THE
PERPETVITIE
OF
A
REGENERATE
MANS
ESTATE
:
WHEREIN
IT
is
proued
by
sundry
arguments
,
reasons
,
and
authorities
,
That
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
,
can
neither
Finally
,
nor
Totally
fall
from
grace
,
&c.
IT
is
the
expresse
voyce
and
testimony
that
in
the
latter
times
and
ages
of
the
world
,
there
shall
be
some
false
teachers
in
the
Church
,
which
priuily
shall
bring
in
damnable
haeresies
,
and
pernitious
doctrines
,
euen
denying
the
Lord
that
bought
them
,
and
bring
vpon
them selues
swift
damnation
.
Yea
the
same
Spirit
and
word
of
God
doe
testifie
,
that
as
there
shall
bee
such
false
teachers
in
the
world
,
so
likewise
,
that
there
shall
be
many
who
departing
from
the
faith
,
and
turning
their
eares
from
the
truth
,
shall
giue
heed
to
their
seducing
and
erronious
spirits
,
and
follow
their
pernitious
wayes
and
doctrines
,
insomuch
that
wholsome
doctrine
,
and
the
very
way
of
truth
itselfe
shall
be
euill
spoken
of
.
I
would
to
God
these
prophecies
and
praedictions
were
not
so
truly
and
experimentally
fulfilled
in
these
last
and
euill
daies
of
ours
;
wherein
we
may
truly
say
,
that
there
are
some
false
teachers
crept
in
among
vs
,
who
priuily
haue
brought
in
damnable
doctrines
(
vnder
the
spetious
pretence
and
coulour
of
the
doctrine
of
our
Church
)
almost
to
the
deniall
of
that
Lord
which
bought
them
,
to
the
seducing
of
many
ignorant
and
vnstable
soules
,
and
to
the
scandall
and
reproach
both
of
the
word
and
way
of
truth
.
Who
and
what
those
persons
and
these
doctrines
〈◊〉
I
need
not
for
to
mention
:
the
publicke
fame
hath
made
them
so
notorious
,
that
it
would
be
altogether
idle
and
superfluous
for
me
to
point
and
chalke
them
out
.
Wherefore
passing
by
the
per●…ons
,
I
shall
onely
single
out
one
pestilent
and
pernitious
doctrine
which
they
doe
maintaine
(
to
wit
,
the
Totall
and
finall
Apostacy
of
the
Saints
)
the
which
I
here
intend
for
to
incounter
,
not
with
the
weake
and
feeble
armes
of
fleshly
wisdome
,
but
with
the
all
conquering
,
and
all-subduing
sword
of
the
Spirit
,
the
word
of
God
.
Now
that
I
may
not
fight
as
one
that
beats
the
ayre
,
nor
trouble
you
with
a
long
discourse
to
little
purpose
;
before
I
come
to
grapple
with
the
aduersaries
,
I
will
briefly
and
perspicuously
relate
the
state
and
substance
of
that
controuersie
which
is
betweene
vs
.
The
question
and
controuersie
〈◊〉
selfe
is
onely
this
,
Whether
those
that
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
li●…ely
faith
,
may
either
finally
or
totally
fall
from
grace
?
For
the
full
and
cleare
vnderstanding
of
which
,
you
must
take
notice
of
two
distinctions
:
the
first
concerning
regenerate
men
and
such
as
are
in
th●…
state
of
Grace
:
the
second
concerning
Grace
it selfe
.
Of
regen●…rate
men
,
and
such
as
are
in
the
state
of
Grace
there
are
two
sorts
.
The
first
are
such
as
are
regenerated
,
and
inuested
into
the
state
of
Grace
onely
in
outward
shew
,
and
in
the
bare
opinion
of
men
,
but
not
in
sincerity
and
truth
:
these
,
they
are
not
within
the
question
:
for
though
they
make
an
outward
shew
and
flourish
of
Grace
vnto
the
world
,
yet
they
had
neuer
any
truth
of
sauing
Grace
within
them
,
and
therefore
we
grant
,
that
such
as
these
may
both
finally
and
totally
fall
away
from
that
hypocriticall
and
superficiall
shew
of
Grace
the
which
they
made
.
The
second
sort
of
regenerate
men
are
such
as
are
regenerated
in
sinceritie
and
truth
,
and
not
in
outward
shew
onely
,
such
as
haue
really
the
seeeds
and
habits
of
true
and
sauing
Grace
within
them
:
of
these
onely
is
the
present
question
:
and
of
these
wee
doe
affirme
that
they
can
neither
finally
nor
totally
fall
from
Grace
.
For
Grace
it selfe
which
is
the
second
thing
;
you
must
obserue
that
it
hath
a
double
acception
in
the
Scriptures
.
First
it
is
taken
for
the
free
loue
and
mercy
of
God
in
Christ
Iesus
:
secondly
,
it
is
taken
for
the
graces
which
are
wrought
in
men
by
the
holy
Ghost
:
in
this
latter
sense
onely
,
and
not
in
the
former
,
is
Grace
taken
in
our
present
question
.
Now
these
Graces
of
Gods
Spirit
they
are
of
two
sorts
.
First
there
are
ordinary
and
common
Graces
,
which
are
common
to
wicked
men
as
well
as
to
the
Saints
of
God
:
as
prophecie
,
learning
,
the
knowledge
and
interpretation
of
Scripture
and
tongues
,
the
working
of
miracles
,
the
discerning
of
spirits
,
extraordinary
skill
in
any
art
,
mysterie
,
or
science
:
an
heroicall
valient
and
Kingly
minde
,
and
spirit
,
of
which
we
may
reade
in
the
1.
Cor:
12.
1
:
to
the
12.
Exod:
35
:
30.
to
the
end
of
the
chapter
.
Iudgees
14
:
19
:
cap
:
15
:
14
:
15.
1
:
Sam.
11
:
6
:
and
cap.
16
:
13
:
14.
Of
such
ordinary
Graces
as
these
this
question
is
not
intended
,
for
these
may
be
both
finally
and
totally
lost
.
Secondly
,
there
are
sanctifying
,
sauing
and
peculiar
graces
of
Gods
holy
Spirit
,
which
are
proper
only
to
the
elect
children
and
saints
of
God
:
such
as
are
faith
,
loue
,
hope
,
sauing
and
experimentall
knowledge
,
peace
of
conscience
,
ioy
in
the
holy
Ghost
,
and
the
like
,
of
which
wee
may
reade
Gal
5.
22
:
23.
of
these
onely
is
our
present
question
.
Now
in
these
sanctifying
,
sauing
,
and
peculiar
graces
,
there
are
two
things
to
bee
considered
:
first
,
there
are
the
seedes
,
and
habits
of
these
graces
,
of
which
this
question
is
only
intended
:
secondly
,
there
are
the
degrees
,
the
sence
and
feeling
,
the
acts
and
effects
of
these
graces
,
which
are
not
within
the
verge
and
limits
of
our
question
.
As
for
the
seedes
and
habits
of
the
graces
,
we
hold
,
that
a
tru●…
regenerate
man
,
can
neither
finally
nor
totally
fall
from
them
:
but
as
for
degrees
,
the
sense
and
feeling
,
the
acts
and
effects
of
these
sauing
graces
,
we
hold
,
that
a
regenerate
man
may
fall
from
them
,
and
loose
them
for
a
time
.
So
that
the
question
that
is
now
to
be
disputed
of
,
is
no
more
but
this
.
Whether
those
that
are
true
beleeuers
,
those
that
are
once
truly
regenerate
and
grafted
into
Christ
by
a
true
and
liuely
faith
(
and
not
only
in
outward
shew
)
may
fall
finally
&
totally
from
the
very
seedes
and
habits
(
not
from
the
degrees
,
the
sense
,
the
acts
and
effects
)
of
the
sauing
,
sanctifying
and
peculiar
graces
,
(
and
not
of
the
ordinary
and
common
)
graces
of
Gods
holy
Spirit
,
wrought
in
their
hearts
and
soules
?
In
this
question
,
there
are
three
different
opinions
.
Some
there
are
,
that
hold
,
that
those
that
are
once
truly
regenerated
,
and
put
into
the
state
of
sauing
grace
,
may
fall
totally
from
the
very
seedes
,
and
habits
of
their
graces
,
but
yet
not
finally
;
that
is
,
they
may
so
farre
loose
the
very
seedes
and
habits
of
these
sauing
graces
for
a
time
,
that
there
shall
not
be
so
much
as
any
remainders
of
them
left
behinde
,
insomuch
that
they
neede
a
new
insition
and
ingrafting
into
Christ
againe
:
but
yet
they
hold
,
that
they
can
neuer
fall
finally
from
grace
,
because
that
God
hauing
praed●…stinated
them
vnto
life
eternall
,
and
foreseeing
this
their
fall
,
doth
alwaies
out
of
his
mercy
raise
them
vp
againe
,
that
so
they
may
not
perish
finally
,
but
haue
euerlasting
life
.
Others
there
are
,
that
hold
,
that
the
true
regenerate
Saints
of
God
,
and
members
of
Iesus
Christ
,
may
fall
from
the
very
seedes
and
habits
of
sauing
grace
,
not
onely
totally
,
so
as
vtterly
to
loose
these
seedes
&
habits
of
sauing
grace
for
a
time
,
but
finally
to
,
so
as
to
loose
them
for
euer
,
and
to
perish
euerlastingly
in
their
sinnes
.
Others
,
they
hold
,
that
the
state
of
grace
is
such
a
permanent
,
setled
and
well
grounded
estate
,
that
the
seedes
and
habits
of
true
and
sauing
grace
are
so
rooted
and
fixed
in
the
hearts
and
soules
of
all
those
in
whom
once
they
are
begun
in
truth
,
that
they
can
neither
totally
for
a
time
,
nor
finally
for
euer
fall
from
the
state
of
grace
,
or
vtterly
loose
the
seedes
and
habits
of
these
sauing
and
peculiar
graces
that
are
within
them
.
The
two
first
of
these
opinions
I
am
now
to
refute
,
as
false
,
wicked
,
damnable
and
erroneous
,
and
the
last
opinion
only
will
I
maintaine
,
as
sound
and
orthodox
.
Now
because
these
two
first
opinions
of
a
totall
and
a
finall
fall
from
grace
are
so
wraped
and
included
one
within
the
other
,
and
haue
so
neere
affinity
one
with
the
other
,
that
the
same
arguments
and
answers
serue
to
defend
them
both
,
and
most
of
the
arguments
that
serue
to
ouerthrow
the
one
of
them
,
doe
serue
likewise
for
to
subuert
the
other
;
to
auoide
prolixity
and
tedious
repetitions
,
I
will
ioyne
them
both
together
,
and
oppugne
them
both
,
by
maintaining
this
sound
Orthodox
and
comfortable
assertion
,
which
defeates
them
both
.
That
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
saith
,
can
neither
finally
nor
totally
fall
from
grace
.
Infinite
and
many
are
the
arguments
which
I
might
produce
to
proue
this
Orthodox
and
sound
position
:
which
for
order
,
method
,
and
perspicuity
sake
,
I
shall
now
reduce
to
seuen
generall
heads
.
The
first
sort
of
arguments
shall
be
taken
from
God
himselfe
:
the
second
,
from
Christ
:
the
third
,
from
the
holy
Ghost
:
the
fourth
,
from
regenerate
men
themselues
,
and
from
those
priuiledges
which
they
doe
inioy
:
the
fifth
,
from
the
Angells
:
the
sixth
,
from
the
very
nature
of
true
and
sauing
grace
:
and
the
seuenth
,
from
those
many
dangerous
absurdities
and
consequences
which
else
will
necessarily
follow
vpon
the
contrary
assertion
.
First
,
from
God
himselfe
there
are
ten
arguments
which
this
purpose
of
God
according
to
election
,
it
shall
stand
firme
for
euer
.
Psal:
33
:
11.
Rom:
9
:
11.
As
he
hath
purposed
so
shall
it
stand
,
and
none
shall
disanull
it
.
Isay
14
:
24
:
27.
this
foundation
of
the
Lord
it
abideth
sure
,
hauing
the
seale
of
God
annexed
to
it
.
2
:
Tim:
2
:
19
:
therefore
it
can
not
bee
changed
.
If
you
obiect
that
of
the
2
:
Pet:
1
:
10.
where
the
Saints
are
exhorted
to
make
their
calling
and
election
sure
:
therefore
,
their
election
is
not
so
sure
but
it
may
be
altered
.
I
answere
,
that
this
Scripture
hath
not
reference
or
relation
to
the
calling
and
election
themselues
,
as
they
haue
relation
vnto
God
;
for
election
and
vocation
in
themselues
and
as
they
haue
reference
vnto
God
,
they
are
immutable
,
and
if
they
were
not
so
,
it
were
not
in
the
power
of
regenerate
men
to
make
them
so
,
but
it
hath
onely
reference
to
regenerate
men
themselues
,
or
to
election
and
vocation
,
as
they
haue
reference
to
regenerate
men
and
not
to
God
:
so
that
the
Apostles
meaning
is
no
more
but
this
;
that
the
Saints
of
God
,
ought
by
their
holy
liues
and
godly
conuersation
,
and
by
the
inward
graces
of
his
holy
Spirit
,
(
which
are
the
vndoubted
fruits
and
markes
of
their
true
election
&
vocation
,
)
to
assure
their
hearts
and
consciences
,
that
they
were
truly
called
and
elected
to
saluation
:
so
that
the
Maior
proposition
remaines
as
true
.
The
Minor
onely
rests
for
to
be
proued
:
That
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
,
are
praedestinated
and
ordained
vnto
eternall
life
.
And
this
appeares
by
these
insuing
reasons
.
First
,
because
that
none
are
called
and
truly
regenerated
:
but
those
that
are
praedestinated
and
elected
vnto
eternall
life
,
which
appeares
by
diuers
euident
texts
of
Scripture
:
as
Rom:
8
:
30.
Whom
he
did
praedestinate
them
also
he
called
,
(
a
)
and
no
oothers
,
and
whom
he
calles
them
he
also
iustified
,
and
no
others
,
&
whom
he
iustified
,
them
he
also
glorified
and
no
others
:
God
doth
regenerate
,
call
,
&
sanctifie
none
but
such
as
are
elected
to
eternall
life
,
and
the
rest
are
hardned
.
Rom:
11
:
7.
God
doth
saue
or
call
none
with
an
holy
calling
,
but
according
to
his
purpose
of
grace
in
Iesus
Christ
,
before
the
world
began
:
2
:
Tim:
1.
9.
None
but
such
as
are
Christs
sheepe
beleeue
and
heare
his
voyce
,
Iohn
10
:
26.
as
many
as
are
ordained
to
eternall
life
beleeue
,
and
none
but
they
:
Acts
13
:
48.
None
be
rich
in
faith
but
such
as
God
hath
chosen
to
eternall
life
.
Iames
2
:
5
:
and
therefore
Titus
1
:
1
:
faith
is
stiled
the
faith
of
Gods
elect
,
to
signifie
thus
much
vnto
vs
,
that
none
haue
true
and
sauing
faith
,
but
such
as
are
elected
to
saluation
:
therefore
it
is
euident
,
that
all
those
who
are
once
truly
regenerated
&
ingra●…ted
into
Christ
by
a
true
and
liuely
faith
are
praedestinated
and
ordinated
to
eternall
life
:
Secondly
,
it
must
needes
be
so
,
because
all
those
that
are
once
truly
regenerated
and
sanctified
,
are
regenerated
and
sanctified
by
vertue
of
their
praedestination
:
this
is
euident
by
Ephes:
1
:
4
:
5.
Blessed
bee
God
who
hath
chosen
vs
in
Christ
,
before
the
foundation
of
the
world
,
that
we
should
be
holy
and
without
blame
before
him
in
loue
,
hauing
praedestinated
vs
vnto
the
adoption
of
children
by
Iesus
Christ
to
himselfe
.
Those
that
are
sanctified
called
and
adopted
,
they
are
all
praedestinated
to
this
their
adoption
sanctification
and
calling
,
and
withall
they
are
praedestinated
to
eternall
life
,
as
you
may
reade
at
large
.
Rom:
8
:
29
:
30.
Ephes:
2
:
10.
1
:
Thes:
5
:
9.
2
:
Thes:
2
:
13
:
14.
1
:
Tim:
6
:
12.
2
:
Tim:
1
:
9
:
cap
:
2
:
19
:
21
:
and
1
:
Pet:
1
:
2.
therefore
it
is
altogether
impossible
that
they
should
euer
finally
fall
from
grace
.
All
that
can
be
answered
to
this
obiection
and
argument
is
onely
this
,
that
there
is
no
such
absolute
and
irreuocable
decree
and
praedestination
to
eternall
life
,
which
how
false
it
is
,
let
these
Scriptures
testifie
.
Psal:
139
:
16.
Isay
49
:
1
:
5.
Ier:
1
:
5
:
cap
:
31
:
3.
Mal:
1
:
2
:
3.
Math:
24
:
22
:
24.
cap
:
25
:
34
:
41.
Iohn
.
12
:
40.
Acts
13
:
48.
Rom:
8
:
29
:
30
:
33.
cap
:
9
:
11
:
23.
cap
:
11
:
5
:
7
:
28.
Gal:
1
:
15.
Ephes:
1
:
3
:
4
:
5.
cap
:
2
:
10.
1
:
Thes:
5
:
9
2
:
Thes:
2
:
13
:
14.
1
:
Tim:
6
:
12.
2
:
Tim:
1
:
9.
cap
:
2
:
19.
21.
T●…t
:
1
:
1.
1
:
Pet:
1
:
2.
cap
:
2
:
9.
and
2
:
Pet:
1
:
10.
which
are
all
expresse
to
the
contrary
:
or
else
,
that
all
those
that
are
once
truly
regenerated
;
sanctified
,
and
ingrafted
into
Christ
by
a
liuely
faith
,
are
not
praedestinated
to
eternall
life
,
which
I
haue
proued
to
be
false
.
Wherefore
this
argument
proues
this
to
be
an
vndeniable
truth
,
that
those
that
are
once
truly
regenerated
and
ingrafted
into
Iesus
Christ
by
a
true
and
liuely
faith
,
can
neuer
finally
fall
from
grace
,
for
then
Gods
election
should
be
frustrated
,
which
cannot
be
.
The
second
thing
in
God
is
his
almightie
power
and
strength
,
which
giues
vs
full
assurance
,
that
those
who
are
once
truly
regenerated
,
can
neither
finally
,
nor
totally
fall
from
grace
:
from
which
I
frame
this
second
argument
.
Those
who
are
kept
by
the
very
might
and
power
of
God
vnto
saluation
,
it
is
altogether
impossible
for
them
either
finally
,
or
totally
to
fall
from
grace
.
But
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
&
liuely
faith
,
they
are
kept
by
the
very
might
and
power
of
God
vnto
saluation
:
so
is
the
expresse
text
in
the
1
:
Pet:
1
:
5.
Who
are
kept
by
the
power
of
God
through
faith
vnto
saluation
:
so
is
Esay
:
26
:
3
:
c
:
27
:
3.
I
the
Lord
do
keepe
my
vynyard
,
I
will
water
it
euery
moment
,
least
any
hurt
it
,
I
will
keepe
it
night
and
day
,
thou
wilt
keepe
him
in
perfect
peace
whose
minde
is
staied
on
thee
:
so
is
Iohn
10
:
27
:
28
:
29.
My
sheepe
heare
my
voyce
,
and
I
giue
vnto
them
eternall
life
,
and
they
shall
neuer
perish
,
neither
shall
any
man
plucke
them
out
of
my
hands
;
my
Father
that
gaue
them
me
is
greater
then
all
,
and
no
man
is
able
to
plucke
them
out
of
my
Fathers
hand
.
God
doth
keep
all
those
that
are
once
truly
regenerated
through
his
owne
name
vnto
euerlasting
life
,
he
preserues
and
keepes
them
by
his
power
.
Iohn
17
:
11.
2
:
Cor:
12
:
9.
cap
:
13
:
4.
Ephes:
1.
18.
and
2
:
Tim:
1
:
12
:
wherefore
they
can
neither
finally
nor
totally
fall
from
grace
.
All
that
is
replyed
to
this
argument
,
is
onely
this
.
That
it
is
true
that
God
doth
keepe
all
such
as
are
regenerated
by
his
power
to
saluation
,
he
preserues
them
,
so
that
nothing
can
plucke
them
out
of
his
hands
,
vnlesse
they
will
themselues
:
God
doth
preserue
and
keepe
them
so
,
that
no
outward
thing
sh●…l
plucke
them
from
him
,
but
yet
he
doth
not
preserue
them
from
themselues
;
though
nothing
can
plucke
them
out
of
his
hands
,
yet
they
by
the
liberty
of
their
owne
wills
may
plucke
themselues
out
of
his
hands
,
and
so
fall
totally
or
finally
from
grace
.
To
which
I
answer
,
that
it
is
as
impossible
for
the
Saints
themselues
by
vertue
of
their
owne
free
will
to
pull
themselues
out
of
the
hands
of
God
,
as
it
is
for
any
outward
thing
to
doe
it
.
First
,
because
Christ
himselfe
tells
vs
,
that
no
man
can
pluck
them
out
of
his
Father
hands
:
if
no
man
can
do
it
,
then
they
themselues
can
neuer
doe
it
,
for
they
are
but
men
and
so
are
included
in
this
word
no
man
,
as
well
as
others
:
no
man
,
nor
any
man
can
doe
it
,
therefore
they
themselues
can
neuer
doe
it
.
Secondly
,
they
themselues
can
neuer
doe
it
,
because
the
Scripture
saith
expresly
,
that
they
are
kept
by
the
power
of
God
through
faith
vnto
saluation
;
that
they
are
kept
night
and
day
in
perfect
peace
,
so
that
none
can
hurt
them
:
Ergo
,
they
cannot
plucke
themselues
out
of
Gods
hands
,
for
then
they
might
perish
,
&
so
this
that
they
are
kept
by
the
power
of
God
vnto
saluation
,
that
they
are
kept
in
perfect
peace
must
needes
be
false
.
Thirdly
,
they
themselues
cannot
possibly
doe
it
,
because
then
Christs
reason
would
be
vaine
:
for
he
tells
vs
,
Ioh:
10
:
28
,
29
:
That
his
sheepe
shall
haue
eternall
life
,
and
that
they
shall
neuer
perish
,
because
no
man
can
plucke
them
out
of
his
Fathers
hand
:
if
then
they
themselues
out
of
the
liberty
of
their
owne
wills
might
plucke
themselues
out
of
Gods
hand
and
custody
,
and
so
fall
and
perish
,
Christs
reason
would
bee
false
,
who
yeelds
his
reason
why
none
of
his
shall
euer
perish
,
because
that
none
can
plucke
them
out
of
his
or
his
Fathers
hand
.
Fourthly
,
if
they
themselues
might
plucke
themselues
out
of
Gods
hand
,
this
would
be
,
to
make
themselues
stronger
then
God
who
hath
vndertaken
to
preserue
them
by
his
power
to
saluation
:
and
to
make
a
poore
silly
mortall
man
more
strong
and
potent
then
God
himselfe
,
whose
very
weaknesse
is
stronger
then
men
,
1
:
Cor:
1
:
25.
How
great
a
blasphemy
will
it
bee
?
Fifthly
,
if
man
himselfe
might
by
the
liberty
of
his
owne
will
pull
himselfe
out
of
the
hands
of
God
,
to
what
end
then
is
it
for
God
to
preserue
him
against
all
things
else
?
if
God
doth
not
preserue
his
Saints
against
themselues
,
it
s
to
little
purpose
for
him
to
preserue
them
against
their
outward
enemies
:
outward
enemies
could
do
no
harme
at
all
,
if
they
had
no
enemie
within
:
temptations
without
inward
corruptions
to
worke
vpon
are
vaine
and
bootelesse
:
wherefore
either
this
you
must
grant
,
that
God
doth
defend
and
keepe
his
Saints
by
his
might
and
power
against
themselues
as
well
as
against
all
outward
things
whatsoeuer
,
and
then
it
followes
,
that
they
themselues
can
neuer
plucke
themselues
out
of
Gods
hands
,
and
so
can
neither
finally
,
nor
totally
fall
from
grace
:
or
else
it
will
necessarily
follow
,
that
Gods
keeping
of
his
Saints
from
outward
temptations
and
enemies
is
to
little
purpose
,
(
because
hee
kepes
them
not
from
themselues
,
without
which
,
these
outward
enemies
and
temptations
could
neuer
hurt
them
)
which
would
be
little
better
then
grosse
blasphemy
.
Lastly
,
if
men
out
of
the
freedome
and
liberty
of
their
owne
wills
,
might
wrest
themselues
out
of
the
strong
and
powerfull
hands
of
God
,
this
would
be
nothing
else
but
to
make
man
an
absolute
creature
of
himselfe
,
not
any
way
subiect
to
the
scepter
,
guidance
,
disposing
and
gouernment
of
God
himselfe
,
this
would
bee
wholly
to
exempt
man
from
Gods
iurisdiction
,
when
as
the
Scriptures
testifie
,
that
his
heart
,
his
will
,
and
all
his
wayes
are
in
the
hands
of
God
to
dispose
of
them
as
he
thinks
fit
:
Prou:
21
:
1
:
and
Dan
:
5
:
23
:
wherefore
,
neither
the
Saints
themselues
,
nor
any
outward
thing
whatsoeuer
can
be
able
to
plucke
them
out
of
the
hands
of
God
,
who
keepes
them
by
his
power
to
saluation
,
that
they
shall
neuer
perish
:
and
therefore
its
impossible
for
them
,
either
finally
,
or
totally
to
fall
from
grace
.
If
any
man
deny
,
that
all
those
who
are
once
truly
regenerated
are
thus
preserued
,
the
Scriptures
here
alledged
,
where
Christ
doth
speake
both
of
his
vineyard
and
his
sheepe
,
(
in
which
number
,
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
are
included
,
)
and
the
places
&
reasons
alledged
in
my
former
argument
,
will
giue
him
full
satisfaction
to
the
contrary
,
so
that
the
argument
stands
still
in
force
.
Thirdly
,
as
the
might
and
power
of
God
,
so
likewise
his
perpetuall
presence
with
,
and
his
continuall
vigilancy
and
watchfulnesse
ouer
all
such
as
are
once
truely
regenerated
and
ingrasted
into
Christ
doe
giue
vs
strong
assurance
,
that
they
can
neither
finally
,
nor
totally
fall
from
grace
,
from
which
I
raise
this
third
argument
.
Those
who
are
perpetually
fenced
&
guarded
by
the
perpetuall
vigilancy
and
care
of
God
himselfe
,
and
by
the
speciall
presenee
and
protection
of
God
,
to
the
end
,
that
nothing
should
bee
euer
able
to
hurt
them
or
withdraw
them
from
him
,
it
s
altogether
impossible
that
they
should
either
finally
,
or
totally
sall
from
grace
.
But
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
,
are
perpetually
fenced
and
guarded
by
the
perpetuall
vigilancy
and
care
,
and
by
the
speciall
presence
and
protection
of
God
himselfe
,
to
the
onely
end
,
that
nothing
should
bee
euer
able
to
hurt
them
,
or
withdraw
them
from
him
:
Therefore
it
s
altogether
impossible
for
them
,
either
finally
,
or
totally
to
fall
from
grace
.
The
Maior
proposition
cannot
be
denyed
,
for
then
it
must
needes
follow
,
that
God
doth
loose
his
end
,
and
that
his
care
and
custodie
ouer
his
Saints
is
but
in
vaine
,
which
would
be
a
great
dishonour
vnto
God
,
and
a
great
dishartning
to
his
Saints
:
so
that
the
Maior
must
needes
bee
granted
to
be
true
.
As
for
the
Minor
proposition
,
that
must
needes
bee
true
,
if
God
himselfe
or
his
word
bee
true
.
For
the
Lord
doth
couer
the
righteous
,
and
with
his
fauour
doth
compasse
them
as
with
a
sheild
.
Psa:
5
:
11
:
12.
God
is
their
habitation
for
euer
,
euen
from
generation
to
generation
:
Psa:
90
:
1
:
2.
Hee
will
couer
them
vnder
his
wings
:
and
they
shall
be
sure
vnder
his
feathers
,
his
faithfullnesse
and
truth
shall
he
their
shield
and
buckler
:
Psa:
91
:
1
:
4
:
as
the
mountaines
are
about
Ierusalem
,
so
is
the
Lord
about
his
people
from
henceforth
and
for
euer
,
so
that
they
shall
not
be
moued
but
stand
fast
for
euer
.
Psa:
125
:
1
:
2.
All
the
Saints
of
God
they
haue
a
strong
Citie
,
saluation
will
God
appoint
for
walls
and
bulwarkes
,
God
will
preserue
them
in
perfect
peace
,
by
an
assured
purpose
,
because
they
haue
trusted
in
him
,
Esay
26
:
1
:
3
:
God
is
their
strength
in
all
extreamities
and
troubles
whatsoeuer
,
he
is
a
refuge
to
them
against
the
tempest
,
a
shadow
against
the
heate
when
the
blasts
of
the
mighty
are
like
a
storme
against
the
wall
.
Esay
25
:
4
:
When
they
passe
through
the
waters
and
the
floods
he
will
be
with
them
that
they
shall
not
ouerflow
them
,
when
they
walke
through
the
very
fire
they
shall
not
be
burnt
,
neither
shall
the
flame
kindle
vpon
them
,
for
God
is
the
Lord
their
God
,
and
the
holy
one
of
Israell
is
their
Sauiour
.
Esay
43
:
2
:
how
then
is
it
possible
that
those
should
euer
perish
,
or
fall
finally
or
totally
,
who
are
thus
protected
and
defended
by
the
Lord
himselfe
?
And
least
that
you
should
thinke
that
the
Lord
doth
onely
at
sometimes
,
and
not
alwaies
thus
protect
and
guard
his
Saints
,
so
that
they
may
chaunce
to
fall
when
he
is
absent
from
them
:
this
you
must
know
withall
,
that
the
Lord
doth
keepe
his
vineyard
night
and
day
least
any
should
assaile
it
,
yea
hee
waters
it
euery
moment
.
Isai.
27
:
3.
God
will
not
suffer
the
feete
of
any
of
his
to
be
moued
at
any
time
,
for
he
that
keepeth
them
will
not
slumber
:
behold
,
hee
that
keepeth
Israel
shall
neither
slumber
nor
sleepe
:
the
Lord
himselfe
he
is
the
keeper
,
the
Lord
is
his
shade
vpon
the
right
hand
,
so
that
the
sunne
shall
not
smite
him
by
day
nor
the
moone
by
night
:
the
Lord
shall
preserue
him
from
all
euill
,
he
shall
preserue
his
soule
:
the
Lord
shall
preserue
his
going
out
&
his
comming
in
from
this
time
forth
and
for
euermore
.
Psa:
121
:
2
:
to
the
end
.
The
Lord
will
create
vpon
euery
place
of
mount
Sion
,
and
vpon
the
assemblies
thereof
a
cloud
and
a
smoake
by
●…day
,
and
the
shining
of
a
flame
of
fier
by
night
:
for
vpon
all
the
glory
shall
be
a
defence
;
and
there
shall
be
Tabernacle
for
a
shadow
in
the
day
time
from
the
heate
,
and
for
a
place
of
refuge
,
and
for
a
couert
from
storme
and
from
raine
.
Is
:
4
:
5
:
6.
Marke
here
and
see
how
vigilant
and
carefull
the
Lord
is
to
defend
and
keepe
his
Saints
from
euill
:
not
vpon
one
place
only
,
but
vpon
euery
place
of
mount
Sion
,
and
vpon
all
the
assemblies
thereof
,
and
vpon
all
the
glory
shall
be
a
defence
,
not
onely
by
day
,
but
by
day
and
night
to
,
not
onely
against
some
sorts
of
temptations
but
against
all
,
God
will
be
a
couering
and
a
refuge
against
the
heate
,
against
the
storme
,
and
against
the
raine
,
against
all
temptations
and
afflictions
whatsoeuer
:
God
will
keepe
euery
regenerate
man
as
the
apple
of
his
owne
eye
,
and
couer
him
vnder
his
wings
:
Deut:
32
:
10
:
11
:
he
will
be
with
him
to
the
end
of
the
world
.
Math:
28
:
20
:
he
will
not
faile
him
nor
forsake
him
:
Heb:
13
:
6
:
the
Lord
is
his
sheepheard
,
the
Lord
preserueth
his
soule
and
leadeth
him
on
in
the
paths
of
Righteousnesse
,
the
Lord
is
on
his
right
hand
to
preserue
and
keepe
him
that
hee
should
not
fall
,
that
hee
should
not
wholly
wander
and
stray
from
him
.
Psa:
23
:
1.
to
:
5.
Psal:
16
:
8.
Psa:
37
:
28
:
23
:
24.
Psa:
125
:
1
:
2.
Iohn
10
:
28
:
29.
Iude
24.
Hebr:
13
:
6
:
7
:
Esay
25
:
4.
cap
:
26
:
3.
cap
:
27
:
3.
cap
:
43
:
2
:
therefore
its
impossible
for
him
either
finally
or
totally
to
fall
from
grace
.
All
that
here
can
bee
replyed
is
onely
this
;
that
as
long
as
men
are
regenerated
and
ingrafted
into
Christ
,
that
God
doth
thus
defend
and
keepe
them
,
but
when
they
fall
away
from
God
then
he
doth
not
preserue
them
.
To
which
I
answere
,
that
I
presse
this
argument
onely
to
this
purpose
,
to
proue
that
the
Saints
of
God
when
they
are
once
regenerated
can
neuer
fall
away
from
grace
,
because
God
doth
presence
,
and
gard
them
thus
with
his
continuall
care
and
presence
,
and
not
to
proue
that
God
doth
sence
and
guard
his
Saints
:
the
vigilent
care
and
custody
of
God
is
that
which
makes
the
Saints
of
God
to
continue
Saints
,
so
that
they
can
neuer
cease
to
bee
Saints
any
more
,
and
therefore
,
the
answere
is
but
a
meere
begging
of
the
question
,
and
noe
answere
at
all
to
the
force
and
drift
of
this
my
argument
:
it
is
onely
a
deny
all
of
my
conclusion
,
not
of
my
premises
,
and
so
it
is
no
answere
but
a
shift
and
cauell
.
If
you
obiect
,
that
all
these
places
are
meant
of
a
temporall
protection
from
worldly
dangers
.
I
answere
,
that
the
most
of
them
if
not
all
of
them
are
principally
if
not
soly
intended
and
meant
of
a
spirituall
protection
and
not
of
a
temporary
,
of
a
perpetuall
protection
from
spirituall
,
not
from
temporall
dangers
as
the
places
themselues
doe
fully
proue
:
how
euer
let
them
be
intended
of
a
protection
from
temporall
dangers
only
which
cannot
be
,
yet
this
doth
necessarily
follow
:
that
if
God
hath
so
great
a
care
to
free
his
Saints
from
temporary
dangers
,
he
will
certainly
haue
as
great
,
if
not
a
greater
care
to
protect
them
from
spirituall
dangers
:
and
so
the
argument
standeth
still
in
force
.
The
fourth
thing
in
God
which
may
giue
vs
full
assuranc●…
of
the
truth
of
this
assertion
is
his
immutable
and
perpetuall
loue
to
all
such
as
are
once
truly
regenerated
,
and
made
the
true
members
of
Iesus
Christ
,
from
which
this
fourth
argument
doth
arise
.
Those
whom
God
himselfe
doth
loue
with
an
immutable
,
constant
and
perpetuall
loue
,
and
those
who
can
by
no
meanes
possible
bee
euer
seuered
from
this
loue
of
God
,
it
s
altogether
impossible
for
them
either
finally
,
or
totally
to
fall
from
grace
.
But
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
are
such
as
God
himselfe
doth
loue
with
an
immutable
,
constant
and
perpetuall
loue
:
For
whom
God
doth
once
loue
he
loues
vnto
the
end
:
Ioh:
13
:
1
:
he
loues
all
the
true
members
of
Iesus
Christ
in
the
same
manner
as
he
loueth
Christ
himselfe
,
and
with
the
same
loue
that
he
loueth
him
.
Iohn
17
:
23
:
24
:
26
:
now
Gods
loue
to
Iesus
Christ
is
immutable
,
constant
and
perpetuall
,
therefore
must
his
loue
to
all
his
members
be
so
to
.
God
he
loues
them
with
an
euerlasting
loue
.
Ier:
31
:
3
:
he
is
their
louing
God
and
Father
from
euerlasting
to
euerlasting
:
Psa:
90
:
1
:
2
:
his
louing
kindnesse
indureth
for
euer
and
euer
vpon
them
Psa:
103
:
17
:
his
righteousnes
shall
be
foreuer
&
euer
,
and
his
saluation
from
ge●…eration
to
generation
:
the
mountaines
may
remoue
and
the
hills
may
fall
downe
,
but
his
mercy
shall
not
depart
from
them
,
neither
shall
the
couenant
of
his
peace
be
remoued
:
Esay
51
:
8
:
and
cap
:
54
:
13
:
Gods
loue
to
them
is
immutable
,
constant
,
and
perpetuall
.
Neither
can
they
by
any
meanes
whatsoeuer
bee
euer
vtterly
seuered
from
this
loue
of
God
to
them
in
Christ
.
It
is
Pauls
expresse
challeng
,
Rom:
8
:
35
:
who
shall
seperate
vs
from
the
loue
of
Christ
?
shall
tribulation
,
or
distresse
,
or
persecution
,
or
famine
,
or
nakednesse
or
sword
?
nay
(
saith
hee
verse
37
:
31
:
39
:
)
i●…
all
these
things
we
are
more
then
conquerers
through
him
that
loued
vs
:
for
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Angells
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
hight
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
(
not
me
,
but
vs
who
are
once
in
Christ
,
and
made
the
Sonnes
of
God
by
adoption
and
grace
:
verse
1
:
9
:
14
:
15
:
17
:
29
:
30
:
)
from
the
loue
of
God
which
is
in
Christ
Iesus
our
Lord
:
so
that
they
may
boldly
say
with
Dauid
,
Ps
:
26
:
1
:
the
Lord
is
my
light
and
my
saluation
,
whom
then
shall
I
feare
?
the
Lord
is
the
strength
of
my
life
,
of
whom
then
shall
I
be
afraide
?
God
hee
loues
all
such
who
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
with
an
immutable
,
constant
&
perpetuall
loue
,
&
they
themselues
can
neuer
be
vtterly
seuered
from
this
loue
of
God
:
wherefore
it
is
impossible
for
them
,
either
totally
,
or
finally
to
fall
from
grace
.
Our
subtle
Sophisters
haue
nothing
here
to
answer
,
but
their
crambemillies
coctum
,
that
God
doth
loue
all
such
as
Saints
freely
,
that
he
sheweth
mercy
to
them
for
no
other
cause
but
because
hee
will
haue
mercy
:
Exod:
33
:
19.
Ios●…a
3
:
8.
Rom:
4
:
15
,
19.
and
Ephes
:
1
:
5
,
6.
therefore
his
loue
to
the
Saints
doth
not
depend
vpon
the
loue
of
the
Saints
to
him
:
for
then
his
loue
were
not
free
,
depending
meerely
on
the
riches
of
his
mercy
and
the
freedome
of
his
will
.
Secondly
,
Gods
loue
vnto
his
Saints
cannot
depend
vpon
their
loue
to
him
,
because
then
the
Saints
should
love
him
first
;
and
so
God
should
loue
them
,
because
they
loued
him
first
,
and
chose
him
to
betheir
God
:
but
Saint
Iohn
tells
vs
in
expresse
words
,
1
:
Ioh:
4
:
10
:
19
:
that
we
loue
God
,
because
he
loued
vs
first
,
and
Christ
himselfe
assures
vs
,
Iohn
15
:
16
:
that
wee
haue
not
chosen
him
but
that
he
hath
cho●…en
vs
:
God
doth
loue
his
Saints
before
euer
they
did
loue
him
,
and
therefore
his
loue
doth
not
depend
on
theirs
,
but
their
loue
on
his
:
they
beare
not
the
roote
,
but
the
roote
them
:
Rom:
11
:
18.
Thirdly
,
Gods
loue
is
a
permanent
,
constant
,
and
perpetuall
loue
,
as
I
haue
proued
by
the
Scriptures
formerly
cited
,
therefore
it
cannot
depend
vpon
the
loue
of
man
to
him
which
is
various
and
mutable
:
that
which
is
immutable
permanent
&
constant
in
its
owne
nature
can
neuer
depend
vpon
that
which
is
fickle
and
vnconstant
:
therefore
,
you
must
either
grant
the
loue
of
the
Saints
to
God
to
be
constant
and
immutable
,
which
makes
altogether
against
you
,
or
else
you
must
hold
the
loue
of
God
to
his
Saints
and
children
to
be
mutable
and
vnstable
which
is
expresly
against
the
Scriptures
,
and
vnbeseeming
that
great
and
glorious
God
in
whom
there
is
no
variablenesse
nor
shadow
of
turning
:
Iames
1
:
17
:
wherefore
this
surmise
of
theirs
,
that
the
loue
of
God
vnto
his
Saints
and
Children
dependeth
wholly
vpon
their
loue
to
him
,
is
meerely
false
,
and
contradictory
to
the
Scriptures
:
and
so
the
answere
to
this
obiection
is
no
answere
at
all
.
Secondly
,
I
say
that
this
surmise
,
that
God
should
loue
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
,
with
a
permanent
,
constant
,
&
immutable
loue
,
and
yet
that
they
should
either
finally
or
totally
fall
from
grace
implies
a
meere
contradiction
:
for
if
this
loue
of
God
to
them
be
immutable
constant
and
perpetuall
,
God
can
not
but
preserue
and
keep
them
both
from
a
totall
and
a
finall
fall
from
grace
.
Morrall
men
who
haue
but
a
sparke
of
loue
within
them
,
will
neuer
suffer
any
either
totally
or
finally
to
fall
or
perish
whom
they
loue
with
a
constant
setled
and
perpetuall
loue
,
if
it
lie
in
their
powers
to
relieue
them
:
and
can
you
thinke
that
God
who
is
infinite
,
constant
,
and
perpetuall
in
loue
vnto
his
Saints
,
&
alwayes
able
to
relieue
them
will
suffer
them
either
totally
or
finally
to
fall
from
grace
?
doubtlesse
he
will
not
,
nay
he
cannot
doe
it
:
this
loue
of
his
is
constant
and
permanent
,
therefore
he
cannot
suffer
them
to
fall
totally
,
it
is
perpetuall
and
euerlasting
,
therefore
hee
will
not
permit
them
to
fall
finally
from
him
:
the
perpetuall
and
euerlasting
obiects
of
Gods
loue
,
can
neuer
be
the
perpetuall
and
euerlasting
obiects
of
his
wrath
and
justice
:
God
will
still
preserue
and
keepe
them
from
a
totall
and
a
finall
fall
,
hee
will
sustaine
them
and
keepe
them
by
his
hand
and
power
,
that
they
shall
neuer
fall
vtterly
from
him
and
perish
,
Psa:
37
,
24.
