, conuey grace to men, that the bare act of Baptisme, or of receiuing the Lords Supper, should of it selfe, without any respect of the persons, that are partakers of these Sacraments, conuey grace to all that come vntounto them. Sixtly, all Infants that are baptized, are not truly regenerated and ingrafted into Christ by their very baptisme, because then the time of their regeneration, repentance, conuersion, and effectuall calling; should alwaies be accounted from the time of their baptisme: but this wee all know is false. For some wee know are regenerated, called, and conuerted in their youth, some in their middle age, some in …heir old age, but all after Baptisme; and we doe alwaies account them to be regenerated, conuerted, and effectually called, not from the time that they are baptized, but onelyonly from the time that they doe repent them of their sins, and turne from all their euill wayes, to serue the liuing God in holinesse and newnesse of life: God and men account the time of mens regeneration and ingrafting into Christ, not from the time that they are baptized, but from the time that they are effectually called and conuerted vntounto God, bebeing made new men, and new creatures, which they were not before: therefore they were not truly regenerated and ingrafted into Christ by their very baptisme, for then, their effectuall vocation should bee accounted from the time of p. 349their baptisme only, and not from any other time. Seuenthly, it is plaine and euident, that Infants who are baptized, are not alwayes truly regenerated and ingrafted into Christ by their very baptisme, because that after their baptisme, and before their effectuall calling and conuersion vntounto God, the whole old man, the whole body of sinne, and the lusts of the flesh, are as strong and vigorous in them, as if they had neuer beene baptized; Christians that are baptized before they are called and conuerted, are for the most part, as sinfull, wicked, and eueryevery way as vitious and prophane as Heathens and Infidells, that neuer were baptized: therefore it is certaine, that they were neuer truly regenerated and ingrafted into Christ by baptisme. For true regeneration, it doth alwayes alter and change mens corrupt natures, it makes them new men and new creatures: it mortifies their earthly members; it casts out the old man, and the body of sinne, and crucifies the flesh with the affections and lusts thereof: Iohn 3. 5. 5. Rom. 8 13. cap. 12. 1, 2. Gal. 5. 16. 24. and Col. 3. 5. 8, 9, 10. and therefore it is euident, that all Infants are not truly regenerated and ingrafted into Christ by their very baptisme: because the old man, the body of sinne, the flesh, and the lusts thereof, are as strong and vigorous in them, from their very infancie to their conuersion, as if they had neuer beene baptized. Eightly, all Infants that are baptized cannot be regenerated and really ingrafted into Christ himselfe by vertue of their baptisme, because they are not all elected to saluation, nor all included within the couenant of grace. Baptisme is effectuall vntounto none, but to such as are the true Spouse and Church of Christ, to such as are within the new couenant of Grace, and to such as are the true and faithfull seed of faithfull Abraham. For, Christ hee gaue himselfe onlyEphes. 5. 25. 26.Eph 5:25Eph 5:26 for the Church (which all the Fathers and Orthodox Diuines, both of our owne and other Churches, affirme to bee only the number of the elected Saints of God, and no others) that hee might sanctifie and cleanse it, with the washing of water by the Word; that hee might present it to himselfe a glorious Church, without spot or wrinkle, or any such thing: but that it p. 350should be holy and without blemish. Christ doth wash and sanctifie his body and his Church, and none but they; now all that are baptized, they are not the true body and Church of Christ, because they are not all elected to saluation, therefore they are not truly regenerated and ingrafted into Christ by baptisme. All that are baptized are not within the new couenant of grace and mercy, they are not the true seed of faithfull Abraham, nor the true Israel of God. Many there are that are baptized, that were neuer truly included within the couenant of grace: the law (aaIer. 31. 31. 32.Jer 31:31Jer 31:32) of God was neuer written in their hearts, nor yet ingrauen in their inward parts: God did neuer (bbEzech. 36. 26. to 30.Ezek 36:26–30) sprinkle them with pure water, nor yet cleanse them from all their filthinesse: he neuer gaue them a new heart, nor yet an heart of flesh: he neuer put his Spirit within them, nor caused them to walke in his statutes and doe them: hee neuer saued them from all their vncleannesse; he neuer became (ccIer. 31. 31.Jer 31:31) a husband to them: hee neuer chose them to bee (dd1 Pet. 2. 9.1 Pet 2:9) a royall Priesthood, an holy nation, a holy nation to himselfe: and therefore they were neuer truly within the couenant of grace. Many there are who are baptized, and yet they were neuer the heires of promise, nor the faithfull seed of faithfull Abraham: Ishmael was circumcised as well as Isaac, Gen. 17. 25, 26. yet he was not of the promised seed, hee was borne after the flesh, and not after the spirit, Gal. 4. 28, 29, 30. Simon Magus was baptized as well as any others, and yet he was not regenerated, hee was still in the gall of bitternesse, and in the bond of iniquitie, Acts 8. 13. to 25. hee was not an heire and childe of promise. All are not Israell which are of Israell: neither because they are the seed of Abraham are they all children: but in Isaac shall thy seed be called: That is, they which are the children of the flesh, those are not the children of God: but the children of the promise are counted for the seed, Rom. 9. 6, 7. 8. The promises of God, and the couenant of God, belong onelyonly to the sons of faithfull Abraham, to the children of the promise, and the righteous seed, which are only the elect of God, and such as the Lord our God shall effectually call, Acts 2. 