Psa:
16
:
8.
Ps:
145
:
14
:
20.
Cant:
8
:
3.
Iohn
10
28
,
29.
God
neuer
casts
of
●…hose
,
he
neuer
throwes
those
into
hell
〈◊〉
〈◊〉
,
wgi●…
hee
loues
with
a
constant
,
permanent
,
and
euerlasting
loue
,
and
therefore
they
can
neither
totally
,
nor
finally
fall
from
grace
.
And
here
you
must
obserue
this
difference
,
that
it
is
one
thing
for
God
to
haue
loue
for
euer
if
men
will
entertaine
it
,
and
another
thing
for
to
loue
men
for
euer
,
because
it
is
his
will
and
pleasure
so
to
doe
:
in
the
first
case
its
true
that
men
must
first
imbrace
Gods
loue
before
that
they
can
haue
it
,
and
if
they
chance
for
to
cast
off
this
loue
of
God
they
might
chance
to
loose
it
,
which
is
not
our
case
:
but
in
the
other
(
which
is
our
case
)
where
God
doth
loue
men
actually
,
with
a
constant
,
permanent
&
perpetuall
loue
,
only
because
it
is
his
will
and
pleasure
so
to
doe
,
there
men
can
neuer
vtterly
depriue
themselues
of
this
loue
of
God
:
this
loue
is
grounded
not
vpon
their
merits
,
but
vpon
his
owne
free
loue
and
goodnesse
,
and
therefore
,
God
will
not
vtterly
withdraw
it
from
them
though
they
sinne
against
him
,
so
that
they
can
neuer
totally
,
nor
finally
fall
from
grace
.
Thirdly
,
I
reply
,
that
the
Saints
themselues
,
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
can
neuer
seperate
themselues
from
the
loue
of
God
,
and
so
fall
from
grace
.
First
,
because
the
Lord
hath
married
himselfe
to
them
,
and
them
〈◊〉
himselfe
,
not
for
a
time
onely
,
but
for
euer
;
they
are
his
spouse
,
he
is
their
husband
;
Christ
and
they
are
become
one
flesh
,
and
one
spirit
for
euer
.
Hosea
:
2
:
19
:
20.
Psa:
4
:
3.
Cant:
7
:
10
Isaiah
43
:
1.
cap
:
54
:
5.
1
:
Cor:
6.
17.
Ephes:
5
:
25.
to
33
:
therefore
they
cannot
seuer
or
diuorce
themselues
from
God
:
those
things
which
God
himselfe
hath
thus
ioyned
together
,
no
man
can
seperate
.
Secondly
,
all
those
that
are
once
truly
regenerated
and
made
the
sonnes
of
God
,
)
they
haue
a
son-like
nature
,
and
disposition
put
into
them
;
the
loue
of
God
is
shed
abroad
in
their
hearts
by
the
holy
Ghost
,
which
is
giuen
to
them
;
which
loue
of
God
doth
with
a
naturall
kinde
of
instinct
&
holy
violence
,
constraine
them
for
to
loue
and
please
him
,
to
sticke
fast
&
close
to
him
continually
,
with
full
purpose
of
〈◊〉
〈◊〉
;
yea
this
loue
of
God
doth
so
knit
and
tie
their
hearts
and
soules
to
God
and
Christ
,
it
doth
so
ouer
rule
and
master
them
,
that
they
cannot
doe
the
things
they
would
;
they
cannot
totally
no●…●…nally
depart
from
him
;
nay
they
cannot
so
much
as
will
a
departure
from
him
:
for
proofe
of
this
reade
but
,
Ezech:
36
:
27.
Cant:
5
:
5.
Math:
718.
Acts
4
:
20.
Iohn
6
:
67
,
68.
Gal:
5
:
16
:
17.
Rom:
5
:
5.
Ier:
33
:
40.
and
2
:
Cor:
5
:
14
,
15.
which
are
all
expresse
in
this
point
;
and
therefore
it
cannot
be
,
that
God
should
euer
totally
or
finally
withdraw
his
loue
from
them
,
or
they
their
loue
from
him
.
Thirdly
,
Paul
assures
vs
,
Rom:
8
:
25.
to
the
end
,
that
tribulation
,
or
distresse
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
,
can
neuer
seperta●…
the
Saints
from
the
loue
of
God
:
nay
he
assures
both
himselfe
&
vs
,
that
neither
death
,
nor
life
(
of
which
the
feare
of
the
one
,
&
the
loue
of
the
other
,
would
seperate
the
Saints
from
the
loue
of
God
,
if
any
thing
would
doe
it
,
seing
that
the
one
is
most
terrible
,
the
other
most
sweet
and
louely
)
nor
Angels
,
nor
principalities
,
nor
powers
(
which
would
surely
seperate
the
Saints
from
the
loue
of
God
,
if
might
,
force
,
and
pollicy
could
doe
it
)
nor
things
present
,
nor
things
to
come
,
nor
highth
,
nor
depth
,
nor
any
other
creature
shall
bee
able
to
seperate
the
Saints
of
God
,
from
the
loue
of
God
which
is
in
Christ
Iesus
their
Lord
:
if
things
present
,
if
things
to
come
,
if
Diuels
,
or
men
,
if
no
creature
whatsoeuer
can
seperate
them
from
the
loue
of
God
,
then
its
certaine
,
that
they
themselues
can
neuer
doe
it
:
for
they
themselues
are
creatures
,
and
therefore
if
no
creat●…r
whatsoeuer
can
seperate
them
from
Christ
,
neither
can
they
themselues
,
nor
ye●…
their
flesh
(
which
is
a
distinct
creature
from
their
inward
man
which
is
themselues
)
be
euer
able
for
to
doe
it
.
Lastly
,
if
the
Saints
themselues
could
feuer
themselues
from
God
,
then
it
must
be
meerely
out
of
the
freedome
&
liberty
of
their
owne
wi●…
,
(
for
Paul
hath
certified
vs
in
the
forenamed
place
,
that
nothing
else
can
doe
it
.
)
But
this
can
neuer
be
:
first
,
because
if
it
be
in
the
meere
power
of
their
wills
to
fall
or
stand
,
they
cannot
will
a
fall
from
grace
,
because
its
dangerous
and
hurtfull
to
them
;
it
will
pull
eternall
misery
vpon
them
:
therefore
they
can
not
will
it
if
they
would
.
:
the
will
can
not
desire
any
thing
but
that
which
is
good
in
truth
,
or
at
least
in
shew
,
it
can
not
desire
any
thing
that
is
ill
,
as
ill
:
now
a
totall
,
or
a
finall
fall
from
grace
,
can
not
be
good
,
either
in
truth
or
in
shew
;
it
can
not
bee
considered
but
as
ill
and
hurtfull
:
therefore
,
regenerate
men
out
of
the
freedome
of
their
owne
wills
can
not
desire
it
or
seeke
it
;
they
can
not
but
desire
to
stand
and
perseuere
in
grace
,
which
is
euery
way
best
for
them
.
Secondly
,
they
cannot
fall
from
grace
out
of
the
freedome
and
liberty
of
their
owne
wills
,
because
their
wills
are
subordinate
(
especially
in
this
of
perseuerance
,
which
is
principally
for
their
owne
eternall
good
)
vnto
the
will
of
God
:
the
same
spirit
and
minde
is
in
them
that
is
in
God
and
Christ
.
1
:
Cor:
6
:
17.
and
Phil.
2
:
5.
Now
it
is
the
will
of
God
and
Christ
,
that
the
Saints
should
alwaies
perseuere
and
neuer
fall
from
grace
;
and
therefore
it
must
needes
be
their
will
too
,
because
their
wills
are
subordinate
,
and
conformable
to
the
will
of
God
.
Thirdly
,
the
loue
of
God
is
shed
abroade
in
their
hearts
,
which
doth
so
vnite
and
knit
their
soules
to
God
and
Christ
,
that
they
can
not
will
a
fall
,
or
a
departure
from
them
;
they
cannot
will
any
thing
with
a
full
and
perfect
will
,
that
is
displeasing
to
them
,
and
which
might
seuer
and
diuide
them
from
them
:
the
very
euill
that
they
doe
,
is
the
euill
that
they
would
not
doe
.
Rom.
7.
15.
to
the
end
,
and
Gal.
5.
16
,
17.
therefore
out
of
the
meere
libertie
of
their
owne
wills
,
they
cannot
fall
from
God
.
Fourthly
,
they
can
not
will
a
totall
or
a
finall
departure
from
God
,
because
they
know
him
to
be
the
onely
true
God
,
and
they
know
not
any
else
to
whom
they
may
resort
for
succour
and
reliefe
:
this
is
euident
by
Peters
answere
vnto
Christ
,
Iohn
6.
67
,
68.
When
Christ
demands
of
the
twelue
,
will
yee
also
goe
away
?
Lord
(
saith
Peter
,
)
to
whom
shall
w●…
goe
?
thou
hast
the
words
of
eternall
life
:
and
we
beleeue
,
and
are
sure
that
thou
art
that
Christ
the
Sonne
of
the
liuing
God
:
the
Saints
of
God
,
know
God
to
be
the
onely
true
God
,
and
they
know
not
whether
to
goe
if
they
should
depart
from
him
;
and
therefore
they
can
neuer
will
a
departure
from
him
.
Lastly
,
God
hath
put
his
feare
into
the
hearts
of
all
his
Saints
,
hee
hath
put
his
spirit
into
them
to
the
end
that
they
should
●…ot
depart
from
him
.
Ier.
32.
40.
Ezech.
36.
27.
and
therefore
out
of
the
liberty
of
their
owne
wills
they
can
not
fall
from
grace
,
nor
yet
depriue
themselues
wholly
o●…
the
immutable
constant
and
perpetuall
loue
of
God
.
Lastly
,
out
of
the
liberty
of
their
owne
wills
they
cannot
depar●…
away
from
God
,
because
it
is
the
absolnte
and
positiue
will
of
God
that
they
should
not
depart
from
him
.
Ier.
32.
40
Psa.
85.
8.
Iohn
6.
39.
Rom.
3
11.
put
this
then
to
be
the
case
;
God
doth
absolutely
will
,
that
a
regenerate
man
shall
not
fall
from
grace
,
and
he
hath
determined
it
,
that
he
shall
not
fall
;
well
this
regenerate
man
(
which
I
onely
admit
by
way
of
supposition
)
resolues
that
he
will
fall
away
from
grace
,
notwithstanding
that
God
hath
absolutely
willed
and
refolued
the
contrary
;
I
pray
which
of
these
shall
haue
their
wills
,
either
God
,
or
he
?
if
man
,
then
where
is
the
power
,
where
is
the
omnipotency
,
nay
where
is
the
soueraigntie
and
deity
of
God
?
if
man
can
crosse
and
thwar●…
the
absolute
and
positiue
will
of
God
,
then
either
God
is
not
God
,
or
else
man
can
ouer-rule
him
:
either
ofwhich
is
atheisticall
and
blasphemous
to
affirme
or
thinke
.
But
if
God
in
this
case
hath
his
will
,
and
notman
(
which
none
but
an
atheist
can
gainsay
)
then
it
followes
that
a
regenerate
man
can
not
fall
quit●…
from
grace
out
of
the
freedome
and
power
of
his
owne
will
.
Lastly
,
for
to
end
this
cauell
;
I
answere
that
a
regenerate
man
,
and
a
true
member
of
Iesus
Christ
,
can
neuer
finally
nor
totally
cease
to
loue
the
Lord
,
and
therefore
by
your
owne
reason
the
Lord
can
neuer
finally
,
nor
totally
cease
to
loue
him
.
That
a
regenerate
man
can
neuer
vtterly
cease
to
loue
the
Lord
,
I
proue
it
by
these
reasons
.
First
,
because
a
regenerate
mans
loue
to
God
,
is
grounded
vpon
Gods
immutable
and
perpetuall
loue
to
him
:
he
lo●…es
God
,
because
that
God
did
loue
him
first
.
1
Iohn
4.
10.
19.
and
Psa.
116.
1.
Gods
loue
is
the
cause
of
his
:
now
this
loue
of
God
tohim
is
immutable
,
constant
and
perpetuall
:
therefore
his
loue
to
God
must
be
so
to
:
as
you
may
see
expre●…y
:
Psa:
116.
2
,
2.
Math.
5.
46.
Ioh.
15.
9.
Eph.
3.
18
,
19.
1.
Iohn
4.
10
,
11
,
16
,
19.
20.
as
long
a●…
God
is
kinde
and
louing
to
his
Saints
,
they
can
not
but
be
louing
and
obedient
vnto
him
;
else
they
should
be
worse
then
publicans
and
sinners
,
yea
then
the
beasts
that
perish
.
Secondly
,
regenerate
men
,
and
the
true
members
of
Iesus
Christ
,
can
neuer
cease
to
loue
the
Lord
,
because
the
holy
Gh●…st
doth
dwell
in
th●…ir
hearts
and
soules
for
euer
.
Iohn
14.
16
,
17.
now
where
the
holy
Gost
doth
alwaies
dwell
,
there
the
lou●…
of
God
must
needs
dwell
too
,
because
it
is
a
fruit
of
the
spirit
,
and
it
can
not
be
seuered
from
the
spirit
.
Rom.
5.
5.
Gal.
5.
22.
Ephs.
3.
16
,
17.
1
Iohn
3.
16.
therefore
the
true
Saints
of
God
can
neuer
cease
to
loue
the
Lord
habitually
,
because
the
holy
Ghost
the
spring
and
fountaine
of
this
loue
doth
alwaies
dwell
within
them
.
Thirdly
,
this
loue
of
the
Saints
to
God
is
a
grace
which
God
bestowes
vpon
them
out
of
his
loue
,
and
which
is
preserued
in
him
by
his
loue
,
and
therefore
if
they
should
cease
to
loue
the
Lord
,
the
breach
would
be
on
his
side
,
not
on
theirs
;
for
they
can
neuer
cease
to
loue
him
,
but
where
God
doth
first
giue
ouer
to
support
their
loue
to
him
:
God
must
first
withdraw
this
grace
from
them
,
or
else
they
could
not
giue
ouer
for
to
loue
him
:
so
that
if
there
could
bee
any
totall
or
finall
breach
betweene
God
and
his
Saints
,
the
defect
should
be
in
God
,
who
hath
vndertaken
to
preserue
them
in
his
loue
,
and
not
in
the
Saints
;
which
defect
on
Gods
part
can
neuer
be
admitted
.
If
you
obiect
,
that
they
giue
God
the
cause
of
breach
,
and
so
the
defect
is
not
in
God
but
in
themselues
.
I
answere
,
that
God
hath
vndertaken
to
preserue
them
blamelesse
and
without
offence
,
hee
hath
vndertaken
to
preserue
them
from
sinne
.
1
Thes.
5.
23
,
24.
Ezech.
36.
27.
ler.
32.
40.
2
Tim.
4.
18.
Isay
46.
3
,
4.
c●…p.
27.
3.
therefore
,
though
the
sinne
be
theirs
when
as
they
doe
commit
it
,
yet
if
it
make
a
totall
breach
betwixt
God
&
them
,
the
breach
will
be
first
in
God
,
in
not
preseruing
of
them
from
this
sinne
according
to
his
promise
,
and
not
in
them
in
committing
of
it
.
Lastly
,
true
loue
is
of
a
permanent
and
constant
nature
,
if
it
be
set
vpon
a
constant
,
permanent
and
immutable
obiect
.
Let
a
man
loue
any
thing
truly
for
it selfe
,
as
long
as
the
thing
continues
,
and
the
cause
for
which
hee
loues
it
,
his
loue
can
neuer
cease
.
Let
a
man
loue
any
man
truely
for
his
virtues
or
his
graces
,
as
long
as
he
continues
vertuous
and
gratious
,
he
can
not
cease
to
louehim
:
now
God
as
hee
is
all
and
onely
amiable
,
so
he
is
alwaies
amiable
:
there
is
neuer
any
change
at
all
in
him
;
wherefore
those
that
doe
once
truly
loue
him
for
himselfe
,
cannot
but
loue
him
still
;
and
so
the
answere
to
this
my
argument
,
is
but
false
and
idle
.
I
haue
been
the
larger
in
refuting
of
this
answere
,
because
I
shall
haue
occasion
oft
times
for
to
referre
you
to
it
hereafter
.
I
now
proceed
to
other
arguments
.
The
fifth
thing
in
God
which
doth
yeeld
vs
an
argument
for
to
proue
our
conclusion
,
is
the
gratious
mercy
and
goodnesse
of
God
:
in
which
there
are
foure
things
to
be
considered
.
First
,
the
freenesse
of
it
:
it
is
voluntary
and
of
free
grace
,
it
is
not
wrested
or
merited
by
vs
from
God
:
Exod.
33.
19.
Hosea
.
14.
5.
Iohn
3.
8.
Rom.
9.
15.
19.
and
Ephes.
1.
5
,
6.
Secondly
,
it
is
permanent
and
constant
,
it
indures
for
euer
,
and
admits
not
of
any
totall
change
or
interruption
.
Psa.
103.
17.
Psa.
100.
5.
Psa.
118.
4.
Psa.
136.
Psa.
138.
8.
Isay
51.
8.
and
cap.
54.
8.
10.
Thirdly
,
it
is
infinite
,
there
is
an
infinite
store
of
it
,
which
is
neuer
drawne
dry
.
Exod.
34.
6
,
7.
Psa.
103.
8.
Psal.
130.
7.
Micah
.
7.
18.
2
Cor.
1.
3.
Ephes.
2.
4.
cap.
3.
16.
and
1
Tim.
1.
14.
Fourthly
,
God
is
ready
and
willing
to
impart
it
to
his
children
vpon
all
occasions
,
it
is
his
chiefest
delight
and
ioy
for
to
dispence
the
riches
and
treasures
of
his
mercy
to
his
Saints
.
Ezech.
18.
23.
cap.
33.
11.
Micah
.
7.
18.
Math.
11.
28.
cap.
23.
37.
2
Cor.
5.
20.
1
Tim.
2.
4.
and
2
Pet.
3.
9.
from
this
mercy
of
God
thus
considered
,
I
frame
this
fifth
argument
.
Those
who
are
partakers
of
the
free
,
permanent
,
constant
,
sure
,
euerlasting
,
in
finite
and
abundant
metcies
of
God
,
and
haue
these
mercies
of
God
readily
,
freely
,
and
bountifully
imparted
vnto
them
vpon
all
occasions
,
its
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
:
but
all
those
who
are
once
truely
regenerated
and
in
grafted
into
Christ
,
are
partakers
ofthese
mercies
of
God
,
and
they
haue
these
mercies
of
God
,
readily
,
freely
,
and
bountifully
imparted
to
them
,
vpon
all
occasions
and
times
of
neede
:
therefore
,
its
impossible
for
them
,
either
finally
,
or
totally
to
●…all
from
grace
.
The
Maior
proposition
cannot
be
denyed
:
the
Minor
only
rests
to
be
proved
:
in
these
particulars
:
first
that
the
mercyes
(
I
meane
the
saving
and
spirituall
mercyes
of
God
)
are
permanent
,
constant
and
perpetuall
.
Secondly
,
that
all
those
who
are
truely
regenerated
,
and
are
the
true
members
of
Iesus
Christ
are
partakers
of
these
mercies
:
For
the
first
of
these
,
it
is
euident
by
Isay
55.
3.
where
Gods
spirituall
mercies
to
his
children
are
stiled
,
the
sure
mercies
of
Dauid
:
the
seed
of
grace
which
is
sowen
in
the
hearts
of
all
regenerate
men
,
is
an
immortall
seed
,
1
Pet.
1.
23.
a
seed
that
remaineth
,
and
an
vnction
that
abideth
in
them
,
1
Iohn
2.
20.
27.
&
cap.
3.
9.
the
Saints
of
God
they
haue
Iesus
Christ
and
the
holy
Ghost
,
who
shall
abide
and
dwell
in
their
hearts
and
soules
for
euer
.
Iohn
14.
16
,
17.
Eph.
3.
17.
1
Iohn
3.
24.
cap.
4.
4.
&
Gal.
2.
20.
they
haue
a
Kingdome
which
cannot
bee
shaken
,
Heb.
12.
28.
a
faith
which
cannot
faile
.
Luke
22.
32.
a
ioy
which
no
man
can
spoyle
them
of
.
Ioh.
16.
22.
and
charity
which
shall
neuer
cease
.
1
Cor.
13.
8.
they
haue
mercies
which
indure
for
euer
,
Psal.
103.
17.
Gods
mercies
to
them
are
permanent
,
constant
,
and
perpetuall
,
it
cannot
be
denied
.
Secondly
,
that
all
those
that
are
once
truly
regenerated
,
&
ingrafted
into
Christ
by
a
true
&
liuely
faith
,
are
partakers
of
these
mercies
,
it
is
most
euident
:
For
all
those
that
are
borne
of
God
,
all
those
that
are
within
the
c●…uenant
of
grace
,
all
those
that
are
the
true
sheepe
and
members
of
Iesus
Christ
,
they
are
partakers
of
these
mercies
;
which
appeares
expressly
by
Isai.
55
1.
3.
cap.
4.
5
6.
cap.
27.
3.
Rom.
4.
16.
Marke
16.
16.
and
Act.
2.
38
,
39.
almost
euery
page
in
Scripture
hath
some
thing
in
it
that
will
proue
it
;
now
all
those
who
are
truely
regenerated
and
ingrafted
into
Christ
,
they
are
borne
of
God
,
they
are
the
members
and
sheepe
of
Christ
,
and
within
the
couenant
of
grace
;
and
therefore
it
is
certaine
that
they
haue
such
permanent
,
constant
,
and
euerlasting
mercies
as
those
,
and
so
can
neuer
finally
,
nor
totally
fall
from
grace
.
Can
any
one
so
much
as
thinke
that
God
who
hath
proclaimed
himselfe
to
be
a
God
of
grace
and
mercy
,
a
God
delighting
;
that
God
who
doth
not
desire
the
death
of
any
sinner
,
but
rather
that
he
should
repe●…t
and
be
saued
;
that
hee
can
suffer
any
of
his
deare
,
adopted
,
and
best
beloued
sons
in
Christ
,
to
fall
and
perish
,
for
want
of
supportation
and
defence
?
that
he
who
hath
redeemed
them
by
the
rich
and
pretious
blood
of
Iesus
Christ
his
onely
Senne
,
when
as
they
were
his
mortall
and
his
vtter
enemies
,
will
not
preseru●…
and
keepe
them
from
falling
from
him
now
they
are
his
dearest
deare
,
as
deare
vnto
them
as
the
very
apple
of
his
eye
.
Deut.
32.
10.
&
Zech.
2.
8
?
certainly
that
gratious
God
of
infinite
and
boundlesse
mercy
,
who
will
not
suffer
so
much
as
one
●…aire
of
the
heads
of
any
of
his
Saints
to
perish
.
Luke
21.
16.
will
not
,
nor
cannot
,
out
of
the
riches
of
his
great
and
glorious
mercy
,
suffer
the
least
Papists
,
Arminians
,
and
the
rest
of
our
Antagonists
say
what
they
can
,
or
will
,
to
the
contrary
.
The
sixth
thing
in
God
,
which
may
assure
vs
of
the
finall
and
totall
perseuerance
of
the
Saints
,
is
the
infinite
justice
of
God
,
from
whence
I
frame
this
sixth
argument
.
Those
who
are
in
that
happy
estate
of
grace
,
which
God
in
his
justice
will
not
,
nor
can
not
,
suffer
them
vtterly
to
loose
or
fall
from
,
it
s
altogether
impossible
for
them
,
either
finally
,
or
totally
to
fall
from
grace
.
But
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
,
are
in
such
an
happy
estate
of
grace
,
as
God
in
his
justice
will
not
,
nor
cannot
suffer
them
vtterly
to
loose
and
fall
from
:
therefore
they
can
neither
finally
,
nor
totally
fall
from
grace
.
The
Maior
can
not
be
denyed
,
beeause
then
God
should
be
vn
iust
;
the
Minor
onely
needes
a
proofe
.
Now
that
all
those
who
are
truly
regenerated
,
&
which
are
once
the
true
members
of
Iesus
Christ
,
are
in
that
happy
estate
of
grace
,
which
God
in
his
justice
will
not
,
nor
can
not
suffer
them
to
fall
from
,
it
is
most
euident
for
Iesus
Christ
hath
purc●…sed
eternall
redemption
and
saluation
for
the
〈◊〉
with
his
pretious
bloud
hee
hath
satisfied
his
Fathers
wrath
for
them
vnto
the
fill
,
being
made
a
curse
for
them
,
that
they
might
be
made
sonnes
of
God
,
the
heires
of
heauen
,
and
the
righteousnesse
of
God
through
him
.
2
:
Cor:
5
:
19.
21.
Rom:
7
:
6.
cap
:
8
:
2
:
Col:
2
:
14.
Gal:
4
:
5.
cap
:
2
:
20.
Heb:
9
:
12.
cap
:
10
:
12
:
14.
1
:
Pet:
1
:
18
:
19.
Christ
hath
payed
a
full
satisfactory
price
vnto
hi●…
Father
,
for
all
such
as
are
his
members
,
hee
hath
purchased
them
of
his
Father
,
hee
hath
purchased
grace
,
heauen
,
happinesse
,
saluation
,
euerlasting
life
,
and
all
things
that
may
further
and
preserue
them
in
their
state
of
grace
,
and
glory
;
and
God
his
Father
hath
accepted
his
price
at
his
hands
,
as
a
sufficient
,
full
,
and
perfect
satisfaction
;
yea
,
he
hath
promised
to
preserue
them
in
the
●…tate
of
grace
,
to
keepe
them
from
falling
and
perishing
,
to
giue
them
that
inheritance
which
Christ
hath
purchased
for
them
,
and
to
make
good
vnto
the
vtmost
,
euery
thing
that
Christ
hath
merited
,
and
procured
of
him
for
their
eternall
good
:
so
that
God
is
now
in
his
justice
bound
for
to
preserue
them
in
the
state
of
grace
continually
,
and
to
make
good
vnto
them
,
what
euer
his
Son
Christ
Iesus
hath
purchased
of
him
for
them
:
wherefore
this
is
certaine
,
and
it
cannot
be
denyed
,
that
all
those
who
are
once
truly
regenerated
and
made
the
members
of
Iesus
Christ
through
faith
,
can
neither
finally
,
nor
totally
fall
from
grace
,
because
God
in
his
justice
will
not
,
nor
can
not
suffer
them
to
fall
from
their
estate
of
grace
.
What
can
be
well
replyed
to
this
argument
,
I
cannot
as
yet
s●…rmise
:
If
you
say
that
though
Christ
hath
purchased
grace
,
heauen
,
and
eternall
life
for
all
his
but
all
things
that
appertaine
vnto
them
too
.
2
:
Pet:
1
:
3.
that
as
he
hath
〈◊〉
them
Iesus
Christ
,
so
〈◊〉
hath
together
with
him
freely
giuen
them
all
things
else
.
Rom:
8
:
32.
God
hath
giuen
them
his
word
to
instruct
them
,
his
Sacraments
to
feede
and
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
Spirit
to
〈◊〉
,
comfort
,
and
direct
them
,
to
preserue
them
from
falling
:
he
himselfe
is
alwaies
present
with
them
,
holding
them
vp
with
his
hand
,
carrying
them
in
his
arm●…s
,
and
helping
them
on
in
the
way
to
hea●…en
;
he
that
giues
them
grace
,
heauen
and
eter
nall
life
doth
giue
them
perseuerance
too
,
he
puts
his
feare
into
their
bearts
that
they
shall
not
depart
from
him
.
Ier:
32
:
40.
wherefore
this
is
but
a
false
surmise
.
Secondly
,
if
Christ
should
haue
onely
purchased
grace
,
heauen
,
and
●…ternall
life
for
them
,
and
not
giuen
them
perseuerance
with
all
,
and
the
meanes
for
to
obtaine
the
things
so
purchased
,
his
death
and
purchase
had
bin
in
vaine
:
for
alas
,
they
of
themselues
are
able
to
doe
nothing
without
his
ayde
and
assistance
,
it
is
he
that
must
worke
all
in
them
,
and
for
them
.
Isai
:
26
:
12.
Ieh.
3
:
27.
cap
:
6
:
44
:
65.
Rom:
2
:
29.
Gal:
2
:
20.
Phil:
2
:
13.
1
:
Cor:
3
:
7.
cap.
4.
7.
cap
:
15
:
10.
and
2
:
Cor:
3
:
5.
if
Christ
had
not
purchased
the
meanes
for
to
obtaine
saluation
and
eternall
life
,
as
well
as
the
things
themselues
,
if
he
had
not
purchased
the
perpetuity
and
perseuerance
of
his
Saints
in
grace
,
as
well
as
grace
it selfe
,
his
death
had
bin
in
vaine
,
and
to
no
purpose
.
Whe●…efore
this
sur●…ise
is
idle
,
and
so
the
argument
remaines
vnanswerable
.
The
seuenth
argument
,
to
proue
my
present
assertion
,
is
taken
from
the
honour
of
God
.
Those
who
are
in
such
an
estate
of
true
and
sauing
grace
,
as
it
will
not
stand
with
Gods
honour
and
glory
,
that
euer
they
should
loose
it
or
fall
off
from
it
;
those
who
are
in
such
an
estate
of
grace
,
as
God
in
his
honour
cannot
but
preserue
them
in
it
,
it
s
altogether
impossibile
that
they
should
euer
fin●…lly
or
totally
fall
from
that
estate
.
But
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
are
in
such
an
estate
of
true
and
sauing
grace
,
as
it
will
not
stand
with
Gods
honour
and
glory
that
euer
they
should
loose
it
,
or
fall
off
from
it
;
they
are
in
such
an
estate
of
grace
,
as
God
in
his
honour
can
not
but
preserue
them
in
it
:
therefore
it
s
altogether
impossible
that
they
should
either
finally
,
or
totally
fall
from
this
estate
.
The
Maior
can
not
but
be
true
,
because
that
God
is
alwayes
so
iealous
of
his
honour
and
his
glory
,
that
hee
will
by
no
meanes
loose
them
,
when
as
it
lyeth
in
his
power
to
preserue
them
,
as
we
may
see
by
those
expresse
〈◊〉
and
examples
of
holy
Scripture
.
Exod.
22.
12.
14.
Numb.
14.
13.
ver.
18.
Ezech:
20
:
8
,
9
,
14
,
22.
44.
Leuit.
10.
3.
Psa:
29.
1
,
2.
1
:
Tim.
1.
17.
Iude
25.
Reu
:
4.
11.
and
Reu.
5.
13.
if
therefore
it
stands
vpon
Gods
honour
and
glory
to
preserue
his
Saints
in
that
estate
of
grace
which
he
hath
giuen
them
,
it
cannot
be
that
euer
they
should
loose
it
,
or
fall
from
it
,
because
God
should
then
loose
his
honour
and
his
glory
,
which
hee
will
not
doe
.
Men
will
not
loose
their
honour
and
their
glory
,
if
they
can
preserue
it
,
much
lesse
will
God
:
therefore
the
Maior
must
be
granted
.
Now
for
the
Minor
,
that
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
are
in
such
an
estate
of
grace
,
as
God
in
his
honour
can
not
but
preserue
them
in
it
,
and
that
it
will
not
stand
together
with
his
honour
,
that
euer
he
should
suffer
them
for
to
fall
quite
from
it
,
it
is
most
euident
and
plaine
.
For
how
can
it
euer
stand
with
the
honour
and
glory
of
Gods
infinite
and
boundlesse
mercy
,
with
the
glory
and
honour
of
his
almightie
power
,
with
the
praise
and
honour
of
his
incomprehensible
wisedome
,
with
the
glory
and
honour
of
his
eternall
purpose
and
decree
,
and
of
his
infinite
and
neuer
failing
truth
?
how
,
can
it
stand
with
the
glory
of
his
deity
,
and
the
honour
of
his
eternall
immutabilitie
?
how
can
it
stand
with
the
honour
of
his
great
and
glorious
attributes
,
that
any
of
those
who
are
once
truly
regenerated
,
and
made
the
true
members
of
Iesus
Christ
should
either
finally
,
or
totally
fall
from
grace
?
Is
it
for
the
honour
and
glory
of
his
infinite
and
boundlesse
loue
and
mercy
,
that
any
of
his
Saints
wherein
his
soule
delights
,
that
any
of
those
whom
he
hath
bought
and
purchased
with
the
pretious
blood
of
his
onely
Sonne
,
should
euer
fall
from
grace
and
perish
?
Is
it
for
the
glory
and
honour
of
his
almightie
power
that
any
of
those
whom
he
hath
vndertaken
for
to
preserue
and
keep
vnto
saluation
by
his
mightie
strength
and
power
,
that
euer
they
should
,
either
finally
,
or
totally
fall
from
grace
?
Is
it
for
the
glory
of
his
incomprehensible
wisdome
and
almightie
power
,
that
hee
should
leaue
any
worke
of
his
vnfinished
?
that
hee
should
with
that
foolish
builder
,
Luke
14
:
29
,
30.
begin
to
build
,
●…d
to
●…rect
the
frame
of
grace
in
the
hearts
of
any
of
his
children
,
and
yet
bee
vnable
or
vnwilling
for
to
finish
it
?
How
would
men
(
especially
such
as
are
professed
atheists
)
blaspheame
the
name
of
God
,
how
would
●…hey
deride
his
wifdome
and
his
power
,
if
this
were
so
?
Is
it
for
the
honour
and
glory
of
his
word
&
truth
,
that
those
whom
he
hath
bound
himselfe
by
promise
,
oath
,
and
couenant
to
preserue
and
keepe
from
falling
from
him
,
that
they
should
euer
fall
from
grace
?
Is
it
for
the
glory
and
honour
of
his
eternall
immutabilitie
and
bounty
,
that
hee
should
euer
repent
him
of
〈◊〉
gifts
and
graces
?
that
he
should
take
away
those
graces
from
his
Saints
,
which
he
had
fully
and
freely
imparted
to
them
out
of
the
largesse
of
his
loue
and
bounty
?
Is
it
for
the
honour
and
glory
of
his
wisdome
,
that
hee
should
euer
suffer
any
of
his
Saints
,
either
finally
,
or
totally
,
to
fall
from
grace
,
when
as
it
would
bring
a
scandall
on
himselfe
,
and
vpon
the
profession
and
professors
of
his
name
?
Or
is
it
for
the
glory
of
his
deity
,
that
hee
should
not
protect
those
from
a
totall
or
a
finall
fall
,
who
are
his
friends
,
his
children
,
and
his
meniall
seruants
?
Can
it
not
stand
together
with
the
honour
and
glory
of
an
earthly
potentate
not
to
shelter
and
protect
his
subiects
,
his
friends
,
his
children
,
and
his
meniall
seruants
from
fall
and
ruine
;
and
shall
it
yet
stand
with
the
honour
and
the
glory
of
the
God
of
heauen
not
to
doe
it
?
If
God
be
not
able
for
to
doe
it
,
that
were
a
dishonour
to
his
power
:
if
he
be
able
and
yet
not
willing
for
to
doe
it
,
that
is
a
great
blemish
and
disparagment
vnto
his
loue
and
mercy
.
If
God
should
euer
suffer
his
faithfull
children
after
they
are
once
regenerated
and
ingrafted
into
Christ
,
either
finally
,
or
totally
to
fall
from
grace
,
hee
must
needes
loose
the
very
glory
and
honour
of
his
diety
,
and
of
all
his
great
and
glorious
attributes
,
which
he
will
neuer
doe
.
Gods
greatest
glory
,
and
his
chiefest
honour
is
,
in
the
perseuerance
of
his
Saints
,
it
is
his
chiefes●…g
lory
,
and
his
soules
delight
,
to
see
his
children
continue
and
stand
fast
in
grace
,
and
to
hold
out
vnto
the
end
:
wherefore
,
seeing
that
it
is
Gods
chiefest
honour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
his
〈◊〉
should
perseuere
and
grow
continually
〈◊〉
;
seeing
that
it
cannot
stand
together
with
his
honour
and
his
glory
,
to
suffer
them
to
fall
away
from
that
estate
of
grace
which
hee
hath
giuen
them
,
and
●…eeing
that
God
for
his
owne
glory
and
honour
〈◊〉
〈◊〉
〈◊〉
still
〈◊〉
〈◊〉
in
their
state
of
grace
:
l●…t
others
babble
whiles
they
will
,
yet
this
I
can
assure
you
,
that
they
can
neither
finally
,
nor
totally
,
fall
from
grace
.
What
can
bee
now
replyed
to
〈◊〉
this
argument
,
it
transcends
my
vnderstanding
〈◊〉
surmise
.
Let
others
then
answere
and
reply
vnto
it
as
they
can
,
I
for
my
owne
part
know
not
how
to
doe
it
.
The
eighth
argument
which
makes
mainely
for
the
proofe
of
this
assertion
,
is
drawne
from
the
infinite
wisdome
of
almightie
God
:
and
it
is
no
more
but
this
.
That
which
is
altogether
repugnant
to
the
infinite
wisdome
of
almightie
God
,
it
s
altogether
impossible
,
that
euer
it
should
come
to
passe
:
but
that
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
,
should
euer
finally
,
or
totally
fall
from
grace
,
is
altogether
repugnant
to
the
infinite
wisdome
of
almightie
God
;
therefore
,
it
s
altogether
impossible
that
euer
it
should
come
to
passe
.
The
Maior
cannot
be
denied
:
for
if
God
should
suffer
any
thing
to
be
done
which
is
contrary
and
repugnant
to
his
wisdome
,
it
would
either
argue
want
of
wisdome
,
or
want
of
will
and
power
in
God
;
which
is
blasphemous
for
to
thinke
.
The
Minor
then
is
onely
to
be
proued
;
that
it
is
repugnant
and
contrary
to
the
infinite
wisdome
of
almightie
,
God
to
suffer
any
that
are
once
truly
regenerated
&
ingrafted
into
Christ
,
either
finally
,
or
totally
,
to
fall
from
grace
.
This
is
plaine
and
euident
by
these
insuing
reasons
.
First
,
because
it
can
not
stand
with
Gods
infinite
wisdome
,
to
haue
his
name
,
his
truth
,
his
mercy
'
,
and
his
honour
blemished
:
but
if
God
should
suffer
any
of
his
Saints
either
finally
or
totally
to
fall
from
grace
,
his
name
,
his
truth
,
his
loue
,
his
mercy
,
his
honour
,
yea
,
and
all
his
other
attributes
should
be
blemished
and
tainted
:
and
therefore
,
it
stands
not
with
Gods
wisdome
,
that
his
Saints
should
fall
from
grace
.
Secondly
,
it
would
giue
Infidels
,
Atheists
,
and
Heathen
men
occasion
to
blaspheme
his
name
,
and
to
deride
both
himselfe
,
and
all
that
should
professe
his
name
:
God
for
being
,
Christians
for
chusing
such
a
God
,
as
either
could
not
,
or
at
least
would
not
preserue
them
,
from
a
totall
and
a
finall
fall
:
wherefore
God
in
his
infinite
wisdome
can
neuer
suffer
his
children
thus
to
fall
.
Thirdly
,
this
would
make
religion
odious
and
distastfull
euen
vnto
Christians
themselues
:
the
fall
of
hypocrites
which
neuer
had
true
grace
,
makes
those
who
are
the
true
professors
of
the
Gospell
odious
,
it
brings
a
scandall
and
imputation
on
religion
;
what
then
would
it
doe
if
the
true
regenerate
Saints
of
God
themselues
should
fall
away
?
If
the
very
slips
and
errors
of
the
Saints
make
many
men
distast
religion
,
and
speake
euill
of
the
wayes
of
God
,
what
would
their
finall
,
or
their
totall
falls
from
grace
produce
?
God
therefore
in
his
wisdome
cannot
suffer
his
Saints
thus
to
fall
,
because
it
would
make
religion
odious
and
distastfull
euen
to
Christians
themselues
.
Fourthly
,
it
would
quite
discourage
the
hearts
of
all
Gods
children
,
it
would
quite
depriue
them
of
all
true
ioy
and
comfort
,
it
would
make
them
dull
,
dead
,
heauy
,
and
exceeding
negligent
in
Gods
seruice
:
it
would
make
them
not
to
value
grace
;
it
would
cause
them
to
call
Gods
word
and
truth
in
question
:
it
would
make
men
meere
Atheists
;
it
would
driue
men
to
despaire
;
many
such
consequents
would
follow
,
which
could
not
stand
together
with
the
infinite
wisdome
of
God
(
of
which
I
shall
write
more
fully
hereafter
)
wherfore
seeing
that
it
can
neuer
stand
with
the
infinite
wisdome
of
God
,
that
any
who
are
truly
regenerated
and
ingrafted
into
Christ
,
should
either
finally
,
or
totally
fall
from
grace
,
it
can
not
be
that
euer
The
ninth
thing
in
God
,
which
yeelds
vs
an
argument
for
the
proofe
of
this
assertion
,
is
his
redinesse
to
heare
the
prayers
of
all
such
,
as
are
o●…ce
truly
regenerated
and
ingrafted
into
Christ
:
from
which
this
ninth
argument
may
bee
framed
.
Those
who
doe
alwayes
pray
to
God
to
giue
them
perseuerance
,
and
to
keepe
them
from
a
finall
and
a
totall
fall
from
grace
,
if
God
doth
alwayes
heare
their
prayers
,
and
grant
them
their
requests
in
this
behalfe
,
it
is
altogether
impossible
for
th●…
either
〈◊〉
,
or
〈◊〉
〈◊〉
all
from
grace
.
But
all
those
who
are
once
truly
regenerated
,
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
,
doe
alwaies
pray
to
God
to
giue
them
perseuerance
,
and
to
keepe
them
from
a
finall
and
a
totall
fall
from
grace
:
and
God
doth
alwaies
heare
their
prayers
and
grant
them
their
requests
in
this
behalfe
:
therefore
it
is
altogether
impossible
for
them
either
finally
,
or
totally
to
fall
from
grace
.
The
Maior
cannot
be
denied
,
for
then
this
contradiction
must
necessarily
follow
,
that
God
should
alwayes
giue
regenerate
men
perseuerance
,
and
yet
they
should
not
perseuere
in
grace
:
The
Maior
then
is
only
to
be
proued
,
which
consists
of
two
particulars
.
First
,
that
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
by
faith
,
doe
alwaies
pray
to
God
,
to
giue
them
perseuerance
,
and
to
keepe
them
from
a
finall
,
and
a
totall
fall
from
grace
.
Secondly
,
that
God
doth
alwayes
heare
their
prayers
,
and
grant
their
requests
in
this
behalfe
.
For
the
first
of
these
,
I
appeale
but
to
the
consciences
of
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
.
I
doubt
not
but
they
all
with
one
consent
can
testifie
from
their
owne
experience
,
that
it
is
the
cheifest
desire
,
and
the
constant
,
dayly
,
and
perpetuall
prayer
of
their
hearts
and
soules
to
God
,
to
giue
them
perseuerance
,
to
keepe
them
in
the
state
of
grace
,
and
to
preserue
them
from
apostacie
;
and
therefore
you
neede
not
for
to
doubt
of
this
.
If
you
will
haue
Scripture
for
to
proue
it
,
the
third
petition
in
the
Lords
prayer
,
which
you
shall
finde
.
Math.
6.
10.
doth
fully
proue
it
:
where
we
pray
thus
:
thy
will
be
done
in
earth
,
as
it
is
in
heauen
:
that
is
,
that
God
would
inable
vs
to
doe
his
will
on
earth
,
in
the
same
manner
as
the
Saints
and
Angels
doe
it
in
heauen
.
Now
the
Saints
and
Angells
in
heauen
,
they
doe
the
will
of
God
constantly
without
any
interruption
,
continually
without
end
:
wherefore
seeing
the
Saints
of
God
doe
alwayes
pray
to
God
,
thy
will
be
done
in
earth
as
it
is
in
heauen
,
they
doe
in
it
,
both
pray
to
God
to
giue
them
perseuerance
,
and
to
keepe
them
:
to
,
that
they
may
neuer
finally
,
nor
totally
fall
from
grace
:
so
the
〈◊〉
part
of
the
Maior
pr●…n
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
.
All
the
doubt
then
rests
in
the
second
thing
,
whether
God
doth
alwaies
heare
and
grant
these
prayers
of
theirs
?
If
any
deny
it
(
which
is
all
that
can
be
answered
to
this
argument
)
I
proue
it
,
that
God
doth
heare
,
and
grant
those
prayers
of
theirs
,
in
this
behalfe
,
by
these
reasons
.
First
,
because
it
is
the
same
prayer
,
which
Christ
himselfe
doth
alwaies
make
vnto
his
Father
for
them
:
as
appeares
by
Iohn
14.
16.
cap.
17.
11.
15.
Luke
2●…
.
31.
32.
Rom.
8.
34.
and
Hebr.
7
25.
now
if
it
be
the
same
prayer
that
Christ
himselfe
doth
alwaies
make
vnto
his
Father
for
them
.
God
cannot
chuse
but
heare
and
grant
it
to
.
Secondly
,
they
alwaies
pray
for
this
their
perseuerance
in
the
name
of
Christ
,
and
therefore
God
cannot
but
heare
and
grant
it
.
Iohn
14
:
13
,
14.
cap
:
15.
16.
22.
1
:
Iohn
:
3
:
22.
and
cap.
5
14
:
15.
Thirdly
,
It
is
a
prayer
according
to
the
will
of
God
,
therefore
God
cannot
but
heare
and
grant
it
:
1
:
Iohn
5.
23
,
14.
Fourthly
,
it
is
a
prayer
proceeding
alwaies
from
faith
,
and
from
a
sincere
and
vpright
heart
;
it
is
a
prayer
,
that
is
for
the
most
part
accompained
,
with
feruency
,
and
zeale
of
heart
and
spirit
,
and
therefore
God
cannot
chuse
but
grant
it
alwaies
.
Wherefore
,
seeing
that
all
such
as
are
once
truly
regenerated
,
and
ingrafted
truly
into
Christ
,
doe
alwaies
pray
to
God
for
finall
and
constant
perseuerance
,
in
grace
and
holinesse
;
and
seeing
that
God
doth
alwaies
heare
and
grant
those
prayers
of
theirs
;
it
followes
of
necessitie
euen
in
this
respect
)
that
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
can
neuer
finally
,
nor
totally
fall
from
grace
.
How
vnanswerable
this
argument
is
,
let
those
that
reade
it
judge
.
The
tenth
and
last
thing
in
God
,
which
seales
the
truth
of
this
position
to
our
soules
;
are
those
couenants
and
promises
which
God
hath
made
,
that
he
will
keepe
his
Saints
from
falling
and
departing
from
him
.
In
which
promises
of
God
wee
may
obserue
these
foure
things
for
to
establish
and
settle
this
truth
within
our
hearts
.
First
the
multitude
and
infinite
number
of
these
promises
.
Secondly
,
that
they
are
all
absolute
,
without
any
annexed
condition
.
Thirdly
,
that
God
is
able
to
performe
them
to
the
vtmost
.
And
Fourth●…y
,
that
all
those
promises
are
exceeding
true
,
and
that
God
is
faithfull
in
performing
them
.
From
these
couenants
and
promises
of
God
thus
considered
,
I
frame
this
argument
.
Those
who
haue
a
great
multitude
,
of
absolute
,
true
,
and
faithfull
couenants
and
promises
,
which
shall
bee
performed
to
the
vtmost
,
which
doe
either
in
expresse
●…earmes
,
or
at
least
by
way
of
necessarie
consequence
,
assure
th●…m
,
that
they
can
neuer
fall
quite
away
from
God
,
and
grace
:
can
neuer
totally
,
nor
finally
fall
from
grace
.
But
all
such
as
are
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
,
haue
a
great
multitude
of
absolute
,
true
,
and
faithfull
couenants
and
promises
which
shall
bee
performed
to
the
vtmost
;
which
doe
either
in
expresse
tearmes
,
or
by
way
of
necessary
consequence
assure
them
,
that
they
can
neuer
fall
quite
away
from
God
,
or
grace
:
therfore
they
can
neuer
finally
,
nor
totally
fall
from
grace
.
The
Maior
proposition
cannot
be
denied
:
the
Minor
onely
is
for
to
be
proued
.
In
the
Minor
proposition
I
shall
proue
these
foure
things
.
First
,
that
all
the
true
regenerate
Saints
,
and
members
of
Iesus
Christ
,
haue
a
great
multitude
of
couenants
,
&
promises
made
vnto
them
by
God
himselfe
,
which
doe
either
in
expresse
tearmes
,
or
by
way
of
necessary
consequence
,
assure
th●…m
,
that
they
shall
neuer
fall
quite
away
from
God
,
and
grace
.
Secondly
,
that
all
those
promises
are
absolute
,
without
any
condition
at
all
on
our
parts
.
Thirdly
,
that
God
is
able
to
performe
them
.
Fourthly
,
that
hee
out
of
his
truth
and
faithfulnesse
,
will
performe
them
to
the
vtmost
.
For
the
first
of
these
,
which
is
the
multitude
of
these
promises
;
it
appeares
most
euidently
by
these
many
sweete
,
comfor●…able
,
and
heauenly
promises
and
couenants
,
which
are
euery
where
scattered
throughout
the
Scriptures
:
which
because
they
are
many
in
number
,
and
different
in
words
,
(
though
one
in
substance
,
)
I
will
for
perspecuity
and
methods
sake
,
reduce
them
vnto
generall
heads
,
and
recite
them
in
their
order
.
The
first
promise
wich
I
meete
with
in
the
Scriptures
,
is
that
which
is
expresse
and
full
in
point
;
that
God
will
praeserue
all
his
Saints
and
children
;
that
he
will
put
his
hand
vnder
them
,
and
support
them
,
so
that
they
shall
neuer
fall
vtterly
from
him
:
nor
yet
be
moued
,
or
vtterly
cast
downe
:
from
whence
I
frame
this
argument
.
Those
whom
God
himselfe
hath
promised
to
preserue
and
keepe
from
falling
from
him
:
those
whom
God
hath
promised
to
support
,
and
hold
vp
with
his
hand
continually
;
and
those
whom
he
will
neuer
suffer
to
bee
moued
;
it
is
impossible
,
that
they
should
euer
finally
,
or
totally
fall
from
grace
:
But
God
himselfe
hath
promised
,
to
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
that
he
will
preserue
and
keepe
them
from
falling
quite
away
from
him
,
Psal
37
23
,
24.
The
steps
of
a
good
man
are
ordered
by
the
Lord
,
and
he
delighteth
in
his
way
;
though
he
fall
,
he
shall
not
be
vtterly
cast
downe
:
for
the
Lord
vpholdeth
him
with
his
hand
,
and
vers.
28.
31.
The
Lord
for
saketh
not
his
Sain●…s
,
they
are
preserued
for
〈◊〉
:
the
law
of
their
God
is
in
their
hearts
;
none
of
their
st●…ps
shall
slide
,
Psal.
94.
18.
when
I
said
my
foot
slippeth
,
thy
mercy
,
O
Lord
,
held
me
vp
,
Psal.
145.
14.
26.
The
Lord
preserueth
all
them
that
loue
him
:
bee
vpholdeth
all
them
that
fall
;
and
raiseth
vp
all
those
that
bee
bowed
downe
:
Prou.
3.
26.
the
Lord
will
be
thy
confidence
,
and
shall
keepe
thy
foot
from
being
taken
,
Esai
.
26
3.
thou
wilt
keepe
him
in
perfect
peace
,
whose
minde
is
stayed
on
thee
,
Isai.
40.
11.
&
cap.
46.
3.
10.
Hearken
vnto
me
,
O
house
of
Iacob
,
and
all
the
remnant
of
the
house
of
Israel
,
which
are
borne
by
me
from
the
belly
,
which
are
carried
from
the
wombe
:
and
to
that
old
age
I
am
hee
,
and
euen
to
hoar●…
:
haires
will
I
●…rry
you
:
I
haue
ma●…e
,
and
I
will
beare
,
euen
I
will
carry
,
and
will
deliuer
you
:
I
will
carry
you
in
my
bosome
:
How
then
is
it
possible
that
euer
they
should
fall
away
from
God
?
So
Phil.
4.
7.
the
peace
of
God
which
passeth
all
vnderstanding
,
shall
keepe
our
hearts
and
〈◊〉
〈◊〉
Iesus
Christ
,
and
2.
Thes.
3.
3.
the
Lord
is
faithfull
,
who
shall
stablish
you
,
and
keepe
you
from
euill
.
God
is
able
to
keepe
his
Saints
fro●…
falling
,
Ind.
24.
and
hee
hath
promised
for
to
doe
it
:
Y●…a
,
he
hath
promised
to
carry
them
in
his
armes
,
to
beare
them
vp
,
and
support
them
with
his
hands
that
so
they
might
not
fall
,
Psal.
37.
24.
Psa.
16
8.
Isai.
46
3
,
4.
Psa.
145.
14.
Ca●…t
.
8.
3.
Ioh.
10
,
28
,
29.
and
1
Pet.
1.
5.
Hee
hath
promised
that
they
shall
not
bee
moued
from
their
state
of
grace
,
(
Ps.
15.
5.
Psa.
16.
8.
Ps.
37.
27.
Ps.
55.
22.
Ps.
89.
37.
Psa.
102.
28.
Isai.
33.
20.
and
Prou.
10.
30.
)
they
that
trust
in
the
Lord
shall
be
as
mount
Zion
,
which
cannot
be
remoued
,
but
standeth
fast
for
eu●…r
.
Psal.
125.
1.
God
hath
promised
to
plant
all
his
Saints
vpon
their
land
,
and
that
they
shall
no
more
be
pulled
vp
from
off
their
land
which
he
hath
giuen
them
;
that
hee
will
plant
them
,
that
they
may
dwell
in
a
place
of
their
owne
,
and
moue
no
more
.
2
Sam.
7.
10.
Amos
9.
15.
he
hath
promised
to
keepe
his
Saints
from
falling
:
to
carry
them
in
his
armes
;
to
support
them
with
his
hands
,
to
plant
and
settle
them
in
the
state
of
grace
so
firmely
,
that
they
shall
neuer
be
remoued
,
or
cast
downe
againe
.
Therefore
it
is
altogether
impossible
,
that
euer
they
should
finally
or
totally
fall
from
grace
.
If
you
object
that
these
promises
The
second
promise
which
I
meet
with
in
the
Scripture
,
They
shall
be
my
people
,
and
I
will
be
their
God
:
and
I
will
giue
them
one
heart
,
and
one
way
,
that
they
may
feare
me
for
euer
,
for
the
wealth
of
them
,
and
of
their
Children
after
them
:
and
I
will
make
an
euerlasting
couenant
with
them
,
that
I
will
neuer
turne
away
my
face
from
them
,
from
doing
them
good
:
but
I
will
put
my
feare
in
their
hearts
,
that
they
shall
not
depart
from
me
.
Marke
now
in
this
couenant
of
God
,
these
two
things
,
which
may
fully
assure
vs
,
that
the
true
regenerate
Saints
of
God
,
shall
neuer
fall
quite
away
from
grace
:
the
first
is
the
nature
and
quality
;
the
second
the
matter
and
substance
of
this
couenant
.
In
the
nature
and
qualitie
of
this
couenant
,
obserue
these
two
things
worth
the
obseruation
.
First
,
that
it
is
no
temporary
and
mutable
,
but
a
perpetuall
and
euerlasting
couenant
,
which
admits
of
no
change
,
no
end
or
interruption
:
secondly
,
that
it
is
not
(
as
some
would
glose
it
)
a
mutuall
and
reciprocall
couenant
,
where
in
God
couenants
for
himselfe
to
vs
,
and
wee
couenant
againe
for
our selues
to
him
(
for
then
wee
might
chance
to
breake
with
God
,
and
so
God
might
by
this
meanes
breake
with
vs
.
)
But
it
is
an
intire
couenant
,
made
by
God
himselfe
,
both
for
himselfe
and
vs
,
wherein
he
couenants
for
vs
,
as
well
as
for
himselfe
,
to
vs
,
and
to
himselfe
:
this
couenant
therefore
being
only
the
couenant
of
God
,
for
vs
,
and
for
himselfe
:
and
being
likewise
an
euerlasting
couenant
,
cannot
be
broken
.
Secondly
,
in
the
matter
and
substance
of
this
couenant
,
or
in
the
couenant
it selfe
,
there
are
two
parts
to
be
considered
:
First
,
the
couenant
that
God
makes
for
himselfe
to
vs
:
which
consists
of
these
foure
branches
:
first
,
that
he
will
be
our
God
:
secondly
,
that
hee
will
giue
vs
one
heart
and
one
way
:
thirdly
,
that
he
will
not
turne
away
his
face
from
vs
from
doing
of
vs
good
:
fourthly
,
that
he
will
put
his
fe●…re
into
our
h●…rts
.
Secondly
,
here
is
the
couenant
which
God
doth
make
for
vs
vnto
himselfe
,
which
doth
branch
it selfe
into
three
parts
:
first
,
that
we
shall
be
his
people
:
secondly
,
that
we
shall
feare
him
for
euer
:
thirdly
,
that
we
shall
not
depart
from
him
.
All
which
being
put
together
,
doe
yeeld
vs
this
vnanswerable
argument
.
All
those
with
whom
God
hath
made
an
euerlasting
co●…enant
for
himselfe
,
that
he
will
be
their
God
:
that
he
will
giue
them
one
heart
and
one
way
:
that
he
will
not
turne
away
his
face
from
them
from
doing
th●…m
good
:
that
he
will
put
his
feare
into
their
heart
:
to
the
end
that
they
may
feare
him
for
euer
,
and
not
depart
from
him
:
and
for
whom
he
hath
also
couenanted
to
himselfe
,
that
they
shall
be
his
people
;
that
they
shall
feare
him
for
euer
,
and
not
depart
from
him
;
it
cannot
be
,
that
they
should
euer
finally
or
totally
fall
from
grace
.
But
withall
,
those
who
are
once
truly
regenerated
,
and
ingrafted
into
Christ
;
God
hath
made
such
a
couenant
as
this
;
both
for
himselfe
to
them
,
and
to
them
for
himselfe
,
(
as
appeares
by
the
premises
.
)
Therefore
it
cannot
be
that
they
should
euer
finally
or
totally
fall
from
grace
.
Nothing
is
there
that
can
be
replied
to
the
argument
,
as
it
is
thus
propounded
.
All
the
answer
that
is
giuen
,
is
to
they
shall
bee
his
people
:
secondly
,
that
he
will
giue
them
one
heart
,
and
one
way
:
thirdly
,
that
hee
will
neuer
turne
away
his
face
from
them
,
from
doing
of
th●…
good
.
Fourthly
,
that
he
will
put
his
feare
in
their
hearts
,
that
they
shall
not
depart
from
him
;
and
that
they
may
feare
him
for
euer
:
so
that
the
issue
and
euent
proceeds
meerely
from
God
,
and
not
from
man
:
man
himselfe
is
not
the
cause
wherefore
he
doth
not
depart
from
God
,
but
God
himselfe
:
it
is
the
feare
of
God
and
the
new
heart
which
God
doth
put
into
him
,
that
keepes
man
from
apostacy
;
and
not
man
himselfe
:
the
Prophet
makes
the
feare
of
God
,
not
man
himsefe
,
the
cause
of
perseuerance
.
Now
that
God
himselfe
,
and
the
feare
of
God
,
are
the
causes
of
mans
perseuerance
:
it
is
euident
by
Ezech.
36.
27.
where
God
makes
the
same
couenant
,
in
effect
,
with
his
children
,
as
he
doth
here
.
I
(
saith
God
)
will
giue
you
an
heart
of
flesh
,
and
I
will
put
my
spirit
within
you
,
and
cause
you
to
walke
in
my
statutes
,
and
yee
shall
keepe
my
iudgments
and
doe
them
:
It
is
God
himselfe
,
and
not
man
,
that
doth
cause
the
issue
and
euent
:
so
in
the
1
Iohn
3.
9.
Whosoeuer
is
borne
of
God
,
doth
not
commit
sinne
;
for
his
seed
remaineth
in
him
:
neither
can
he
●…inne
,
because
he
is
borne
of
God
:
it
is
the
new
birth
and
the
seede
of
grace
,
not
mens
freewill
,
that
doth
keepe
them
from
committing
sinne
,
and
cause
them
for
to
perseuere
in
grace
:
they
doe
not
beare
the
roote
,
but
the
roote
them
.
Rom.
11.
18.
they
doe
not
perserue
their
graces
,
but
their
graces
doe
preserue
them
from
falling
from
the
Lord
,
It
is
the
feare
of
the
Lord
that
keepes
men
close
to
God
;
that
causeth
them
to
auoid
sin
and
to
depart
from
euill
.
Psal.
4.
4
Prou
3
7.
cap.
8
13.
cap.
14.
2
,
16
,
26
,
27.
cap.
15.
33.
cap.
16.
6.
cap
19
23.
cap.
28
14.
Eccle.
8.
12
13.
cap.
12.
13.
Psa.
19.
9.
and
diuers
other
places
are
expresse
in
it
,
that
it
is
thefeare
of
God
which
doth
preserue
vs
from
sin
,
&
keep
vs
from
departing
from
the
Lord
,
and
not
we
our selues
:
therefore
,
this
their
glosse
,
that
the
euent
and
issue
of
our
perseuerance
,
dependeth
on
the
●…eedeme
of
our
owne
wills
,
and
not
vpon
the
Lord
,
and
those
graces
which
hee
giues
vnto
vs
;
is
but
false
,
and
quite
repugnant
to
the
Scriptures
:
it
is
God
onely
that
doth
worke
all
our
workes
for
vs
;
it
is
he
,
and
not
our selues
,
that
doth
preserue
vs
from
falling
,
and
worke
this
grace
of
perseuerance
in
vs
.
I●…ay
26.
12.
and
Phil:
4.
13.
Secondly
,
I
reply
:
that
God
doth
giue
vs
one
heart
and
one
spirit
,
that
hee
doth
put
this
feare
into
our
hearts
to
that
onely
end
and
purpose
that
wee
should
not
depart
from
him
,
but
that
we
should
feare
him
for
euer
;
if
therfore
we
should
cease
tofeare
the
Lord
,
and
depart
away
from
him
,
then
he
should
loose
his
end
:
which
cannot
be
admitted
.
A
wise
man
will
not
loose
his
end
,
when
as
he
is
able
to
effect
it
:
much
lesse
will
God
:
so
then
this
place
and
couenant
is
yet
vnanswered
:
nay
I
may
be
bold
to
say
,
that
it
cannot
be
answered
.
The
third
sort
of
promises
which
I
meete
with
the
Scriptures
,
the
righteous
shall
hold
on
their
way
,
and
proceede
from
grace
to
grace
,
and
from
strength
to
strength
without
fainting
:
that
their
graces
shall
neuer
faile
,
nor
yet
decay
,
but
alwaies
gr●…w
and
increase
.
From
which
I
frame
this
third
argument
.
Those
that
shall
hold
on
their
way
,
and
proceed
from
grace
to
grace
,
and
from
strength
to
strength
,
without
fainting
:
those
whose
graces
shall
neuer
faile
,
but
still
grow
greater
and
stronger
;
it
is
impossible
for
them
,
either
finally
,
or
totally
to
fall
from
grace
.
But
God
hath
promised
,
that
all
such
who
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
,
shall
hold
on
their
way
and
proceed
from
grace
to
grace
,
and
from
strength
to
strength
,
without
fainting
:
so
is
the
expresse
text
.
Iob.
17.
9.
the
righteous
shall
hold
on
his
way
,
and
he
that
hath
cleane
hands
shall
be
stronger
and
stronger
:
Isay
40.
29
,
30
,
31.
he
giueth
power
to
the
faint
,
and
to
them
that
haue
no
might
he
increaseth
strength
.
Euen
the
youths
shall
faint
and
be
weary
,
and
the
young
men
shall
vtterly
fall
:
but
they
that
waite
on
the
Lord
shall
renew
their
strength
:
they
shall
mount
vp
with
wings
as
Eagles
:
they
shall
runne
,
and
not
be
weary
:
they
shall
walke
,
and
not
faint
:
the
Lord
will
strengthen
and
support
them
:
he
will
helpe
them
and
vphold
them
with
the
right
hand
of
his
righteousnesse
,
and
cause
them
to
proceed
from
strength
to
strength
,
till
they
all
appeare
before
him
in
Zion
.
Psal.
29.
11.
Psal.
31.
24.
Psal.
84.
7.
Psal.
119.
33.
Isay
41.
10.
cap.
46.
Ezech.
34.
16.
Hosea
14.
9.
and
2
Cor.
4.
16.
Yea
God
hath
promised
that
their
graces
shall
not
faile
.
Luke
22.
31.
32.
that
they
shall
not
waxe
old
,
nor
bee
corrupted
.
Math.
6.
20.
Luke
12.
33.
God
hath
promised
,
that
their
sun
shall
no
more
〈◊〉
downe●…
neither
shall
their
moone
withdraw
it selfe
.
Isai
60.
20.
those
that
do
but
once
drinke
of
the
waters
of
life
and
grace
,
shall
neuer
thirst
:
but
those
waters
shall
be
in
them
a
well
of
water
,
springing
vp
into
euerlasting
life
.
Iohn
4.
14.
their
graces
shall
bee
still
on
the
growing
hand
:
they
shall
waxe
stronger
and
greater
then
they
were
.
Iob.
17.
9.
Prou.
4.
14.
Isai.
40.
29
,
31.
cap.
44.
4.
Psa.
92.
13
14
,
15.
Col.
1.
10
,
11.
2
Thes.
1.
3.
2
Iohn
2.
2
Pet.
3.
18.
and
Reu.
2.
19.
Therefore
it
is
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
What
can
be
here
replyed
,
I
cannot
yet
coniecture
.
The
fourth
sort
of
promises
that
make
for
my
present
That
God
will
stablish
and
confirme
his
Saints
vnto
the
end
:
that
he
will
keepe
them
from
euill
,
and
preserue
them
blamelesse
euen
vnto
the
comming
of
Christ
:
from
which
this
fourth
argument
will
arise
.
Those
whom
God
himselfe
hath
promised
for
to
establish
and
confirme
vnto
the
end
:
those
whom
he
hath
promised
to
keepe
from
euill
,
and
to
preserue
blamelesse
euen
to
the
comming
of
Iesus
Christ
:
it
can
not
be
that
they
should
euer
fall
finally
or
totally
from
grace
.
But
God
hath
promised
to
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
that
hee
will
establish
and
confirme
them
vnto
the
end
:
(
Psa:
89
:
35
:
37.
1
:
Cor:
1
:
8.
Rom:
16.
25.
Ephes:
3
:
18
:
Col:
1
:
11.
cap
:
2
:
5
:
6
:
7.
1
:
Thes:
3
:
13.
2
:
Thes:
2
:
17.
cap
:
3
:
3.
Ier:
32
:
41.
and
Amos
9
:
15.
which
are
expresse
in
point
:
)
that
he
will
keepe
them
from
euill
,
and
preserue
their
soules
and
bodies
holy
and
blamelesse
euen
to
the
comming
of
Iesus
Christ
.
2
:
Thes:
3
:
3
:
the
Lord
is
faithfull
,
who
shall
stablish
you
,
and
keepe
you
from
euill
:
2
:
Tim:
4
:
18
:
the
Lord
shall
deliuer
me
from
euery
euill
worke
,
and
preserne
me
to
his
heauenly
kingdome
.
1
:
Cor:
1
:
8.
who
shall
confirme
you
to
the
end
,
that
ye
may
be
blamelesse
in
the
day
of
our
Lord
Iesus
Christ
:
and
〈◊〉
:
Thes:
5
:
23
:
24.
the
very
God
of
peace
sanctifie
you
wholly
:
&
I
pray
God
your
whole
spirit
,
and
soule
,
and
body
,
may
be
kept
blamelesse
vnto
the
comming
of
our
Lord
Iesus
Christ
:
faithfull
is
hee
that
calleth
you
,
who
also
will
doe
it
:
God
will
establish
and
confirme
vnto
the
end
,
all
such
as
are
once
truly
regenerated
,
and
ingrafted
into
Iesus
Christ
,
〈◊〉
will
〈◊〉
them
from
〈◊〉
,
&
keep
them
blamelesse
and
h●…ly
vnto
the
〈◊〉
of
our
Lord
Iesus
Christ
:
(
as
these
forecited
Scriptures
fully
proue
)
therfore
it
cannot
be
that
they
should
euer
fall
finally
or
totally
from
grace
.
The
fifth
sort
of
promises
making
for
me
,
are
:
that
the
Lord
will
guide
and
keepe
the
feet●…
of
his
Saints
,
that
they
shall
not
vtterly
stray
and
wander
from
him
:
that
hee
will
neuer
leaue
them
nor
forsake
them
:
that
hee
will
bee
their
rocke
and
strength
,
their
fortresse
and
their
buckler
:
that
hee
will
bee
alwayes
present
with
them
,
to
gard
and
protect
them
from
all
euill
,
and
to
preserue
them
from
falling
:
from
which
holy
promises
,
this
fifth
argument
doth
arise
.
They
whose
feete
the
Lord
will
guide
and
keepe
continually
,
that
they
shall
not
vtterly
●…ray
and
wander
from
him
:
those
whom
he
hath
promised
neuer
to
forsake
and
leaue
:
those
to
whom
he
will
be
a
rocke
,
a
strength
,
afortresse
,
and
a
buckler
:
and
those
with
whom
he
will
be
alway●…s
present
,
to
protect
and
guard
them
from
all
euill
,
and
to
preserue
them
from
falling
:
can
neuer
finally
,
nor
totally
,
fall
from
grace
.
But
God
hath
promised
,
that
he
will
guide
and
keep
,
the
feete
of
all
his
Saints
,
that
they
shall
not
〈◊〉
stray
and
wander
fro
him
:
1
:
Sam:
2
:
9
Psa.
17
:
5.
Psa:
23
:
3
,
4
,
7.
Psa:
25
:
9
,
12.
Psa:
37
:
23
:
31.
Psa:
48
:
14.
Psa:
73
:
24.
Psa:
121
:
3.
Prou.
2
:
11
:
cap.
16.
9.
cap.
20
:
24.
and
Isay
26.
7.
he
hath
promised
neuer
to
:
leaue
them
nor
forsake
them
.
Leuit:
26
:
43.
Deut:
31
:
6.
Ioshu
:
1
:
5.
1
:
Sam:
12
:
22.
Psa:
37
:
28.
Psal:
138
:
8.
Isay
41
:
10.
cap
:
42
:
16.
and
Heb:
13
:
6
:
17
:
he
will
be
a
rocke
,
a
strength
,
a
fortresse
,
and
a
bulwarke
to
them
,
to
keepe
from
all
euill
.
Gen:
15
:
1.
Psa:
29
:
11.
Psa:
37
:
39
,
40.
Isay
8
:
14.
cap
:
26
:
1.
cap
:
41
:
10.
Prou:
18
:
20.
Z●…c
:
10
:
12.
and
Ioel
3
:
16
:
20.
he
will
be
alwaies
present
with
them
to
protect
and
guard
them
from
all
euill
,
and
to
preserue
them
from
falling
:
Psal:
16
:
8.
Psa:
5
:
12.
Psa:
90.
1.
2.
Psa.
91.
4.
Psa
121.
3.
to
the
end
.
Psa.
125.
1
,
2.
Exod.
15
,
〈◊〉
.
cap.
33.
14.
Deut.
32.
10.
11.
Esay
4.
5.
cap.
25.
4.
cap.
26
1.
〈◊〉
.
ca.
27.
3
:
Math.
28.
20.
Ioli●…
10.
12.
28.
29.
(
all
which
places
formerly
cited
,
are
expresse
in
point
,
and
to
many
to
recite
at
large
:
)
therefore
,
they
can
neuer
finally
,
nor
totally
fall
from
grace
.
If
now
you
except
,
and
say
,
that
though
God
doth
not
forsake
them
,
yet
they
may
forsake
God
,
and
so
The
sixth
fort
of
promises
which
make
for
my
present
purpose
are
these
:
that
Christ
Iesus
himselfe
,
and
the
holy
Ghost
shall
dwell
and
abide
for
euer
in
the
hearts
of
all
those
that
are
once
truly
regenerated
and
ingrafted
into
Christ
,
and
that
they
also
shall
continue
and
abide
in
Christ
:
from
which
this
sixth
argument
may
be
framed
.
Those
in
whose
hearts
and
s●…ules
the
holy
Ghost
,
and
Iesus
Christ
will
abide
for
euer
,
and
those
who
shall
continue
and
abide
in
Christ
,
it
is
impossible
for
them
to
fall
finally
,
or
totally
from
grace
;
but
God
hath
promised
that
Iesus
Christ
and
the
holy
Ghost
shall
dwell
and
abide
for
〈◊〉
in
the
hearts
and
soules
of
all
such
as
are
once
truly
regenerated
,
and
ingrafted
into
Christ
:
and
that
they
also
shall
continn●…
and
abide
in
Christ
,
as
appeares
by
these
expresse
testimonies
of
Scripture
,
too
tedious
to
recite
at
large
:
Iohn
14.
16.
17.
23
:
27.
Gal.
2.
20.
Ephes:
3.
17.
2
Cor:
12.
9.
cap
:
13.
5.
1
Cor.
6
:
19.
2
Tim:
1.
14.
1
Iohn
:
2
:
27.
cap.
3.
24.
and
cap
:
4
:
4.
therefore
it
is
impossible
for
them
to
fall
finally
or
totally
from
grace
.
I
will
speake
more
largely
of
this
hereafter
,
and
therfore
I
will
passe
it
ouer
now
.
The
seuenth
sort
of
promises
which
make
for
me
,
are
these
:
his
Saints
vnto
the
end
,
that
his
loue
&
m●…rcy
shall
rest
vpon
them
for
euer
:
that
he
will
finish
the
worke
of
grace
which
he
hath
begun
within
them
:
and
that
no
temptation
what
soeuer
shall
be
ablevtterly
to
vanquish
or
to
ouercome
them
:
from
which
promises
I
shall
collect
this
seuenth
argument
.
Those
whom
God
himselfe
hath
promised
for
to
loue
vnto
the
end
,
those
vpon
whom
his
loue
and
mercy
shall
abide
and
rest
for
euer
:
those
in
whom
God
will
finish
that
worke
of
grace
which
hee
hath
begun
within
them
:
and
those
whom
no
temptation
whatsoeuer
shall
euer
vtterly
vanquish
and
ouercome
:
it
cannot
〈◊〉
,
that
they
should
euer
finally
or
totally
fall
from
grace
.
But
God
hath
promised
all
such
as
are
once
truly
reg●…nerated
and
ingrafted
into
Christ
,
that
hee
will
loue
them
to
the
end
.
Iohn
13.
1.
that
with
euerlasting
kindnesse
he
will
haue
mercy
vpon
them
.
Isai.
54.
8.
that
he
will
keepe
his
mercy
and
couenant
with
them
for
euermore
.
Psa.
89.
28.
that
his
mercy
shall
rest
and
be
vpon
them
from
euerlasting
to
euerlasting
.
Psa.
103.
17.
that
hee
will
loue
them
with
an
euerlasting
loue
.
Isai
:
54
:
8.
and
Iohn
17.
23.
26.
he
hath
promised
that
he
will
perfect
that
worke
of
grace
which
he
hath
begun
within
them
.
Psal.
138
:
8.
the
Lord
will
perfect
that
which
concerneth
me
:
Phil.
1.
6.
he
that
hath
begun
a
good
worke
in
you
will
perfect
it
vntill
the
day
of
Iesus
Christ
.
he
that
hath
bin
the
beginner
,
will
likewise
be
the
finisher
of
our
faith
,
hee
will
not
leaue
his
worke
imperfect
.
Hebr.
12
:
2.
Reu
:
1
:
8.
and
Deut:
32.
4.
hee
hath
promised
that
no
temptation
whatsouer
shall
be
able
vtterly
to
vanquish
and
subdue
them
,
though
it
may
foile
them
now
and
then
.
1
Cor.
10.
13.
God
is
faithfull
who
will
not
suffer
you
to
be
tempted
,
aboue
that
you
are
able
:
but
will
with
the
temptation
also
make
a
way
to
escape
,
that
yee
may
be
able
to
beare
it
.
Satan
hath
desired
to
sift
the
Saints
as
wheate
,
but
all
in
vaine
:
for
their
faith
shall
neuer
faile
:
Luke
22.
31
,
32.
the
gates
of
hell
may
fight
against
the
Saints
,
but
yet
they
shall
not
preuaile
against
them
:
Math.
16.
18.
the
winds
,
the
stormes
,
and
the
floods
may
beate
violently
against
them
,
but
yet
they
shall
not
cause
them
for
to
fall
,
because
they
are
founded
on
a
rock
Math.
7.
24
,
25.
Sathan
may
assault
them
,
and
sometimes
may
chance
to
foyle
them
,
but
yet
he
shall
not
vanquish
and
conquer
them
,
for
God
hath
promised
that
he
will
bruise
Sathan
vnder
his
feete
.
Rom.
16.
20.
though
the
Saints
arr
tempted
and
tried
,
yet
they
shall
be
able
to
indure
their
temptations
and
be
made
the
purer
,
and
the
brighter
by
them
.
Iam.
1.
12.
1
Pet:
2.
7.
The
Lord
knoweth
how
to
deliuer
the
godly
out
of
temptation
.
2
Pet.
2.
9.
he
will
arme
them
with
the
armor
of
Christ
,
and
therefore
they
shall
be
able
to
stand
in
the
euill
day
,
and
to
quench
all
the
fiery
darts
of
the
wicked
:
Ephes:
6
:
11
:
to
19.
God
will
loue
them
euen
vnto
the
end
;
he
will
loue
them
euen
with
an
euerlasting
loue
;
his
loue
and
mercy
shall
rest
vpon
them
for
euer
:
he
will
perfect
that
worke
of
grace
which
he
hath
begun
within
them
;
and
he
will
suffer
no
temptation
whatsoeuer
vtterly
to
vanquish
and
subdue
them
.
Therefore
it
cannot
be
that
they
should
euer
finally
or
totally
fall
from
grace
.
The
eight
sort
and
kind
of
promises
making
for
me
,
are
:
neuer
forget
his
Saints
;
that
he
will
neuer
cast
them
off
:
that
he
will
quite
subdue
their
iniquities
and
rebellions
;
that
he
will
heale
their
backslidings
,
and
that
hee
will
remember
their
iniquities
and
sinnes
no
more
.
From
which
this
eighth
argument
doth
arise
.
Those
whom
God
hath
promised
,
neuer
to
forget
,
neuer
to
cast
out
,
or
off
:
those
whose
iniquities
,
and
rebellions
he
will
quite
subdue
:
those
whose
backslidings
he
will
heale
:
and
those
whose
sinnes
and
iniquities
he
will
no
more
remember
:
it
is
impossible
that
they
should
either
finally
or
totally
fall
from
grace
.
But
God
hath
promised
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
that
he
will
neuer
forget
,
nor
yet
forsake
them
.
Isai.
49
:
15
,
16.
Can
a
woman
forget
her
sucking
child
,
that
she
should
not
haue
compassion
on
the
sonne
of
her
wombe
?
yea
,
they
may
forget
:
yet
will
not
I
forget
thee
.
Behold
,
I
haue
grauen
thee
vpon
the
palmes
of
my
hands
:
thy
wayes
are
continually
before
mee
:
and
as
God
will
not
forget
so
neither
will
he
forsake
his
people
:
1
Sam.
12
:
22.
the
Lord
will
not
forsake
his
people
,
for
his
great
names
sake
,
because
it
hath
pleased
the
Lord
to
make
them
his
people
:
his
gifts
and
graces
they
are
without
repentance
:
Rom.
11.
29.
whom
hee
hath
once
chosen
he
will
not
forsake
:
Hebr.
13.
6.
Yea
,
God
will
quite
subdue
all
their
iniquities
and
rebellions
,
and
heale
all
their
backslidings
,
Ier.
3.
22.
Hosea
14.
5.
Mich.
7.
19.
he
will
remember
their
sinnes
and
their
iniquities
no
more
:
Ier.
31.
34.
Heb.
8.
12.
and
10.
17.
hee
will
turne
againe
,
hee
will
haue
compassion
on
them
:
hee
will
subdue
their
iniquities
,
and
cast
all
their
sinnes
into
the
depths
of
the
sea
:
Mich:
7.
19.
Hee
hath
chosen
them
,
and
will
not
cast
them
away
.
the
Father
hath
giuen
them
to
Christ
,
who
when
they
come
vnto
him
,
will
in
no
wise
cast
them
out
:
Iohn
6
:
37
:
therefore
,
it
is
impossible
for
them
,
either
finally
,
or
totally
to
fall
from
grace
.
If
you
obiect
,
that
though
God
will
neuer
forget
,
good
sheepheard
of
our
soules
,
those
that
are
his
shepe
,
hee
will
not
onely
not
cast
them
out
of
his
fold
,
but
he
will
also
keepe
them
so
,
that
none
of
them
shall
be
lost
.
Iohn
10.
28.
and
17.
12.
Wherfore
this
cauill
and
obiection
is
but
vaine
and
idle
.
The
ninth
kind
of
promises
making
for
me
are
these
:
he
beleeueth
,
he
that
repenteth
shall
be
saued
;
he
shall
neuer
perish
,
neuer
come
into
condemnation
:
he
shall
haue
euer
lasting
life
,
and
shall
receiue
a
sure
reward
.
From
which
I
raise
this
argument
.
They
that
shall
assuredly
be
saued
,
they
that
shall
neuer
perish
,
nor
come
into
condemnation
:
they
that
shall
haue
euerlasting
life
,
and
shall
receiue
a
sure
reward
,
it
cannot
be
that
they
should
euer
fall
quite
away
from
grace
.
But
God
hath
promised
that
all
such
as
doe
repent
and
beleiue
shall
assuredly
be
saued
:
that
they
shall
neuer
perish
,
nor
come
into
condemnation
:
that
they
shall
haue
euerlasting
life
,
and
receiue
a
sure
reward
.
Psa:
34.
22.
Psal.
37
:
40.
Isai.
45.
17
cap.
55.
3.
Marke
16.
16.
Luke
12
:
32.
Iohn
.
3.
17
,
18.
cap
5
:
24.
cap.
10
:
28.
Rom:
〈◊〉
:
9
,
10
,
17
,
21.
cap
8
:
1.
cap.
10
:
13.
1
Tim:
4
:
8.
Heb.
11
:
16.
1
Iohn
3
:
14.
and
Prou:
11.
18
:
all
expresse
in
point
.
Therefore
,
it
cannot
be
,
that
they
should
euer
fall
quite
away
from
grace
.
To
omit
all
others
:
The
tenth
and
last
promise
which
I
will
sprinkle
cleane
water
vpon
you
,
and
you
shall
be
cleane
:
from
all
your
filt●…enesse
,
and
from
all
your
idols
will
I
cleanse
you
.
A
n●…w
heart
also
will
I
giue
you
,
and
a
new
spirit
will
I
put
within
you
,
and
I
will
take
●…ay
the
stony
heart
out
of
your
flesh
,
and
I
will
giue
you
an
he●…rt
of
flesh
:
and
I
will
put
my
spirit
within
you
,
and
cause
you
to
walke
in
my
statutes
,
and
yee
shall
keepe
my
iudgments
and
doe
them
:
an●…
yee
shall
be
my
people
,
an●…
I
will
be
your
God
.
From
this
gratious
〈◊〉
this
〈◊〉
●…rgument
may
be
framed
.
Those
whom
God
will
〈◊〉
〈◊〉
all
their
sinne
and
filthin●…sse
:
those
to
whom
●…e
will
giue
a
new
●…eart
and
〈◊〉
ne●…●…pirit
:
those
whom
hee
will
make
to
be
his
people
and
cause
to
walke
in
his
〈◊〉
,
and
to
keepe
his
iudgements
and
do●…
them
,
it
is
impossible
for
them
either
finally
or
totally
to
fall
from
grace
.
But
God
hath
couenanted
with
all
such
as
are
once
truly
regenerated
,
with
all
such
as
are
his
children
,
that
he
will
cleanse
them
from
all
their
sinne
and
filthinesse
;
that
he
will
gi●…e
them
a
n●…w
heart
,
and
a
new
spirit
:
that
he
will
make
them
his
people
,
●…nd
〈◊〉
them
to
walke
in
his
statutes
,
and
to
keepe
his
iudgments
and
doe
them
,
(
as
appeartes
by
the
praemises
:
)
therefore
it
is
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
Loe
here
what
a
multitude
of
sweete
and
heauenly
promises
there
are
throughout
the
Scriptures
,
which
may
fully
assure
and
resolue
euery
true
regenerate
man
,
and
euery
one
that
is
a
true
member
of
Iesus
Christ
,
that
he
can
,
neuer
finally
nor
totally
fall
from
grace
.
Not
one
of
all
these
promises
but
may
assure
a
doubtfull
,
scrupulous
,
&
perplexed
conscience
,
that
he
neede
not
feare
a
totall
,
or
a
finall
fall
from
grace
,
if
hee
be
but
once
truly
regenerated
,
and
ingrafted
into
Christ
.
Et
〈◊〉
non
prosint
si●…guila
,
cuncta
inuant
.
And
if
that
any
one
of
them
by
it selfe
,
may
thus
resolue
him
,
what
will
they
doe
when
as
they
●…re
all
conioyned
and
put
together
?