39. Tit. 1. 1. and Rom. 4. 11, 12, 13. 16. 24. Now all those that are baptized, they are p. 351not the elect of God, they are not the righteous seed or children of promise, they are not within the new couenant of grace, and therefore, they hauehave no fruite not benefit, no true regeneration and incision into Christ by their baptisme. I will contract this reason into this Syllogisme. If all those that are baptized, are not of the true Church and body of Christ, if they are not within the new couenant of grace, if they are not the promised seed, and the elect of God, then all that are baptized are not regenerated and ingrafted truly into Christ by their baptisme, (For as Circumcision was, so Baptisme is, nothing else, but a seale of the Rom. 4. 11.Rom 4:11new Couenant, and of the righteousnesse of faith: and so it doth regenerate and ingraft none into Christ, but by estating of them in this new Couenant of grace.) Now none can bee estated into this Couenant, but such as are within it, such as are the righteous seed, the heires of promise, the true Israell, the true Church and body of Christ, and the elect of God; because the Couenant belongs to none but them, and none can hauehave any benefit by the Seale, that hauehave not an interest and share in the deed and Couenant it selfe.) But all those that are baptized, are not of the true Church and body of Christ, they are not within the new couenant of Grace, they are not the promised seed and the elect of God: (as I hauehave proued.) Therefore all that are baptized are not regenerated and ingrafted truly into Christ by this their baptisme. Lastly, the Scriptures are expresse in it; that many are circumcised outwardly in the flesh, who were neuer circumcised inwardly with the spirit, in the foreskin of their hearts: Deut, 30. 6. Ier. 9. 26. and Rom. 2. 28, 29. that many are outwardly baptized and washed with water, which are not inwardly baptized with the holy Ghost and with fire, nor washed with the washing of regeneration, and the renewing of the holy Ghost, Math. 3. 11. 1 Pet. 3. 21. and 2 Pet. 2. 3. And therefore all these places of Scripture, which speake of this inward baptisme of the Spirit, are onelyonly attributed and appropriated to the elect and beleeuing Saints of God, and to no others, and not to all that are baptized: as you may see, Math. 3. 11, p. 352Acts 2. 38, 39. Rom. 6. 2. to 7. Gal. 3. 26, 27. Titus 3. 5. 1 Pet. 3. 21. Iohn 3. 5, 6, 7, 8. Ephes. 5. 25, 26, 27. 2 Tim. 2. 19. Ezech. 36. 26, 27. Marke 16. 16. and Col. 2, 11, 12. Which will giuegive an answer to all the Fathers which are objected to the contrary. Who when they say of Baptisme: that it is (ddTert. de Baptis. lib. cap. 5. Basil Exhortatio ad baptis. Oratio.) the death and expiation of sinne, the cause of regeneration and renouation, the way of heauen, the regeneration of the soule, the grace of adoption and the like: they say not that it is so to all that are baptized1. Gregor. Nyss. Oratio de baptismo. outwardly, but to the elect and chosen of God, and to the faithfull in Christ Iesus: Neither doe they speake it of the outward baptisme of water, but only of the inward baptisme of the Spirit, which is proper only to the elect of God. And that all that are baptized, are not regenerated and ingrafted into Christ by this their baptisme, but only the elect of God, and such as are true beleeuers, it is euident by the expresse words and testimonie of the Fathers: of Tertullian lib. de baptismo, of Hilarie: Com: in Math. Canon. 10. of August: cont. Donat. lib. 5. cap. 24. & de vnitat. Ecclesiae, cap. 19. and of Hierome, Com. in Gal. lib. 2. vponupon the words of Paul, Gal. 3. 17. And of this opinion is Peter Lumb. lib. 4. Dist. 4. cap. 3. Caluin. Iustit. lib. 4. cap. 15. sect. 15. 17. 22. cap. 16. sect. 9. Marlorat; Exposit: in Acts 2. 38. in Rom. 2. 25. in 1 Cor. 12. 13. in Gal. 3. 27. and in 1 Pet. 3. 21. Iohn Frith a martyr in his treatise of Baptisme: Hooker, lib. 5. of Eccles. Pol. sect. 58. 59. 63. 64. Dr. Abbot Bishop of Salisburie: In Thomps: Diatr. cap. 7. Dr. Benefield de Perseuer: Sanctorum, lib. 1. cap. 14. Zanchius, Bucer, Melanthon, Beza, Dr. Francis white, Iewell, Willet, Master Fox. all other Orthodox Diuines, both of our owne and other Protestant Churches are of the same opinion; and I know not any Father, or orthodox writer, that holds the contrary: yea, this is the expresse doctrine of our owne, 27. Article, and it is Mr. Rogers his obseruation in his second proposition raised from this Article, and therefore we need not for to question it. But now you will object, that the holyObiect. Ghost doth alwaies accompany the Sacraments, and workes effectually in them, if there be no impediment on our parts, but now in all infants that are baptizad, there is no impediment p. 353to hinder the effectuall working of the holy Ghost; and therefore the holy Ghost workes effectually in them to regenerate them. I answer, that it is true that the holy GhostAnsw. doth alwaies accompany the word and Sacraments (yet not as an effect, but as a concomitant of them) where men are fitted and prepared to receiue them, in a godly, faithfull, and religious manner; the holy Ghost doth alwayes worke effectually by them, when as they meete with such persons and subjects, as are capable to receiue them in a gratious & holy manner; but where men are not fitted and prepared to receiue these Sacraments and meanes of grace, there the holy Ghost doth not accompany them: as we may reade at large, Ezech. 2. 5. Math. 13. 4. to 10. 18. to 24. 2 Cor. 2. 15, 16. Heb. 4. 2. & c. 6. 7. 8. Now all infants they are not fitted and prepared to receiue the meanes of grace, or the Spirit of grace which should regenerate them, because they want faith and knowledge, to receiue them and apply them: and therefore in respect of this impediment, Baptisme doth not worke effectually in them, to change them and regenerate them. Secondly, admit that faith is not necessarily required to make Baptisme effectuall, yet all Infants, nay most Insants that are baptized, are not regenerated by their baptisme, because they are not all elected and ordained to eternall life. The meanes of grace, and the Spirit of grace which accompanies them, doe neuer worke powerfully and effectually vponupon any, but vponupon such as are predestinated and ordained to eternall life, as you may see expresly by Acts 2. 