But
yet
our
stout
Antagonists
,
that
they
may
leaue
no
stay
or
comfort
to
a
Christian
●…oule
,
will
frustrate
all
these
gratious
promises
,
and
blow
them
quite
away
at
one
breath
:
one
idle
and
false
euasion
,
forged
out
of
the
superfluity
of
their
idle
and
frothy
braines
,
(
without
any
ground
in
Scripture
for
to
warrant
it
)
shall
be
sufficient
to
delude
and
frustrate
all
these
plaine
,
comfortable
,
sweete
,
and
heauenly
promises
of
God
,
and
to
falsifie
them
as
vntruths
.
For
say
they
,
I
say
that
all
these
promises
which
I
haue
mentioned
are
absolute
and
positiue
in
themselues
,
without
any
condition
at
all
annexed
to
them
,
either
on
Gods
part
or
on
ours
:
which
I
shall
fully
proue
by
these
insuing
reasons
.
First
,
all
the
promises
and
couenants
forecited
:
they
are
pronounced
and
set
downe
in
absolute
and
positiue
tearmes
,
without
any
condition
at
all
annexed
to
them
,
either
on
Gods
part
or
on
ours
:
and
therefore
,
for
any
man
to
adde
a
condition
to
these
promises
,
when
as
God
himselfe
hath
added
none
,
is
but
to
sophisticate
and
corrupt
the
word
of
God
,
yea
it
is
to
adde
vnto
it
,
for
which
God
will
adde
to
him
that
doth
it
,
the
plagues
that
he
hath
written
in
his
booke
:
Reu
:
22.
18.
If
you
obiect
,
that
there
are
many
places
of
Scripture
pronounced
absolutely
,
which
yet
notwithstanding
are
conditionall
:
as
that
of
Ionah
3.
4.
Yet
fortie
dayes
and
Nineue
shall
be
destroyed
:
and
that
o●…
Is●…
38
1.
Gods
m●…ssage
to
Hezechiah
.
Set
thine
house
in
order
for
thou
shalt
〈◊〉
and
no●…
liue
.
and
Prou.
22.
4.
By
humilitie
and
the
feare
of
the
Lord
,
are
riches
,
and
honour
,
and
life
.
therefore
these
promises
forecited
,
though
they
are
absolntely
pronounced
without
any
annexed
condition
,
yet
there
may
be
an
implied
condition
in
them
.
To
this
I
answere
,
First
,
that
there
is
a
great
difference
betwixt
temporall
judgments
and
mercies
,
and
spirituall
couenants
and
promises
For
though
God
doth
threaten
a
temporall
judgment
●…gainst
any
people
,
or
person
,
or
promise
any
temporall
blessing
to
them
,
though
the
words
of
the
judgment
denounced
,
or
the
mercy
promised
,
are
absolute
and
positiue
without
any
expresse
condition
annexed
to
them
,
yet
commonly
there
is
an
implied
condition
included
in
them
,
for
diuers
reasons
,
which
cannot
be
applyed
to
spirituall
couenants
and
promises
.
If
temporall
judgments
bee
denounced
in
positiue
and
absolute
words
,
yet
there
is
an
implyed
condition
included
in
them
(
to
wit
,
if
they
repent
not
)
for
these
reasons
.
First
,
because
that
God
throughout
the
Scriptures
hath
promised
mercy
,
and
freedome
from
temporall
judgments
,
to
all
such
as
shall
meete
him
by
repentance
;
and
therefore
those
particular
denuntiations
of
temporall
judgments
,
though
they
are
pronounced
in
absolute
and
positiue
words
,
haue
commonly
this
implied
condition
annexed
to
them
,
vnlesse
they
doe
repent
,
because
they
shall
not
crosse
and
contradict
his
generall
promises
of
mercy
,
if
they
doe
repent
.
Secondly
,
most
particular
temporall
judgments
,
that
are
denounced
against
men
in
the
Scriptures
,
haue
this
condition
expresly
annexed
to
them
,
vnlesse
they
repent
,
as
wee
may
reade
at
large
:
Deut.
5
,
30
,
31.
2
Chron.
7.
13.
14
Ier.
18.
7
,
8.
&
Luke
13.
3
,
5
:
&
therefore
,
the
other
absolute
places
must
be
expounded
by
these
,
and
haue
this
implied
condition
annexed
to
them
:
vnlesse
they
do
repent
.
Thirdly
,
the
onely
cause
for
which
God
doth
threaten
and
inflict
this
temporall
judgments
vpon
men
,
is
to
bring
them
to
repentance
;
to
saue
them
,
not
for
to
destroy
them
;
and
therefore
if
they
doe
repent
before
the
judgment
is
inflicted
,
the
judgment
though
absolutely
denounced
shall
not
be
executed
,
because
God
hath
his
end
for
which
hee
did
intend
for
to
inflict
it
.
Lastly
,
all
Gods
judgments
they
are
onely
inflicted
because
of
sinne
:
if
there
were
no
sinne
in
men
,
there
should
bee
then
no
judgment●…
of
God
inflicted
on
them
:
now
repentance
before
Gods
judgments
are
executed
,
doth
vtterly
take
away
the
guilt
of
sinne
,
and
so
by
consequent
the
judgment
which
should
follow
sinne
,
though
it
were
absolutely
denounced
:
therefore
all
those
judgments
that
are
absolutely
denounced
against
men
without
any
annexed
condition
,
haue
commonly
an
implyed
condition
included
in
them
,
because
they
haue
relation
and
reference
to
our
repentance
.
So
againe
for
temporall
blessings
:
though
God
doth
sometimes
promise
them
absolutely
vnto
his
children
,
yet
there
is
alwaies
an
implied
condition
in
them
,
and
that
for
many
reasons
.
First
,
because
that
these
temporall
blessings
are
not
alwaies
best
for
them
.
Secondly
,
because
they
are
ought
times
greater
crosses
and
curses
then
blessings
to
them
.
Thirdly
,
because
they
are
things
of
a
fading
,
fickle
,
and
vnconstant
nature
.
Fourthly
,
because
they
are
no
speciall
tokens
of
Gods
loue
:
they
are
common
to
wicked
men
,
as
well
as
to
the
Saints
.
Fithly
,
because
they
are
not
the
proper
portion
and
inheritance
of
the
Saints
:
God
hath
prouided
farre
better
and
greater
things
for
them
.
Lastly
,
because
God
in
most
places
of
the
Scripture
doth
suspend
these
temporall
blessings
vpon
these
two
conditions
.
First
,
if
his
children
doe
obey
him
.
Secondly
,
if
these
outward
blessings
are
best
for
them
:
to
which
conditionall
Scriptures
,
all
other
positiue
places
must
be
referred
.
But
now
it
is
farre
otherwise
,
with
those
spirituall
couenants
and
promises
which
God
doth
make
vnto
his
children
in
positiue
and
absolute
words
:
because
all
these
promises
they
haue
reference
vnto
Gods
gratious
goodnesse
,
mercy
and
bountie
,
and
not
to
mans
desert
or
merit
:
and
also
,
because
it
is
alwaies
best
for
the
Saints
that
these
couenants
and
promises
should
be
fulfilled
.
Now
for
these
spirituall
promises
of
grace
which
we
finde
recorded
in
the
Scriptures
,
you
must
vnderstand
that
there
are
two
sorts
of
them
.
The
first
generall
and
common
vnto
all
men
.
The
second
proper
and
peculiar
onely
to
the
Saints
,
and
such
as
are
in
the
state
of
grace
.
For
the
first
sort
of
promises
they
are
conditionall
,
and
haue
reference
to
something
which
is
first
to
be
wrought
in
vs
by
God
,
before
that
wee
can
haue
any
benefit
or
aduantage
by
them
:
but
when
once
the
condition
on
our
parts
is
in
truth
performed
by
God
,
who
workes
it
for
vs
,
then
the
promises
and
the
things
promised
are
our
owne
for
euer
,
without
any
further
condition
.
This
we
may
see
in
these
three
seuerall
promises
of
God
.
Hee
that
repenteth
,
hee
that
beleeueth
,
hee
that
receiueth
Iesus
Christ
shall
be
saued
,
and
shall
not
come
into
condemnation
.
Marke
16
:
16.
Iohn
1
:
12.
cap.
3
:
17
,
18.
cap.
5
:
24.
Acts
2
:
37
,
38
,
39.
cap.
3
:
19.
and
cap.
16.
30
,
31.
Here
it
is
true
,
that
these
promises
being
conditionall
,
and
requiring
something
on
our
parts
before
wee
shall
inioy
them
,
wee
by
the
assistance
and
helpe
of
God
must
first
truly
repent
,
beleiue
,
and
receiue
Iesus
Christ
before
we
shall
be
saued
,
and
freed
from
condemnation
:
but
when
we
haue
once
truly
repented
,
belieued
,
and
receiued
Iesus
Christ
,
then
we
are
saued
,
and
freed
from
condemnation
for
euer
.
Now
in
these
three
generall
promises
,
I
would
haue
you
to
obserue
these
two
things
which
make
much
for
my
present
purpose
.
First
,
that
these
three
promises
are
the
originall
charters
and
assurances
,
that
giue
vs
interest
,
right
,
and
title
vnto
heauen
and
eternall
life
:
and
that
all
these
other
promises
which
belong
vnto
vs
after
we
haue
truly
belieued
,
repented
,
and
receiued
Iesus
Christ
,
giue
vs
no
new
interest
,
right
,
and
title
to
heauen
and
eternall
life
,
but
onely
serue
for
to
confirme
and
strengthen
that
interest
,
right
,
and
title
to
which
wee
had
in
them
before
,
by
these
three
generall
promises
,
that
so
wee
may
inioy
them
with
greater
comfort
and
assurance
.
I
cannot
better
expresse
it
then
by
this
similitude
.
A
man
hath
lands
demised
to
him
,
by
a
fine
,
or
by
a
deed
indented
and
inrolled
,
or
some
such
originall
conuaiance
:
these
very
originall
deedes
,
without
any
other
assurance
,
doe
giue
him
,
a
full
,
perfect
,
and
absolute
right
and
interest
in
those
lands
.
Suppose
now
,
that
after
this
deuise
,
the
party
that
sold
those
lands
should
make
a
generall
release
or
confirmation
of
those
lands
,
vnto
the
party
to
whom
they
were
deuised
:
this
release
or
confirmation
,
giues
him
no
new
right
or
interest
in
these
lands
,
but
onely
serues
to
strengthen
and
confirme
the
old
,
which
was
sure
and
safe
enough
before
.
So
it
is
heare
:
these
three
originall
promises
when
once
wee
doe
truly
beleiue
,
repent
and
receiue
Christ
Iesus
,
they
are
the
originall
charters
that
giue
vs
a
full
,
sure
,
and
perfect
interest
,
right
,
and
title
to
heauen
and
eternall
life
:
and
all
these
other
promises
which
God
makes
vnto
vs
,
either
for
himselfe
or
vs
,
when
once
we
are
within
the
couenant
and
state
of
grace
,
serue
onely
to
strengthen
and
confirme
our
ancient
interest
,
right
,
and
title
vnto
heauen
,
which
was
sure
and
safe
before
,
they
giue
vs
no
new
interest
,
right
,
and
title
to
it
.
So
that
if
a
man
doe
but
once
truly
beleiue
,
repent
,
and
receiue
Christ
Iesus
,
this
makes
him
sure
of
heauen
and
eternall
life
,
though
hee
had
no
other
promises
to
assure
him
but
these
.
Secondly
,
obserue
,
that
saluation
,
heauen
,
and
eternall
life
in
these
three
radicall
and
originall
promises
are
suspended
onely
,
and
depend
meerely
vpon
the
performance
of
the
conditions
themselues
,
and
not
vpon
the
perpetuall
and
continuall
performance
of
them
.
God
doth
not
say
,
if
ye
beleiue
and
beleiue
for
euer
,
if
yee
repent
and
repent
for
euer
,
if
yee
receiue
Iesus
Christ
and
receiue
him
for
euer
,
yee
shall
bee
saued
and
haue
euerlasting
life
:
no
,
there
is
no
such
matter
in
the
promises
:
but
if
wee
truly
beleiue
,
if
we
doe
truly
repent
,
and
receiue
Christ
Jesus
in
the
sinceritie
of
our
hearts
,
though
it
be
but
once
,
wee
shall
be
saued
and
haue
euerlasting
life
:
because
that
hee
that
doth
truly
beleiue
,
truly
repent
,
and
receiue
Christ
Iesus
but
once
,
doth
belieue
,
repent
,
and
receiue
Christ
Iesus
for
euer
,
he
is
passed
from
death
to
life
for
euer
,
and
shall
not
come
into
condemnation
:
Iohn
5
:
24.
Rom:
8
:
1
,
2.
and
Marke
16.
16.
Suppose
a
man
should
promise
another
an
hundred
pounds
,
vpon
condition
that
hee
should
marry
his
daughter
,
or
publikely
recant
those
iniuries
which
he
had
done
vnto
him
:
if
there
he
doth
marry
his
daughter
but
once
,
or
recant
those
iniuries
in
publike
but
once
,
though
hee
doe
not
reitterate
them
,
hee
shail
haue
the
hundred
pound
,
because
hee
hath
performed
the
condition
.
So
when
as
God
doth
promise
vs
saluation
,
heauen
,
and
eternall
life
if
we
belieue
,
r●…pent
,
and
receiue
Christ
Iesus
in
sinceritie
and
in
truth
:
if
once
wee
doe
but
truly
beleiue
,
repent
,
and
receiue
Christ
Iesus
,
wee
shall
certainly
be
saued
,
and
haue
heauen
,
and
euerlasting
life
,
because
the
condition
on
which
these
are
suspended
is
performed
.
I
would
aske
but
this
question
,
of
any
of
our
Antagonists
,
whether
any
man
may
not
safely
make
this
argument
with
himselfe
?
Euery
one
that
doth
truly
belieue
,
repent
,
and
receiue
Christ
Iesus
shall
be
saued
,
and
haue
euerlasting
life
.
But
I
my selfe
do
truly
belieue
,
repent
,
and
receiue
Christ
Iesus
:
therefore
I
shall
bee
saued
,
and
haue
euerlasting
life
.
If
this
be
not
a
good
argument
,
then
what
benefit
,
comfort
,
or
assurance
can
any
Christian
take
from
these
,
or
any
other
promises
of
the
Gospell
?
what
claime
,
interest
,
or
title
can
he
lay
to
saluation
,
heauen
,
or
eternall
life
?
or
to
what
end
doe
these
promises
serue
?
If
it
be
a
good
argument
(
as
I
thinke
none
can
deny
it
)
then
certainly
heauen
,
saluation
,
and
eternall
life
,
depend
onely
vpon
the
faith
and
repentance
of
men
,
and
their
receiuing
of
Iesus
Christ
,
without
any
necessary
relation
to
any
inclusiue
condition
,
if
they
perseuere
withall
:
for
he
that
doth
but
once
truly
beleiue
,
repent
,
and
receiue
Christ
Iesus
,
doth
beleiue
,
repent
,
and
receiue
Christ
for
euer
.
Certainly
as
Christ
himselfe
by
dying
vnto
sinne
but
once
is
become
the
authour
of
eternall
saluation
to
all
truly
penitent
and
beleiuing
sinners
,
and
being
raised
from
the
dead
dieth
no
more
,
death
hath
no
more
dominion
ouer
him
.
Rom:
6
:
9
,
10.
Hebr:
5
:
9.
cap.
7
:
27.
and
cap
:
9
:
25
:
28.
So
he
that
is
but
once
truly
regenerated
,
and
aliue
to
God
,
through
Iesus
Christ
our
Lord
dieth
no
more
,
death
hath
no
more
dominion
ouer
him
,
but
he
shall
liue
for
euer
vnto
God
,
and
shall
not
come
into
condemnation
.
Rom:
6
:
7
:
to
12
:
Iohn
5
:
24.
Rom:
8
:
2.
1
Iohn
3
:
9
,
14.
and
Hebr:
10
:
2.
how
then
can
he
euer
finally
or
●…otally
fall
from
grace
?
Let
all
the
deuils
in
hell
,
or
men
in
earth
lay
their
heades
together
,
they
shall
neuer
with
all
their
wit
and
sophistrie
delude
or
ouerthrow
this
plaine
and
pregnant
truth
.
Againe
,
there
are
a
second
sort
of
promises
which
are
proper
&
peculiar
only
to
those
which
are
in
truth
regenerated
,
and
within
the
couenant
and
state
of
grace
,
of
which
sort
the
greater
part
of
all
the
promises
which
I
haue
formerly
cited
are
:
which
promises
I
haue
proued
,
giue
them
no
new
interest
,
right
,
or
title
vnto
heauen
and
eternall
life
,
but
onely
serue
to
ratifie
and
confirme
that
interest
,
right
,
and
title
,
which
they
had
to
them
before
,
vpon
their
first
repentance
and
true
conuersion
vnto
God
:
the
first
three
promises
are
our
assurance
for
the
end
:
these
latter
assure
vs
of
the
way
and
meanes
for
to
attaine
the
end
:
Now
all
these
promises
they
are
pronounced
absolutly
without
any
condition
at
all
annexed
to
them
:
they
are
positiue
and
absolute
,
they
are
all
pronounced
categorically
and
plainly
,
as
you
may
perceiue
if
you
will
but
cast
backe
your
eyes
vpon
them
:
and
therefore
,
you
cannot
annex
any
condition
of
your
owne
vnto
them
,
when
as
God
himselfe
hath
annexed
none
.
Secondly
,
all
those
promises
which
I
haue
formerly
cited
,
must
needes
be
absolute
and
positiue
,
and
shall
be
performed
to
the
vtmost
,
because
they
are
made
by
God
himselfe
,
without
any
reference
and
relation
vnto
any
thing
that
is
to
be
done
by
vs
:
God
doth
onely
promise
what
he
will
doe
for
vs
,
he
himselfe
doth
vndertake
all
for
vs
,
he
will
act
his
owne
and
our
parts
too
,
without
exacting
any
condition
at
all
from
vs
.
When
we
are
but
once
truly
regenerated
and
ingrafted
into
Christ
,
then
hee
doth
couenant
and
promise
:
that
hee
will
preser●…e
vs
blamelesse
till
his
comming
;
that
he
will
finish
that
worke
of
grace
which
he
hath
begunne
within
vs
:
that
he
will
carry
vs
in
his
armes
and
bosome
and
keepe
vs
from
falling
:
that
hee
will
subdue
our
sins
and
corruptions
for
vs
;
that
he
will
heale
our
backslidings
and
rebellions
:
that
hee
will
work●…
all
our
workes
in
vs
and
for
vs
:
Isay
26
:
12.
God
himselfe
hath
absolutely
vndertaken
to
doe
all
that
for
vs
,
which
he
requireth
and
expecteth
from
vs
:
there
is
not
any
thing
at
all
that
God
requires
of
vs
,
but
he
hath
absolutely
promised
to
doe
it
for
vs
:
true
it
is
,
that
hee
will
vse
vs
as
instruments
in
the
worke
,
but
hee
himselfe
will
doe
the
worke
.
All
the
promises
which
I
haue
cited
containe
nothing
else
but
what
God
himselfe
will
doe
for
vs
out
of
his
fauour
,
loue
,
and
bounty
:
he
tieth
vs
to
no
conditions
in
any
of
these
promises
:
he
onely
declares
what
hee
will
freely
doe
for
vs
,
when
once
wee
are
his
children
,
without
exacting
any
thing
from
vs
at
all
.
If
hee
doth
require
any
thing
at
our
hands
,
it
is
onely
that
which
he
himselfe
hath
couenanted
and
promised
to
doe
for
vs
.
Wherefore
all
those
former
promises
and
couenants
,
seeing
they
are
positiue
and
absolute
,
containing
nothing
in
them
but
what
God
himselfe
doth
absolutely
promise
to
vs
and
for
vs
,
without
requiring
any
thing
at
all
from
vs
,
but
what
hee
himselfe
doth
absolutely
couenant
to
doe
for
vs
:
these
promises
must
needes
be
absolute
in
themselues
without
any
inclusiue
condition
at
all
.
Thirdly
,
these
promises
which
I
haue
mentioned
must
needes
be
absolute
and
positiue
without
any
inclusiue
or
implied
condition
at
all
,
because
that
most
of
them
are
vncapable
of
any
condition
:
and
you
cannot
annex
any
condition
at
all
vnto
them
,
without
a
manifest
contradiction
,
and
ouerturning
of
the
promises
.
For
example
,
to
instance
in
some
of
them
.
The
righteous
shall
neuer
be
remoued
,
and
they
that
trust
in
the
Lrod
shall
be
as
mount
Zion
,
which
cannot
be
remoued
,
but
standeth
fast
for
euer
:
which
is
the
first
of
these
promises
which
I
haue
cited
.
Here
is
an
absolute
promise
which
is
vncapable
of
any
inclusiue
condition
.
Our
Antagonists
they
indeede
will
annex
a
condition
to
it
.
For
say
they
it
is
true
that
the
righteous
and
such
as
trust
in
the
Lord
shall
not
be
remoued
,
but
shall
stand
for
euer
,
if
they
continue
righteous
and
trust
still
in
God
,
but
not
else
.
For
answere
to
which
cauell
.
I
would
first
demaund
of
them
the
righteous
shall
neuer
be
remoued
,
that
〈◊〉
cannot
be
re●…
,
that
he
shall
stand
fast
for
euer
;
yea
,
say
they
,
if
he
continue
righteous
,
or
as
long
as
he
continues
righteous
,
which
in
effect
and
substance
is
no
more
but
this
:
the
righteous
shall
neuer
be
remoued
,
if
he
be
not
remoued
:
and
hee
shall
stand
fast
for
euer
,
if
he
stand
fast
for
euer
.
For
the
promise
doth
preserue
him
in
his
righteousnesse
,
and
in
his
estate
of
grace
:
the
promise
doth
support
him
,
and
not
hee
the
promise
:
he
continues
righteous
,
and
trusteth
still
in
God
,
because
that
God
hath
promised
that
he
shall
doe
so
:
he
shall
stand
fast
for
euer
,
and
neuer
be
remoued
,
not
because
hee
doth
doe
so
,
but
because
God
hath
promised
that
hee
shall
do
so
:
so
that
their
clause
&
supposition
,
if
he
continue
,
or
as
long
as
he
continues
righteous
trusting
in
God
,
is
but
a
meere
tautologie
:
for
if
a
man
continue
righteous
,
it
is
certaine
that
he
shal
neuer
be
remoued
,
or
fall
from
grace
,
though
this
promise
of
God
had
neuer
beene
.
Thirdly
,
I
would
demand
this
question
of
them
,
what
profit
,
fruite
,
or
benefit
any
Christian
could
reape
from
this
promise
of
God
,
if
this
their
exposition
&
glosse
vpon
it
were
true
?
For
if
this
promise
(
as
they
pretend
)
doth
not
establish
&
settle
Christians
in
the
state
of
grace
,
and
giue
them
full
&
comfortable
assurance
,
that
when
they
are
once
truly
regenerated
and
ingrafted
into
Christ
by
faith
,
that
they
shall
continue
and
perseuere
for
euer
,
and
neuer
fall
from
grace
;
what
benefit
or
comfort
haue
they
from
it
?
If
you
say
,
that
it
assures
them
,
that
if
they
continue
righteous
and
trust
still
in
God
,
that
then
they
shall
neuer
be
remoued
,
but
shall
stand
fast
in
grace
for
euer
:
then
it
leaues
them
but
where
they
were
before
:
for
if
they
should
continue
and
perseuere
in
grace
vnto
the
end
,
its
certaine
that
they
should
neuer
be
remoued
,
though
God
had
made
no
such
promise
at
all
vnto
them
:
and
so
this
answere
of
theirs
,
doth
quite
frustrate
and
make
void
the
promises
of
God
.
If
they
say
,
that
this
promise
declares
Gods
constancy
to
the
righteous
,
if
they
are
constant
vnto
him
:
I
answere
,
that
there
is
no
such
thing
as
this
in
it
:
for
God
doth
not
promise
here
what
he
will
be
vnto
his
Saints
,
but
he
o●…ely
promiseth
what
they
shall
be
:
he
doth
not
promise
,
that
he
will
not
remoue
from
them
;
but
that
they
shall
neuer
be
remoued
,
and
stand
fast
for
euer
:
this
promise
hath
onely
reference
to
the
stability
of
the
Saints
;
it
onely
declares
what
their
estate
shall
bee
,
〈◊〉
not
what
God
will
bee
to
them
:
and
therefore
this
their
answere
and
exposition
,
doth
but
delude
&
frustrate
these
promises
of
God
.
Fourthly
,
I
answere
,
that
this
clause
and
glosse
of
theirs
doth
quite
peruert
this
promise
of
God
:
and
all
the
other
promises
.
For
it
takes
away
all
from
God
,
and
puts
all
on
man
:
whereas
this
and
all
the
other
promises
,
take
all
from
man
,
and
puts
all
on
God
,
that
so
he
may
haue
the
praise
and
glory
of
all
:
The
Scriptures
they
informe
vs
,
that
a
regenerate
mans
estate
,
is
permanent
,
sure
,
and
perpetuall
,
because
that
God
hath
promised
that
it
shall
be
so
:
because
that
God
hath
promised
,
that
the
righteous
man
shall
neuer
be
remoued
,
but
shall
stand
fast
for
euer
:
they
by
this
euasion
,
if
he
continue
righteous
,
take
all
from
God
,
and
lay
all
on
man
;
that
so
man
may
glory
in
himselfe
,
and
not
in
God
.
So
that
this
euasion
and
shift
of
theirs
,
it
peruerts
the
promises
of
God
:
it
robs
God
of
the
glory
,
and
man
of
the
fruite
and
comfort
of
them
,
and
so
cannot
be
admitted
.
Fifthly
,
I
answere
.
That
this
promise
which
I
haue
mentioned
,
is
partly
a
promise
,
to
assure
the
Saints
of
God
of
the
perpetuity
of
their
estate
,
because
that
God
will
establish
them
for
euer
,
and
neuer
suffer
them
to
be
remoued
:
and
partly
a
declaration
or
discription
,
of
the
firmenesse
,
stability
,
and
perpetuity
of
a
regenerate
mans
estate
:
and
if
it
bee
a
declaration
,
and
a
discription
of
the
stability
and
firmnesse
of
a
regenerate
mans
estate
,
then
it
cannot
admit
of
any
inclusiue
and
implied
condition
.
For
a
declaration
,
manifestation
,
or
description
,
admits
of
no
suppositions
or
inclusiue
conditions
;
but
is
a
thing
that
is
plaine
,
absolute
,
and
positiue
in
it selfe
,
declaring
things
as
they
are
in
themselues
,
without
any
ambiguities
at
all
:
so
that
it
admits
of
no
suppositions
or
conditions
at
all
.
Now
that
this
place
of
Psal:
125
:
1
:
should
bee
a
declaration
and
a
discription
of
the
firmnesse
and
stability
of
a
Christian
mans
estate
;
it
appeares
most
euidently
by
the
words
themselues
,
and
by
that
illustration
or
similitude
that
is
included
in
them
.
The
words
are
these
.
They
that
trust
in
the
Lord
shall
bee
as
mount
Zion
,
which
cannot
be
remoued
,
but
standeth
fast
for
euer●…
Here
the
state
of
a
regenerate
man
is
illustrated
and
set
forth
by
a
comparison
,
it
is
as
stable
and
firme
as
mount
Zion
,
which
cannot
be
remoued
,
but
standeth
fast
for
euer
.
Which
proues
,
that
this
is
not
onely
a
promise
of
God
,
but
likewise
a
discription
and
declaration
of
the
sure
&
stedfast
estare
of
faithfull
Christians
:
and
being
so
,
their
imaginary
and
inclusiue
condition
,
(
if
hee
continue
to
trust
in
God
)
it
can
neuer
stand
together
with
it
.
Sixthly
,
I
answere
,
that
this
their
glosse
,
(
if
they
continue
righteous
and
trust
still
in
God
)
can
neuer
be
admitted
:
for
the
words
are
not
:
these
that
trust
in
the
Lord
are
not
for
the
present
onely
like
to
mount
Zion
,
which
cannot
be
remoued
:
but
they
shall
be
so
:
they
are
so
for
the
present
,
and
they
shall
be
so
for
euer
,
which
hath
reference
to
all
future
times
:
they
doe
not
one
onely
stand
fast
for
the
present
,
but
they
shall
stand
fast
for
euer
:
if
therefore
they
do
not
onely
stand
fast
for
the
present
,
but
shall
doe
so
for
euer
to
:
where
then
is
their
supposition
,
(
if
they
doe
continue
,
)
when
as
the
Scripture
saith
expressly
,
that
they
shall
continue
and
stand
fast
for
euer
?
it
is
but
meerely
friuilous
and
repugnant
.
Seuenthly
,
I
answere
,
that
the
only
scope
and
drift
of
the
holy
Ghost
in
this
promise
and
place
,
is
to
proue
,
that
a
truly
faithfull
and
regenerate
man
,
can
neuer
fall
away
from
his
estate
of
grace
,
and
therefore
their
supposition
,
(
if
he
continue
faithfull
)
is
but
friuilous
and
repugnant
to
the
place
.
Now
that
this
is
the
scope
and
meaning
of
the
place
,
I
proue
it
by
these
reasons
.
First
,
because
the
words
themselues
do
best
of
all
beare
this
sense
and
meanings
and
cannot
well
admit
of
any
other
:
the
words
are
plaine
and
categoricall
,
without
any
ambiguities
or
suppositions
at
all
:
they
that
trust
in
the
Lord
shall
bee
as
mount
Zion
,
which
cannot
bee
remoued
,
but
standeth
fast
for
euer
:
therefore
this
exposition
and
application
of
these
words
to
this
end
,
to
proue
the
stability
of
a
Christian
and
regenerate
mans
estate
,
being
most
consonant
and
agreeable
to
the
sense
and
meaning
of
the
words
,
must
ne●…ds
be
the
scope
and
end
of
them
.
Secondly
,
the
very
emphases
,
the
very
force
and
vigor
of
these
words
doe
proue
it
.
For
the
text
doth
not
say
:
that
they
that
trust
in
the
Lord
shall
be
as
a
tent
that
may
be
remoued
,
as
an
house
〈◊〉
vpon
the
sand
that
may
be
ouerturned
and
cast
downe
,
or
as
a
tree
without
a
roote
,
that
may
be
blowne
downe
with
euery
winde
.
No
nor
yet
as
a
man
hanging
by
a
bough
that
may
fall
if
he
will
himselfe
:
but
like
to
mount
Zion
which
cannot
be
remoued
,
but
standeth
fast
for
euer
Marke
the
comparison
,
and
obserue
it
well
.
A
man
that
trusteth
in
the
Lord
is
like
to
moun●…
Zion
.
but
in
what
is
he
like
to
mount
Zion
?
why
in
this
:
mount
Zion
it
cannot
bee
remoued
:
it
cannot
remoue
it selfe
,
though
it
would
:
it
cannot
bee
remoued
by
others
:
it
is
so
fixed
and
established
,
that
it
shall
stand
fast
for
euer
,
mauger
it selfe
and
others
:
So
hee
that
trusteth
in
God
,
is
so
setled
and
established
in
grace
,
that
hee
cannot
bee
remoued
,
neither
by
the
liberty
and
freedome
of
his
owne
will
,
nor
yet
by
the
policy
and
force
of
all
outward
enemies
and
temptatio●…s
whatsoeuer
.
So
that
this
their
glosse
and
exposition
,
that
they
cannot
be
remo●…ed
,
vnlesse
they
will
themselues
,
doth
quite
thwart
the
comparison
:
for
they
are
compared
to
mount
Zion
,
which
cannot
remoue
it selfe
,
nor
yet
be
remoued
by
others
:
and
therefore
,
neither
can
they
themselues
remoue
themselues
:
neither
can
others
doe
it
:
this
word
cannot
is
so
emphaticall
,
that
it
takes
away
all
possibility
both
in
themselues
and
others
for
to
doe
it
.
Wherefore
the
very
emphases
and
vigor
of
the
words
do
proue
this
to
be
the
scope
and
meaning
of
the
place
.
Thirdly
,
the
insuing
verses
proue
this
to
be
the
scope
and
meaning
of
the
place
:
or
when
the
Psalmist
in
the
first
verse
,
had
laid
downe
this
as
a
firme
and
positiue
ground
.
They
that
trust
in
the
Lord
,
shall
be
〈◊〉
〈◊〉
Zion
,
which
cannot
bee
remoued
,
but
standeth
fast
for
euer
:
hee
shewes
the
reasons
of
it
in
the
:
2
:
and
3
:
verses
:
which
are
twoFirst
,
because
God
is
alwaies
present
with
them
,
and
doth
compasse
them
about
on
euery
side
.
As
the
mountaines
are
〈◊〉
about
Terusalem
,
so
the
Lord
is
round
about
his
people
〈◊〉
from
hence
forth
and
for
euer
.
Secondly
,
Because
God
doth
speedily
deliuer
them
from
those
outward
afflictions
which
might
shake
and
cast
them
downe
:
For
the
rod
of
the
wicked
shall
not
rest
vpon
the
lot
of
the
righteous
,
least
the
righteous
〈◊〉
forth
their
hands
vnto
iniquity
.
Then
in
the
fifth
verse
,
he
confirmes
it
by
an
anithesis
betweene
the
righteous
and
the
wicked
.
True
it
is
,
(
saith
he
)
there
are
many
that
made
an
outward
shew
of
trusting
in
God
,
but
yet
their
hearts
were
not
vpright
,
such
as
these
,
they
turne
aside
vnto
their
crooked
wayes
,
and
the
Lord
shall
leade
them
forth
with
the
workers
of
iniquity
;
(
that
is
,
)
he
will
seuere
them
from
his
owne
flock
,
and
discouer
them
to
be
goates
and
hypocrites
:
But
peace
shall
be
vpon
Israel
:
the
true
Israel
of
God
,
they
shall
haue
alwaies
peace
with
God
,
&
they
shall
not
be
moued
,
but
like
mount
Zion
shall
stand
fast
for
euer
.
So
that
the
whole
scope
and
drift
of
this
Psalme
is
but
to
proue
the
perpetuity
and
stability
of
a
regenerate
and
faithfull
mans
estate
:
and
therefore
cursed
is
this
glosse
of
theirs
,
which
would
thus
corrupt
this
text
,
and
all
those
other
promises
of
God
which
I
haue
cited
:
whose
onely
scope
and
end
is
nothing
else
,
but
to
assure
the
Saints
of
God
,
that
they
shall
alwaies
perseuere
,
and
neuer
fall
from
grace
.
Eightly
,
I
answere
,
that
this
their
shift
and
starting
hole
:
(
If
they
contin●…e
righteous
,
or
as
long
as
they
continue
righteous
and
trust
in
God
)
it
it
be
well
examined
,
is
nothing
else
but
a
meere
petitio
princip●…
,
a
begging
of
the
question
controuerted
,
and
a
denying
of
the
conclusion
proued
.
For
the
question
being
no
more
but
this
:
Whether
●…hose
who
are
once
truly
regenerated
and
ingrafied
into
Christ
may
f●…ll
from
grace
?
I
produce
this
argument
to
proue
that
they
cannot
fall
from
grace
:
God
hath
promised
that
their
graces
shall
neuer
faile
;
that
the
holy
Ghost
shall
be
with
them
and
dwell
in
them
for
〈◊〉
:
he
hath
promised
them
for
to
support
and
keep
them
from
falling
,
and
that
they
shall
be
as
mount
Zion
,
which
cannot
be
remoued
,
but
standeth
fast
for
euer
:
and
therefore
they
cannot
fall
away
from
grace
.
Well
,
what
now
is
the
answer●…
that
they
giue
?
Their
graces
shall
not
faile
,
the
holy
Ghost
shall
dwell
in
them
for
euer
:
God
will
keepe
them
from
falling
,
and
they
shall
not
be
remoued
;
if
they
continue
faithfull
;
or
as
long
as
they
continue
faithfull
,
or
vnlesse
they
will
themselues
.
What
now
I
pray
are
these
answeres
of
theirs
,
but
a
meere
begging
of
the
question
which
is
dispuputed
,
and
a
plaine
and
manifest
denying
of
the
conclusion
proued
?
what
else
in
substance
is
it
,
but
onely
this
?
that
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
may
fall
away
from
grace
:
and
so
a
begging
of
the
question
,
and
a
deniall
of
the
conclusion
.
Which
how
absurd
and
ridiculous
a
thing
it
is
,
and
how
vnbeseeming
befeeming
those
that
make
a
shew
of
wit
and
learning
,
euery
freshman
,
and
puny
Sophister
in
our
Vniuersities
can
informe
you
.
Ninthly
,
This
answere
of
theirs
,
if
they
continue
righteous
,
and
vnlesse
they
will
themselues
:
can
neuer
be
admitted
as
sons
and
consonant
to
the
Scriptures
,
because
it
giues
man
a
free
will
either
to
take
&
receiue
grace
,
or
to
refuse
and
cast
it
off
at
his
will
and
pleasure
:
it
sets
the
clay
and
the
weake
and
impotent
creature
(
who
hath
no
might
,
no
strength
,
no
will
,
and
power
of
his
owne
but
what
he
hath
from
God
)
aboue
the
Potter
,
and
almighty
Creator
.
For
if
regenerate
men
may
fall
from
grace
,
out
of
the
liberty
of
their
owne
wills
,
when
as
God
himselfe
hath
vndertaken
&
promised
to
preserue
and
keepe
them
from
falling
:
to
confirme
them
to
the
end
;
and
to
perserue
them
blamelesse
vnto
the
day
of
Iesus
Christ
:
(
as
that
answere
doth
suppose
they
may
:
)
what
were
this
but
to
exempt
man
from
Gods
iurisdiction
and
alleagance
,
and
to
make
him
an
absolute
creature
in
himselfe
,
without
any
dependancy
at
all
on
God
?
Yea
this
were
nothing
else
,
but
to
take
the
hearts
and
wills
of
all
men
out
of
the
hands
of
God
,
&
to
giue
him
no
soueragntie
and
power
ouer
them
;
which
is
expressy
contrary
to
the
Scriptures
:
which
certifie
vs
,
that
the
hearts
of
Kings
,
(
and
therefore
of
all
men
else
)
are
in
the
hand
.
of
the
Lord
,
and
that
as
the
riuers
of
water
he
turneth
them
whether
soeuer
he
will
:
that
the
liues
and
wayes
of
all
men
are
in
his
hands
,
&
that
it
is
not
in
mens
owne
wills
or
power
for
to
direct
their
step●…
Dan
:
5
:
23.
Jer:
10
:
23.
〈◊〉
:
16
:
13
:
With
God
onely
is
wisdome
and
strength
;
he
hath
councell
and
vnderstanding
.
Behold
,
〈◊〉
breaketh
downe
and
it
cannot
be
built
againe
:
hee
shutteth
vp
a
man
,
and
there
can
bee
no
opening
.
With
him
is
strength
and
wisdome
,
the
deceiuer
,
and
the
deceiued
are
his
.
He
leadeth
councellers
away
spoiled
,
and
maketh
the
Iudges
fooles
.
He
looseth
the
bond
of
Kings
,
and
girdeth
their
loines
with
a
girdle
.
He
leadeth
Princes
away
spoiled
,
and
ouerthroweth
the
mighty
.
Hee
remoueth
away
the
speech
of
the
trusty
,
and
taketh
away
the
vnderstanding
of
the
aged
.
He
powreth
contempt
vpon
Princes
,
and
weakneth
the
strength
of
the
mighty
.
He
increaseth
the
nations
and
destroyeth
them
:
hee
inlargeth
the
nations
and
straitneth
them
againe
.
He
taketh
away
the
heart
of
the
chiefe
of
the
people
of
the
earth
,
and
causeth
them
to
wander
in
a
wildernesse
where
there
is
no
way
.
Iob
:
12
:
13
:
to
25.
If
our
wills
were
in
our
owne
powers
&
not
in
Gods
alone
,
why
then
doe
we
dayly
pray
to
God
:
thy
kingdome
come
;
thy
will
be
done
on
earth
as
it
is
in
heauen
;
and
leade
vs
not
into
temptation
,
but
deliuer
us
from
euill
?
this
prayer
were
but
vaine
&
idle
if
our
wills
were
our
owne
,
if
God
had
no
kingdome
and
power
ouer
vs
to
sway
and
rule
vs
as
he
pleaseth
.
If
our
wills
are
free
;
if
wee
may
cast
away
that
grace
which
God
hath
giuen
vs
,
and
hath
likewise
couenanted
to
preserue
it
in
vs
:
why
then
doe
wee
call
the
Lord
our
God
,
our
King
,
our
Master
and
our
Gouernour
:
and
why
doth
the
Scripture
certifie
vs
,
that
our
soules
,
our
spirits
,
and
our selues
,
are
not
our
owne
but
Gods
,
and
that
it
is
God
onely
that
worketh
in
vs
both
the
will
and
the
deede
,
of
his
good
pleasure
:
1
Cor:
6
:
29.
and
Phil:
2
:
13
?
Certainely
,
if
God
,
be
God
,
Lord
,
and
King
ouer
vs
,
as
hee
is
:
if
our
hearts
,
our
wills
,
and
all
our
wayes
are
in
his
hands
to
dispose
of
them
at
his
pleasure
:
(
as
wee
must
needes
confesse
they
are
vnlesse
wee
will
turne
Atheists
and
deny
his
Diety
)
then
when
as
God
himselfe
doth
absolutely
promise
and
vndertake
to
preserue
and
keepe
〈◊〉
Saints
from
falling
;
and
to
establish
them
so
,
that
they
shall
not
,
nor
cannot
for
euer
be
remoued
:
this
their
slight
and
supposition
:
if
they
continue
faithfull
,
or
vnlesse
they
will
themselues
,
must
needes
be
false
and
idle
:
or
else
you
must
of
necessity
grant
that
those
whom
God
himselfe
hath
promised
to
keepe
from
falling
,
and
to
establish
so
that
they
can
neuer
possible
be
remoued
:
may
fall
away
from
grace
;
which
doth
not
onely
falsifie
the
Scriptures
and
the
promises
of
God
;
but
likewise
pull
God
out
of
heauen
:
and
either
make
him
to
be
no
God
at
all
,
or
else
sets
man
aboue
him
;
which
is
blasphemous
and
atheisticall
.
Lastly
,
If
this
their
answere
to
the
absolute
promises
and
texts
of
Scriptute
,
which
we
alledge
against
them
,
were
once
admitted
to
be
true
,
then
marke
what
dangerous
consequents
would
follow
vpon
it
.
First
,
it
would
be
a
meanes
to
shake
the
very
foundations
,
principals
,
and
pillars
of
religion
.
For
if
a
thing
which
is
absolutey
true
,
be
not
absolutly
true
,
(
which
is
the
very
summe
and
substance
of
all
their
answeres
,
)
if
that
which
God
hath
promised
to
establish
for
euer
,
to
keepe
from
falling
and
departing
from
him
,
may
notwithstanding
fall
and
come
to
ruine
,
if
it
will
it selfe
,
and
that
it
is
safe
onely
if
it
continue
,
or
as
long
as
it
continues
;
then
marke
what
a
ready
way
they
make
for
Atheists
and
Infidels
to
delude
all
those
fundamentall
truths
which
are
deliuered
and
set
downe
in
Scripture
.
For
if
I
were
an
Atheist
and
an
Infidel
,
and
they
should
come
to
conuert
,
or
confute
me
by
the
Scriptures
or
by
reason
.
If
they
should
now
produce
any
argument
,
or
text
of
Scripture
,
to
proue
that
there
were
a
God
,
to
proue
that
there
were
a
Christ
,
or
an
holy
Ghost
:
or
to
proue
that
there
were
a
Church
:
or
to
proue
any
such
fundamentall
truthes
;
I
would
shift
them
of
with
this
sleeuelesse
answere
of
their
owne
:
true
it
is
that
there
is
an
eternall
God
:
there
is
a
Christ
,
and
an
holy
Ghost
:
there
is
a
Church
of
God
,
if
they
continue
,
or
as
long
as
they
continue
:
and
then
I
would
inferre
as
they
do
vpon
this
answere
,
but
they
doe
not
continue
,
and
therefore
they
are
not
.
What
answer
could
they
giu●…
me
,
if
this
their
owne
cuasion
would
hold
water
,
and
goe
for
c●…rrant
?
certainely
none
at
all
.
Yea
,
but
that
the
righteous
shall
neuer
be
remoued
?
that
they
shall
stand
fast
for
euer
?
that
their
faith
and
graces
shall
neuer
faile
:
that
the
holy
Ghost
shall
abide
with
them
for
euer
:
that
they
shall
neuer
faile
or
perish
?
Where
then
I
pray
you
stands
the
difference
?
If
this
answer
of
theirs
bee
repugnant
and
contradictorie
in
the
one
,
why
should
it
not
bee
so
in
the
other
to
?
Yea
,
but
God
is
eternall
in
his
owne
Nature
,
and
so
in
this
immortall
and
incorruptible
treasure
which
neither
rust
nor
moth
can
corrupt
,
nor
theeues
breake
through
and
steale
?
the
Scripture
I
am
sure
the
second
death
shall
haue
no
power
ouer
them
,
and
they
shall
die
no
more
,
Reu.
20
6.
and
Rom.
6.
10
,
11.
Therefore
if
Christians
are
immortall
and
euerlasting
by
Grace
:
and
if
that
Grace
which
we
haue
now
by
Christ
,
be
of
an
incorruptible
nature
,
as
well
as
God
is
eternall
:
if
it
be
absurd
to
suppose
that
God
may
not
continue
and
abide
for
euer
:
or
to
say
that
he
is
eternall
vnlesse
hee
will
himselfe
:
it
must
likewise
be
absurd
to
suppose
,
that
Grace
which
is
immortall
,
and
incorruptible
:
that
the
Saints
of
God
who
shall
stand
fast
for
euer
,
and
cannot
be
remoued
,
may
notwithstanding
cease
to
be
,
and
fall
from
grace
and
perish
.
So
that
you
see
plainely
,
that
this
euasion
of
theirs
if
it
were
admitted
,
would
vtterly
subvert
and
ouerturne
,
the
very
grounds
,
principles
and
foundation
of
Religion
.
Secondly
,
if
this
their
shifting
answer
should
be
admitted
,
it
would
make
the
word
of
God
but
a
meere
nugation
;
a
meere
tantologie
;
a
vaine
,
absurd
,
and
idle
thing
:
a
thing
meerely
repugnant
and
crosse
vnto
it selfe
.
Absolute
things
must
then
be
conditionall
:
plaine
things
will
become
obscure
,
expresse
and
absolute
promises
,
must
bee
suspended
vpon
vaine
and
idle
suppositions
:
mens
graces
then
should
alwaies
increase
and
never
faile
,
and
yet
they
should
be
lost
and
faile
:
the
Saints
then
should
neuer
fall
,
perish
,
or
be
remoued
,
and
yet
they
should
fall
quite
away
from
grace
:
they
should
perish
and
bee
remoued
:
they
should
not
bee
able
to
depar●…
from
God
,
and
yet
they
should
depart
:
the
Scriptures
in
which
there
is
no
iarre
at
all
,
should
then
bee
full
of
contradictions
,
or
nugations
:
Yea
,
Scripture
would
become
no
Scripture
,
truth
no
truth
,
God
no
God
,
if
this
their
shift
,
anfwer
and
euasion
should
be
admitted
to
be
true
.
And
therefore
wee
reiect
this
answer
of
theirs
,
as
an
absurd
,
frivolous
,
nugatory
,
false
,
and
contradictory
thing
:
as
an
answer
vn
beseeming
any
,
much
more
such
men
as
doe
professe
themselues
to
be
not
onely
Christians
,
but
Schollers
to
.
All
that
now
may
colourably
be
obiected
by
them
to
defend
Hee
that
continueth
to
the
end
,
he
shall
be
saued
:
and
that
of
Gal.
6.
9
In
due
time
〈◊〉
shall
reape
if
we
faint
not
:
and
Reu.
2
,
10.
and
cap.
3.
21.
Be
thou
faithfull
to
the
death
,
and
I
will
giue
thee
the
crowne
of
life
.
Therefore
to
reconcile
these
and
such
like
absolute
and
conditionall
promises
and
Scriptures
one
vnto
the
other
,
that
there
bee
no
iarre
or
contradiction
at
all
betweene
them
,
we
frame
this
former
answer
,
and
make
all
these
absolute
promises
and
tex●…s
of
Scripture
to
depend
vpon
these
conditionals
,
which
haue
a
secret
influence
into
them
all
.
This
is
all
that
is
,
or
may
be
colourably
obiected
to
iustifie
the
former
answer
:
and
alas
,
this
all
,
is
nothing
,
if
it
bee
well
examined
.
For
first
,
if
you
will
interpret
these
promises
ab
ignotioribus
ad
notiora
,
Which
is
a
preposterous
course
.
Secondly
,
if
you
will
expound
these
Scriptures
one
by
another
,
you
must
then
make
such
an
exposition
of
them
,
as
may
fully
reconcile
them
,
that
so
they
may
all
stand
together
without
crossing
or
contradicting
one
another
,
or
peruerting
and
corrupting
the
true
sense
,
scope
,
and
meaning
one
of
the
other
.
Now
if
you
will
expound
those
absolute
promises
and
Scriptures
which
I
haue
formerly
alledged
,
by
these
conditionall
ones
,
annexing
an
implied
and
inclusiue
condition
to
them
,
in
steed
of
reconciling
these
Scriptures
one
vn
to
the
other
,
you
set
them
quite
at
variance
,
and
cause
them
for
to
crosse
,
oppugne
,
and
contradict
one
onother
,
and
to
peruert
the
true
sense
,
scope
,
and
meaning
of
one
another
,
(
as
I
haue
proued
at
large
before
)
&
therfore
this
your
exposition
must
needs
be
false
and
vitious
.
If
then
you
would
fully
reconcile
these
Scriptures
with
prima
facie
may
seeme
to
bee
repugnant
,
you
must
then
expound
these
conditionall
places
which
you
obiect
,
by
these
absolute
texts
which
I
haue
cited
:
you
must
put
these
conditionall
places
in
the
fore-front
,
and
let
the
absolute
follow
after
,
and
then
these
places
will
not
only
be
reconciled
one
vnto
another
,
but
they
will
also
ratifie
and
confirme
one
another
,
and
make
for
my
conclusion
.
This
will
appeare
most
euidently
if
we
reduce
,
these
absolute
and
conditionall
places
into
this
Syllogisme
.
Hee
that
continueth
to
the
end
,
he
that
faints
not
,
and
hee
that
continues
faithfull
to
the
death
,
shall
be
saued
,
and
shall
receiue
the
crowne
of
life
.
But
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
by
faith
,
they
shall
indure
to
the
end
,
they
shall
not
faint
,
and
they
shall
continue
faithfull
to
the
death
.
Therefore
they
shall
be
saued
,
and
they
shall
receiue
the
crowne
of
life
.
I
pray
now
where
is
there
any
contradiction
or
opposition
between
these
places
being
thus
ordered
and
expounded
?
if
you
will
but
place
these
conditionall
propositions
and
places
first
,
and
then
ranke
the
absolute
promises
and
places
after
them
,
then
they
will
both
agree
together
,
and
the
one
will
ratifie
and
confirme
the
proper
sense
and
meaning
of
the
other
without
any
contradiction
.
But
as
you
expound
and
order
these
Scriptures
,
placing
the
absolute
in
the
first
place
,
and
the
conditionall
in
the
second
,
you
make
the
one
to
crosse
and
contradict
the
other
,
and
in
steed
of
making
peace
and
reconciliation
betweene
them
,
you
set
them
both
at
variance
,
and
corrupt
them
both
.
This
will
most
euidently
appeare
,
by
inuerting
of
the
former
Syllogisme
,
and
by
putting
the
minor
into
the
maiors
place
:
for
then
the
Syllogisme
will
bee
this
.
All
those
who
shall
continue
constant
to
the
end
,
and
neuer
faint
,
nor
fall
from
grace
,
nor
yet
depart
from
God
,
may
notwithstanding
fall
from
grace
,
if
they
doe
not
continue
and
perseuere
in
Grace
.
But
all
these
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
may
not
continue
and
perseuere
in
grace
:
Therefore
they
may
fall
away
from
grace
.
Marke
now
how
this
exposition
and
reconciliation
of
yours
,
doth
falsifie
and
corrupt
euen
both
the
texts
:
First
,
it
falsifieth
and
corrupteth
the
positiue
and
absolute
texts
;
it
makes
them
conditionall
,
ambiguous
,
and
doubtfull
,
yea
,
and
contradictorie
to
themselues
:
Secondly
,
it
makes
those
conditionall
placcs
which
are
cited
to
be
absolute
and
positiue
:
as
hee
that
ouercommeth
and
continueth
faithfull
to
the
death
,
hee
that
indureth
to
the
end
and
fainteth
not
shall
be
saued
:
it
makes
those
to
be
absolute
,
and
in
effect
but
this
:
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
may
faint
and
faile
,
and
not
hold
out
or
continue
to
the
end
:
When
as
the
places
themselues
doe
not
so
much
as
mention
any
such
thing
,
no
nor
yet
so
much
as
necessarily
implie
it
.
Be
ashamed
then
of
this
your
false
interpretation
,
and
contradictory
reconciliation
,
which
sets
those
Scriptures
at
enmity
and
variance
which
were
at
peace
before
.
And
if
you
know
not
how
to
reconcile
those
places
,
then
put
but
the
conditionall
places
(
if
they
are
conditionall
)
first
,
and
let
the
absolute
come
but
after
them
,
and
then
there
is
no
iarre
at
all
betweene
them
:
they
then
will
ratifie
and
strengthen
one
the
other
,
and
make
both
for
my
conclusion
.
When
you
meete
with
that
of
Gal.
6.
9.
In
due
time
yee
shall
reape
if
yee
faint
not
:
and
with
that
of
Math.
24.
13.
He
that
indureth
to
the
end
,
hee
shall
be
saued
:
then
paralell
them
with
that
of
Isai.
40
,
29
,
30
:
31.
and
Iob
●…7
.
9.
The
righteous
shall
hold
on
his
way
,
and
he
that
hath
cleane
hands
shall
be
stronger
and
stronger
:
Euen
the
youths
shall
faint
and
bee
wearie
,
and
the
young
men
shall
vtterly
fall
:
but
they
that
waite
vpon
the
Lord
shall
renew
their
strength
,
they
shall
mount
vp
with
wings
as
Eagles
,
they
shall
runne
and
not
be
wearie
,
and
they
shall
walke
and
not
faint
.
If
you
meete
with
that
of
Exod.
19.
5.
If
yee
will
obey
my
voyce
indeed
,
and
keepe
my
couenant
,
then
you
shall
bee
a
peculiar
treasure
vnto
me
,
aboue
all
people
:
then
incounter
it
with
that
of
Ezech.
36.
27.
I
will
put
my
spirit
within
you
,
and
cause
you
to
walke
in
my
statutes
,
and
yee
shall
keepe
my
iudgements
and
doe
them
.
Goe
through
all
the
Scriptures
,
and
you
shall
not
meete
with
any
condition
which
God
requires
of
vs
,
but
you
shall
likewise
finde
,
that
he
hath
promised
to
performe
the
same
condition
for
vs
,
and
in
vs
.
Wherefore
set
downe
the
conditionall
places
first
(
which
are
first
in
order
and
in
nature
)
and
then
the
absolute
promises
of
God
to
performe
the
same
conditions
for
vs
,
and
so
all
the
Scriptures
will
bee
fully
recon●…led
.
Secondly
,
to
this
obiection
of
yours
.
I
answer
,
that
the
only
end
and
scope
of
all
those
places
which
you
obiect
for
to
defend
your
answer
,
is
only
to
incite
and
stirre
men
vp
to
perseuerance
,
and
to
an
holy
boldnesse
,
and
cheerefulnesse
in
the
wayes
of
God
,
and
in
the
constant
profession
of
Religion
:
they
were
neuer
spoken
to
that
end
to
which
you
wrest
them
,
to
feare
and
to
discourage
men
,
or
to
proue
that
they
might
fall
quite
away
from
grace
,
when
once
they
were
in
truth
regenerated
.
For
that
of
Math.
24.
13.
&
Marke
13.
13.
Hee
that
endureth
to
the
end
hee
shall
be
saued
:
and
that
of
Gal.
6.
9.
Let
vs
not
bee
weary
of
well-doing
,
for
in
due
time
wee
shall
reape
if
wee
faint
not
.
and
that
of
Reu
:
2.
10.
Bee
faithfull
to
the
death
,
and
thou
shalt
receiue
the
crowne
of
life
:
and
those
other
places
of
this
nature
:
they
are
but
so
many
exhortations
and
incouragements
to
goe
on
and
perseuere
in
a
Christian
resolution
;
and
in
a
constant
practice
and
profession
of
religion
maugre
all
afflictions
,
crosses
,
persecutions
,
and
scandalls
whatsoeuer
,
as
the
contex●…s
doe
most
plainely
manifest
.
They
were
spoken
only
to
this
purpose
,
and
they
are
no
more
in
substance
but
this
.
There
are
many
afflictions
,
many
troubles
and
crosses
,
many
persecutions
,
losses
,
scandalls
and
diffamations
that
will
befall
you
,
euen
for
the
very
profession
and
practice
of
religion
:
Yet
let
not
all
these
discourage
you
from
going
on
in
a
constant
and
settled
course
of
holinesse
:
for
though
these
losses
,
crosses
,
afflictions
,
persecutions
,
and
scandalls
doe
befall
you
,
yet
they
shall
not
hurt
or
disaduantage
you
,
you
shall
be
no
loosers
by
them
:
for
you
shall
be
saued
:
you
shall
reape
the
fruites
of
all
those
suffrings
at
last
:
what
euer
you
loose
on
earth
,
it
shall
bee
recompenced
to
you
in
heauen
:
these
light
and
momentary
afflictions
which
here
you
suffer
shall
purchase
for
you
a
farre
more
exceeding
and
eternall
weight
of
glory
.
Goe
on
therefore
as
you
haue
begun
,
hold
on
your
way
,
and
perseuer
in
grace
vnto
the
end
,
for
then
you
shall
receiue
a
full
reward
for
all
that
you
haue
done
or
suffered
.
This
is
the
only
end
and
scope
of
the
Holy
Ghost
in
all
those
texts
of
Scripture
:
this
was
the
only
end
for
which
they
were
spoken
and
recorded
,
to
incourage
and
prouoke
the
Saints
of
God
to
a
constant
and
finall
perseuerance
in
grace
and
holinesse
.
How
grossely
then
doe
you
abuse
and
wrest
these
Scriptutes
,
when
as
you
make
no
other
vse
of
them
,
but
to
quench
the
smoking
flaxe
,
and
breake
the
bruised
reed
?
to
discomfort
and
deiect
the
hearts
and
soules
of
weake
and
tender
Christians
,
and
to
discourage
them
in
the
wayes
of
holinesse
,
when
as
you
proue
vnto
them
from
those
places
,
that
they
may
finally
and
totally
fall
from
grace
?
Certainly
if
the
chiefe
and
only
meaning
of
the
Holy
Ghost
in
all
these
places
,
is
but
to
incourage
and
stirre
men
vp
to
perseuerance
(
as
it
is
most
plaine
and
euident
that
it
is
)
you
doe
but
crosse
the
very
scope
,
the
very
sense
and
meaning
of
the
holy
Ghost
,
when
as
you
racke
and
wrest
those
places
to
this
your
present
purpose
,
which
the
holy
Ghost
did
neuer
thinks
of
or
intend
:
vnlesse
that
you
will
make
the
holy
Ghost
an
ambiguous
equivocator
,
like
vnto
your selues
.
If
therefore
you
will
take
those
places
in
their
genuine
and
proper
sense
,
and
as
they
are
intended
,
as
being
so
many
incouragements
and
helpes
to
constant
and
finall
perseverance
;
they
are
so
farre
from
making
for
you
,
that
they
make
much
against
you
.
If
now
you
doe
obiect
,
that
you
are
forced
to
maintaine
this
doctrine
of
the
Apostacie
of
the
Saints
,
and
so
by
consequence
this
euasion
,
to
free
God
from
iniustice
,
and
from
being
author
of
,
or
party
to
mens
sinnes
.
For
,
if
God
should
absolutely
without
any
condition
on
our
parts
,
promise
for
to
keepe
vs
from
falling
from
him
,
and
yet
should
suffer
vs
for
to
fall
from
grace
,
as
wee
seee
he
doth
oft
times
;
then
wee
should
make
God
himselfe
vniust
in
not
fulfilling
of
his
promise
.
Wherefore
that
wee
may
free
God
from
iniustice
euen
in
this
behalfe
,
wee
say
,
that
notwithstanding
all
those
promises
of
God
are
absolutely
and
positively
pronounced
,
yet
they
are
all
suspended
vpon
the
freedome
and
libertie
of
our
owne
wills
,
hauing
this
inclusiue
condition
annexed
to
them
(
If
wee
our selues
will
continue
righteous
)
And
so
when
as
we
fall
away
from
grace
out
of
the
libertie
and
freedome
of
our
owne
wills
,
the
sinne
and
blame
lights
only
vpon
our
owne
heads
,
which
else
would
rest
on
Gods
.
I
shall
answer
you
in
the
words
of
holy
Iob
,
Will
you
speake
wickedly
for
God
,
and
talke
deceitfully
for
him
?
will
yee
accept
his
person
?
will
yee
contend
for
God
?
as
if
God
did
need
your
helpe
and
counsell
for
to
free
him
from
iniustice
,
and
were
not
able
for
to
cleare
himselfe
without
this
helpe
and
shift
of
yours
.
Well
,
admit
that
you
doe
God
some
seruice
in
it
,
in
cleering
of
his
iustice
,
yet
how
much
is
God
beholding
to
you
for
your
paines
,
who
in
freeing
of
him
from
iniustice
,
doe
rob
him
of
his
mercy
,
goodnesse
,
honour
,
power
,
wisdome
,
truth
and
iustice
to
?
For
if
God
should
suffer
his
chosen
and
his
best
beloued
Saints
to
fall
away
from
him
,
and
so
to
perish
,
where
then
were
his
mercy
,
and
his
gracious
goodnesse
?
If
he
should
suffer
those
to
fall
,
whom
he
hath
vndertaken
to
preserue
and
keepe
from
falling
,
where
then
were
his
honour
,
his
truth
,
his
wisdome
,
his
iustice
or
his
power
?
If
hee
should
suffer
those
to
fall
and
perish
for
whom
Iesus
Christ
hath
shed
his
pretious
blood
,
that
so
they
might
not
perish
but
haue
euerlasting
life
,
if
God
should
suffer
them
to
loose
that
grace
,
and
that
heau●…ly
inheritance
which
Christ
hath
purchased
for
them
,
where
then
were
this
his
iustice
which
you
labour
to
maintaine
?
Doubtlesse
this
paradox
and
shift
of
yours
,
it
robs
the
Lord
,
and
strips
him
naked
of
all
his
glorious
and
most
sacred
attributes
,
yea
,
it
depriues
him
of
his
very
Diety
:
so
that
whiles
you
seeke
to
doe
the
Lord
a
fauour
in
vindicating
of
his
iustice
by
this
your
cauell
and
euasion
,
you
doe
him
all
the
wrong
that
may
be
.
If
then
you
would
free
God
from
iniustice
,
and
reserue
his
very
Diety
,
and
all
his
other
sacred
attributes
vnto
him
without
any
deminution
,
or
ecclipse
at
all
,
the
only
way
to
doe
it
,
is
for
to
maintaine
,
the
finall
and
totall
perseuerance
of
the
Saints
.
For
if
it
bee
impossible
for
those
who
are
once
truly
regenerated
and
sanctified
,
to
fall
from
grace
(
as
wee
affirme
it
for
to
be
)
then
your
surmise
of
clearing
Gods
iustice
when
they
fall
away
,
is
out
of
doores
,
and
comes
not
into
question
:
and
so
Gods
iustice
,
mercy
,
goodnesse
,
honour
,
wisdome
,
truth
and
power
,
are
not
only
not
so
much
as
once
tainted
and
ecclipsed
,
but
likewise
highly
magnified
,
in
the
continuall
perseuerance
and
preservation
of
the
Saints
,
And
thus
I
hope
I
haue
so
fully
cleared
the
absolutenesse
of
all
Gods
promises
,
and
so
fully
vindicates
them
from
those
false
glosses
and
sophismes
of
the
opposites
which
did
obscure
and
delude
them
:
that
now
they
may
giue
full
and
perfect
assurance
to
euery
Christian
soule
that
is
become
a
true
member
of
Iesus
Christ
,
that
he
shall
neuer
finally
nor
totally
fall
from
Grace
.
The
third
thing
in
these
promises
of
God
which
may
assure
vs
of
the
truth
of
this
assertion
,
is
Gods
ability
to
performe
them
:
If
wee
had
so
many
great
and
gratious
promises
as
these
from
God
,
if
God
were
not
able
to
performe
them
to
the
vttermost
,
wee
could
then
take
but
little
ioy
and
comfort
in
them
;
but
now
God
is
omnipotent
,
he
is
able
to
make
good
his
promises
,
and
to
performe
them
to
the
vtmost
title
and
circumstance
:
and
therefore
this
may
comfort
and
reioyce
our
hearts
.
Lastly
,
all
these
promises
of
God
they
are
exceeding
faithfull
and
true
,
and
God
is
very
just
and
faithfull
in
performing
of
them
.
If
a
man
had
neuer
so
many
great
and
goodly
promi
ses
,
if
they
were
not
true
,
but
false
and
counterfeite
,
there
were
then
great
cause
and
couler
for
to
doubt
of
them
,
and
mens
hearts
and
soules
could
take
no
true
ioy
and
solid
comfort
in
them
,
because
they
could
not
rest
and
trust
vpon
them
.
But
now
all
these
promises
of
God
which
I
haue
formerly
mentioned
,
to
prouethe
finall
and
totall
perseuerance
of
the
Saints
,
they
are
exceeding
faithfull
and
true
,
proceeding
from
that
God
and
spirit
of
truth
,
which
will
not
,
nor
cannot
lie
vnto
vs
.
All
the
promises
of
God
they
are
yea
,
and
amen
in
Christ
:
2
Cor:
1
:
20.
his
couenant
will
he
not
breake
,
nor
alter
the
thing
that
is
gon
out
of
his
mouth
:
Hee
hath
〈◊〉
in
his
holinesse
that
he
will
not
lie
vnto
vs
:
Psal:
89
:
34
,
35.
As
God
hath
thought
,
so
shall
it
come
to
passe
,
as
he
hath
promised
,
so
shall
it
surely
stand
,
no
man
shall
disa●…ll
or
turne
that
backe
which
hee
hath
promised
and
decreed
.
Isay
14
:
24
:
27.
God
hath
ratified
all
his
promises
with
an
oath
,
and
sealed
them
vnto
vs
,
euen
in
the
blood
of
Iesus
Christ
,
to
shew
vnto
the
heires
of
promise
,
the
immutability
of
his
Councell
,
and
the
truth
of
all
his
promises
,
to
the
end
that
they
might
haue
strong
consolation
and
comfort
in
them
.
Heb:
6
:
17
,
18.
And
as
all
these
promises
of
God
are
true
and
faithfull
in
themselues
,
so
God
will
bee
exceeding
just
and
faithfull
in
performing
them
to
the
very
least
title
and
circumstance
of
them
.
God
will
his
truth
to
Iacob
,
and
his
mercy
to
Israell
,
which
he
hath
sworne
to
our
fathers
in
the
dayes
of
old
.
Mic●…
:
7
:
20.
The
strength
of
Israel
will
not
lie
,
neither
will
he
repent
him
of
his
word
:
1
Sam:
15
:
29.
Whatsoeuer
he
hath
promised
the
will
performe
to
the
very
vttermost
title
.
Heauen
and
earth
may
passe
away
,
but
yet
not
so
much
as
the
least
title
of
any
of
these
promises
which
hee
hath
made
vnto
his
Saints
shall
faile
,
vntill
it
be
fulfilled
to
the
full
:
Math:
5
:
18
When
God
had
promised
to
bring
the
children
of
Israell
out
of
Egypt
after
foure
hundred
and
thirty
yeares
:
it
came
to
passe
at
the
end
of
the
foure
hundred
and
thirty
yeares
,
euen
the
selfe
same
day
that
God
had
promised
,
that
all
the
host
of
Israel
went
out
of
Egypt
:
Exod:
12
:
41
:
51
:
God
did
not
faile
them
in
this
promise
so
much
as
in
one
day
.
God
hath
alwaies
bin
so
faithfull
in
the
performance
of
his
promises
vnto
his
people
,
that
he
did
neuer
so
much
as
faile
them
in
any
circumstance
:
wherfore
Salomon
in
the
period
and
perclose
of
that
excellent
and
famous
prayer
of
his
,
at
the
consecration
of
the
Temple
,
doth
vse
this
gratulatory
speech
to
God
.
Blessed
be
the
Lord
which
hath
geuen
rest
vnto
his
people
Israel
according
to
all
that
hee
hath
promised
:
their
hath
not
failed
one
word
of
all
his
good
promise
which
he
promised
by
the
hand
of
Moses
,
his
seruant
.
Euery
word
and
sillable
that
God
hath
spoken
for
the
weale
&
welfare
of
his
children
,
he
will
as
certainly
and
faithfully
performe
,
as
if
he
had
actually
performed
it
to
them
already
.
Seeing
then
that
wee
haue
so
many
absolute
and
sure
,
so
many
true
and
faithfull
promises
which
shall
be
performed
to
the
vtmost
sillable
,
which
may
assure
vs
,
that
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
,
can
neither
finally
nor
totally
fall
from
grace
:
let
vs
wholy
relie
and
depend
vpon
them
,
let
vs
cast
our selues
and
our
soules
vpon
them
.
And
seeing
there
are
so
many
things
in
God
himselfe
,
which
may
fully
resolue
&
settle
vs
in
this
truth
:
let
vs
haue
strong
consolation
:
and
let
vs
runne
that
race
of
holinesse
which
is
set
before
vs
,
with
ioy
,
with
comfort
,
and
assurance
.
And
though
we
may
and
ought
to
feare
,
the
falling
into
any
sin
whereby
wee
may
offend
the
Lord
,
and
cause
him
for
to
scourge
vs
with
the
rods
of
men
,
and
with
the
stripes
of
the
children
of
men
:
yet
let
vs
neuer
feare
or
dreame
of
any
finall
or
totall
fall
from
grace
,
when
once
we
are
but
truly
regenerated
and
ingrafted
into
Christ
by
faith
:
because
we
haue
God
himselfe
for
our
assurance
,
that
we
shall
neuer
fall
from
him
.
Secondly
,
as
it
is
altogether
impossible
in
respect
of
God
himselfe
,
that
those
which
are
once
truly
regenerated
and
First
,
there
is
the
efficacy
,
metits
,
and
power
of
his
death
and
passion
,
whereby
the
power
and
strength
of
sinne
,
the
forts
and
holds
of
Satan
,
are
weakned
and
subdued
in
them
,
whereby
their
soules
are
thoroughly
purified
and
washed
from
all
pollution
of
flesh
and
spirit
,
and
their
sins
and
wickednesse
for
euer
so
vtterly
abolished
,
that
they
shall
neuer
appeare
any
more
;
from
which
I
frame
this
first
argument
.
Those
out
of
whom
the
workes
of
Satan
are
vtterly
destroyed
by
the
death
of
Christ
,
those
whose
soules
are
purified
and
washed
from
all
sinne
by
the
blood
of
Christ
.
Those
in
whom
the
power
of
Satan
and
the
whole
body
of
sinne
are
wholly
destroyed
by
the
passion
of
Christ
,
to
no
other
:
end
and
purpose
,
but
that
their
consciences
might
beo
purged
from
dead
workes
to
serue
the
liuing
God
,
that
they
being
dead
vnto
sinne
might
liue
vnto
righteousnesse
,
and
bring
fotth
fruites
vnto
God
,
that
they
might
liue
together
with
Christ
,
and
vnto
Christ
alone
,
and
not
vnto
themselues
,
that
they
might
bee
a
peculiar
people
vnto
God
,
zealous
of
good
workes
,
that
they
might
serue
him
in
holinesse
and
true
righteousnesse
all
the
dayes
of
their
liues
,
&
that
Christ
might
present
them
vnto
himselfe
,
a
glorious
and
holy
Church
,
without
spot
,
blemish
,
or
wrinckle
,
it
is
altogether
impossible
,
that
they
should
euer
finally
or
totally
fall
from
grace
:
because
,
else
Christ
should
dye
in
vaine
,
and
not
obtaine
the
end
,
the
fruite
and
substance
of
his
death
and
passion
:
But
out
of
all
those
that
are
once
truly
regenerated
,
the
workes
of
Satan
are
vtterly
destroyed
:
1
Iohn
3
:
8
:
the
power
of
〈◊〉
and
the
body
of
sinne
are
quite
destroyed
by
the
death
and
passion
of
Christ
.
Hebr:
2
:
14
:
15.
Rom:
6
:
6
:
and
their
soules
are
purified
and
washed
from
their
sinnes
,
by
the
blood
of
Christ
.
Reuel
.
1
:
5.
Tit:
3
:
5.
to
the
onely
end
and
purpose
,
that
their
consciences
might
be
purged
from
dead
workes
,
to
serue
the
liuing
God
:
Hebr:
9
:
14
:
that
they
being
dead
vnto
sinne
might
liue
vnto
righteousnesse
,
and
bring
forth
fruite
vnto
God
:
Rom:
7
:
4.
1
〈◊〉
:
2
:
24
:
that
they
might
liue
together
with
Christ
,
and
vnto
Christ
alone
,
and
not
vnto
themselues
or
sinne
:
Rom:
6
:
6.
2
Cor:
5
:
15.
1
Ephes:
5
:
10
:
that
they
might
be
a
peculiar
people
vnto
God
,
zealous
of
good
workes
:
Tit:
2
:
14.
That
they
might
serue
him
in
holinesse
&
righteousnesse
without
feare
all
the
dayes
of
their
liues
:
Luke
1
:
74
,
75
:
that
they
might
liue
and
dye
vnto
the
Lord
,
and
that
both
liuing
and
dying
they
might
bee
his
:
Rom:
148
:
that
Christ
might
present
them
vnto
himselfe
an
holy
Church
without
spot
or
blemish
or
wrinckle
.
Ephes.
5.
26
,
27.
and
so
it
is
altogether
impossible
,
that
they
should
euer
totally
or
finally
fall
from
grace
.
Secondly
,
as
the
death
and
passion
of
Christ
,
so
likewise
his
perpetuall
intercession
vnto
his
Father
,
for
all
his
true
and
faithfull
members
,
may
assure
us
of
the
truth
of
this
positition
:
from
which
I
frame
this
second
argument
.
Those
for
whom
Christ
himselfe
doth
make
perpetuall
intercession
to
his
Father
that
they
may
continueally
perseuere
,
it
is
altogether
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
But
Christ
himselfe
doth
make
perpetuall
intercession
to
his
Father
,
for
all
those
that
are
once
truly
regenerated
and
ingrafted
into
him
,
that
they
may
alwaies
perseuere
:
therefore
it
is
altogether
impossible
for
them
,
either
finally
,
or
totally
to
fall
from
grace
.
For
the
Maior
proposition
no
man
can
deny
it
,
vnlesse
he
will
maintaine
(
as
the
Rhemists
did
in
their
conference
at
Hahge
)
that
God
doth
not
alwaies
heare
the
intercession
of
Christ
,
and
grant
him
his
requests
:
which
is
blasphemous
in
it selfe
,
and
contrary
to
the
Scripture
.
For
Iohn
11.
41
,
42.
Christ
doth
giue
thankes
vnto
his
Father
for
that
he
hath
heard
him
,
and
I
know
,
saith
he
,
Father
that
thou
hearest
me
alwaies
.
●…oubtlesse
if
God
will
grant
vs
whatsoeuer
we
our selues
shall
desire
and
pray
for
in
the
name
of
Christ
,
as
he
hath
promised
to
doe
.
Iohn
14.
13
,
14.
Cap.
16.
23.
24.
much
more
then
will
he
grant
that
thing
which
Christ
himselfe
shall
petition
to
him
for
.
And
if
God
should
not
alwaies
grant
whatsoeuer
Christ
should
now
desire
and
request
of
him
,
Christs
intercession
would
be
fruitlesse
and
to
little
purpose
,
and
we
our selues
should
haue
but
little
benefit
or
comfort
from
it
.
Now
for
the
Minor
proposition
,
that
Christ
doth
alwaies
make
intercession
to
his
Father
for
all
those
who
are
once
truly
regenerated
and
ingrafted
into
him
;
it
is
plaine
and
euident
by
Iohn
16.
26.
Rom.
8.
24.
Hebr.
2.
17.
cap.
4.
14.
15
,
16.
cap.
7.
25.
and
cap.
9.
24.
And
that
this
his
intercession
is
for
their
constant
&
continuall
perseuerance
it
is
euident
:
Luke
22.
32
,
33.
where
Christ
tells
Peter
that
he
had
prayd
for
him
that
his
faith
might
not
faile
,
which
prayer
of
Christ
extends
to
all
his
faithfull
member
,
aswell
as
vnto
Peter
:
by
that
of
Iohn
14.
15.
16.
where
Christ
himselfe
doth
certifie
vs
that
he
will
pray
vnto
his
Father
for
all
his
Saints
,
and
that
he
shall
giue
them
another
comforter
which
shall
abide
and
dwell
and
be
in
them
and
with
them
for
euer
,
and
also
by
that
prayer
of
his
Iohn
17.
11
,
15
,
21
,
23
,
24.
where
hee
prayes
thus
for
his
Apostle
,
and
afterwards
for
all
true
beleiuers
.
Holy
Father
keepe
them
thorough
thy
owne
name
,
those
whom
thou
hast
giuen
vnto
mee
,
that
they
may
be
one
as
we
are
one
,
I
pray
not
that
thou
shouldest
take
them
out
of
the
world
,
but
that
thou
shouldest
keepe
them
from
euill
,
and
that
they
may
all
bee
one
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
vs
.
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
vs
,
and
that
the
world
may
know
that
thou
〈◊〉
sent
mee
,
and
hast
loued
them
as
thou
hast
loued
me
,
Father
,
I
will
that
those
also
whom
thou
hast
giuen
mee
be
with
me
where
I
am
;
that
they
may
behold
my
glory
which
thou
hast
giuen
me
.
This
is
also
intimated
by
the
Apostle
:
Hebr.
7
25.
where
speaking
of
Christ
he
saith
thus
of
himselfe
,
wherfore
hee
is
able
also
to
saue
them
to
the
vttermost
that
come
vnto
God
by
him
,
seeing
hee
euer
liueth
to
make
intercession
for
them
.
Those
for
whom
Christ
himselfe
doth
pray
and
interceede
they
shall
be
saued
to
the
vttermost
,
no
man
shall
condemne
them
or
seperate
them
from
the
loue
of
God
which
is
in
Christ
Iesus
their
Lord
,
because
that
Christ
himselfe
is
euen
at
the
right
hand
of
God
,
alwaies
making
intercession
for
them
.
Rom.
8.
33.
to
the
end
of
the
chapter
.
Christ
hath
prayed
heretofore
,
and
doth
now
continually
make
intercession
to
his
Father
,
for
all
such
as
are
once
his
true
and
faithfull
members
,
that
they
may
alwaies
perseuere
&
continue
constant
in
the
state
of
grace
:
and
therefore
it
is
altogether
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
If
it
be
obiected
,
that
this
prayer
of
Christ
doth
onely
tend
that
their
faith
might
not
faile
;
now
if
they
might
fall
totally
from
grace
,
then
their
faith
should
faile
,
yea
,
that
numericall
faith
which
once
they
had
should
vtterly
be
lost
,
for
that
faith
which
they
haue
by
their
new
inscision
into
Christ
is
not
the
same
numericall
faith
which
they
had
before
,
for
that
was
totally
lost
and
vtterly
abolished
:
so
that
by
this
exposition
their
saith
should
not
onely
faile
,
which
is
the
lesse
,
but
likewise
vtterly
to
be
lost
,
which
is
farre
greater
,
and
so
Christs
prayer
should
not
be
granted
:
for
that
which
may
be
lost
and
is
lost
,
doth
without
all
question
faile
.
Secondly
,
I
answere
,
that
Christ
prayes
that
the
holy
Ghost
may
abide
with
them
for
euer
,
and
dwell
in
them
,
and
bee
in
them
:
if
therefore
the
holy
Ghost
do
abide
and
dwell
in
them
,
and
with
them
for
euer
,
they
cannot
fall
totally
from
grace
:
for
where
the
holy
Ghost
is
alwaies
dwelling
and
residing
,
there
grace
must
of
necessity
alwaies
be
.
Thirdly
,
Christ
doth
pray
vnto
his
Father
:
that
he
would
keepe
all
those
that
are
his
true
and
faithfull
members
from
euill
,
that
they
might
bee
in
him
and
he
in
them
continually
:
and
that
they
might
bee
made
perfect
in
him
:
if
therefore
this
prayer
of
Christ
bee
granted
,
it
cannot
bee
that
they
should
euer
totally
fall
from
grace
.
Fourthly
,
this
prayer
and
intercession
of
Christ
doth
s●…ue
men
to
the
vttermost
,
it
keepes
them
so
,
that
nothing
shall
bee
able
so
much
as
once
to
seperate
them
from
the
loue
of
God
which
is
in
Christ
:
and
therefore
it
must
needes
bee
,
that
this
prayer
and
intercession
of
Christ
doth
not
onely
keepe
his
true
and
faithfull
members
from
a
finall
,
but
likewise
,
from
a
totall
fall
from
grace
,
so
that
this
argument
remaines
still
vnanswered
:
neither
is
it
possible
for
any
man
to
giue
a
full
and
satisfactory
answere
to
it
.
The
third
thing
in
Christ
which
may
assure
vs
of
,
and
settle
vs
in
this
present
truth
:
is
the
power
and
might
of
Christ
;
from
which
I
frame
this
third
argument
.
Those
who
are
kept
by
the
power
and
might
of
Christ
:
so
that
nothing
can
plucke
them
out
of
his
hands
,
to
that
end
and
purpose
that
they
might
neuer
perish
,
but
haue
euerlasting
life
;
it
cannot
be
,
that
they
should
euer
finally
or
totally
fall
from
grace
.
But
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
are
kept
by
the
power
and
might
of
Christ
to
that
end
,
and
purpose
that
they
may
neuer
perish
but
haue
euerlasting
life
,
Iud.
1.
1.
Iohn
10.
28.
2
Cor.
12.
9.
10.
and
1
Pet.
1.
5.
Therefore
it
cannot
be
,
that
they
should
euer
finally
or
totally
fall
from
grace
.
Of
which
argument
you
may
see
more
in
the
second
argument
drawne
from
God
himselfe
.
The
fourth
thing
in
Christ
that
proues
this
position
to
the
full
:
is
his
compassionate
and
tender
nature
:
He
will
not
breake
the
bruised
reed
,
nor
quench
the
smoking
flaxe
,
Isai.
42.
13.
Mat.
12.
20.
Hee
will
seeke
that
which
is
lost
,
and
bring
againe
that
which
was
driuen
away
,
hee
will
binde
vp
that
which
is
broken
,
and
strengthen
that
which
is
sicke
,
hee
will
seed
his
flocke
like
a
shepheard
,
and
hee
will
gather
the
Lambes
with
his
arme
,
and
carry
them
in
his
bosome
,
and
will
gently
leade
those
that
are
with
young
,
Exech
.
34.
16.
10.
and
Isai.
40.
11.
He
giueth
power
to
the
faint
and
to
those
that
haue
no
might
;
he
increaseth
strength
.
Isai.
40.
29.
And
therefore
seeing
that
Iesus
Christ
is
so
compassionate
to
all
those
that
are
his
members
,
and
once
ingrafted
into
him
;
seeing
that
he
is
alwayes
touched
with
the
sense
and
feeling
of
their
infirmities
,
Heb.
4.
15.
It
cannot
bee
that
euer
they
should
either
finally
or
totally
fall
from
grace
.
When
a
man
is
once
but
truly
regenerate
and
ingrafted
into
Christ
,
if
hee
be
weake
and
faint
,
hee
will
strengthen
and
refresh
him
:
if
hee
be
sicke
and
dead
,
he
will
quicken
and
reuiue
him
:
if
hee
be
sicke
and
wounded
hee
will
heale
and
cure
him
:
if
hee
be
in
any
distresse
or
temptation
,
he
will
helpe
him
and
assist
him
;
if
hee
be
deiected
in
minde
and
conscience
,
he
will
comfort
and
reioyce
him
;
such
is
the
mercifull
,
gratious
,
and
compassionate
nature
of
Iesus
Christ
,
that
he
will
supply
all
the
wants
and
necessities
of
all
his
Saints
in
all
kindes
whatsoeuer
;
they
shall
neuer
want
any
thing
that
may
helpe
to
keepe
them
in
the
state
of
grace
,
or
bring
them
home
to
heauen
,
Psal.
23.
1.
Phil.
4.
19.
and
Psal.
34.
10.
therefore
they
need
not
feare
a
totall
or
finall
fall
from
grace
,
it
cannot
happen
to
them
,
The
fift
thing
that
may
stablish
our
hearts
in
the
present
truth
is
,
the
vigilancy
and
care
of
Christ
ouer
vs
,
and
his
perpetuall
presence
with
vs
:
Christ
is
that
great
,
that
good
,
and
that
carefull
shepheard
of
his
sheepe
,
Who
is
alwayes
watching
ouer
his
fl●…cke
lest
any
of
them
should
miscarry
;
He
doth
alwayes
night
and
day
keepe
and
gard
his
sheepe
,
and
neuer
fleeth
from
them
when
the
theefe
doth
come
to
steale
them
:
but
hee
carrieth
them
in
his
owne
bosome
,
and
keepes
them
in
his
armes
;
bee
giues
life
in
great
abundance
vnto
all
his
sheepe
,
yea
,
he
layeth
downe
his
owne
life
for
his
sheepe
,
hee
giues
vnto
them
eternall
life
,
and
they
shall
neuer
perish
,
neither
shall
any
man
plucke
them
out
of
his
hands
,
as
wee
may
reade
Iohn
10.