39 c. 13. 48. Rom. 8. 28, 29. 30. cap. 11. 5. 7. 8. Ephes. 1. 4. 5. and Tit. 1. 1. now all Infants that are baptized, are not predestinated to eternall life, for then they could neuer perish or fall from grace; and therefore baptisme and the holy Ghost doe not worke effectually on them to regenerate them. But you will say, if InfantsObiect. that are baptized are not regenerated, to what end and purpose is their baptisme? To this I answer first, thatAnsw. though baptisme doth not truly regenerate all Infants that are baptised, and ingraft them truly into Christ, yet it is of much vse and purpose to them. For first, it seales all the p. 354promises and couenants of God vntounto them, and giues them an interest and right vntounto them, if they will imbrace them when they come to yeares: Secondly, it makes them Christians, and incorporates them into the Church, making them visible members of the visible Church, and giuing them an1 Cor. 12. 13.1 Cor 12:13 interest in all those priuiledges which the Church inioyes.Arti. 27. Thirdly, when men are once in truth regenerated, it makes the match betweene Christ and them to be of greater validitie, it increaseth and strengthened their faith, and knits them closer vntounto God: it makes them more carefull to auoide all kinde of sinne, and to obey and serue the Lord in all things: the very remembrance of that vow and couenant which they hauehave made to God in baptisme, will make them more diligent and carefull for to please the Lord, and to resigne and giuegive vp their selues wholly vntounto him. Fourthly, I answer, that though Infants that are baptized, are not truly regenerated by their baptisme, that is, they are not so farre regenerated as to hauehave any habit, stocke, and seed of true and sauing grace wrought within them, yet those whom God hath ordained to eternall life are so farre cleansed and washed by their baptisme from the guilt of originall sinne, that if they die in their infancie, before their actuall regeneration and reall conuersion vntounto God, they shall bee saued: and therefore though Infants are not really and truly regenerated by their baptisme, yet they receiue much fruite and benefit by it in these foure respects, and so it is not to no purpose. Secondly, I answer, that the end of baptisme is not to regenerate men, neither was regeneration the end why baptisme was instituted. For if baptisme had beene instituted of purpose to regenerate men, then men in the Apostles times should alwayes hauehave beene baptized before they did beleeue; but men in the Apostles times that were not formerly conuerted vntounto Christ, nor borne of Christian parents, were not to be baptized before they did belieue: as is euident by Marke 16, 16. and by the example of the Eunuch, of the 3000. conuerts, of Cornelius. the laylor and others: as you may see Acts 2. 37, 38. cap. 8. 36. to 40. cap. p. 35510. 44. to the end, and cap 16. 31. 33. 34. therefore the end of baptisme is not regeneration, for then men should hauehave beene baptized before they did bele…us, that so they might be regenerated, and not hauehave beene regenerated by … first, before they had beene baptized. Againe, if the principall and chiefe end of Baptisme had beene for to regenerate men, then those men who were regenerated, should not hauehave bin baptized, because they were regenerated before, & for their baptisme had bin … meerely superfluous: but those who hauehave bin truly regenerated, hauehave bin afterwards baptized: as you may see by these expresse testimonies of Scripture, Mat. 3. 6. Acts 2. 37. 38. ca 8. 36. to 40. ca. 10. 44. to the end; Acts 16. 14. 15. 31. 33. 34. therefore the end why baptisme was instituted, was not for to … men. Why then mayObiect. you say was baptisme instituted? I answer, that it was institutedAnsw. to the…s ends. First, it was instituted in the place of circumcision, to the intent that it might seale the couenant and promises of God vntounto the Gentiles, as circumcision did vntounto the Iewes: for which reade Acts 2. 39 and Rom. 4. 11. Secondly, it was instituted as a type and signe, to … vntounto vsus, that as the water it selfe which wee vse in baptisme d…th wash away the filth of our bodies, so the blood of Iesus Christ doth wash and purge away the filth and corruption of our bodies, and the sin of our soules: as you may see Rom. 4. 11: Tit. 3. 5. Col. 2. 11, 12. 1 Pet. 3. 21. and 1 Iohn 1. 7, 9. Thirdly, it was …, to incorporate men into the visible Church, and to interest them into the priuiledges and benefits which the Church injoyes. Mat. 28. 19. Act. 2. 37. 38 39. …. 18. 19. Fourthly, it was instituted to distinguish Christians, from … … and Heat… on mon: …, it is the … … & … Christians, where by they are distinguished from Turkes and Infidels, it is the outward … and seale whereby they are knowne to belong to Christ. Lastly, it was instituted to knit men faster and to bring them … vntounto …, and to make them more … and carefull for … and … … him, to abandon and auoide all kinde of sinne, and to sticke more fast and p. 356close vntounto the truth, by considering that vow and conenant which they made to God when as they were baptized: as you may see: Rom, 6. 1. to 9. Gal. 3. 27. Math. 28. 19, 20. and 1 Cor, 1. 13. these were the many ends why baptisme was instituted and not of purpose to regenerate men; and therefore though children are not regenerated by their baptisme, yet they must be baptized in obedience to Christs institution, and to these seuerall ends which are vsefull, profitable and comfortable. And thus much for the first thing the which I vndertooke to answer, that all infants that are baptized are not regenerated.