10
,
11
,
12
,
28.
Psal.
23.
1
,
2.
Ezech.
34.
16.
Isai.
40.
11.
Psal.
121.
3
,
8.
Christ
is
alwayes
present
with
his
faithfull
sheepe
,
his
presence
doth
goe
with
them
alwayes
for
to
giue
them
rest
,
Exod
33.
14.
and
as
it
was
with
the
Children
of
Israel
,
when
they
marched
toward
the
temporall
Canaan
,
so
is
it
with
all
those
that
are
once
truly
regenerated
in
their
marching
toward
the
heauenly
:
Iesus
Christ
,
will
goe
before
them
in
a
piller
of
a
cloude
to
lead
them
in
their
way
,
and
in
a
pillar
of
fire
by
night
to
defend
them
from
their
enemies
,
and
to
giue
them
light
to
goe
by
day
and
night
,
hee
will
not
take
away
the
pillar
of
the
Cloude
by
day
,
nor
the
pillar
of
fire
by
night
from
before
his
people
,
Exod.
13.
21
,
22.
Cap.
14.
19
:
Therefore
they
shall
be
safe
,
and
neuer
fall
either
totally
or
finally
from
grace
:
From
all
which
I
collect
this
fift
argument
.
Those
who
haue
Iesus
Christ
for
their
Pastor
and
shepheard
,
those
whom
hee
doth
alwayes
gard
and
keepe
with
speciall
care
and
vigilancy
,
and
protect
and
shelter
with
his
presence
,
it
s
altogether
impossible
for
them
to
fall
from
grace
.
But
all
those
that
are
once
truly
regenerated
and
ingrafted
into
Christ
,
haue
Iesus
Christ
for
their
Pastor
and
shepheard
(
who
will
lose
none
that
are
committed
to
his
charge
,
Iohn
17.
14.
)
Hee
doth
alwayes
gard
and
keepe
them
with
speciall
care
and
vigilancie
,
and
protect
and
shelter
them
with
his
continuall
presence
,
and
therefore
it
is
altogether
impossible
for
them
to
fall
from
grace
.
The
minor
proposition
cannot
be
denyed
;
the
maior
like
wise
must
be
true
,
else
you
must
make
Christ
Iesus
that
great
,
good
,
and
carefull
shepheard
of
the
sheepe
,
to
be
exceeding
negligent
and
carelesse
in
his
office
.
A
good
shepheard
will
neuer
so
much
as
lose
a
sheepe
,
or
let
it
goe
astray
,
much
lesse
then
will
Iesus
Christ
loose
any
of
those
sheepe
that
are
once
committed
to
his
charge
,
Ioh.
17.
14.
Ezech.
34.
16.
Isai.
40.
11.
Luk.
15.
45.
2
Pet.
3.
9.
and
Luk.
21.
18.
Therefore
the
conclusion
followes
of
necessitie
and
cannot
be
denied
.
The
sixt
thing
in
Iesus
Christ
that
may
establish
vs
in
this
present
truth
:
is
Christs
continually
residence
and
dwelling
in
our
hearts
:
from
whence
I
frame
this
argument
:
Those
in
whose
hearts
and
soules
Christ
Iesus
doth
for
euer
remaine
and
dwell
,
it
is
altogether
impossible
that
they
should
fall
from
grace
,
but
Iesus
Christ
doth
for
euer
remaine
and
dwell
in
the
hearts
and
soules
of
all
them
that
are
once
truly
regenerated
and
ingrafted
into
him
,
Io.
14
20
,
23.
Cap.
17.
2●…
,
23
,
26.
2
Cor.
13.
4
,
5.
Gal.
2.
20.
Ephes.
3.
17.
1
Iohn
3.
24.
cap.
4.
4.
Ephes.
2.
22.
1
Io.
4
12
,
13.
15
,
16.
cap.
5.
10.
20.
Col.
1.
27.
Psal.
68.
16.
18.
Re●…
.
2.
20.
Therefore
it
is
altogether
impossible
that
they
should
euer
totally
or
finally
fall
from
grace
.
What
can
bee
truly
answered
or
replyed
to
this
argument
I
cannot
learne
or
know
.
The
last
thing
in
Iesus
Christ
that
may
assure
vs
of
this
present
truth
,
is
his
Sacraments
:
for
to
what
other
end
doe
the
Sacraments
serue
,
specially
that
of
the
Lords
Supper
,
but
to
assure
our
soules
of
Gods
vnchangeable
loue
vnto
vs
in
Iesus
Christ
,
and
of
our
euerlasting
obedience
vnto
him
:
The
Sacraments
they
are
the
very
seales
of
Gods
couenant
,
wherein
God
and
Christ
doe
seale
vnto
vs
euen
in
the
blood
of
Iesus
Christ
,
the
one
that
hee
will
become
a
gratious
and
louing
Father
,
the
other
that
he
will
become
a
gratious
and
louing
Sauiour
to
vs
for
euer
,
and
wee
seale
againe
to
God
and
Christ
that
wee
will
become
dutifull
,
faithfull
,
and
obedient
Children
and
seruants
vnto
them
for
euer
.
The
holy
Sacraments
therefore
wherein
God
doth
chuse
vs
for
his
children
,
and
wee
doe
chuse
him
for
our
God
and
Father
,
must
needes
assure
our
soules
that
wee
shall
neuer
finally
and
totally
fall
from
grace
,
or
be
depriued
of
Gods
loue
and
fauour
.
If
wee
could
either
totally
or
finally
fall
from
grace
,
what
comfort
and
benefit
,
what
profit
and
assurance
could
wee
haue
from
those
most
comfortable
and
blessed
Sacraments
?
if
that
couenant
which
is
sealed
,
ratified
,
and
confirmed
in
the
blood
of
Iesus
Christ
should
euer
once
bee
broken
,
what
good
or
profit
could
it
bring
vnto
our
soules
?
Wherefore
the
very
Sacraments
which
seale
Gods
loue
vnto
our
soules
,
and
all
those
other
things
which
are
in
Christ
,
which
haue
been
formerly
mentioned
,
may
giue
our
soules
this
comfortable
and
sweet
assurance
,
that
wee
shall
neuer
totally
or
finally
fall
from
grace
,
euen
in
respect
of
Iesus
Christ
,
when
once
we
are
but
truly
regenerated
and
ingrafted
into
him
.
Thirdly
,
it
is
altogether
impossible
in
respect
of
the
holy
Ghost
,
that
those
that
are
once
truly
regenerated
,
should
First
,
there
is
his
personall
residencie
and
habitation
in
our
hearts
and
soules
,
from
whence
this
argument
may
bee
deduced
.
Those
in
whose
hearts
and
soules
the
holy
Ghost
shall
abide
and
dwell
for
euer
,
it
is
altogether
impossible
for
them
either
finally
or
totally
to
fall
from
grace
:
because
as
long
as
they
haue
the
holy
Ghost
within
them
,
there
is
alwayes
grace
within
them
.
But
the
holy
Ghost
shall
abide
and
dwell
for
euer
in
the
hearts
and
soules
of
all
those
which
are
once
truly
regenerated
and
ingrafted
into
Christ
,
as
appeares
by
Io.
14
16
,
17.
I
saith
Christ
will
pray
the
Father
,
and
hee
shall
giue
you
another
Comforter
that
hee
may
abide
with
you
for
euer
,
euen
the
spirit
of
truth
whom
the
world
cannot
receiue
,
because
it
seeth
him
not
,
neither
knoweth
him
,
but
yee
know
him
,
for
hee
dwelleth
in
you
and
shall
be
in
you
:
by
Rom.
8.
9
,
11.
But
yee
are
not
in
the
flesh
but
in
the
spirit
,
if
so
bee
that
the
Spirit
of
God
dwell
in
you
,
Now
if
any
man
haue
not
the
spirit
of
Christ
he
is
none
of
is
,
but
if
the
spirit
of
him
that
raised
vp
Iesus
from
the
dead
dwell
in
you
,
hee
that
raised
vp
Christ
from
the
dead
shall
also
quicken
your
mortall
bodies
by
●…is
spirit
that
dwelleth
in
you
:
by
1
Cor.
6.
19.
Know
yee
not
that
your
body
is
tho
Temple
of
the
holy
Ghost
,
which
is
in
you
,
which
yee
haue
of
God
,
and
yee
are
not
your
owne
?
by
2
Tim.
1.
14.
That
good
thing
which
was
committed
vnto
thee
,
keepe
by
the
holy
Ghost
which
dwelleth
in
vs
,
and
by
Ezech.
36.
26
,
27.
A
new
heart
also
will
I
giue
you
,
and
a
new
spirit
will
I
put
within
you
,
and
I
will
put
my
spirit
within
you
,
and
cause
you
to
walke
in
my
statutes
,
and
yee
shall
keepe
my
i●…dgements
and
doe
them
.
Therefore
it
is
altogether
impossible
that
they
should
euer
fall
,
either
finally
or
totally
from
grace
.
If
it
be
obiected
that
the
holy
Ghost
may
bee
taken
away
from
v●…
;
that
it
may
be
grieued
,
quenched
,
and
resisted
,
as
it
is
euident
by
Psal.
51.
11.
1
Thess.
5.
19.
Ephes.
4
30.
and
Act.
7.
51.
I
answer
that
it
is
true
,
that
the
sense
and
feeling
of
the
for
euer
,
they
cannot
be
rooted
or
weeded
out
of
them
,
Io.
14.
16
,
17.
1
Io.
2
,
20.
27.
and
cap.
3.
9.
And
though
Dauid
prayeth
to
God
,
not
to
take
away
his
holy
Spirit
from
him
,
Psal.
51.
yet
that
is
onely
meant
of
the
ioy
and
comforts
of
the
spirit
,
and
not
of
the
spirit
it selfe
or
the
graces
of
the
spirit
,
as
appeareth
by
the
8.
and
12.
verses
of
the
same
Psalme
wherein
hee
prayes
to
God
not
to
restore
to
him
the
holy
Ghost
,
or
the
graces
of
the
spirit
,
but
to
restore
vnto
him
the
ioy
of
the
spirit
.
As
for
that
exhortation
of
Paul
.
1
Thes.
5.
19.
Quench
not
the
spirit
:
some
interpret
it
to
bee
no
more
but
this
,
that
men
should
not
hinder
any
one
whose
heart
and
soule
was
filled
with
the
graces
and
gifts
of
Gods
spirit
from
preaching
of
the
word
of
God
,
and
interpreting
of
it
vpon
all
occasions
,
coupling
it
with
the
next
verse
,
where
the
Apostle
saith
thus
,
Despise
not
prophecyings
,
but
the
genuine
and
proper
meaning
of
the
place
is
this
:
that
men
should
not
quench
and
smother
those
good
motions
and
holy
affections
which
the
spirit
of
God
doth
kindle
in
their
hearts
,
but
stirre
and
blow
them
vp
vpon
all
occasions
.
The
spirit
of
God
oft-times
doth
trouble
the
hearts
of
his
Saints
with
good
and
holy
motions
and
affections
,
as
the
Angell
sometimes
troubled
the
poole
of
Bethesda
,
inflaming
,
rauishing
,
and
warming
of
their
hearts
and
soules
,
and
stirring
of
them
vp
to
frequent
prayer
,
godly
meditations
and
discourses
,
and
such
like
holy
duties
:
which
motions
and
influences
of
Gods
spirit
,
if
the
Saints
of
God
doe
well
obserue
and
take
aduantage
of
them
,
to
kindle
and
to
stirre
them
vp
,
they
may
gaine
abundance
of
grace
,
of
heauenly
ioy
and
comfort
to
their
soules
,
which
for
want
of
ioyning
with
them
,
and
stirring
of
them
vp
,
may
quite
be
lost
.
Now
the
Apostles
meaning
here
is
onely
this
,
that
we
should
not
quench
these
motions
and
influences
of
Gods
spirit
,
when
as
wee
feele
them
arising
and
growing
vp
in
our
hearts
and
soules
,
but
that
wee
should
blow
and
stirre
them
vp
,
by
yeelding
and
assenting
to
them
,
that
so
they
might
fully
warme
our
hearts
and
soules
,
and
bring
much
ioy
and
comfort
,
and
much
increase
of
grace
vnto
them
,
and
not
that
the
spirit
of
God
it selfe
,
or
the
habituall
and
inherent
graces
of
Gods
spirit
might
be
quenched
and
quite
put
out
within
vs
.
And
though
that
good
men
may
sometimes
resist
the
spirit
in
not
hearkening
and
yeclding
to
those
motions
of
it
,
and
may
oft-times
grieue
it
by
their
sinnes
,
yet
they
doe
neuer
so
quench
it
or
resist
it
,
as
vtterly
for
to
loose
it
and
the
habituall
graces
of
it
.
Yea
,
but
you
will
obiect
that
the
spirit
of
the
Lord
departed
from
Saul
,
and
an
euill
spirit
from
the
Lord
troubled
him
,
and
therefore
the
spirit
it selfe
,
and
the
habituall
graces
of
it
may
be
lost
.
I
answer
,
that
in
this
place
the
So
that
the
spirit
of
the
Lord
departed
from
him
,
signifieth
onely
this
that
his
heroicall
,
valiant
,
and
Kingly
spirit
,
and
those
other
common
gifts
of
the
spirit
departed
from
him
which
are
not
here
in
question
,
and
not
the
holy
and
sanctifying
Spirit
of
God
,
and
the
sauing
graces
of
the
Spirit
:
for
this
abideth
as
a
firme
and
stable
truth
,
that
where
once
the
sanctifying
spirit
of
God
doth
come
,
there
it
dedicates
and
sanctifies
the
heart
and
soule
vnto
it selfe
,
there
it
takes
vp
its
rest
,
its
habitation
,
and
abode
for
euer
,
as
those
places
of
Scripture
formerly
cited
doe
expresly
testifie
:
And
therefore
it
is
altogether
impossible
that
those
that
are
once
regenerated
,
and
truly
sanctified
,
should
euer
totally
or
finally
fall
from
grace
.
The
second
thing
in
respect
of
the
spirit
of
God
which
doth
assure
vs
of
the
truth
of
this
position
,
is
the
seale
of
Gods
Spirit
,
which
is
stamped
on
the
hearts
of
all
those
which
are
once
truly
regenerated
and
ingrafted
into
Christ
;
Those
that
are
sealed
and
marked
to
be
Gods
,
by
the
inward
and
powerfull
operation
of
Gods
Spirit
working
vpon
their
hearts
and
soules
,
and
that
not
for
a
time
onely
,
but
to
the
day
of
Redemption
,
and
the
day
of
Iesus
Christ
,
it
is
altogether
impossible
that
they
should
euer
finally
or
totally
fall
from
grace
;
because
the
seale
and
stampe
of
Gods
spirit
doth
alwayes
abide
&
rest
vpon
their
soules
,
&
can
neuer
be
razed
and
blotted
out
again
.
But
all
those
that
are
once
truly
regenerated
,
are
sealed
and
marked
by
the
Spirit
of
God
to
be
Gods
own
peculiar
people
,
&
that
not
for
a
time
,
but
to
the
day
of
Redemption
,
and
the
day
of
Iesus
Christ
,
2
Cor.
1.
21
,
22.
Now
hee
which
establ●…sheth
vs
with
you
in
Christ
,
and
hath
annoynted
vs
is
God
;
who
hath
also
sealed
vs
,
and
giuen
the
earnest
of
the
Spirit
in
our
hearts
,
Eph
1.
13
,
14.
In
whom
also
after
that
yee
beleeued
,
yee
were
sealed
with
that
holy
Spirit
of
promise
;
Which
is
the
earnest
of
our
inheritance
vntill
the
redemption
of
the
purchased
possession
vnto
the
praise
of
his
glory
,
cap.
4.
30.
And
grieue
not
the
holy
Spirit
of
God
,
whereby
yee
are
sealed
vnto
the
day
of
Redemption
.
Therefore
it
is
impossible
,
that
they
should
euer
finally
or
totally
fall
from
grace
.
This
argument
though
it
may
seeme
a
mystery
&
a
riddle
to
carnall
men
who
were
neuer
acquainted
with
the
workeing
of
Gods
Spirit
,
yet
it
doth
so
fully
conuince
The
third
thing
in
the
Spirit
of
God
which
man
may
assure
our
soules
of
the
truth
of
this
position
:
is
the
seede
and
annoynting
of
Gods
Spirit
,
from
which
I
frame
this
third
argument
.
Those
that
haue
the
seede
and
the
annoynting
of
Gods
Spirit
in
their
hearts
,
it
is
altogether
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
But
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
they
haue
the
seede
and
annoynting
of
Gods
Spirits
in
their
hearts
;
therefore
it
is
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
The
Maior
proposition
is
warrented
by
these
two
reasons
.
First
,
because
the
seed
and
annoynting
of
Gods
Spirit
they
are
of
a
deuine
,
incorruptable
,
perpetuall
and
immortall
nature
,
whence
they
are
styled
an
incorruptible
seede
,
and
a
diuine
nature
.
1
Pet.
1.
23.
and
2
Pet.
1.
4.
Secondly
,
because
where
euer
the
seede
and
anoynting
of
the
Spirit
are
,
there
they
alwayes
continue
and
remaine
for
euer
,
as
appeares
by
the
:
1
Iohn
2.
20.
27.
But
yee
haue
an
,
vnction
from
the
holy
one
,
and
the
annoynting
which
yee
haue
receiued
of
him
abideth
in
you
,
and
by
1
Iohn
3.
9.
Whosoeuer
is
borne
of
God
doth
not
commit
sinne
,
for
his
seede
remaineth
in
him
,
and
he
cannot
sinne
,
because
he
is
borne
of
God
.
And
that
all
those
who
are
once
truly
regenerated
and
borne
of
God
,
haue
this
seede
and
annoynting
of
the
Spirit
,
it
appeares
by
Rom.
8.
9.
14.
where
it
is
saide
,
that
if
any
man
haue
not
the
Spirit
of
Christ
hee
is
none
of
his
,
and
that
as
many
as
are
led
by
the
Spirit
of
God
they
are
the
sonnes
of
God
,
and
no
others
,
and
by
1
Iohn
3.
9.
where
the
expresse
words
are
:
whosoeuer
is
borne
of
God
doth
not
commit
sin
,
for
his
seede
remaineth
in
him
.
The
premisses
then
being
seede
and
annoynting
of
the
Spirit
abideth
in
them
,
and
if
it
doth
abide
within
them
,
then
your
supposition
and
andition
(
as
long
as
it
abideth
in
them
)
is
but
idle
and
contrary
to
the
text
,
because
it
supposeth
,
that
the
seede
doth
not
abide
.
Secondly
,
this
is
an
immortall
,
incorruptible
,
and
eternall
seede
,
1
Pet.
1
23.
Hebr.
9.
14
:
therefore
this
supposition
,
that
the
seede
should
faile
and
not
abide
,
must
needes
be
false
,
because
it
is
contrary
and
repugnant
to
the
nature
of
the
thing
supposed
.
Thirdly
,
the
scope
of
the
Apostle
in
this
place
,
is
onely
to
proue
,
that
those
that
are
once
truly
regenerated
and
borne
of
God
,
can
neuer
fall
from
grace
,
because
they
cannot
sinne
vnto
death
.
Now
his
reasons
why
they
cannot
sin
vnto
death
are
two
.
First
,
because
they
are
borne
of
God
,
and
secondly
,
because
the
seede
remaineth
in
them
.
This
therefore
being
one
of
the
Apostles
reasons
,
why
those
that
are
once
truly
regenerated
can
neuer
fall
away
from
grace
,
because
their
seede
remaineth
in
them
,
this
your
answere
and
supposition
doth
but
falsifie
and
make
voide
the
Apostles
reason
:
and
therefore
it
must
needes
be
false
.
Fifthly
,
if
your
exposition
were
the
Apostles
meaning
in
this
place
,
no
doubt
but
the
Apostle
himselfe
who
desires
plainnesse
and
perspicuity
,
would
haue
expressed
himselfe
in
other
termes
then
now
he
doth
:
to
wit
,
that
those
who
are
borne
of
God
cannot
sinne
as
long
as
the
seede
remaineth
in
them
,
and
not
in
these
wordes
which
now
hee
vseth
,
because
the
seede
remaineth
in
them
.
Sixthly
,
those
who
are
regenerated
and
borne
of
God
,
the
text
faith
,
they
cannot
sinne
,
because
they
are
borne
of
God
,
God
hauing
once
chosen
them
for
his
children
,
and
begotten
them
againe
in
Iesus
Christ
,
they
must
needes
continue
still
to
bee
his
children
,
because
,
now
they
are
partokers
of
the
Diuine
nature
,
and
they
cannot
sinne
,
so
as
to
seperate
themselues
from
God
,
and
to
cease
to
be
his
children
,
because
they
are
borne
of
God
:
God
chuseth
none
to
be
his
children
and
adopted
sonnes
in
Christ
,
whom
hee
doth
intend
to
disinherit
afterwards
.
Men
will
not
adopt
those
to
bee
their
heires
whom
they
will
disinherit
afterwards
,
much
lesse
then
will
God
do
it
,
whose
gifts
and
calling
are
without
repeutance
.
Rom.
11.
29.
Therefore
the
Apostle
saith
,
that
they
cannot
sinne
,
and
fall
from
grace
,
because
they
are
borne
of
God
,
and
so
your
supposition
(
as
long
as
they
are
borne
of
God
)
is
friuilous
and
repugnant
to
the
Apostles
meaning
.
Seuenthly
,
this
your
answere
and
euasion
doth
quite
inuert
and
change
the
words
and
meaning
of
the
text
,
for
the
text
makes
the
seede
of
grace
and
the
new
birth
the
cause
of
the
perseuerance
of
the
saints
;
they
cannot
sin
,
because
the
seede
remaineth
in
them
,
and
because
they
are
borne
of
God
.
Now
you
make
the
saints
themselues
the
cause
of
the
perseuerance
and
continuance
of
their
graces
;
you
make
the
Saints
to
preserue
grace
,
and
to
beare
the
roote
;
when
as
grace
and
the
roote
doth
preserue
and
beare
them
,
and
so
you
inuert
the
Apostles
order
&
meaning
.
Lastly
,
your
answere
supposeth
,
that
this
seede
and
annoynting
of
the
Spirit
may
be
lost
;
if
it
be
lost
,
then
there
must
be
some
thing
that
is
the
cause
of
it
,
there
is
something
or
other
that
must
roote
it
out
of
their
hearts
.
Now
I
would
demand
of
you
what
that
cause
should
bee
,
if
there
be
any
cause
,
then
either
it
must
be
some
grosse
sinne
which
they
doe
commit
:
or
the
meere
freedome
of
their
owne
wills
,
for
God
himselfe
cannot
be
the
cause
,
wh●…se
gifts
and
calling
are
without
〈◊〉
:
nor
yet
any
outward
thing
whatsoeuer
which
can
befall
or
assault
them
,
for
Paul
assures
vs
,
that
they
can
ne●…er
seperate
them
from
the
loue
of
God
which
is
in
Christ
Iesus
.
Rom.
8.
35.
to
the
end
.
Now
no
grosse
sin
that
they
doe
commit
can
doe
it
,
for
the
Apostle
tels
vs
,
that
those
that
are
borne
of
God
doe
not
〈◊〉
sinne
,
for
the
seede
remaineth
in
them
,
neither
can
they
sinne
,
because
they
are
borne
of
God
.
1
Io.
3.
6.
9.
and
cap.
5.
16.
18.
Secondly
,
the
liberty
and
freedome
of
their
owne
wills
can
neuer
do
it
.
First
,
because
their
wils
are
in
the
hands
of
God
,
they
are
subordinate
and
conformable
to
his
will
,
now
it
is
Gods
will
,
that
the
seede
of
grace
should
abide
within
them
,
and
therefore
it
cannot
but
bee
their
will
;
so
that
they
themselues
out
of
the
freedome
of
their
owne
wills
cannot
roote
out
the
seede
of
grace
that
is
planted
in
their
hearts
,
because
they
cannot
will
to
doe
it
,
their
wills
being
subordinate
and
conformable
to
this
will
of
God
.
Secondly
,
out
of
the
libertie
of
their
owne
wills
they
cannot
cast
out
the
seede
of
grace
which
they
haue
once
rece●…ued
,
because
it
is
euery
way
hurtfull
for
them
,
and
there
is
no
colour
of
any
good
to
doe
it
,
now
they
cannot
will
that
which
is
euery
way
hurtfull
for
them
;
because
the
will
cannot
will
that
which
is
hurtfull
to
it selfe
;
and
therefore
they
cannot
will
the
casting
away
of
this
seede
of
gracc
.
Thirdly
,
out
of
the
freedome
of
their
owne
wills
they
cannot
cast
away
this
seede
of
grace
which
they
haue
once
in
truth
receiued
,
because
then
they
should
repent
them
of
those
graces
which
they
haue
.
Now
the
saints
of
God
can
neuer
repent
them
of
those
graces
that
they
haue
receiued
,
whence
Paul
styles
repentance
to
saluation
,
repentance
not
to
bee
repented
of
.
2
Cor.
7.
10.
and
therefore
they
can
neuer
out
of
the
freedome
of
their
owne
wills
reiect
and
cast
them
out
againe
.
Fourthly
,
out
of
the
liberty
and
freedome
of
their
owne
wills
,
they
cannot
extirpate
and
roote
out
those
graces
which
are
once
planted
in
them
,
because
,
though
they
had
the
will
,
yet
they
neuer
haue
the
power
for
to
doe
it
.
For
as
men
cannot
alter
and
change
the
order
and
course
of
nature
though
they
would
,
they
cannot
change
that
nature
which
God
hath
giuen
them
,
though
they
should
set
themselues
about
it
,
no
more
can
they
change
and
alter
that
seede
&
habite
of
grace
which
God
hath
put
into
them
,
because
it
is
an
other
nature
,
yea
a
thing
more
permanent
&
vnchangable
then
nature
is
.
It
is
such
a
thing
as
doth
make
them
new
men
and
new
creatures
,
it
puts
a
new
nature
and
disposition
into
them
,
so
that
they
cannot
alter
or
destroy
it
if
they
would
.
But
of
this
see
more
in
the
reply
to
the
answere
which
is
giuen
to
the
fourth
argument
drawne
from
God
.
If
therefore
no
sinne
which
the
saints
of
God
can
commit
,
if
the
freedome
and
liberty
of
their
owne
will
cannot
destroy
that
seede
of
grace
which
is
within
them
,
and
there
be
no
other
cause
or
thing
to
doe
it
,
it
is
certaine
that
this
seede
and
annoynting
of
the
Spirit
must
still
remaine
within
them
:
and
so
your
answere
(
as
long
as
the
seede
and
annoynting
remaines
)
which
supposeth
that
they
doe
not
alwaies
remaine
and
abide
within
them
,
must
needes
be
false
,
friuilous
,
and
repugnant
.
And
so
this
argument
and
text
of
Scripture
remaines
vnanswerable
.
Other
answeres
there
are
vpon
the
diuers
readings
and
expositions
of
these
places
,
which
because
they
are
but
vaine
and
idle
,
and
not
worth
the
answering
,
I
will
passe
them
ouer
,
and
so
proceede
.
The
fourth
thing
in
the
spirit
of
God
or
in
the
holy
Ghost
,
that
may
stablish
and
settle
vs
in
this
present
truth
,
is
the
earnest
of
the
Spirit
that
is
giuen
to
all
those
that
are
once
truly
regenerated
:
from
whence
this
fourth
argument
doth
arise
.
Those
that
haue
the
earnest
of
Gods
spirit
in
their
hearts
,
it
is
altogether
impossible
,
that
they
should
euer
finally
or
totally
fall
from
Grace
.
But
all
those
that
are
once
truly
regenerated
and
ingrafted
into
Christ
,
haue
the
earnest
of
Gods
spirit
in
their
hearts
,
2
Cor.
1.
22.
Eph.
1.
13
,
14.
2
Cor.
5.
〈◊〉
.
Therefore
it
is
altogether
impossible
,
that
they
should
either
finally
or
totally
fall
from
grace
.
The
minor
being
the
expresse
text
of
God
.
The
maior
only
is
for
to
be
proued
:
Now
that
those
that
haue
the
earnest
of
Gods
spirit
in
their
hearts
,
can
neuer
fall
either
finally
or
totally
from
grace
,
it
appeares
by
these
reasons
.
First
,
because
the
earnest
of
the
Spirit
of
God
is
nothing
but
an
assurance
giuen
vnto
vs
by
God
of
that
share
and
portion
which
he
hath
prepared
for
vs
in
heauen
:
whence
it
is
stiled
the
earnest
of
our
inheritance
vntill
the
purchased
possession
be
really
bestowed
vpon
vs
,
Eph.
1.
14.
15.
Secondly
,
because
it
makes
the
Saints
of
God
confident
and
sure
of
heauen
and
of
eternall
life
,
as
appeares
by
the
2
Cor.
5.
6
,
7
,
8.
Where
Paul
saith
thus
;
Now
hee
that
hath
wrought
vs
for
the
selfe-same
thing
,
is
God
,
who
also
hath
giuen
vnto
vs
the
earnest
of
the
Spirit
:
therefore
〈◊〉
are
alwayes
confident
,
knowing
that
whiles
wee
are
at
home
in
the
body
,
wee
are
absent
from
the
Lord
,
wee
are
confident
I
say
and
willing
,
rather
to
bee
absent
from
the
body
,
and
to
be
present
with
the
Lord
.
This
〈◊〉
of
the
Spirit
makes
the
Saints
of
God
confident
and
sure
of
their
saluation
vpon
good
and
solid
grounds
,
and
not
vpon
bare
conjectures
,
and
therefore
it
cannot
choose
but
keepe
them
from
falling
away
from
grace
.
Thirdly
,
it
must
needes
bee
so
,
that
those
who
haue
the
earnest
of
the
Spirit
can
neuer
fall
from
grace
,
in
respect
of
the
properties
of
an
earnest
.
For
first
,
an
earnest
it
tyes
and
bindes
the
party
that
doth
giue
it
to
make
good
his
bargaine
and
his
promise
.
Secondly
,
it
is
a
badge
and
signe
of
true
and
vpright
dealing
,
and
it
giues
an
assurance
,
that
the
bargaine
shall
bee
punctually
performed
to
the
vtmost
by
him
that
giues
the
earnest
.
Thirdly
,
an
earnest
is
part
of
payment
,
it
is
part
of
the
whole
which
wee
shall
receiue
.
Fourthly
,
it
is
such
a
thing
as
can
neuer
be
taken
from
vs
.
Let
the
Bargaine
or
the
Contract
hold
or
breake
,
the
earnest
still
remaines
with
him
that
doth
receiue
it
:
hee
that
giues
it
,
is
not
to
require
it
,
hee
th●…t
receiues
it
,
is
not
to
restore
it
.
Fiftly
,
an
earnest
drawes
the
whole
to
it
,
it
makes
the
whole
of
which
it
is
an
earnest
to
be
our
owne
.
Now
the
Spirit
of
God
and
the
graces
of
Gods
Spirit
which
are
once
put
into
our
hearts
,
are
stiled
an
earnest
in
all
these
respects
,
because
they
binde
the
Lord
for
to
performe
his
Covenant
,
and
to
giue
vs
that
inheritance
which
he
hath
promised
to
vs
〈◊〉
because
they
giue
vs
full
assurance
that
God
deales
truly
,
honestly
,
and
in
good
earnest
with
vs
,
and
that
he
will
performe
whatsoeuer
he
hath
promised
vnto
vs
to
the
very
vtmost
:
because
that
portion
of
Grace
and
of
Gods
Spirit
which
wee
haue
in
possession
,
here
is
a
part
and
inchoation
of
that
happinesse
and
glory
which
we
shall
haue
hereafter
:
because
they
are
such
things
as
shall
neuer
be
taken
from
vs
againe
.
Luke
10.
42.
Mary
hath
chosen
that
good
part
which
shall
not
bee
taken
away
from
h●…r
.
God
will
not
require
this
earnest
at
our
hands
againe
,
but
wee
shall
still
enioy
it
as
our
owne
:
and
because
they
drawe
the
whole
vnto
them
,
they
make
the
whole
and
all
of
that
which
God
hath
promised
to
vs
to
be
our
owne
.
Wherefore
this
must
needes
bee
an
vndoubted
truth
,
that
those
who
haue
but
once
this
earnest
of
Gods
spirit
in
their
hearts
(
as
all
those
that
are
once
truly
regenerated
and
ingrafted
into
Christ
haue
it
,
Rom
8.
9
,
14.
)
can
neuer
possibly
fall
,
either
finally
or
totally
from
grace
:
for
then
this
earnest
of
Gods
spirit
should
bee
lost
,
and
serue
to
none
or
little
purpose
.
Of
all
arguments
that
can
bee
produced
,
this
is
one
of
the
strongest
and
least
capable
of
any
sound
and
solid
answer
.
The
fift
thing
in
respect
of
the
holy
Ghost
,
which
may
convince
vs
of
the
truth
of
this
position
,
is
the
ordinary
and
constant
working
of
Gods
Spirit
in
the
hearts
of
all
those
who
are
once
truly
regenerated
,
sanctified
,
and
ingrafted
into
Christ
.
For
the
spirit
of
God
when
once
it
enters
into
mens
hearts
and
soules
,
after
it
hath
once
truly
humbled
them
for
their
sinnes
,
and
in
some
good
measure
sanctified
and
purified
their
hearts
and
soules
,
then
it
doth
secretly
pacifie
their
soules
and
consciences
:
then
it
giues
them
that
inward
and
secret
assurance
of
the
everlasting
and
vnchangeable
loue
of
God
to
them
in
Christ
,
which
passeth
vnderstanding
,
and
testifieth
to
their
owne
spirits
and
consciences
,
that
they
are
the
adopted
children
and
sonnes
of
God
,
which
causeth
them
to
cry
,
Abba
Father
Rom
,
5.
1.
and
cap.
8.
15
,
16.
Then
it
stampes
and
settles
this
assurance
of
Gods
loue
;
this
vndoubted
certaintie
of
their
owne
salvation
,
and
of
their
continuall
perseverance
in
grace
vnto
the
end
vpon
their
hearts
and
soules
in
such
deepe
and
indelable
Characters
,
that
no
temptation
,
no
sinne
or
affliction
whatsoeuer
can
vtterly
raze
and
blot
it
out
againe
,
though
it
may
so
blot
and
blurre
it
for
a
time
,
that
th●…y
themselues
may
not
so
evidently
and
cleerely
see
it
as
they
should
.
And
when
all
this
is
done
,
then
the
holy
Ghost
descends
as
a
sweet
and
heauenly
dew
vpon
them
,
and
doth
fill
and
euen
gl●…tte
and
ravish
their
very
hearts
and
soules
with
that
ioy
which
is
most
vnspeakeable
,
comfortable
,
delectable
and
glorious
.
This
is
the
ordinarie
and
constant
method
and
manner
of
the
working
of
Gods
spirit
in
the
hearts
and
soules
of
all
such
,
as
are
once
truly
regenerated
:
the
very
Spirit
of
God
assures
their
soules
and
consciences
,
that
God
will
alwayes
loue
them
,
and
preserue
them
vn●…o
the
end
,
that
hee
will
never
suffer
them
wholly
to
depart
or
stray
from
him
,
that
hee
will
giue
them
perseuerance
,
and
cause
them
to
hold
out
constantly
vnto
the
end
:
The
spirit
of
God
himselfe
doth
secretly
,
powerfully
,
and
fully
resolue
and
satisfie
their
soules
and
consciences
,
that
they
shall
neuer
returne
vnto
their
sin●…
againe
,
or
fall
finally
or
totally
from
him
.
Therefore
those
who
are
sound
growne
and
experienced
Christians
,
can
neuer
be
perswaded
to
beleeue
that
they
shall
ever
appostatize
and
fall
quite
away
from
God
or
grace
,
because
the
spirit
of
God
doth
so
powerfully
perswade
them
and
resolue
them
to
the
contrary
.
Wherefore
I
dare
bee
bold
for
to
avouch
this
for
truth
,
that
those
who
hold
thee
fiuall
and
totall
Apostacie
of
the
Saints
did
neuer
so
much
as
feele
the
powerfull
,
sweete
,
and
comfortable
working
of
Gods
spirit
in
their
hearts
,
which
would
haue
fully
resolved
them
to
the
contrary
.
Carnall
men
who
haue
never
felt
the
sweet
and
comfortable
working
of
Gods
spirit
in
their
hearts
and
soules
,
may
chance
to
call
this
holy
truth
into
question
,
because
the
spirit
of
God
did
neuer
seale
it
to
their
soules
,
or
fixe
and
stampe
it
on
their
hearts
.
But
regenerate
and
●…oly
men
can
neuer
doe
that
,
because
the
Spirit
of
God
doth
witnesse
to
their
spirits
,
that
they
are
the
sons
of
God
,
and
that
they
shall
continue
such
vnto
the
end
,
so
that
all
the
divells
in
hell
cannot
perswade
them
to
the
contrary
.
From
hence
therefore
I
doe
collect
this
experimentall
,
sensible
,
and
vnanswerable
argument
(
which
though
it
be
a
meere
Mysterie
and
Riddle
vnto
naturall
and
carnall
men
,
who
cannot
perceiue
these
holy
operations
of
Gods
spirit
,
because
they
are
spiritually
disc●…rned
,
and
are
knowne
and
The
sixt
thing
in
the
spirit
of
God
which
may
establish
vs
in
this
present
truth
is
,
the
perpet●…all
guidance
and
direction
of
Gods
spirit
,
from
which
I
frame
this
sixt
argument
.
Those
that
are
alwayes
led
,
guided
,
and
directed
by
the
spirit
of
God
:
those
that
walke
not
after
the
flesh
but
after
the
spirit
;
and
are
so
ouer-ruled
and
mastered
by
the
spirit
,
that
they
cannot
fulfill
the
lusts
of
the
flesh
,
and
doe
the
euill
that
they
would
:
it
is
impossible
for
them
either
●…inally
or
totally
to
fall
from
grace
.
But
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
are
alwayes
led
,
guided
,
and
directed
by
the
Spirit
of
God
,
Exek
.
36.
27.
I
will
put
my
spirit
within
you
,
and
cause
you
to
walke
in
my
statutes
,
and
yee
shall
keepe
my
iudgements
and
doe
them
,
Rom.
8.
14.
As
many
as
are
led
by
the
spirit
of
God
,
they
are
the
sonnes
of
God
,
Psal.
48.
14.
For
this
is
our
God
for
euer
and
euer
,
hee
will
be
our
guide
euen
vnto
death
,
Io.
16.
13.
When
the
Spirit
of
truth
is
come
,
it
guides
you
into
a●…
truth
;
They
walke
not
after
the
flesh
,
but
after
the
spirit
.
Rom.
8.
1.
And
they
are
so
ouer-ruled
and
mastered
by
the
Spirit
,
that
they
cannot
doe
the
euill
that
they
would
,
Gal.
5.
16.
17.
This
I
say
then
,
walke
in
the
spirit
,
and
yee
shall
not
fulfill
the
lusts
of
the
flesh
,
for
the
flesh
lusteth
against
the
spirit
,
and
the
●…pirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
yee
cannot
doe
the
things
yee
would
:
the
Spirit
of
God
doth
cause
them
to
walke
in
his
〈◊〉
,
and
to
keepe
his
iudgements
and
doe
them
,
they
cannot
chuse
but
doe
them
,
Ezek.
36.
27.
and
Act.
4.
20.
Therefore
it
is
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
Lastly
,
the
intercession
and
assistance
of
Gods
spirit
,
may
ground
and
settle
vs
in
this
present
truth
:
For
the
spirit
of
God
when
wee
are
vnable
of
our selues
to
pray
in
that
manner
as
wee
ought
,
doth
alwayes
helpe
our
informities
,
and
makes
intercession
vnto
God
for
vs
with
gronings
which
cannot
bee
vttered
,
and
hee
who
searcheth
the
hearts
,
knoweth
what
is
the
mind●…
of
the
spirit
,
because
hee
maketh
intercession
for
the
Saints
according
to
the
will
of
God
,
Rom.
8.
26
,
27.
When
wee
are
weake
,
dull
,
and
dead
,
and
quite
indisposed
vnto
holy
duties
,
then
doth
the
holy
Ghost
helpe
and
quicken
vs
,
and
enable
vs
to
performe
them
,
in
a
gratious
,
comfortable
,
and
holy
manner
,
whence
I
conclude
with
this
argument
.
Those
whom
the
spirit
of
God
do●…h
alwayes
make
intercession
for
,
and
those
●…hom
the
holy
Ghost
doth
alwayes
assist
in
the
performance
of
euery
holy
dutie
,
it
is
impossible
for
them
to
fall
from
grace
.
But
the
spirit
of
God
doth
alwayes
make
intercession
to
God
for
those
that
are
truly
regenerated
and
ingrafted
into
Christ
,
and
doth
alwayes
assist
them
in
the
p●…rformance
of
euery
holy
dutie
.
Therefore
it
is
altogether
impossible
for
them
to
fall
from
grace
:
And
thus
you
see
how
true
this
Doctrine
and
position
must
needs
bee
true
in
respect
of
the
holy
Ghost
himselfe
.
Fourthly
,
it
is
altogether
impossible
for
the
Saints
of
God
that
are
once
truly
regenerated
and
ingrafted
into
Christ
either
whose
persons
the
holy
Angels
of
God
doe
alwayes
pitch
their
te●…ts
,
and
incampe
themselues
that
they
may
deliuer
them
.
Those
●…uer
whom
the
Lord
doth
giue
his
Angels
charge
to
keepe
them
in
all
their
wayes
,
and
to
beare
them
v●…
in
their
hands
,
left
they
dash
their
fe●…te
against
a
stone
,
it
is
vtterly
impossible
,
that
they
should
euer
finally
or
totally
fall
from
grace
:
for
how
can
they
bee
hurt
whom
a
gard
of
Angels
doth
inviron
?
how
can
they
euer
fall
,
whom
the
holy
Angels
doe
support
and
keepe
from
falling
?
But
about
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
the
holy
Angels
doe
alwayes
pitch
their
tents
,
and
incampe
themselues
that
they
may
deliuer
them
:
and
ouer
them
the
Lord
hath
giuen
his
Angels
charge
to
keepe
them
in
all
their
wayes
,
and
to
beare
them
vp
in
their
hands
left
they
should
da●…
their
feet
against
a
stone
,
Psal.
34.
7.
Psal.
91.
11
,
12.
Gen.
32.
12
2
King
.
6.
16
,
17.
Math.
4.
11.
Therefore
it
is
altogether
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
This
argument
I
doe
not
so
much
relye
vpon
,
because
this
protection
of
the
Angels
is
principally
of
the
bodies
of
the
Saints
,
but
whether
they
haue
any
influence
into
the
soules
of
the
Saints
to
preserue
them
from
sinne
,
that
I
will
leaue
vnto
the
iudgement
of
the
reader
to
determine
.
Fiftly
,
it
is
altogether
impossible
for
those
that
are
once
truly
regenerated
and
ingrafted
into
Christ
either
finally
or
For
first
of
all
;
all
those
that
are
once
truly
regenerated
and
ingrafted
into
Christ
,
they
are
partakers
of
the
diuine
Nature
,
and
they
are
borne
of
an
immortall
seed
which
still
remaineth
in
them
,
and
cannot
be
rooted
out
:
From
which
I
frame
this
argument
.
Those
which
are
partakers
of
a
diuin●…
nature
,
and
borne
of
an
immortall
seed
which
still
remaines
in
them
,
and
cannot
be
rooted
out
:
it
is
altogether
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
;
but
all
those
that
are
once
truly
regenerated
and
ingrafted
into
Christ
,
they
are
partakers
of
the
diuine
Nature
,
2
Pet.
1.
4.
and
they
are
borne
of
an
immortall
seed
which
still
remaines
within
them
and
cannot
be
rooted
out
,
1
Pet.
1.
23.
and
1.
Io.
3.
9.
Therefore
it
is
altogether
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
Secondly
,
they
are
borne
of
God
,
and
are
sonnes
of
God
,
and
therefore
they
can
neuer
fall
:
from
whence
I
thus
argue
.
Those
that
are
the
sonnes
of
God
,
and
are
once
truly
borne
of
God
,
it
is
altogether
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
For
first
,
if
they
are
the
sonnes
of
God
,
then
are
they
also
heires
,
and
co-●…eires
together
with
Christ
,
and
shall
be
for
euer
glorified
with
him
,
Rom
8.
17.
Gal.
4.
6
,
7.
Tit.
3.
7.
Heb.
1.
14.
cap.
2.
11
,
12.
1
Io.
1.
2.
Secondly
,
if
they
are
sons
,
then
they
shall
abide
in
the
house
for
euer
,
and
neuer
be
put
●…nt
,
〈◊〉
.
8.
36.
Gal.
4.
30.
Thirdly
,
if
once
sonnes
and
borne
of
God
,
then
they
cannot
sinne
,
and
the
seed
of
grace
abides
within
them
,
1
Io.
3.
6.
9.
Fourthly
,
if
once
sonnes
and
borne
of
God
;
then
they
shall
stand
fast
for
euer
:
Psal.
125.
1.
Eccles.
3.
14.
Fiftly
,
if
once
sonnes
,
Iesus
Christ
hee
liveth
in
them
,
and
the
life
which
they
then
liue
,
they
liue
by
the
faith
of
the
Sonne
of
God
,
Gal
2.
20.
Sixtly
,
if
sonnes
,
God
then
will
neuer
condemne
them
for
their
sinnes
,
but
hee
will
spare
them
,
euen
a●…
a
father
spareth
his
owne
sonne
that
serueth
him
:
Mal.
3.
17.
and
Psal.
103.
8.
to
15.
But
all
those
that
are
once
truly
regenerated
,
and
ingrafted
into
Christ
,
they
are
the
sonnes
of
God
,
Iohn
1.
12
,
13.
Rom.
8.
14.
to
the
18.
Gal.
4.
5
,
6
,
7.
2
Cor.
6.
18.
Titus
3.
17.
Heb.
2
,
16.
11
,
12.
Iam.
1
18.
1
Io.
3.
2.
9.
and
therefore
it
is
altogether
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
Thirdly
,
those
that
are
once
truly
regenerated
and
ingrafted
into
Christ
,
they
are
built
vpon
a
rocks
:
they
are
founded
vpon
Iesus
Christ
a
sure
corner
stone
,
which
cannot
be
moued
:
From
whence
I
collect
this
third
argument
.
Those
that
are
founded
and
built
vpon
a
rocke
,
and
are
founded
vpon
Christ
himselfe
,
that
sure
foundation
,
and
pretious
corner
stone
,
it
is
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
For
the
Scriptures
are
expresse
in
it
,
that
all
such
as
are
built
and
founded
vpon
Christ
,
shall
neuer
be
asham●…d
or
confounded
,
that
though
the
raine
descend
,
and
the
flouds
com●…
,
and
the
windes
blow
and
beate
vpon
them
,
yet
they
shall
not
fall
,
because
they
are
founded
vpon
a
Rocke
.
Mat.
7
24
,
25.
Luk.
6
48.
1
Cor.
3.
12.
to
the
15.
1
Pet.
2.
6.
and
Eph.
2.
2●…
.
But
all
those
that
are
once
truly
regenerated
and
ingrafted
into
Christ
,
are
founded
and
built
vpon
a
rocke
,
and
vpon
Christ
himselfe
that
sure
foundation
and
pretious
corner
stone
,
Math.
7.
24.
5.
Luk.
6.
40.
Eph.
2.
20
,
21.
and
1
Pet.
2.
5
,
6.
Therefore
it
is
altogether
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
Fourthly
,
the
Saints
of
God
they
haue
a
new
heart
,
a
new
spirit
,
and
a
new
nature
put
into
them
,
the
law
of
God
is
written
and
ingrauen
in
their
hearts
with
indelible
Characters
by
the
finger
of
Gods
spirit
,
from
whence
this
fourth
Argument
may
bee
framed
.
Those
that
haue
a
new
heart
,
a
new
nature
,
and
a
new
spirit
put
into
them
,
which
will
cause
them
to
walke
in
Gods
statutes
,
and
to
keepe
his
judgements
and
doe
them
:
Those
who
are
new
men
,
and
new
creatures
,
and
haue
the
law
of
God
written
and
ingrauen
in
their
hearts
by
the
finger
of
Gods
Spirit
,
can
neither
finally
nor
totally
fall
from
grace
.
But
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
they
haue
a
new
heart
,
a
new
nature
,
and
a
new
spirit
put
into
them
,
which
will
cause
them
to
walke
in
Gods
statutes
,
and
to
keepe
his
iudgements
and
doe
them
,
Psal.
51.
10.
Exek.
18.
31.
cap.
36.
26
,
27.
Io.
1.
13.
They
are
new
men
,
and
new
creatures
,
1
Cor
,
5.
7.
2
Cor.
5.
17.
Ephes.
3.
16.
cap.
4.
21
,
22
,
23.
Col.
3.
8
,
9
,
10.
1
Pet.
3.
4.
And
the
law
of
God
is
written
and
ingrauen
in
their
hearts
by
the
finger
of
Gods
Spirit
,
Ier.
31.
33
,
34.
Hebr.
8.
10.
cap.
10.
16.
17.
Therefore
it
is
altogether
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
Fiftly
,
the
Saints
of
God
haue
ouercome
the
world
,
they
are
taken
out
of
the
world
,
and
made
men
of
another
world
,
they
are
translated
from
death
to
life
,
and
shall
not
come
into
condemnation
:
From
whence
this
fift
Argument
may
be
framed
.
Those
who
haue
ouercome
the
world
;
those
who
are
quite
translated
and
taken
out
of
the
world
,
being
made
men
of
another
world
,
those
who
are
translated
from
death
to
life
,
and
shall
not
come
into
condemnation
,
it
is
impossible
for
them
either
totally
or
finally
to
fall
from
grace
.
But
all
those
who
are
once
t●…uly
r●…generated
and
ingrafted
into
Christ
,
they
haue
ouercome
the
world
,
1
Ioh.
4.
4.
Yee
are
of
God
little
children
,
and
haue
ouercome
them
:
because
greater
is
hee
that
is
in
you
,
then
hee
that
is
in
the
world
,
cap.
5.
4
,
5.
Whosoeuer
is
borne
of
God
ouercommeth
the
world
,
and
this
is
the
victory
that
ouercommeth
the
world
,
euen
our
faith
,
Christ
hath
ouercome
the
world
for
them
,
Io.
16.
33.
And
God
hee
giueth
them
victory
through
the
Lord
Iesus
Christ
,
1
Cor.
15.
57.
They
are
quite
translated
and
taken
out
of
the
World
.
They
are
redeemed
from
the
earth
,
and
from
this
present
euill
world
,
and
made
men
of
another
world
,
their
hearts
and
soules
,
their
thoughts
,
their
affections
,
desires
,
and
conuersation●…
are
in
heaue●…
,
Io.
15
19.
cap.
17.
11.
16.
Reu
14.
3.
4.
Phil.
3.
20.
They
are
translated
from
death
to
life
,
and
shall
not
come
into
condemnation
,
Io.
5.
24.
Verily
,
verily
,
I
say
vnto
you
,
hee
that
heareth
my
word
a●…d
bel●…eueth
on
him
that
sent
me
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
is
past
from
death
vnto
life
,
Rom.
8.
1.
There
is
no
condemnation
to
those
that
are
in
Christ
Iesus
,
who
walke
not
after
the
flesh
,
but
after
the
spirit
.
Col.
1.
13.
who
hath
deliuered
vs
from
the
power
of
darknesse
,
and
hath
translated
vs
into
the
Kingdome
of
his
deare
So●…ne
,
and
1
Io.
3.
14.
Wee
know
that
wee
haue
passed
from
death
vnto
life
,
because
wee
loue
the
brethren
.
Therefore
it
is
impossible
for
them
either
finally
or
totally
to
fall
from
grace
.
Sixtly
,
those
who
are
partakers
of
the
first
resurrection
,
those
who
are
dead
to
sinne
,
those
who
haue
put
off
the
old
man
,
called
vs
with
an
holy
calling
,
Tit.
3.
5.
According
to
his
mercy
hee
saued
vs
,
by
the
washing
of
regeneration
,
and
renewing
of
the
holy
Ghost
.
Yea
,
they
are
saued
to
the
vttermost
,
Heb.
7.
25.
they
are
saued
in
the
Lord
with
an
euerlasting
saluation
:
they
shall
not
bee
ashamed
nor
confounded
world
without
end
,
Isai.
45.
17.
they
are
passed
from
death
to
life
,
and
shall
not
come
into
condemnation
,
Iohn
5.
24
And
they
haue
euerlasting
life
in
present
possession
:
hee
that
beleeueth
on
me
,
he
that
eateth
my
flesh
and
drinketh
my
blood
h●…h
euerlasting
life
:
Christ
doth
not
say
he
shall
haue
it
,
but
hee
hath
euerlasting
life
,
Iohn
3.
16.
18.
36.
ca.
5.
24.
c.
6.
27.
39
:
49
:
47
:
50
,
51
:
54
:
57
:
58.
Christ
hath
giuen
euerlasting
life
to
all
those
that
are
his
sheepe
,
Iohn
10.
28.
Euery
true
beleeuer
hee
hath
the
Sonne
of
God
dwelling
in
him
,
and
therefore
he
cannot
choose
but
haue
euerlasting
life
:
Hee
that
hath
the
Son
hath
euerlasting
life
within
him
:
1
Iohn
5.
11
,
12
:
13.
Yea
,
this
is
life
eternall
,
to
know
God
to
bee
the
only
true
God
,
and
Iesus
Christ
whom
he
hath
sent
,
Iohn
17.
3.
and
1
Iohn
5.
13.
20.
Therefore
it
is
impossible
for
them
to
fall
finally
or
totally
from
grace
.
This
is
an
argument
which
in
my
iudgement
cannot
be
answered
or
euaded
.
Ninthly
,
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
;
are
called
,
iustified
,
and
sanctified
:
they
are
made
the
members
of
Iesus
Christ
:
and
they
are
made
Kings
and
Priests
for
euer
vnto
God
the
Father
,
which
yeelds
vnto
vs
this
ninth
argument
.
Those
that
are
once
truly
called
,
iustified
,
and
sanctified
;
those
that
are
once
become
the
true
and
liuing
members
of
Iesus
Christ
,
and
are
made
Kings
and
Priests
for
euer
vnto
God
the
Father
,
it
is
impossible
for
them
to
fall
finally
or
totally
from
grace
:
For
first
those
that
are
called
effectually
by
God
,
they
are
called
to
saluation
,
and
to
the
obtaining
of
the
glory
of
the
Lord
Iesus
Christ
,
2
Thes.
2.
13
,
14.
They
are
called
vnto
Gods
kingdome
and
glory
,
1
Thes.
2.
12.
They
are
called
to
lay
hold
of
eternall
life
,
1
Tim.
6.
12.
therefore
they
cannot
fall
from
grace
,
for
then
they
should
loose
the
end
of
their
calling
:
Secondly
,
all
those
that
are
iustified
,
they
are
freed
from
condemnation
:
and
they
are
iustified
only
to
this
end
and
purpose
,
th●…t
they
might
not
bee
condemned
,
Rom.
8.
1.
33.
34.
and
Iohn
5.
24.
Therefore
they
cannot
fall
from
grace
,
for
then
they
should
loose
the
benefit
and
fruite
of
their
iustification
.
Thirdly
,
all
those
who
are
sanctified
,
they
are
therefore
sanctified
,
that
they
might
bee
glorified
,
and
saued
,
Rom.
8.
30.
2
Thes.
2.
13.
Tit.
3.
5.
1
Pet.
1.
3
,
4
,
5.
Fourthly
,
all
such
as
are
the
true
and
liuing
members
of
Iesus
Christ
:
Christ
gi●…es
vnto
them
eternall
life
,
Iohn
10.
28.
and
1
Ioh.
5.
11
,
12
,
13.
Though
they
were
dead
before
yet
they
shall
liue
in
him
:
and
when
they
doe
liue
once
in
him
,
they
shall
so
liue
,
that
they
shall
neuer
die
:
death
shall
haue
no
more
dominion
and
power
ouer
them
,
John
11.
25
,
26.
and
Rom.
6.
9
,
10
,
11.
Christ
Iesus
who
is
the
head
will
neuer
suffer
any
of
his
liuing
,
true
and
faithfull
members
for
to
perish
,
he
will
keepe
them
and
preserue
them
so
,
that
none
of
them
shall
be
euer
lost
or
broken
;
or
cut
off
from
him
:
Psal.
34.
20.
and
Iohn
17.
12.
Where
Christ
himselfe
is
,
there
they
shall
alwayes
be
,
they
in
him
,
and
hee
in
them
,
Iohn
17.
23
,
24.
Fiftly
,
all
such
as
are
Kings
and
Priests
vnto
God
for
euer
,
they
cannot
fall
finally
nor
totally
from
grace
,
for
then
they
should
cease
to
be
Kings
and
Priests
,
and
could
not
be
such
for
euer
.
But
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
they
are
truly
called
,
iustified
,
and
sanctified
,
Rom.
8.
29
30
1
Cor.
6.
11.
Ephes.
1.
18.
cap.
5.
26.
27
2
Thess.
2.
13.
Christ
Iesus
is
made
vnto
them
of
God
,
righteousnesse
,
iustification
,
sanctification
,
and
redemption
;
1
Cor
1.
30.
They
are
the
true
and
liuing
members
of
Iesus
Christ
,
Ephes.
5.
30.
Wee
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bone
,
Christ
is
the
Vine
,
they
are
the
branches
,
Iohn
15.
5.
Hee
is
the
head
and
body
,
they
are
the
members
,
1
Cor.
6.
15.
Ephes.
4
16.
and
Col.
2.
19.
And
they
are
made
Kings
and
Priests
for
euer
vnto
God
the
Father
,
to
offer
vp
spirituall
sacrifices
vnto
●…im
:
1
Pet.
2.
5.
Reu.
15.
6.
and
cap.
5.
10.
Therefore
it
is
impossible
for
them
to
fall
finally
or
totally
from
grace
.
Tenthly
,
the
true
regenerate
Saints
of
God
,
they
haue
their
names
written
in
heauen
,
and
in
the
Booke
of
li●…e
:
which
doth
suggest
vnto
vs
this
tenth
Argument
.
They
whose
names
are
written
in
heauen
,
and
ingrauen
in
the
Booke
of
life
,
it
is
impossible
for
them
to
fall
quite
away
from
grace
:
(
First
because
that
God
himselfe
hath
promised
,
that
hee
will
neuer
blot
out
the
names
of
those
who
are
once
truly
registred
in
the
booke
of
life
,
Reu
,
3.
5.
Secondly
,
because
God
hath
promised
such
,
that
they
shall
be
had
in
euerlasting
remembrance
,
and
that
he
will
giue
them
an
euerlasting
name
which
shall
not
be
cut
off
,
Psal.
112.
6.
Isai.
56.
5.
Thirdly
,
because
God
hath
promised
all
such
as
are
registred
in
the
booke
of
his
remembrance
,
that
they
shall
bee
his
in
the
day
when
hee
makes
vp
his
Iewells
,
and
that
he
will
spare
them
,
euen
as
a
Father
spareth
his
owne
sonne
that
serueth
him
,
Mal.
3.
16
,
17.
Fourthly
,
because
Christ
bids
his
Disciples
to
reioyce
,
because
their
names
were
written
in
heauen
,
Luke
10
:
20.
if
then
their
names
might
haue
beene
blotted
out
againe
,
they
had
had
no
iust
cause
of
true
and
solid
ioy
,
and
so
Christs
exhortation
had
beene
in
vaine
.
Fiftly
,
because
they
whose
names
are
written
in
the
booke
of
Life
cannot
bee
seduced
by
the
beast
:
they
cannot
bee
withdrawne
from
God
,
Reu.
13.
8.
Sixtly
,
because
those
that
are
receiued
in
the
booke
of
Life
,
they
were
written
in
that
booke
from
the
foundation
of
the
world
,
Reu.
17.
8.
they
were
predestinated
to
Eternall
life
from
all
eternity
,
by
the
determinate
counsell
and
Decree
of
God
,
which
shall
stand
fast
for
euer
,
and
shall
not
bee
repealed
,
Psal.
89.
28.
33.
34.
2
Tim.
2.
19.
Isai.
54.
10.
Seuenthly
,
because
all
such
as
are
written
in
the
Lamhes
booke
of
life
,
shall
enter
into
the
new
Ierusalem
,
Reu.
21.
27.
they
shall
surely
be
saued
.
Lastly
,
because
there
is
no
variablenesse
,
nor
shadow
of
turning
with
God
.
Iam.
1.
17.
he
neuer
repent
him
of
his
gifts
and
calling
,
Rom.
11.
29.
therefore
hee
will
neuer
suffer
any
of
those
to
fall
,
to
die
,
or
perish
,
whom
he
hath
registred
in
his
Booke
of
life
.
)
Now
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
they
haue
their
names
written
in
heauen
,
and
ingrauen
in
the
booke
of
Life
,
Mal.
3.
16.
17.
Luk.
10.
20.
Phil.
4
3.
Hebr.
12.
23.
Reu.
3.
5.
cap.
13.
8.
cap.
17.
8.
c.
20.
12.
and
c.
21.
27.
Therefore
they
can
neuer
fall
quite
away
from
grace
.
But
it
may
be
obiected
,
that
mens
names
may
be
blotted
God
,
to
bl●…
him
〈◊〉
of
the
Booke
of
life
,
rather
then
the
Israelites
should
b●…
destroyed
,
Exod.
32.
32.
and
Paul
,
hee
could
wish
himselfe
accursed
from
Christ
for
his
brethren
the
Iewes
,
that
so
they
might
bee
saued
,
Rom.
9.
3.
Yea
,
God
himselfe
saith
expresly
.
Exod.
32.
33.
Whosoeu●…r
hath
sinned
against
me
,
him
will
I
blo●…
out
of
the
booke
of
Life
,
and
Reu.
22.
19.
If
any
man
shall
take
away
from
the
words
of
this
Prophecie
;
God
shall
take
away
his
part
out
of
the
Booke
of
life
.
All
those
places
proue
,
that
mens
names
may
be
razed
and
blotted
out
of
heauen
,
and
the
Booke
of
Life
.
I
answer
first
.
That
these
wishes
and
prayers
Whosoeuer
hath
sinned
against
mee
,
him
will
I
blot
out
of
my
booke
:
that
is
,
he
shall
be
slaine
,
and
my
iudgement
of
the
Plague
and
Pestilence
which
I
haue
prouided
for
the
punishment
of
this
his
sinne
shall
seize
vpon
him
for
to
cut
him
off
.
So
that
Moses
his
prayer
being
but
to
remoue
the
temporall
judgement
of
the
Plague
which
God
did
afterwards
inflict
vpon
them
for
this
their
sinne
,
this
booke
of
God
may
here
bee
well
taken
and
accepted
for
the
booke
of
this
temporall
life
:
Hierome
,
Gregorie
,
Parerius
,
and
others
make
this
to
be
the
exposition
of
the
place
:
and
so
it
makes
not
against
mee
.
Secondly
,
I
answer
,
that
there
is
a
difference
betweene
the
booke
of
Life
,
liuing
,
and
betweene
that
booke
of
life
wherein
the
righteous
are
written
and
recorded
.
Dauid
hee
makes
the
difference
,
Psal.
69.
28
,
Let
them
bee
blotted
out
of
the
booke
of
the
liuing
,
and
not
be
written
with
the
righteous
.
A
man
may
be
blotted
out
of
the
Booke
of
the
liuing
,
that
was
〈◊〉
written
with
the
righteous
.
H●…
that
is
written
in
that
booke
of
li●…e
,
wherein
the
righteous
are
recorded
,
can
〈◊〉
bee
blo●…e
out
(
as
I
haue
proued
before
,
)
he
that
is
written
in
〈◊〉
booke
of
the
liuing
may
:
therefore
this
booke
of
God
mentioned
in
this
place
of
〈◊〉
,
seeing
it
is
not
stiled
the
booke
of
Life
,
but
only
Gods
booke
,
must
bee
intended
to
bee
the
booke
of
the
li●…ing
,
and
not
the
booke
of
life
.
Thirdly
,
if
you
will
take
this
booke
of
God
in
this
place
for
the
booke
of
life
,
and
compare
it
with
that
of
Reuel.
22.
19.
If
any
〈◊〉
shall
take
away
from
the
words
of
this
Proph●…cie
,
God
shall
take
away
his
part
out
of
the
Booke
of
Life
.
I
answer
then
,
that
the
meaning
of
the
Scriptures
is
no
more
but
this
;
Whosoeuer
shall
sinne
against
me
,
and
take
from
the
words
of
this
Prophecie
,
I
will
blot
him
out
of
my
Booke
,
and
take
his
part
out
of
the
Booke
of
life
.
That
is
,
I
will
make
it
manifest
to
himselfe
and
all
the
world
,
that
albeit
such
a
man
had
a
name
hee
liued
,
and
that
he
had
his
name
registred
and
recorded
in
the
Booke
of
life
,
that
yet
hee
was
neuer
but
a
dead
man
,
and
that
his
name
was
neuer
truly
written
and
recorded
in
the
Booke
of
life
.
The
sense
and
meaning
of
these
two
places
is
but
this
.
He
that
sinneth
against
me
shall
die
the
death
,
and
shal
neuer
inherite
euerlasting
life
.
So
then
you
see
that
those
places
make
nothing
at
all
against
mee
:
that
those
whose
names
are
registred
and
written
in
heauen
,
and
the
Booke
of
life
can
neuer
bee
blotted
out
againe
,
and
so
they
cannot
fall
quite
away
from
grace
.
Eleuently
,
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
they
cannot
depart
from
him
,
and
it
is
impossible
to
seduce
them
.
From
whence
this
eleuenth
Argument
doth
arise
.
Those
that
cannot
depart
away
from
God
,
nor
yet
be
possibly
seduced
by
any
meanes
,
miracles
or
policies
whatsoeuer
,
can
neuer
finally
nor
totally
fall
from
grace
.
But
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
can
neuer
depart
away
from
God
.
God
will
put
●…is
feare
into
their
hearts
,
that
they
shall
not
depart
from
him
,
Ier.
32.
40.
And
they
cannot
possibly
bee
seduced
by
any
meanes
,
miracles
or
policies
whatsoeuer
.
Math.
24.
24.
Marke
13.
22.
There
shall
arise
false
Christs
,
and
false
Prophets
,
and
shall
shew
great
signes
and
wonders
:
insomuch
,
that
(
if
it
were
possible
)
they
shall
deceiue
the
very
elect
.
Yea
,
the
Beast
which
did
deceiue
all
the
other
Inhabitants
of
the
earth
could
not
deceiue
them
with
all
his
subtilty
,
Reu.
13.
8.
and
cap.
17.
8.
Therefore
they
can
neuer
finally
nor
totally
fall
from
grace
.
The
euasions
to
that
place
of
Ieremy
,
I
haue
fully
answered
and
defeated
heretofore
;
the
euasions
to
the
other
places
remaine
now
to
be
answered
,
which
are
two
in
number
.
First
,
that
these
words
,
if
it
were
possible
,
imply
only
if
it
were
possible
,
imply
a
more
impos●…ible
impossibilitie
then
the
word
impossible
doth
.
Secondly
,
because
the
end
and
scope
of
the
text
is
to
proue
as
much
.
For
if
any
thing
could
seduce
the
Saints
of
God
,
then
certainly
false
Christs
,
and
false
Prophets
comming
vnder
the
colour
and
habit
of
Religion
,
and
working
great
signes
,
miracles
,
and
wonders
,
to
the
very
admiration
of
the
beholders
,
would
seduce
them
:
but
yet
all
those
great
subtile
and
lying
signes
and
wonders
cannot
deceiue
them
,
it
is
impossible
that
the
Beast
,
and
Antichrist
(
whose
comming
is
after
the
comming
of
Satan
,
with
all
power
,
and
signes
,
and
lying
wonders
,
and
with
all
deceiuablenesse
of
vnrighteousnesse
)
could
neuer
seduce
any
of
the
elect
Saints
of
God
,
whose
names
were
written
in
the
booke
of
life
:
but
only
such
as
neuer
had
any
share
or
portion
in
the
Booke
of
life
,
2
Thes.
2.
10
,
13
,
14.
Reu.
13.
8.
and
cap.
17.
8.
If
hee
could
neuer
seduce
any
of
Gods
elect
,
it
is
then
impossible
for
any
to
seduce
them
;
and
so
their
first
euasion
is
but
false
,
for
the
second
euasion
,
that
the
elect
Saints
of
God
cannot
bee
finally
Twelfthly
,
the
true
regenerate
Saints
of
God
,
they
cannot
choose
but
alwayes
feare
,
obey
,
serue
the
Lord
,
and
doe
his
will
:
they
cannot
doe
the
euill
that
they
would
,
neither
can
they
sinne
vnto
death
.
From
whence
this
twelfth
Argument
will
arise
.
Those
that
cannot
choose
but
alwayes
feare
,
obey
,
serue
the
Lord
,
and
doe
his
will
:
those
that
cannot
doe
the
euill
that
they
would
:
and
those
that
cannot
sinne
vnto
death
,
it
is
impossible
for
them
either
finally
or
totally
to
fall
from
grace
.
But
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
;
they
cannot
choose
but
alwayes
feare
,
obey
,
serue
the
Lord
,
and
doe
his
will
.
God
hath
giuen
them
one
heart
,
and
one
way
,
that
they
may
feare
him
for
euer
,
Ier.
32.
39.
God
doth
put
his
Spirit
into
them
,
and
cause
them
to
walk●…
in
his
statutes
,
and
they
shall
keep●…
his
indgements
and
doe
th●…m
,
Ezech.
36.
27.
If
they
should
at
any
time
resolue
with
Ier●…miah
,
that
they
will
not
make
mention
of
the
Lord
,
nor
speake
any
more
in
his
〈◊〉
,
his
●…d
which
is
written
〈◊〉
ingran●…n
in
their
hearts
,
will
b●…
〈◊〉
a
burning
fire
shut
vp
in
theis
bones
,
it
will
make
the●…
we●…rie
of
for
bearing
,
and
they
cannot
stay
,
but
they
must
presently
both
speake
it
and
doe
it
,
to
,
Ier.
20.
9.
Christ
doth
leade
them
in
the
way
of
righteousnesse
,
and
in
the
middest
of
the
paths
of
iudgement
,
Prou.
8.
20.
The
loue
of
Christ
doth
euen
constraine
them
,
for
to
please
him
,
so
that
they
cannot
but
speake
and
doe
the
things
which
they
haue
seene
and
heard
,
2
Cor.
5.
14.
Acts
4.
20.
They
are
vessels
vnto
honour
,
sanctified
,
and
meet●…
for
their
masters
vse
,
and
prepared
vnto
euery
good
worke
,
2
Tim.
2.
21.
the
whole
frame
and
disposition
of
their
soules
is
bent
,
and
set
only
vpon
that
which
is
good
,
so
that
they
cannot
choose
but
serue
,
obey
,
and
please
the
Lord
continually
in
all
things
.
They
cannot
doe
the
euill
,
and
commit
the
sinne
they
would
.
They
are
good
trees
of
the
Lords
owne
planting
,
therefore
they
cannot
bring
forth
euill
fruite
,
Math.
7.
18.
they
are
borne
of
God
,
therefore
they
cannot
sinne
,
1
Ioh.
3.
9.
They
haue
put
off
their
coate
of
sinne
,
how
then
shall
they
put
it
on
?
they
haue
washed
their
feete
,
how
shall
they
then
defile
them
?
Cant.
5.
3.
They
are
dead
to
sinne
,
and
how
can
such
as
are
dead
to
sinne
,
liue
any
longer
therein
?
Rom.
6.
2.
The
sheepe
of
Christ
they
will
not
follow
a
stranger
,
but
they
flee
from
him
,
for
they
doe
not
know
his
voyce
,
Iohn
10.
5.
They
walke
in
the
spirit
,
so
that
they
cannot
doe
the
things
they
would
,
nor
yet
fulfill
the
lust
of
the
flesh
,
Gal.
5.
16.
17.
The
word
of
God
doth
cast
downe
their
sinfull
imaginations
,
and
euery
high
thing
that
exalteth
it selfe
against
God
,
and
bringeth
into
captiuitie
euery
thought
to
the
obedience
of
Christ
,
2
Cor.
10.
5.
So
that
they
cannot
doe
the
euill
that
they
would
.
And
againe
,
they
cannot
sinne
vnto
death
,
because
their
seed
remaineth
alwaies
in
them
,
and
because
they
are
borne
of
God
,
1
Ioh.
3.
6.
9.
and
c.
5.
16
,
17
,
18.
Therefore
they
cannot
possibly
fall
finally
or
totally
from
grace
.
How
this
argument
can
be
answered
,
or
●…uaded
,
I
cannot
yet
conjecture
.
Thirteenthly
,
the
Saints
of
God
:
they
cannot
be
separated
from
the
loue
of
God
which
is
in
Christ
Iesus
:
they
are
married
,
〈◊〉
,
and
〈◊〉
〈◊〉
vnto
God
for
e●…er
:
God
●…ath
〈◊〉
t●…em
to
be
his
people
,
and
they
haue
chosen
him
to
be
their
God
:
which
yeelds
vs
this
thirteenth
Argument
.
Those
that
cannot
possiblie
bee
separated
from
the
loue
of
God
which
is
in
Christ
Iesus
:
those
that
are
married
,
espoused
,
and
betrothe●…
vnto
God
and
Christ
for
euer
:
those
whom
God
hath
chosen
for
to
be
his
people
,
and
hath
likewise
caused
them
to
choose
him
for
their
God
,
and
to
ioyne
themselues
vnto
him
in
such
an
euerlasting
Couenant
as
shall
neuer
be
forgotten
,
it
is
impossible
that
they
should
euer
finally
or
totally
fall
from
grace
.
But
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
:
they
are
married
,
espoused
,
and
betrothed
vnto
God
and
Christ
for
euer
.
Hosea
s.
19.
20.
I
will
betroth
the●…
vnto
mee
for
euer
:
yea
,
I
will
betroth
thee
vnto
me
in
righteousnesse
,
and
i●…
iudgement
,
and
in
louing
kindenesse
,
and
in
mercies
:
I
will
euen
betroth
thee
vnto
me●…
in
faithfulnesse
,
and
thou
shalt
know
the
Lord
:
God
will
marry
himselfe
to
them
,
and
them
vnto
himselfe
,
●…e
will
be
their
husband
,
and
they
shall
be
his
Spouse
,
Psal.
45.
10.
11.
Isai.
54.
5.
Ier.
3.
14.
cap.
31.
32.
Math.
19
5.
6.
Christ
and
they
are
become
one
flesh
and
one
spirit
,
Eph.
5.
28.
ver.
33.
1
Cor.
6.
17.
They
cannot
possibly
be
separated
from
the
loue
of
God
which
is
in
Christ
●…sus
their
Lord
,
by
any
thing
or
creature
whatsoeuer
.
Rom.
8.
34.
to
the
end
.
God
hath
chosen
them
to
bee
his
people
,
and
hath
also
c●…sed
them
to
choose
him
for
their
God
:
Psal.
4
3.
Ier.
31.
33.
vers.
38.
Isai.
43.
1.
Ezech.
11.
20.
Tit.
2.
14.
Hebr.
8.
10.
and
1
Pet.
2.
6.
And
hath
also
caused
them
to
ioyne
themselues
vnto
him
in
such
an
euerlasting
league
and
cou●…nant
as
shall
〈◊〉
be
forgotten
,
Ier.
50
,
5.
Therefore
it
is
impossible
that
they
should
euer
finally
or
totally
fall
from
grace
.
Fourteenthly
,
those
who
are
established
,
settled
,
&
grounded
in
grace
:
those
who
are
so
rooted
and
grounded
in
grace
,
that
they
cannot
bee
remoued
or
cast
downe
:
those
who
are
as
pillars
in
the
house
of
God
,
and
shall
goe
out
thence
no
more
:
and
those
who
are
the
very
inheritance
of
the
Lord
himselfe
,
it
is
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
But
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
they
are
established
,
settled
and
grounded
in
grace
,
Iob
36.
7.
Hee
withdraweth
not
his
eyes
from
the
righteous
,
but
he
doth
establish
them
for
euer
,
2
Cor.
1.
21.
He
which
establisheth
vs
with
you
in
Christ
,
is
God
,
See
Psa.
89.
36
,
37.
Rom.
16.
25.
1
Cor.
16.
13.
Ephes.
3.
18.
cap
6.
10
,
11.
1
Thes.
3.
13.
2
Thes.
2.
15.
17.
Col.
1.
11.
cap.
2.
57
and
1
Pet.
5.
10.
They
are
so
rooted
and
grounded
in
grace
,
that
they
can
neuer
be
remoued
or
cast
downe
.
Psal.
37.
27.
Psal.
112.
6.
Ps.
125.
1.
Prou.
10.
30.
Math.
7.
24.
25.
Eph.
2
21.
He●…
.
12.
28.
and
1
Pet.
2.
6
,
They
are
as
pillars
in
the
house
of
God
,
and
shall
goe
out
thence
no
more
,
Reu.
3.
12.
Yea
,
they
are
the
Lords
owne
inheritance
.
Deut.
4.
20.
Psal.
78.
71.
Psal.
2.
8.
Psa.
79.
1.
Therefore
they
must
indure
for
euer
:
(
For
an
inheritance
is
not
of
any
transitory
and
fading
thing
,
but
of
such
things
only
as
are
perpetuall
,
and
indure
for
euer
)
Therefore
it
is
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
Lastly
,
the
true
regenerate
Saints
of
God
,
they
haue
all
the
inward
and
outward
meanes
and
helpes
that
may
be
,
to
preserue
and
keepe
them
in
grace
:
they
haue
the
Word
and
Sacraments
,
the
communion
&
company
of
the
Saints
;
and
they
haue
the
prayers
of
all
the
Saints
on
earth
:
and
they
haue
the
continuall
presence
and
protection
of
God
himselfe
;
they
haue
Iesus
Christ
and
the
holy
Ghost
dwelling
and
residing
in
their
hearts
,
and
they
haue
the
intercession
and
mediation
of
Iesus
Christ
:
From
whence
I
frame
this
fifteenth
and
last
argument
in
this
kinde
.
Those
who
haue
all
the
inward
and
outward
meanes
that
may
be
to
preserue
and
keepe
them
in
the
state
of
grace
:
those
who
haue
the
Word
and
Sacraments
,
the
Communion
,
companie
and
prayers
of
the
Saints
:
the
continuall
presence
and
protection
of
God
himselfe
:
those
who
haue
Iesus
Christ
and
the
holy
Ghost
dwelling
and
residing
in
their
hearts
continu●…lly
;
and
those
who
haue
the
perpetuall
intercession
and
mediation
of
Iesus
Christ
,
it
is
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
But
all
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
they
haue
all
the
inward
and
outward
meanes
that
may
be
,
to
preserue
and
keepe
them
in
the
state
of
grace
:
they
haue
the
Word
and
Sacraments
:
the
Communion
,
company
and
prayers
of
the
Saints
;
the
continuall
presence
and
protection
of
God
himselfe
:
they
haue
Iesus
Christ
and
the
holy
Ghost
dwelling
and
residing
in
their
hearts
and
soules
:
they
haue
the
perpetuall
intercession
and
mediation
of
Iesus
Christ
,
together
with
the
protection
of
all
the
blessed
Angels
,
and
many
such
like
great
and
glorious
priuiledges
which
I
haue
mentioned
and
proued
at
large
before
.
Therefore
it
is
impossible
for
them
either
finally
or
totally
to
fall
from
grace
.
Thus
you
see
,
how
in
regard
of
the
very
present
estate
and
condition
of
the
Saints
of
God
,
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
and
in
respect
of
these
many
excellent
,
great
,
and
glorious
priuiledges
which
they
doe
inioy
vpon
their
regeneration
and
inscision
into
Christ
,
that
it
is
altogether
impossible
for
them
either
finally
or
totally
to
fall
from
grace
.
Sixtly
,
it
is
altogether
impossible
for
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
to
fall
finally
or
the
Diuine
nature
,
2
Pet.
1.
3.
an
incorruptible
seed
which
abides
for
euer
,
1
Pet.
1.
23.
a
seed
remaining
within
the
Saints
,
1
Iohn
3.
9.
an
vnction
abiding
in
Gods
children
,
1
Iohn
2.
27.
a
liuing
well
of
water
springing
vp
into
euerlasting
life
,
Ioh.
4
14.
cap.
7.
38.
a
spring
of
water
,
whose
waters
fa●…le
not
,
Isai.
58.
11.
an
heauenly
treasure
which
neuer
weareth
out
,
nor
waxeth
old
:
a
treasure
which
neither
Moth
nor
Canker
can
corrupt
,
nor
yet
theeues
purloyne
and
steale
,
Luk.
12.
33.
Math.
6.
20.
and
food
that
perisheth
not
,
but
indureth
vnto
euerlasting
life
,
Iohn
5.
24.
cap.
6.
27.
47.
50.
54.
Hence
it
is
that
faith
is
said
to
be
euerlasting
life
,
Iohn
17.
3.
and
to
be
such
a
grace
as
shall
not
faile
,
Luk.
22.
32.
for
it
is
kept
by
the
very
power
of
God
,
1
Pet.
1.
5.
Hence
is
it
said
of
loue
,
that
it
is
as
strong
as
death
:
that
many
waters
cannot
quench
it
,
neither
can
the
flouds
drowne
it
,
Cant.
8.
6
,
7.
Hence
is
it
said
of
the
feare
of
the
Lord
,
that
it
is
cleane
,
induring
for
euer
,
Ps.
19.
9.
of
Charity
that
it
neuer
faileth
;
that
is
,
which
neuer
faileth
in
this
life
,
nor
in
the
life
to
come
,
1
Cor.
13.
8.
of
ioy
in
the
holy
Ghost
,
that
it
is
euerlasting
ioy
which
cannot
bee
taken
from
vs
,
Isai.
35.
10.
cap.
51.
11.
12.
Iohn
16.
22.
and
of
the
righteousnesse
of
righteous
men
that
it
indureth
for
euer
,
Psal.
112.
3.
9.
Perpetuity
,
immortality
,
and
eniternity
,
they
are
of
the
essence
of
true
and
sauing
Grace
.
That
grace
which
is
not
perpetuall
,
and
holds
not
out
vnto
the
end
,
it
was
but
false
and
counterfeit
and
neuer
true
,
because
it
wanted
this
perpetuity
,
this
eniternity
,
immortality
and
perseuerance
,
which
is
the
very
life
and
essence
of
all
true
grace
.
That
which
doth
distinguish
hypocrites
from
true
beleeuers
,
and
the
shew
and
shadow
of
grace
from
the
truth
of
grace
:
that
which
makes
a
specificall
and
essentiall
difference
,
betweene
a
liuing
faith
and
a
dead
faith
,
betweene
a
true
beleeuer
,
and
a
temporary
,
is
only
this
:
True
beleeuers
,
true
grace
,
and
true
liuing
faith
,
they
alwayes
perseuer
and
hold
out
to
the
end
,
they
neuer
die
,
they
neuer
fade
or
end
.
Hypocrites
and
such
as
haue
but
only
a
shew
of
true
and
sauing
grace
,
they
neuer
perseuer
,
they
last
not
,
they
hold
not
out
vnto
the
end
.
Perseuerance
only
is
that
essentiall
character
,
badge
,
and
propertie
,
whereby
God
himselfe
doth
distinguish
true
and
sauing
Grace
,
from
false
and
counterfeite
;
true
Saints
from
Hypocrites
,
and
other
men
:
as
wee
may
see
expressely
by
these
texts
of
Scripture
,
Math.
13.
3.
to
the
24.
Luk.
8.
11.
to
16.
1
Iohn
2.
19.
Iohn
5.
25.
cap.
6.
66.
to
70
cap.
8.
31.
2
Iob.
9.
Luk.
8.
18.
Isai.
40
29.
30.
31.
Iob
17.
9.
Psal.
92.
12.
13.
14.
Therefore
it
is
certaine
,
that
true
and
sauing
grace
,
is
of
a
perpetuall
,
incorruptible
,
diuine
,
and
perseuering
Nature
,
admitting
of
no
finall
end
,
nor
totall
interruption
,
as
long
as
any
of
those
that
doe
inioy
it
,
haue
any
life
and
being
.
Grace
is
a
part
of
God
,
of
Christ
,
and
of
the
holy
Ghost
;
it
is
a
part
of
their
Image
,
and
it
participates
of
their
nature
and
immortalitie
:
it
is
the
worke
of
God
,
and
therefore
it
shall
be
for
euer
,
Eccles.
3.
12.
Therefore
it
shall
alway
as
perseuere
,
it
cannot
die
nor
haue
an
end
.
Secondly
,
as
true
and
sauing
grace
is
of
an
immortall
,
perpetuall
,
diuine
,
incorrup●…ible
,
and
perseuering
,
so
likewise
is
it
of
a
growing
and
still-increasing
nature
;
it
is
alwayes
growing
greater
and
greater
,
stronger
and
stronger
,
as
we
may
see
by
these
insuing
Scriptures
,
Iob
17
9.