I come now to the second, to proue, that Gal. 3. 27. As 2many of you as hauehave beene baptised into Christ, hauehave put on Christ, makes not against me. For first, I say, that it is one thing to be baptized into Christ, and another thing to be baptized in the name of Christ: to be baptized into Christ, is to be incorporated and ingrafted into Christ by faith: as appeares by verse 26. 28. for yee are all the children of God (not by baptisme) but by faith in Christ Iesus, and yee are all one in Christ: so that the connection of these words with the precedent and subsequent verses proues, that to bee baptized into Christ, is not to bee baptized with water in the name of Christ, but to be ingrafted, and vnited vntounto Christ by faith: so that the sense of the place is no more but this, those that are incorporated and ingrafted into Christ by faith hauehave but one Christ: and not, all of you who hauehave beene baptized hauehave put on Christ. Now that this should bee the literall meaning of the words, I proue it by two reasons. First from the very phrase which the Apostle vseth: for this phrase baptized into Christ, is vsed in no other text of Scripture. vnlesse it bein Rom. 6. 3. where it signifieth not the outward Sacrament and act of baptisme, as some would hauehave it, but only our true … and ingrafting into Christ: in all other texts of Scripture. besides these two: this phrase of baptizing into Christ, is not vsed: all that is said is but this, they were baptized, or baptized in the name of Christ, or in the name of the Father, the Sonne, and the holy Ghost. So that the very phrase it selfe doth sufficiently p. 357proue, that to be baptized into Christ, is no more then to be incorporated and ingrafted into him. Secondly, this is euident by that restriction and limitation which Paul vseth in both these places. You know that he wrote his Epistles, to the whole Churches of Galatia, and Rome, and to all those that were baptized among them, but not to any who were not baptized: now Paul doth not say either in Gal. 3. 27. or Rom. 6. 3. that all that were baptized, were baptized into Christ; or that all that were in those Churches had put on Christ; but so many of vsus as were baptized into Christ, were baptized into his death: and as many of you as hauehave beene baptized into Christ hauehave put on Christ: so that this restriction and limitation of Paul in both these places, restraining this puting on of Christ, to those only that were baptized into Christ, and not to all those to whom he wrote, or to all such as were baptized; proues vndeniablie, that it is one thing to be baptized into Christ, and another thing to be baptized: that all that are baptized, are not baptized into Christ, and so not truly regenerated and ingrafted into Christ by their very baptisme. But least this answer should not satisfie vnquiet spirits, that I may stop vp their mouthes and leaue them no euasion. I answer. Secondly, that those Galathians to whom Paul writes, who had put on Christ by their baptisme, they were men of ripe yeares, and they did repent and beleeue Christ Iesus before they were baptized, because they were but newly conuerted from Gentilisme and Idolatrie vntounto the faith: and therefore they hauing faith and repentance before they were baptized, might put on Christ by their baptisme, that is, they might put him on in a greater measure: and yet it followes not, that all infants that are baptized doe likewise put on Christ as well as they, because they want that faith and repentance which those Galathians had. Thirdly. I answer: that these words of Paul are only restrained to such of the Galathians as were the sonnes of God by faith in Christ Iesus, and the true elect seede of faithfull Abraham: as is euident by ver. 26. 29. they are not spoken indefinitely to all the Galathians that were baptized & admitted into the Church: p. 356therefore all that these words proue, is only this; that the elect and faithfull children of God, do put on Christ in thei… baptisme; and not that all wicked, reprobate, and vnregenerate men, or all that are baptised doe so to. Fourthly, If you will take this baptizing into Christ, for the meere outward Sacrament and act of baptisme, I answer then, that this putting on of Christ, here mentioned, is nothing else but the putting on of the name, doctrine and prosession of Christ, and not a putting on of the …mage, the nature and the graces of Christ. So that the Apostles words and meaning are in effect and substance no more then this. As many of you as are baptized, hauehave put on the name and profession of Iesus Christ, you hauehave vowed to forsake all other things and doctrines whatsoeuer, and to bee to him alone; you hauehave couenanted to depend wholly vponupon him, and to follow his counsell in all things: therefore seeing that you hauehave put on the name and profession of Iesus Christ, seeing you hauehave sworne alleageance vntounto him, and hauehave taken him for your Priest, your Prophet, and your King: be yee now directed, ruled and gouerned by that Word and Gospell which hee hath deliuered and commended to you; and not by the Law which was only a Scoolemaster to bring you vntounto Christ: remember that Christ died for you, & you were baptized into him, and not into the Law, and therefore seeke your justification, righteousnesse and happinesse not from Moses or the Law, but from Iesus Christ alone, who hath redeemed and freed you from the Law. If you will but consider the scope, and dri…t of the whole Chapter, you shall finde this to be the only thing that the Apostle aymes at in these words, to be are the Galathians from the Law, because they were baptized into Christ, and had put on the profession of his name and Gospell, and not the profession of the Law: wherefore this putting on of Christ, being not a putting on of his …mage, natur…, and graces, but of the profession of his name and Gospell, this place makes nothing to this position, that all such as are baptized are truly regenerated by their baptisme, because all that put on the outward profession of the name of Christ, p. 357doe not put on the inward …mage, the inward graces and spirituall nature of Christ. Lastly, I answer, that if you take this putting on of Christ, for regeneration and the putting on of the nature, …mage, and graces of Christ, and this baptizing into Christ, for meere and common baptisme, and as the cause of this regeneration and putting on of Christ. I answer, that these words of the Apostle do not warrant it. For first, the Apostle saith not, that as many as hauehave beene baptized hauehave put on Christ by their baptisme; all hee saith is only this, that as many of them as hauehave beene baptized into Christ, hauehave put on Christ: this they might doe, and yet not by their baptisme, but by some other meanes, therefore this place proues nothing. Secondly, the Apostle tells vsus, that they put on Christ, not by their baptisme, but by their faith: for hee certifieth in the former verse. Yee are all the sonnes of God by faith in Christ Iesus; and then come in these words with reference to the former: for as many of you as hauehave beene baptized into Christ, hauehave put on Christ: so that the Galathians did put on Christ by their faith, not by their baptisme. That which is the instrument and cause of putting Iesus Christ on, must be that which makes men the sonnes of God, that which stampes the image of Christ vponupon them, that which brings Christ into their soules, and ingrafts them into Christ, that which inables men to take, and to receiue Christ Iesus: now it is not baptisme, but faith only which doth this: it is faith only that ingrafts men into Christ, and makes them the sonnes of God. Gal. 3. 26. Iohn 1. 12. it is faith only that brings Christ Iesus into mens soules. Gal. 2. 20. Ephes. 3. 17. it is the hand of faith only that takes Christ Iesus, that applies him, and puts him on: in Iesus Christ neither circumcision a…aileth any thing, nor vncircumcision but faith which worketh by louelove. Gal. 5. 6. And therefore take this place of Paul how you will, it proues not, that all those that are baptized are truly regenerated. If any other places of Scripture are obiected to the contrary, the former answers will fully satisfie them.

Thirdly, I say, that this is not the doctrine of the Church p. 360of England, and those words which Mr. Mountague hath cited out of the Common-prayer Booke doe not proue it. For that which is saide of infants which are to bee baptized in our Common-prayer Booke in the forme of baptisme: doubt not therefore but earnestly beleeue that Christ will imbrace them with the armes of his mercy, that hee will giuegive them the blessing of eternall life, and make them partakers of his euerlasting kingdome; if you take it in the right sense, it is no more in effect then this. That it is Christs will and pleasure that infants should be baptized, and that hee hath'a fauour and respect vntounto them: but that all infants that are baptized are in truth regenerated that it proues not: Mr. Mountague Appeale. 34. 35.indeed as if hee were not acquainted with the Liturgie and publike religious seruise of our Church, vnlesse it were to correct it, and to cauell at it, for which hee taxeth and condemneth others who are lesse guilty then himselfe: would hauehave the word in the preterperfect tence, citing this word hath, for wilt: because he would wrest the words to his purpose; but the words are in the future tense, and are no more in effect then that which I hauehave said before. Indeede the wordes after baptisme are in the preterperfect tence. We yeeld thee hearty thankes most mercifull Father, that it hath pleased thee to regenerate this infant with thy holy Spirit, to receiue him for thine owne childe by adoption, and to incorporate him into thy holy congregation. Which words proue not that all infants which are baptized are by their very baptisme, truly regenerated and ingrafted into Christ: because these words (and so the others before baptisme) are not generall and vniuersall, but they are limited and restrained to one particular infant, or those particular infants which are then to be baptized, whose absolute and definitiue estate is only knowne to God and not vntounto the Church. Our Church out of charity, because shee knoweth nothing to the contrary, doth beleeue, that eueryevery particular infant that is baptized is regenerated, that is, sacramentally, or (because you will hauehave it so, Mr. Mountague) really and spiritually, yet shee beleeueth not, that all infants that are baptized are spiritually and truly regenerated by p. 361their baptisme, and ingrafted into Christ, that Mr. Mountague (as well read as hee is in the Common-prayer Booke,) cannot shew mee. If you now object, that that which isObiect. true of eueryevery indiuiduall is true of the whole species, and therfore i… our Church beleeue, that eueryevery particular infant that is baptized is regenerated, therefore that shee is of opinion that all are so. I answer, that the rule is false: forAnsw. there are many things which may bee saide and predicated truly, or at least charitablie of Indiuidualls, which are false of the whole species and cannot bee applied to it. A man may say, hee ought to say of eueryevery particular, and eueryevery indiuiduall man in the world, that hee may beleeue, hee may repent, and he may bee saued, because hee hath no warrant to the contrary, and hee cannot know whether God hath otherwise disposed of him: yet a man cannot say that all men shall be saued, that all men may beleeue and repent, because it is contrary to the reuealed will and word of God. So a man may and ought to say of eueryevery particular infant which is baptized that hee is regenerated, because he knowes not any thing to the contrary. (Indeede afterwards if hee see him liue a wicked and vngodly life, he may then safely say, that hee was not regenerated by his baptisme, because his life and workes declare as much) but yet no man can safely say, that all that are baptized are spiritually, really and effect. ually regenerated, because it is not so reuealed in the Scriptures. This charitable opiniō then of the Church of England being restrained to indiuiduall & particular infants, and not extended and inlarged to all such as are baptized, warrants not Mr. Mountagues collection from it. That all infants which are baptized, are truly spiritually and effectually regenerated. Which answers likewise, the words in the Catechisme: for there the childe in the second answer, answeres only for himselfe, that by his baptisme, (not all that were baptized) but I was made a member of Christ, a childe of God and an inheritor of the kingdome of heauen: that is, I hauehave a right and title to all those by my baptisme, if I will lay hold on them, and take possession of them by faith: my baptisme giues me a title to p. 362them, but doth not giuegive mee actuall and full possession of them, For these words in the Rubricke before the Catechisme. That children being baptized hauehave all things necessary for their saluation: the meaning is no more but this. That ba…tisme without faith, knowledge, lou… and actuall repentance is sufficient for to saue such children as dye before yeares of discretion, because God will not require impossibilities at their hands, and such conditions which they were not able to performe. Or else, that children by their baptisme are admitted into the Church, and hauehave an interest in all those priuiledges and means of grace which are necessary to saluation: what is this to purpose, that all infants that are baptized are spiritually and truly regenerated? Yea, but the Rubricke saith, that if they dye before actuall sinne they shall bee vndoubtedly saued. That is, such infants as are baptized and dye before actuall sin are saued, because our Church knowes nothing to the contrary: shee knowes not whether God hath otherwise disposed of them. But yet it is not there recorded that all infants that are baptized are regenerated and saued: or that such infants which fall away from the sacramentall grace which they receiued, should hauehave beene saued if they had died before actuall sinne. Wherefore in any wise mans judgement that hath his wits and senses about him there is nothing in the Booke of Common-prayers to warrant this assertion. That all such a… are baptized are truly and spiritually regenerated: it is only Mr. Mountagues false and brainsicke conceite who torments and rackes our Common prayer Booke to defend his Error. But admit, that this were the receiued opinion and doctrine of the Church of England, that all infants are by their very baptisme truly regenerated and ingrafted into Christ; then Mr. Mountague you are in this Dilemma: then you must grant this to be the doctrine of the Church of England, that those who are truly regenerated may both totally and finally fall from grace which I hauehave proued to be false, or else you must of necessitie grant, that none who are baptized fall from grace, which is contrary to your owne assertion: or else you must needes p. 363grant, that all such as are baptized are not regenerate, which is contrary to that for which you do so much contend: so that turne which way you will, you are but in a maze and labyrinth, and fettred in the gines of your owne argument. Againe I would but demand this question of Maister Mountague, whether this be an article of his Creed…, that all infants that are baptized, are truly regenerated by the holy Ghost, that they are partakers of eternall life, and of Christs euerlasting kingdome, as you say our Common prayer booke affirmes? If you beleiue it not, why then doe you presse it vponupon vsus; or why do you not beleiue, that which you say our Church beleiues? If you beleiue it, how then can your doctrine of a totall and finall fall from grace stand together with it? if you beleiue that all infants that are baptized, shall hauehave euerlasting life, and be made partakers of Christs kingdome: you must of necessity beleeue, that they shall perseuere in grace vntounto the end: hee that beleeues that the end shall certainly be obtained, must as certainly beleeue that the meanes which must obtaine this end shall be vsed to: and therefore if you beleeue that all infants that are baptized shall hauehave euerlasting life and injoy Christ kingdome, you must likewise beleeue, that they shall perseuere, and neuer fall from grace. If you say, that you do not absolutly beleeue, that Obicct.they shall hauehave euerlasting life, and bee made partakers of Christs kingdome, but only conditionally: if they perseuere in theAnsw. grace receiued in their baptisme. I answer, that if you doe absolutely beleeue that they are regenerated, why doe you not as absolutely beleeue, that they shall hauehave euerlasting life and be made partakers of Christs kingdome? they are both recorded in the same tearmes, they are knit together in one sentence, one following vponupon the necke of another: they are both set downe as absolutely and positiuely as the other: therefore you must beleeue all of them to be alike absolute, and then you cannot beleeue that euer they should fall from grace: for then they could not be made partakers of Christs kingdome and of euerlasting life: or else you must make them all conditionall, and beleeue that those infants which are p. 364baptized are regenerated if they perseuere in grace, else that they are not regenerated by their baptisme, which would falsifie this your proposition, that all infants are truly regenerated by their baptisme: which proposition as you see, is no waies warranted by the Common prayer Booke, or by the Church of England.

Lastly, admit that all infants that are baptized are regenerated, 4and that this were warranted by Gal. 3. 27. and by the doctrine of the Church of England, vet I say that this argument followes not, nor is not to the purpose: for the question is not, whether infants, & other men may fall totally or finally from that sacramentall grace which they receiue inbaptisme: but whether vere fideles, whether such as are truly regenerated & ingrafted truly into Christ by a liuely faith, may fall totally or finally from the state of grace, of the state or iustifying faith? Now sacramentall grace and regeneration is one thing, and this state of true & sauing grace, and of justification by faith is another: if we admit that infants once baptized hauehave a sacramentall grace within them, which is nothing else but a freedome from the guilt of originall sinne: yet no man I thinke can be so absurd as to say, that they hauehave any habituall graces, or any liuing and justifying faith within them; for they want reason and vnderstanding to apply the word and promises of God, and to vse these meanes which should beget these graces in them. And therefore seeing that the grace which children and others receiue from baptisme is but sacramentall, far different from the grace of which our controuersie and question is, if wee grant the whole argument to be true, yet it is nothing to the purpose. And so much in answer to this twenty sixth argument, in which I hauehave beene ouer tedious, by reason that our Antagonists rely so much vponupon it.

The twenty seuenth argument which may be objected against 27mee, is from particular examples, which may be reduced to three heads. The first, of Adam and the Angells: the second, of particular and whole Churches: the third, of particular and priuate Saints.

p. 365The first argument from Examples, is drawne from Adam 1and the Angells. Adam and the Angells who were of an higher alloy then any regenerate Saints of God now are, they fell from the state of grace: the one totally, the other finally. Therefore the true regenerate Saints of God, whose grace, are inferiour vntounto theirs, may fall totally and finally from grace as well as they.

I answer, that the Argument followes not, because thereAnsw. is a great difference betweene the graces which the regenerate Saints of God injoy, and that grace which Adam and the Angels had. For first, that grace which Adam and the 1Angels had, it was in their owne possession and custodie, they themselues were the gardians and keepers of it. But that grace which the regenerate Saints of God doe now injoy, it is not in their owne keeping, they themselues are not the gardians and preseruers of it: but it is God himselfe who keepes it and preserues it in them by his power. This is euident by the 2 Tim. 1. 14. That good thing that was committed to thee, keepe by the holy Ghost which dwelleth in vsus: the holy Ghost himselfe who begins, doth likewise gard and keepe the graces of the Saints. So in the 1 Pet. 1. 5. who are kept by the power of God through faith vntounto saluation: the power of God, it doth not onelyonly keepe the Saints vntounto saluation, but it preserues and keepes their faith to. So in the 1 Tim. 1. 12. I know-whom I hauehave beleeued, and I am perswaded, that he is able to keepe that which I hauehave committed to him against that day. The faith of the Saints it doth not stand in the wisdome, and custodie of men, but in the power of God, 1 Cor 2. 5. Ephes. 1. 19, 20. and cap. 3. 20. and the Saints of God they doe not preserue and keepe their graces, or themselues, but their graces and their persons are garded, preserued, and protected by God himselfe, by Father, Son, and holy Ghost, and that continually: as you may reade Psal. 4. 8. Psal. 12. 7. Psal. 66. 9. Ps. 121. 3. to the end: Psal. 125. 1, 2. Isai. 26. 3. Ier 32. 40. Iohn 10. 28, 29. …. 17. 11. 2. …. 4. 7. 13. 19. Col. 2. 10. 19. c. 3. 3, 4. Phil. 1. 6. 1 Thes. 5. 23 24. 2. Tim. 4. 18. 1 Pet. 4. 19. Iude 1. 24. and Ier. 31. 9, 10. (all comfortable and excellent places worth p. 366your reading:) therefore they cannot fall from the state of grace, though Adam and the Angels did; whose graces and persons, were kept and preserued only by themselues, and not by God. Secondly, that grace which Adam and the Angels had, it was their owne: they had free will and libertie to dispose of it at their pleasure: they were Lords ouer that grace the which they had, their grace had no Lordship and kingdome ouer them. It is now farre otherwise in the graces of the Saints: for their graces, they are not their owne, nor yet their persons, but their graces and their persons they are Christs: their graces they all flow and spring from Christ, and they are but stewards, not owners of them. Yea, their graces they are aboue their wills: they hauehave a Lordship and kingdome in their soules: they are not Lords, but subiects to their graces: Grace doth rule and dispose of them, not they of grace: see Gal. 5. 16. 17. 18, 25. Rom. 8. 5. 14. Ezech. 36. 27. 1 Cor. 3. 23. cap. 6. 19, 20. 2 Cor. 5. 14, 15. cap. 10. 4. 5. cap. 13. 8. Acts 4. 20. and Col. 3, 15. all expresse to this purpose: therefore they cannot lose nor yet cast out their graces, as Adam and the Angels did. Thirdly, that grace 3which Adam and the Angels had, it had no promise of perpetuitie and perseuerance annexed to it, and therefore it is no great wonder though they fell from grace: but the graces which the Saints of God hauehave now, they hauehave the promises of perseuerance and perpetuitie annexed to them; (as you may see by all those gratious promises which I hauehave formerly mentioned,) therefore their graces cannot faile, therefore they cannot fall from grace, though Adam and the Angels did. Fourthly, that grace which Adam and the Angells 4had, it had neuer the benefit of Christs intercession: Christ neuer prayed for it that it might not faile: but the graces which the Saints now hauehave, they had the benefit of Christs prayer whiles he was on earth; and they hauehave the benefit of his euerlasting intercession now he is in heauen, Luke 22. 32, Iohn 14. 16. cap. 16. 26. cap. 17. 11. 15. 21 23. 24. Rom. 8. 34. Heb. 2. 17. cap. 4. 14, 15, 16. cap. 7. 25. and cap. 9. 24. therefore they cannot faile, though Adam and the Angels p. 367did. Fiftly, that grace which Ada… and the Angels had, 5they had it not by Gods immutable decree and purpose, they had it only out of his prouidence and fore-sight, and not from his eternall election and predestination: and therefore they might fall from it. But the regenerate Saints of God, they hauehave their graces from Gods immutable and eternall purpose and decree, and by vertue of their eternall election and predestination. Rom. 8. 29. 30 cap. 11. 7. Acts 13. 48. Eph. 1. 4, 5. cap. 2. 10. 1 Thes. 5. 9, 10. 2 Thes. 2. 13, 14. 1 Tim. 6. 12. 2 Tim. 1. 9. cap. 2. 19. 21. Titus 1. 1. 2 Cor. 2. 5. and 1 Pet. 1. 2. therefore they cannot fall from grace, though Adam and the Angells did. Sixtly, that grace which Adam and the 6Angells had, they had it of meere free gift, it was not merited and purchased for them by Christ, and therefore they might lose it. But the graces of the Saints they are a purchased Ephes. 1. 14.Eph 1:14possession, they are purchased by Christ himselfe at the hands of his Father, that so they might be sure to all the seed, Rom. 4. 16.Rom 4:16Christ who hath purchased them for them, will preserue them in them, and therefore they cannot fall from grace, though Adam and the Angells did. Lastly, that grace 7which Adam and the Angells had, it was no grace but nature, it had its rise and being from themselues, and was incident vntounto their natures: therefore they might lose it, and fall from it as they did. But the graces which the Saints of God hauehave now, they are transcendent and aboue nature: they stand not in the wisdome, or nature of men, but in the power of God, 2 Cor. 2. 5. 2 Pet. 1 4. they hauehave their rise from heauen, and from the mightie power of God, Ephes. 1. 19, 20. cap. 3. 20. and Rom. 15. 13. not from humane nature: they are part of the di…ine nature, and they flow from Iesus Christ, and the holy Ghost, the spring and fountaine of all grace: Iohn 1. 16. cap. 4. 14. cap. 7. 38, 39. Gal. 5. 22. Ephes. 1. 23. and Col. 2. 9. 19. These graces which the Saints hauehave now, are of a more diuine, heauenly, permanent, and spirituall nature, then that naturall grace which Adam and the Angells had, and they flow from such a head and spring of grace which neuer failes, which is neuer drawne drie. And therefore though p. 368Adam and the Angells fell from grace, yet you see for all these reasons, that it followes not, that therefore the regenerate Saints of God should fall as well as they. How euer, the question is not of naturall grace, or of that grace which Adam and the Angells had, whether that may be lost (for that was no more but common nature, and nog grace:) but whether true, justifying, and sauing grace may be lost; and so this Argument is nothing to the purpose, or the thing in question.

The second sort of examples are of whole Churches which 2hauehave fallen from grace: from which this argument is framed. If whole Churches hauehave fallen totally and finally from grace, then much more may priuate and particular Saints fall so too: But whole Churches hauehave fallen totally and finally from grace. Therefore priuate and particular Saints may fall so too.

For answer to this argument, I must first distinguish ofAnsw. this word Church: first, it is taken in a large and generall sense, for all such as make an outward profession of Christ, whether they are good or bad; secondly, it is taken properly and strictly, for the whole company of the elect and chosen Saints of God, and for them onelyonly; in which sense it is vsed in our Creed. Secondly, I must distinguish of this word whole Church: for sometimes it is taken vniuersally for all and eueryevery one that is included and comprised within the Church: other times it is taken for the Major and the greater part only, and not for eueryevery indiuiduall and particular member. If you take now the whole Church, in the largest sense, for eueryevery visible and particular member of the Church both good and bad: or if you take the whole Church in the stricter and more proper sense, for the company of the elect and chosen Saints of God, then the Minor proposition is false: because none of the elect and chosen Saints o… God, can either totally or finally fall from grace. But if you take a whole Church, for the greater part of a visible Church, for those who are members of a visible Church, and yet are but goates, tares, and chaffe, and no p. 369members of the true and holy Church of Christ, then the sequell of the Major proposition is false, and no more in substance then this. If hypocrites and wicked men may fall from the shew and shadow of grace, then the true regenerate Saints of God may fall from the very habits and seed of true and sauing grace: which is but a meere Nonsequitur. True then it is, that all those of a whole Church which are notregenerated, (which are farre the greatest number) may Apostatize and fall from the doctrine of grace: but yet the true regenerate Saints of God in such a Church, doe neuer fall from the habit and state of true and sauing grace: and therefore both the Major and the Minor proposition in that sense as they are propounded, are false and vnsound. Thus much for the generall.

The first example of any particular Church that is objected 1against me, is the Church of the Iewes. The Iewes who were partakers of the fatnesse of the roote and Oliue tree Christ Iesus, were broken off and fell from grace: Rom. 11. 16. to 25. therefore the true regenerate Saints of God may fall from grace,

I answer first, that the Antecedent is false: for the rooteAnsw. and Oliue tree which the Apostle speakes of, is not Christ, but Abraham and the Patriarkes. So Chrisostome, Bede, Anselme, Theodoret, Haymo, Caluin, Peter Martyr, Beza, Pareus, Willet, Hyperius; and most of those that coment on this place: and therefore it followes not, that because the Iewes might be broken off from Abraham, and be depriued of the promises and couenant made to him and to his seed, that therefore the true beleeuers may be broken off from Christ. Secondly, admit that Christ himselfe and not Abraham, is the roote and Oliue tree here mentioned, and that some of the Iewes were broken off from him: yet I answer, that those Iewes and branches which were broken off, were such as were neuer truly ingrafted into Christ, but only in common reputation, ond in outward shew: which is euident by the same chapter. First, because it is said, ver. 7. that such as were blinded and broken off were such as were neuer elected: p. 370Secondly, because it is said v… …. that they … … … through vnbeleefe: if then those that were thus broken o… were not elected, if they were vnbeleeuers, it is certaine then that they were neuer truly ingrafted into Christ, because they neuer had any true and liuely faith. Thirdly, though the greatest part of the Iewes did Apostatize, and so were broken off, yet the 2. 5. 7. and 17. verses of this chapter certifie vsus, that all the elect and chosen Saints of God that were among them, all the true Israell of God belonging to the election of grace, did still continue in the stocke and roote, and were not broken off, they did not fall from grace: none but the counterfeite and superficiall branches were broken off, the true and liuing branches did still continue. So that this example makes wholly for vsus, not against vsus.

The second example is taken from the Galathians. The 2Galathians they were true beleeuers, and the true regenerate Saints of God. For they receiued the Spirit of God, they began in the spirit, and suffered many things for Christ, Gal. 3. 2, 3, 4. yea, they were all the sonnes of God by faith in Christ Iesus, and they all had put on Christ, ver. 26. 27. But yet they fell from grace, they ended in the flesh, they disobeyed the truth, and turned from the Gospell to the law, and so made Christ of no effect vntounto them, Gal. 1. 6. cap. 3. 1. 3. cap. 4. 9. and cap. 5. 2. 4. 7. Therefore the true regenerate Saints of God may fall from grace. For answer to this example, I say sirst, that all the Galathians toAnsw. whom Paul wrote were not regenerated: because there was neuer yet any Church on earth (I meane any visible Church,) neither shall there euer be any, where all the members of it are regenerated; for Christ himsele hath certified vsus, that there shall be chaffe as well as wheate, goates as well as sheepe, good fish mixed with bad continually in his Church, euen to the end of the world, Math. 13. therefore it must needs bee so in these Churches of Galatia to whom Paul wrote. If you object, that Paul saith, that they were all the children of God by Obiect.faith in Christ Iesus, Gal. 3. 26. therefore they were all regenerated. I answer, that the meaning of these words of Paul, Answ.is not to shew vntounto vsus, that all the … were then in p. 371the … of rege…eration and justification, (and if it were so, it would make quite against you not for you, for if they were in this estate when as P…l wrote vntounto them, then they were not fallen from grace as you pretend) but Pauls meaning there is onelyonly this, That all such as are the regenerate and adopted sonnes of God in Christ, they are so onelyonly in regard of faith, it is faith onelyonly that makes them so, and not the workes of the law; which is euident by the very scope of the place: so that this place proues not, that all the Galathians were truly regenerated. And so the Major proposition, that all the Galathians were regenerated, i… false. Secondly, I answer, that all those Galathians who were regenerated, did perseuere in grace, and did not turne away from the Gospell to the Law, and that such as did Apostatize vntounto another Gospell, were such onelyonly as had receiued the Gospell, but not the grace of Faith, and such as neuer were regenerated. I would aske but this question of our Ant…gonists, whether all the Galathians, or onelyonly the greater part of them fell from grace? If all, then they were no Church, when as Paul did write vntounto them (for there cannot be a Church but where there are some faithfull ones continuing in the state of grace.) If all of them did not fall from grace, then who were those which did fall away? Who were they which did continue? did the true regenerate Saints of God fall away, and the hypocrites onelyonly continue? or did the hypocrites fall away, and the true regenerate Saints of God continue? If any fell away they were certainly the hypocrites, and such as had no truth of grace within them: for the true regenerate Saints of God they cannot bee seduced, they cannot depart from God, and they goe not out from the fold and flocke of Christ. Math. 24. 24. Ier. 32. 40 1 Iohn 2 19. and Reu. 3. 12. If any did continue, they were certainly the faithfull Saints of God, for hypocrites and wicked men they hold not out, but as the chaffe before the winde they are blowne away, Psal. 1. 4. and Math. 3. 12. Therefore if that the outward face only of the Church of Galatia, if the greater part of them onelyonly; if the chaffe of them, if the Goates, and not the wheate and p. 372sheepe among them fall away, this example proues nothing at all against me. All that this example proues, if you racke it to the vtmost is only this; that men may fall from the word, the doctrine and Gospell, of faith; but not that they may fall from the grace of faith.