Psal.
84.
7.
Prou.
4.
18.
Iohn
14.
14.
cap.
6.
27.
Isai.
40.
29.
31.
cap.
44.
4.
Ezech.
47.
3.
to
7.
2
Thes.
1.
3.
1
Pet.
2.
2.
2
Pet.
3.
18.
Luke
2.
52.
and
2
Iohn
2.
Hence
it
is
,
that
grace
is
compared
to
a
graine
of
Mustard-seed
,
which
though
it
bee
but
little
at
the
first
,
yea
,
the
least
of
all
seeds
,
yet
at
last
it
growes
to
be
the
greatest
of
all
hearbes
,
Math.
13.
31
,
32
,
and
Marke
4.
31.
32.
to
a
spring
of
water
,
springing
vp
vnto
euerlasting
life
,
and
rising
higher
and
higher
,
Iohn
4
14
Ezech.
47.
3.
to
7.
Hence
it
is
,
that
true
regenerate
Christians
,
are
compared
vnto
trees
planted
by
the
waters
side
,
and
to
the
Cedars
of
Lebanon
,
that
are
alwayes
flourishing
,
growing
and
increasing
,
Psal.
1
:
3
:
Psal.
52
:
8
:
Psal.
92
:
12
,
13
14.
Psal.
104.
18.
ler.
17.
8.
Hosea
14.
5
,
6
,
7.
To
Calues
of
the
stall
,
which
are
alwayes
groing
and
increasing
,
Mal.
4.
2.
and
to
liuing
stones
and
members
growing
vp
into
an
holy
temple
and
body
in
the
Lord
,
1
Pet.
2.
5.
Col.
2.
19.
and
Eph.
4.
13.
16.
From
the
nature
of
grace
thus
proued
and
considered
,
I
frame
this
Argument
,
which
doth
most
euidently
and
fully
confirme
and
proue
my
present
assertion
.
If
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
haue
such
graces
in
them
,
as
are
of
a
perpetuall
,
immortall
,
incorruptible
,
perseuering
,
growing
and
increasing
nature
,
it
must
then
be
altogether
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
But
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
haue
such
graces
in
them
,
as
are
of
a
perpetuall
,
immortall
,
incorruptible
,
perseuering
,
growing
and
increasing
nature
.
Therefore
it
must
bee
altogether
impossible
for
them
,
either
finally
or
totally
to
fall
from
grace
.
The
sequell
of
the
maior
proposition
cannot
be
denyed
:
vnlesse
you
will
say
,
that
though
grace
bee
permanent
,
immortall
,
perseuering
,
and
God
neuer
giues
men
Christ
,
but
he
do●…h
together
with
him
freely
giue
them
all
things
,
Rom
8.
32.
Hee
neuer
giues
grace
and
spirituall
life
to
any
,
but
hee
doth
likewise
giue
them
all
things
●…ppertaining
vnto
life
and
godlinesse
,
2
Pet.
1.
3.
Therfore
if
the
seed
and
habit
of
true
and
sauing
grace
,
being
inseparable
from
the
meanes
of
Grace
which
should
preserue
them
,
though
they
require
meanes
for
to
preserue
and
nourish
them
,
may
be
of
a
perpetuall
,
incorruptible
,
and
immortall
nature
.
Thirdly
,
I
answer
,
that
all
the
holy
duties
which
wee
doe
,
and
all
the
meanes
of
grace
the
which
we
doe
inioy
,
doe
not
giue
an
efficacie
and
strength
to
grace
of
themselues
,
but
it
is
grace
that
giues
the
efficacie
and
vertue
vnto
them
.
For
where
there
is
no
grace
at
all
,
there
can
bee
no
good
vse
of
the
meanes
of
grace
,
nor
no
good
and
profitable
performance
of
holy
duties
,
Grace
giues
an
efficacy
to
the
meanes
of
grace
,
through
the
blessing
and
assistance
of
the
God
of
grace
:
and
holy
dutyes
giue
not
a
being
or
an
essence
to
the
habit
and
seed
of
Grace
,
but
grace
giues
an
essence
and
a
being
vnto
them
;
so
that
they
doe
not
preserue
grace
,
but
grace
them
.
True
it
is
,
that
grace
without
the
workes
of
grace
is
dead
,
euen
as
a
tree
that
beares
no
leaues
nor
fruite
is
dead
:
but
yet
those
workes
and
fruites
of
grace
,
and
this
vsing
of
the
meanes
of
grace
,
doe
not
so
much
preserue
and
nourish
grace
,
as
grace
doth
preserue
and
nourish
them
;
euen
as
the
fruits
and
leaues
giue
not
a
being
,
and
preseruation
to
the
tree
,
but
the
tree
giues
a
being
and
a
preseruation
vnto
them
.
And
therefore
seeing
the
efficacie
and
vse
of
the
meanes
of
grace
,
doe
depend
more
vpon
grace
,
then
grace
it selfe
doth
vpon
them
:
therefore
though
these
means
of
grace
are
requisite
and
necessary
to
preserue
grace
,
yet
it
followes
not
thereupon
,
that
grace
is
not
of
a
perpetuall
and
immortall
nature
.
Fourthly
,
I
answer
,
that
grace
is
an
infused
habit
,
created
and
produced
in
our
hearts
and
soules
by
the
holy
Ghost
himselfe
,
so
that
though
it
bee
inlarged
and
increased
by
vsing
of
the
meanes
of
grace
;
yet
it
depends
not
wholly
vpon
these
meanes
,
neither
can
it
bee
vtterly
extinguished
,
and
lost
for
want
of
vsing
them
.
Habits
that
are
meerely
acquisite
,
and
haue
their
being
and
their
rise
from
actions
,
may
vtterly
be
lost
and
discontinued
for
want
of
actions
to
preserue
them
,
because
they
may
bee
dissolued
in
the
same
manner
as
they
were
first
acquired
:
they
were
gotten
by
actions
,
and
therefore
they
may
be
lost
for
want
of
actions
.
But
habits
which
are
not
got
by
action
,
but
are
infused
into
men
(
as
grace
is
)
cannot
bee
lost
for
want
of
actions
,
and
therefore
they
are
not
preserued
by
actions
only
,
and
the
outward
meanes
of
grace
,
but
by
vnion
and
coniunction
with
him
that
did
infuse
them
.
Now
all
the
true
and
sauing
graces
which
we
haue
,
they
come
from
our
vnion
and
coniunction
with
Iesus
Christ
our
head
,
and
from
his
fulnesse
,
wee
do●…
recei●…
grace
for
grace
,
Iohn
1.
16.
Eph.
1.
22.
23.
cap.
2.
21
,
22
cap.
4
13.
15.
16.
and
Col.
2.
7.
19.
Suppose
then
that
a
man
were
v●…terly
depriued
of
all
the
outward
meanes
of
Grace
,
and
of
all
those
helpes
which
should
increase
,
nourish
,
and
preserue
his
graces
,
yet
his
graces
should
neuer
fail
nor
yet
decay
,
because
that
he
is
still
vnited
and
●…onjoyned
vnto
Christ
,
who
like
a
liuing
,
bountifull
,
and
gratious
head
,
doth
alwayes
convey
abundance
of
spirituall
life
and
grace
to
all
his
true
and
liuing
members
,
euen
when
all
outward
helpes
and
meanes
of
Grace
doe
faile
them
.
So
that
these
outward
meanes
of
Grace
they
are
not
necessarily
and
simply
required
,
to
the
being
and
existence
of
grace
,
but
only
to
the
better
being
and
existence
of
it
:
and
therefore
grace
though
it
require
outward
meanes
and
helps
for
to
nourish
and
preserue
it
;
for
it
s
better
being
and
existence
,
yet
it
proues
not
,
that
it
is
not
of
an
incorruptible
and
perpetuall
nature
,
because
it
requires
them
not
alwayes
as
simply
necessarie
for
its
being
and
existence
.
Lastly
,
I
answer
,
that
the
outward
meanes
of
Grace
,
and
the
practice
of
holy
duties
,
doe
not
nourish
and
preserue
our
graces
in
v●…
immediatly
,
but
mediately
and
secundarily
by
preseruing
our
vnion
and
conjunction
with
Christ
and
with
the
holy
Ghost
,
and
by
drawing
of
vs
neerer
vnto
them
.
The
outward
meanes
of
Grace
may
be
said
to
preserue
and
nourish
Grace
,
in
the
same
manner
as
the
meate
wee
eate
,
may
bee
said
to
preserue
and
nourish
our
soules
:
not
immediatly
,
but
mediatly
:
and
therefore
this
objection
makes
nothing
at
all
against
the
perpetuitie
,
and
immortality
of
true
and
sauing
Grace
.
If
now
you
object
in
the
third
place
:
that
Grace
Lastly
,
it
is
altogether
impossible
for
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
either
finally
or
totally
First
,
these
dangerous
consequents
would
follow
euen
in
respect
of
the
Trinitie
and
Dietie
it selfe
.
For
first
,
it
would
de●…ogate
from
the
honour
of
the
Trinitie
.
What
greater
dishonour
could
there
be
vnto
the
whole
Trinitie
?
What
greater
dishonour
to
Father
,
Sonne
,
and
holy
Ghost
then
this
,
that
they
should
suffer
any
of
those
Saints
whom
they
haue
chosen
for
themselues
,
and
vndertaken
to
preserue
and
keepe
,
to
●…all
from
grace
?
●…hat
they
should
begin
to
build
the
fabricke
of
grace
in
men
,
and
yet
be
vnwilling
or
vnable
for
to
make
an
end
?
that
they
should
make
so
many
absolute
couenants
and
promises
to
preserue
and
keepe
the
Saints
from
falling
and
not
performe
their
words
?
that
they
should
giue
true
grace
to
men
,
and
yet
repent
them
of
these
gifts
and
take
them
quite
away
?
that
they
should
owne
such
for
their
followers
,
their
seruants
and
attendants
,
their
children
and
their
friends
,
as
should
disgrace
them
by
their
falls
,
and
bring
a
scandall
vpon
the
profession
of
their
names
?
What
would
Atheists
,
what
would
Heathens
say
,
if
they
should
heare
of
this
position
,
that
the
true
Saints
of
God
may
apostacie
and
fall
away
from
grace
?
would
they
not
say
,
that
it
were
farre
better
to
haue
no
God
at
all
;
that
it
were
farre
better
to
haue
an
Idoll
God
,
then
such
a
God
as
this
,
as
either
will
not
,
or
cannot
keepe
his
Saints
from
falling
from
him
?
Certainely
,
this
very
Doctrine
of
the
Apostacy
of
the
Saints
dishonours
all
the
Trinitie
in
all
their
sacred
and
most
glorious
attributes
:
yea
,
it
depriues
God
of
his
Dietie
,
it
puls
him
from
his
throane
,
and
sets
vp
man
aboue
him
:
it
makes
God
to
be
no
God
at
all
;
or
at
least
,
to
be
no
better
then
an
Idoll
,
or
an
idle
God
.
Wherefore
in
respect
of
this
dishonor
,
which
el●…e
would
light
vpon
the
whole
Trinitie
,
this
Doctrine
of
the
perseuerance
of
the
Saints
must
needes
be
true
.
Secondly
,
if
the
true
regenerate
Saints
of
God
might
Apostatize
and
fall
away
from
grace
,
it
would
derogate
much
from
the
word
and
promise
of
God
and
Christ
.
For
they
haue
promised
to
preserue
all
such
as
are
once
truly
regenerated
,
and
to
keepe
them
from
falling
:
they
haue
promised
,
that
their
graces
shall
not
faile
;
that
they
will
giue
them
perseuerance
to
the
end
:
that
they
will
finish
the
worke
of
grace
begun
within
them
:
that
they
will
preserue
them
blamelesse
to
the
day
of
Christ
,
and
keepe
them
so
that
they
shall
neuer
perish
but
haue
euerlasting
life
:
as
I
haue
p●…oued
at
large
before
.
If
then
the
Saints
of
God
might
either
finally
or
totally
●…ll
from
grace
,
where
then
were
the
truth
of
God
and
Christ
?
where
were
the
performance
of
their
word
and
promises
?
wee
might
then
say
that
all
these
promises
of
God
were
but
false
and
counterfeite
,
and
so
we
should
make
God
and
Christ
no
better
then
the
Diuell
himselfe
,
who
is
a
lyar
and
the
father
of
lyes
.
Iohn
.
8.
44.
Yea
,
I
may
boldly
say
,
that
this
assertion
,
of
the
Apostacie
of
the
Saints
,
would
quite
ouerthrow
the
whole
frame
and
fabricke
of
the
word
of
God
.
For
take
the
whole
Scripture
from
the
beginning
to
the
very
end
of
it
,
the
whole
frame
and
fabricke
of
it
,
serues
to
no
other
end
and
purpose
,
but
to
take
away
all
from
man
in
matters
of
grace
,
and
to
attribute
all
to
God
,
that
so
he
only
,
and
not
man
,
might
haue
the
praise
and
glory
of
all
.
Now
this
assertion
of
the
Apostacie
of
the
Saints
,
it
takes
all
away
from
God
,
and
attributes
all
to
man
,
that
so
man
might
glory
in
himselfe
onely
and
not
in
the
Lord
.
It
giues
a
man
free
will
to
reiect
or
receiue
grace
at
the
first
:
and
it
giues
him
full
power
and
ability
to
reiect
or
to
retaine
grace
after
hee
hath
receiued
it
:
it
takes
away
Gods
prouidence
,
kingdome
,
soueraigntie
and
power
ouer
man
,
it
exempts
man
wholly
from
his
jurisdiction
:
it
makes
man
an
absolute
creature
;
it
makes
him
a
God
and
Lord
ouer
himselfe
:
whereas
the
Scripture
dorh
take
man
of
from
his
owne
legges
,
and
subiects
him
wholly
vnto
God
,
in
whose
hands
,
his
life
,
his
thoughts
,
his
will
,
his
waies
,
and
all
his
actions
are
:
and
so
it
dissolues
and
ouerturnes
the
whole
frame
and
fabricke
of
the
Scriptures
;
and
strikes
at
the
very
foundation
and
roote
of
all
religion
.
Wherefore
this
Doctrine
,
of
the
Apostacy
of
the
Saints
,
can
neuer
be
admitted
to
bee
t●…ue
,
euen
in
this
respect
;
and
so
my
present
assertion
must
be
sound
and
orthodox
.
Thirdly
,
if
the
true
regenerate
Saints
of
God
might
fall
quite
away
from
the
state
of
grace
:
it
would
derogate
much
from
the
great
goodnesse
,
and
the
infinite
mercy
and
loue
of
God
vnto
his
children
.
For
if
those
Saints
of
God
might
fall
quite
away
from
grace
,
where
then
were
the
exceeding
riches
of
Gods
mercy
?
where
were
the
gratiousnesse
and
infinite
goodnesse
of
his
nature
?
where
were
the
freenesse
,
the
constancy
,
and
vnchangablenesse
of
his
loue
?
If
you
obiect
I
will
loue
them
freely
:
to
preserue
their
whole
spirit
,
soule
and
body
blamelesse
vnto
the
comming
of
our
Lord
Jesus
Christ
.
1
Th●…s
.
5.
23
,
24.
If
therefore
God
should
suffer
them
to
sin
against
him
,
and
so
to
incurre
his
displeasure
,
whereas
hee
hath
vndertaken
to
preserue
them
blamelesse
vnto
the
comming
of
Iesus
Christ
,
the
breach
must
bee
first
on
Gods
part
in
suffering
them
to
sinne
,
and
not
on
theirs
,
who
hath
no
power
of
their
owne
without
the
power
and
ayde
of
God
to
keepe
themselues
from
sinne
.
If
a
man
had
a
deare
intire
friend
who
was
like
to
perish
vnlesse
he
did
relieue
and
helpe
him
:
if
now
hee
should
absolutely
promise
him
to
sucour
and
releiue
him
,
and
then
faile
him
at
the
last
:
if
now
this
man
should
perish
,
the
blame
would
now
light
vpon
him
that
should
haue
helped
him
,
and
not
vpon
him
that
perisheth
.
God
is
able
to
keepe
his
Saints
from
falling
from
him
.
Iude
24.
and
he
hath
promised
for
to
doe
it
.
Psal.
37.
24.
Psal.
155.
1.
Psal.
121.
3
,
7
,
8.
Psa.
145.
13
,
20.
He
that
hath
giuen
vs
grace
,
hath
promised
to
preserue
and
keep
it
for
vs
,
because
we
cannot
doe
it
of
our selues
.
If
then
wee
might
loose
this
grace
and
fall
quite
from
it
,
the
blame
would
light
on
God
,
and
on
the
whole
Trinitie
,
who
are
both
able
and
onely
able
to
preserue
and
keepe
the
saints
from
falling
,
and
haue
likewise
promised
for
to
doe
it
:
and
not
on
the
saints
themselues
who
are
not
able
of
themselues
,
to
keepe
themselues
in
the
loue
of
God
,
and
to
preserue
themselues
from
falling
from
him
:
and
therefore
this
your
Doctrine
can
neuer
bee
admitted
to
be
true
.
Fourthly
,
if
the
true
regenerate
saints
of
God
might
fall
quite
away
from
the
state
of
grace
:
it
would
derogate
much
from
the
omnipotencie
and
mightie
power
of
the
Trinitie
:
and
from
the
vertue
and
efficacie
of
the
meanes
of
grace
.
For
if
these
might
fall
from
grace
,
where
then
were
the
omnipotencie
and
mightie
power
of
God
and
Christ
,
which
should
keepe
them
through
faith
vnto
saluation
?
where
trample
him
vnder
and
euery
thing
that
exalteth
it selfe
against
the
knowledge
of
God
,
and
bring
into
captiuity
euery
thought
to
the
obedience
of
Christ
?
where
were
the
efficacie
which
should
destroy
out
of
the
Saints
the
workes
of
the
Diuill
,
the
power
of
Satan
,
and
the
whole
body
of
sinne
?
where
were
the
efficacie
&
power
of
that
feare
which
God
will
put
into
their
harts
that
they
may
not
depart
from
him
?
Certainely
this
assertion
,
would
derogate
very
much
from
the
omnipotencie
and
mightie
power
of
the
whole
Trininie
,
and
from
the
efficacy
and
power
of
grace
and
of
the
meanes
of
grace
:
and
therefore
it
cannot
be
admitted
to
be
true
and
orthodox
.
Fifthly
,
if
the
saints
of
God
might
Apostatize
and
fall
from
the
state
of
grace
,
it
would
derogate
much
from
the
infinite
justice
and
wisdome
of
almightie
God
.
For
when
as
God
shall
haue
once
accepted
of
the
death
and
passion
of
his
only
Sonne
in
full
satisfaction
for
the
sins
of
all
his
true
and
faithfull
members
:
when
God
shall
promise
for
the
merits
of
this
his
Son
to
pardon
all
their
sins
,
and
to
remember
their
iniquities
no
more
:
when
Christ
shall
purchase
grace
,
and
all
things
Sixthly
,
if
the
saints
of
God
might
fall
from
the
state
of
grace
,
it
would
much
eclipse
the
efficacie
of
Christs
death
and
passion
,
and
the
vertue
andr
powe
of
his
intercession
.
Where
were
the
efficacy
,
where
were
the
merits
,
where
were
the
end
,
the
worth
and
benefit
of
Christs
death
and
passion
,
if
it
could
not
saue
men
to
the
vtmost
,
and
preserue
them
from
falling
from
the
state
of
grace
?
to
what
end
and
purpose
would
his
death
and
passion
serue
?
If
this
were
true
,
then
Christs
should
be
but
an
imperfect
Sauiour
:
a
Sauiour
,
and
yet
no
Sauiour
:
a
Iesus
at
one
time
for
to
saue
vs
,
and
yet
afterwards
a
Iudge
for
to
condemne
vs
.
Then
a
man
might
be
oft
times
saued
,
and
oft
times
damned
:
one
howre
in
the
state
of
grace
,
another
in
the
state
of
damnation
:
a
man
might
be
ost
times
saued
in
one
month
,
in
one
weeke
,
and
in
one
day
.
And
if
so
,
where
were
the
efficacie
of
the
death
,
where
were
the
vertue
of
the
intercession
of
Christ
?
Christ
by
his
death
and
passion
hath
purchased
eternall
redemption
for
hath
perfected
those
that
are
sanctified
for
●…uer
:
and
now
he
is
in
heauen
he
makes
perpetuall
intercession
to
his
Father
for
them
,
to
keepe
them
in
his
owne
name
,
to
preserue
them
from
euill
,
and
from
falling
from
him
.
If
then
those
members
of
Iesus
Christ
might
notwithstanding
fall
from
the
state
of
grace
which
once
they
haue
,
the
very
death
and
intercession
of
Iesus
Christ
would
bee
of
very
little
,
or
of
no
effect
,
and
the
very
dearest
of
Gods
saints
●…nd
children
could
reape
no
benefit
or
comfort
from
them
.
Seuenthly
,
if
this
were
true
,
that
the
Saints
of
God
might
fall
away
from
the
state
of
grace
,
it
would
make
the
sweete
and
comfortable
working
of
Gods
Spirit
in
the
hearts
of
all
Gods
children
,
to
bee
but
a
meere
delusion
and
imposture
,
or
at
least
,
but
a
meere
lying
fancie
and
a
vaine
conceite
.
For
this
I
am
well
assured
of
,
that
euery
sanctfied
growen
and
experienced
christian
,
which
hath
felt
the
working
of
Gods
Spirit
in
his
heart
,
can
testifie
,
that
the
Spirit
of
God
hath
so
sealed
this
truth
vnto
his
soule
,
and
so
firmely
settled
and
ingrauen
it
in
his
heart
,
that
he
can
neuer
depart
away
from
God
,
or
fall
finally
or
totally
from
grace
.
Wherefore
this
position
which
would
falsifie
this
working
of
Gods
Spirit
in
the
hearts
and
soules
of
all
his
faithfull
children
must
needes
be
false
and
odious
,
and
cannot
be
admitted
.
Eightly
,
if
this
should
be
admitted
,
that
the
true
regenerate
saints
of
God
might
fall
from
grace
,
it
would
rob
the
Lord
of
the
hearts
and
soules
of
all
his
saints
,
it
would
much
abate
,
if
not
quite
extinguishing
the
zeale
and
seruency
of
their
loue
to
him
.
If
men
could
not
bee
sure
of
their
owne
saluation
,
if
they
could
not
bee
sure
of
Gods
constant
and
immutable
loue
to
them
:
if
they
could
not
bee
sure
of
heauen
,
and
of
some
benefit
or
aduantage
by
the
death
of
Christ
,
who
is
there
that
could
loue
the
Lord
,
at
least
in
that
degree
as
if
hee
were
assured
of
all
these
?
That
which
kindles
holy
affections
in
vs
,
that
which
warmes
our
heart●…
and
soules
,
and
doth
euen
fire
and
inflame
them
,
with
an
ardent
,
feruent
,
zealous
and
burning
loue
to
God
and
Christ
,
is
the
infallible
and
full
assurance
,
of
their
vnchangable
and
constant
loue
to
vs
,
and
the
serious
consideration
of
that
sure
and
certaine
state
of
grace
and
glory
,
which
they
haue
prouided
and
prepared
for
vs
,
If
men
were
not
in
some
good
measure
perswaded
of
their
totall
and
finall
perseuerance
in
the
state
of
grace
,
and
secretly
assured
of
the
perpetuall
and
constant
loue
of
God
and
Christ
to
them
,
that
they
will
loue
them
and
preserue
them
to
the
end
,
and
giue
them
that
eternall
crowne
of
glory
which
is
prepared
for
the
saints
in
heauen
,
they
would
not
,
nay
they
could
not
loue
the
Lord
,
as
else
they
might
and
would
doe
:
they
could
not
prise
him
aboue
all
things
else
;
they
could
not
sequester
their
hearts
and
soules
from
other
things
to
set
and
fixe
them
wholly
vpon
him
,
as
vpon
their
chiefest
ioy
and
onely
treasure
.
And
therefore
this
Doctrine
which
would
robbe
the
Lord
of
the
hearts
and
soules
of
all
his
children
,
and
lessen
,
abate
,
extenuate
,
if
not
wholly
extinguish
the
heate
and
vigor
of
mens
loue
to
him
,
must
needes
be
odious
and
abominable
to
such
as
loue
and
feare
the
Lord
,
and
cannot
be
admitted
to
be
true
.
Ninthly
,
If
this
should
be
admitted
,
that
the
true
regenerate
saints
of
God
might
Apostatize
and
fall
away
from
the
state
of
grace
,
it
would
robbe
the
Lord
of
all
the
praise
and
glory
that
is
due
vnto
his
name
.
If
men
might
loose
those
graces
which
God
bestowes
vpon
them
;
if
it
were
not
Gods
goodnesse
,
might
and
power
,
but
their
owne
strength
,
their
owne
care
and
diligence
that
did
preserue
them
,
in
the
state
of
grace
:
if
men
could
not
bee
sure
of
the
loue
of
God
and
Christ
,
of
heauen
and
eternall
happinesse
,
but
might
loose
them
all
at
last
,
who
is
there
that
could
praise
the
Lord
,
and
giue
him
the
glory
which
is
due
vnto
his
name
?
There
are
but
two
chiefe
grounds
and
causes
of
praysing
God
in
a
spirituall
and
heauenly
manner
.
The
first
is
the
free
loue
and
bountie
of
God
,
in
bestowing
grace
vpon
vs
,
and
working
of
it
in
vs
,
without
any
merit
or
desert
of
ours
:
the
second
,
is
the
perpetuity
of
his
loue
,
in
the
preseruation
and
continuance
of
th●…se
graces
which
hee
bestowes
vpon
vs
.
The
chiefest
ground
and
cause
of
euery
true
Christians
thankfulnesse
vnto
God
is
this
:
that
God
hath
beene
exceeding
gratious
&
mercifull
vnto
his
soule
,
and
that
this
mercy
of
God
indures
for
euer
:
the
136
Psalme
is
wholly
spent
in
praysing
God
,
and
that
onely
vpon
this
ground
,
be●…ause
his
mercy
indures
for
euer
.
Now
this
position
,
that
the
true
regenerate
saints
of
God
may
fall
away
from
grace
,
it
takes
away
both
these
causes
and
grounds
of
praysing
God
:
it
attributes
both
the
begining
,
and
the
end
,
the
continuance
and
the
perseuerance
of
grace
to
mans
freewill
and
power
,
and
not
to
God
:
it
makes
man
,
both
the
beginer
,
and
the
preseruer
of
his
owne
grace
:
and
it
makes
the
grace
and
mercy
of
God
,
together
with
those
spirituall
and
heauenly
graces
which
hee
bestowes
on
men
,
to
be
but
momentary
and
fading
,
and
not
●…o
indure
for
euer
:
and
so
it
robbes
the
Lord
of
all
the
praise
and
glory
which
is
due
vnto
his
name
.
Therefore
it
must
needes
bee
a
damnable
and
pernitious
Doctrine
,
and
cannot
be
admitted
.
Tenthly
,
if
this
were
once
admitted
,
that
the
true
regenerate
saints
of
God
might
fall
from
the
state
of
grace
,
it
would
rob
God
of
his
worship
,
and
make
men
negligent
and
carelesse
in
his
seruice
:
for
what
man
is
there
that
would
euer
labour
or
take
paines
for
grace
,
if
he
might
loose
it
after
that
he
had
gotten
it
?
who
is
there
that
will
labour
after
perishing
and
fading
treasures
which
he
is
not
sure
for
to
keep
?
who
is
here
that
would
labour
and
take
paines
for
grace
,
or
spend
his
life
in
doing
of
God
seruice
,
if
hee
might
loose
the
things
which
hee
hath
wrought
,
and
not
receiue
a
full
reward
?
would
any
wise
or
well
aduised
man
,
consume
and
spend
his
time
and
daies
,
in
purchasing
of
such
a
treasure
or
possession
which
hee
were
not
sure
alwaies
to
inioy
?
would
any
man
take
paines
to
sowe
the
seed
of
grace
,
wher
he
were
not
sure
for
to
reap
the
fruites
?
It
is
Christs
owne
counsell
and
aduise
to
all
his
saints
.
Labour
not
for
the
foode
that
perisheth
,
but
for
that
which
indureth
vnto
eternall
life
.
Iohn
6.
27.
and
lay
not
vp
for
your selues
treasures
on
earth
,
where
moth
and
rust
doe
corrupt
,
and
where
theeues
breake
thorough
and
steale
.
But
lay
vp
for
your selues
treasures
in
heauen
,
where
neither
moth
nor
rust
doth
corrupt
,
and
where
theeues
doe
not
breake
thorough
nor
steale
.
Math.
6.
19.
20.
If
therefore
grace
were
such
a
treasure
that
might
bee
lost
and
perish
,
the
Saints
of
God
euen
by
Christs
owne
rule
were
not
to
seeke
it
:
nay
,
they
would
not
,
neither
could
they
seeke
it
,
they
could
not
serue
the
Lord
with
that
diligent
auxious
and
industrous
care
as
now
they
doe
;
they
would
grow
very
slacke
,
negligent
and
carelesse
in
his
seruice
.
For
though
it
be
alwaies
true
,
that
the
true
Saints
and
children
of
God
,
ought
not
,
nor
doe
not
serue
the
Lord
onely
or
principally
for
the
wages
of
heauen
and
eternall
life
,
or
out
of
selfeloue
or
selfe
respects
,
but
for
himselfe
:
yet
that
which
doth
most
incourage
them
and
make
them
more
forwards
,
actiue
,
zealous
and
liuely
in
Gods
seruice
,
is
the
consideration
of
that
large
and
great
reward
,
which
God
out
of
his
mercy
and
goodnesse
hath
promised
them
for
their
seruice
,
of
purpose
to
incourage
them
,
and
to
make
them
actiue
in
it
.
This
is
euident
by
the
example
of
Moses
:
Heb.
11.
24
,
25
,
26.
who
refused
to
be
called
the
soune
of
Pharohs
daughter
,
ch●…sing
rather
to
suffer
affliction
with
the
people
of
God
,
then
to
inioy
the
pleasures
of
sinne
for
a
season
:
and
why
did
he
doe
all
this
?
for
he
had
respect
vnto
the
recompence
of
reward
.
So
the
Hebrewes
themselues
,
they
tooke
io●…fully
the
spoyling
of
their
goods
,
onely
for
this
reason
,
because
they
knew
that
they
had
in
heauen
a
better
and
more
induring
substance
.
Heb.
10.
34.
Yea
,
who
euer
he
be
that
comes
to
God
,
he
must
not
onely
beleeue
that
God
is
:
but
also
that
he
is
a
rewarder
of
all
such
as
doe
diligently
se●…ke
him
:
for
if
he
should
consider
the
seruice
of
God
abstracted
from
the
reward
,
it
would
make
him
negligent
and
weary
of
Gods
seruice
.
Wherefore
if
this
assertion
were
once
true
,
that
the
true
regenerate
saints
of
God
,
who
haue
spent
their
whole
life
and
strength
in
doing
of
Gods
seruice
,
might
after
all
their
care
and
paines
,
fall
quite
away
from
grace
,
and
so
loose
the
reward
of
all
the
workes
which
they
had
done
,
you
should
haue
few
or
none
that
should
deny
themselues
,
or
yet
forsake
their
carnall
friends
and
pleasures
,
or
their
present
worldly
honours
,
riches
,
and
preserments
,
(
which
after
your
computation
,
are
like
to
be
more
permanent
then
their
graces
,
)
that
so
they
might
seeke
vnto
the
Lord
alone
,
and
serue
him
diligently
with
all
their
hearts
and
soules
:
you
should
haue
few
or
none
at
all
that
would
be
forwards
,
diligent
&
feruent
in
the
worke
and
seruice
of
the
Lord
.
Wherfore
this
assertion
must
needes
be
false
and
dangerous
euen
in
this
respect
,
and
so
cannot
be
admitted
for
a
truth
.
Eleuenthly
,
if
the
true
regenerate
saints
of
God
might
fall
from
grace
,
it
would
rob
the
Lord
of
many
zealous
and
faithfull
prayers
;
and
it
would
make
that
exquisite
forme
of
prayer
which
Christ
himselfe
hath
framed
for
vs
,
to
be
but
vaine
and
idle
:
for
if
our
perseuerance
in
grace
should
not
depend
on
God
,
but
on
our selues
,
(
as
our
Antagonists
doe
and
must
affirme
,
or
else
they
would
to
wrecke
)
how
few
men
would
there
bee
,
that
would
power
out
their
hearts
and
soules
before
the
Lord
,
in
feruent
and
faithfull
prayers
?
If
it
were
in
mens
owne
power
to
take
vp
,
to
preserue
,
and
to
reiect
their
graces
at
their
pleasures
,
what
neede
men
to
pray
to
God
at
all
?
if
God
doth
nothing
in
this
businesse
,
our
prayers
vnto
him
were
vaine
and
idle
,
God
should
haue
no
prayers
at
all
for
any
spirituall
things
,
if
this
were
true
,
and
it
would
be
to
no
purpose
for
to
pray
vnto
him
for
grace
and
perfeuerance
,
Peter
then
should
be
very
much
mistaken
in
praying
thus
to
God
for
those
Saints
to
whom
he
writes
.
The
God
of
all
grace
who
hath
called
you
vnto
his
eternall
glory
by
Christ
Iesus
,
make
you
perfect
,
stablish
,
strengthen
,
settle
you
:
Paul
should
then
be
mistaken
in
praying
thus
for
the
Thesolonians
.
The
Lord
make
you
to
abound
and
increase
in
lone
one
towards
annother
&
towards
all
men
,
to
the
end
that
he
may
establish
your
hearts
vnblamable
in
holinesse
before
God
euen
our
Father
,
and
stablish
you
in
euery
good
word
and
worke
.
For
hee
which
establisheth
vs
with
you
in
Christ
is
God
.
Dauid
should
be
then
mistaken
in
praying
vnto
God
to
vphold
and
stablish
him
with
his
free
Spirit
:
and
that
prayer
which
Christ
himselfe
hath
framed
and
commanded
vs
to
vse
,
should
be
but
superflous
and
to
little
purpose
.
For
who
would
or
could
pray
thus
to
God
:
thy
kingdome
come
;
thy
will
be
done
en
earth
as
it
is
in
heauen
:
leadivs
not
into
temptation
,
but
deliuer
vs
from
euill
;
if
God
had
no
rule
and
sway
ouer
him
,
if
God
did
not
giue
him
perseuerance
,
and
preserue
his
gra●…es
in
him
;
if
man
himselfe
had
free-will
and
power
to
take
and
to
resist
grace
,
to
preserue
and
keepe
it
,
or
for
to
reiect
it
?
Wherefore
seeing
that
this
assertion
,
it
it
were
admitted
,
would
robbe
the
Lord
of
many
faithfull
prayers
which
now
his
Saints
doe
make
vnto
him
for
their
perseuerance
;
and
seeing
it
would
make
that
very
prayer
which
Christ
himselfe
hath
recorded
and
composed
for
vs
,
to
bee
superflous
,
vaine
and
idle
,
it
cannot
be
admitted
to
be
true
.
Twelfthly
,
if
this
should
be
admitted
for
a
truth
,
that
the
Saints
of
God
might
fall
quite
away
from
the
state
of
Grace
,
it
would
take
away
all
absolute
and
irrespectiue
predestination
and
election
to
eternall
life
:
one
of
these
three
must
then
necessarily
follow
;
that
either
the
Saints
of
God
who
are
predestinated
to
eternall
life
,
may
fall
from
grace
and
perish
:
or
that
there
are
some
men
who
are
truly
regenerated
and
ingrafted
into
Christ
,
who
were
neuer
predestinated
and
elected
to
saluation
:
or
that
God
did
only
predestinate
men
vnto
saluation
out
of
the
foresight
of
their
faith
,
their
workes
and
perseuerance
:
which
are
all
ex
diametro
opposite
and
contrary
to
the
Scriptures
,
to
the
Fathers
,
to
the
Doctrine
of
the
Church
of
England
,
and
to
all
orthodox
and
Protestant
Diuines
of
moderne
times
:
and
therefore
cannot
be
admitted
.
Lastly
,
if
the
true
regenerate
Saints
of
God
,
might
fall
quite
away
from
grace
,
out
of
the
freedome
and
libertie
of
their
owne
wills
:
then
saluation
or
damnation
should
depend
,
meerely
vpon
the
fickle
and
vn
constant
will
of
man
,
and
not
vpon
the
stable
and
immutable
decree
and
purpose
of
Almighty
God
:
then
man
,
and
not
God
should
bee
the
author
of
his
owne
saluation
:
and
so
saluation
should
not
bee
of
God
that
sheweth
mercy
,
and
disposeth
all
things
according
to
the
purpose
of
his
owne
free
will
and
pleasure
,
but
of
man
that
willeth
and
perseuereth
out
of
the
strength
and
power
of
his
owne
free
will
.
Man
should
then
bee
his
owne
God
,
his
owne
gouernour
and
director
,
his
owne
judge
and
sauiour
,
if
this
were
once
admitted
to
be
true
;
which
would
bee
a
great
disparagement
to
Gods
supremacie
,
and
to
the
death
and
passion
of
Iesus
Christ
.
And
therefore
in
regard
of
these
dangerous
consequences
,
in
respect
of
the
whole
Trititie
,
this
doctrine
cannot
be
allowed
to
be
true
,
that
the
Saints
of
God
may
finally
or
totally
fall
away
from
the
habit
,
and
state
of
true
and
sauing
grace
.
Secondly
,
as
this
Doctrine
of
the
finall
or
totall
Apostacie
of
the
Saints
,
would
produce
many
dangerous
consequencies
in
respect
of
the
whole
Trinitie
,
in
respect
of
Father
,
Sonne
,
and
holy
Ghost
:
so
would
it
doe
the
like
in
respect
of
regenerate
men
themselues
.
For
,
fi●…st
it
would
cause
men
for
to
call
Gods
truth
,
Gods
word
,
and
promises
into
question
,
for
when
as
a
man
shall
reade
in
diuers
places
of
the
Scripture
,
that
the
righteous
and
those
that
trust
in
God
shall
neuer
bee
remoued
:
that
they
shall
continue
to
the
end
,
and
neuer
faint
nor
faile
,
that
God
will
perfect
and
finish
the
worke
of
Grace
within
them
,
and
preserue
them
blamelesse
to
the
day
of
Christ
:
that
hee
will
keepe
them
so
,
that
they
shall
neuer
fall
nor
perish
,
and
the
like
:
if
this
should
stand
for
currant
truth
,
that
the
Saints
of
God
may
notwithstanding
fall
from
the
very
state
of
Grace
;
it
would
cause
men
for
to
doubt
of
the
truth
of
Gods
word
and
promises
,
and
to
account
no
better
of
the
word
of
God
,
then
of
a
fable
or
a
meere
imposture
:
it
would
cause
them
to
denie
the
Faith
,
and
to
turne
either
Atheists
or
Pagans
at
the
last
:
and
therefore
it
cannot
bee
admitted
.
Secondly
,
it
would
depriue
true
Christians
of
all
true
happinesse
in
this
present
life
,
it
would
make
them
to
bee
but
miserable
and
wretched
men
,
when
as
the
word
of
God
reputes
them
happy
,
and
stiles
them
blessed
men
.
For
if
it
be
grace
,
and
that
only
which
makes
the
Saints
of
God
to
be
happy
men
,
euen
in
this
world
of
misery
(
as
the
Scripture
saith
it
is
)
if
it
were
possible
for
Christians
for
to
loose
this
grace
,
and
to
fall
from
it
againe
,
it
were
impossible
for
them
to
be
happy
here
.
For
happinesse
is
such
a
stable
and
perpetuall
thing
,
as
where
it
is
once
possessed
,
it
cannot
bee
lost
.
Philosophers
could
say
,
that
hee
was
neuer
a
happy
man
,
that
might
afterwards
become
miserable
:
if
morall
happinesse
were
so
permanent
,
shall
not
Christian
happinesse
which
farre
excells
it
be
so
to
?
Doubtlesse
those
whom
God
himselfe
pronounceth
blessed
,
are
blessed
and
happy
men
for
the
present
,
yea
,
and
they
shall
bee
such
for
euer
,
Gen.
27.
33.
and
Num.
23.
8.
20.
God
himselfe
hath
pronounced
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
to
bee
blessed
and
happy
men
(
as
I
haue
proued
it
at
large
before
)
therefore
they
are
and
shall
be
such
for
euer
.
Now
this
position
,
if
it
were
granted
,
would
quite
depriue
the
Saints
of
God
of
all
their
happinesse
,
it
would
strip
and
robbe
them
of
their
graces
,
which
are
the
only
treasure
of
their
soules
,
and
make
them
of
all
men
most
miserable
,
where
Thirdly
,
it
depriues
the
Saints
of
God
of
all
true
joy
and
comfort
,
it
robs
them
of
that
peace
of
conscience
,
of
that
joy
and
comfort
of
the
holy
Ghost
,
of
those
spirituall
and
heauenly
consolations
,
which
are
more
sweet
and
pleasant
to
them
then
life
it selfe
,
or
all
things
in
the
world
besides
,
and
so
vnutterable
and
beyond
expression
,
that
none
can
know
the
pleasantnesse
and
sweetnesse
of
them
,
but
such
as
feele
them
and
inioy
them
;
it
robs
and
spoyles
the
hearts
and
soules
of
all
true
faithfull
Christians
,
of
those
inestimable
and
invaluable
ioyes
and
consolations
,
and
fills
their
soules
with
doubts
,
with
terrors
and
amazements
.
For
w●…at
is
that
which
doth
so
joy
,
so
comfort
and
refresh
the
hearts
and
soules
of
faithfull
Christians
?
What
is
that
which
fills
them
full
of
joy
vnspeakeable
and
glorious
?
but
only
this
,
that
their
names
are
written
in
heauen
,
that
their
peace
is
made
that
they
are
passed
from
death
to
life
,
and
shall
neuer
come
into
condemnation
:
that
they
are
so
established
and
settled
in
the
state
of
grace
,
that
they
shall
neuer
fall
,
nor
be
remoued
from
it
:
and
that
they
are
so
thorowly
ingrafted
into
Christ
,
that
they
shall
neuer
bee
broken
off
from
him
againe
.
But
if
this
once
were
true
,
that
these
Christians
might
either
finally
or
totally
fall
from
grace
:
that
they
might
vtterly
loose
all
the
good
things
which
they
had
done
in
all
their
liues
,
so
that
they
should
not
bee
any
more
remembred
:
to
reioyce
euermore
.
To
reioyce
in
the
Lord
alwayes
,
and
againe
for
to
reioyce
.
To
bee
ioyfull
in
glory
,
and
to
sing
aloud
in
their
beds
for
ioy
of
Fourthly
,
it
breedes
dispaire
in
the
hearts
and
soules
of
all
regenerated
and
sanctisied
Christians
.
For
if
the
Saints
of
God
after
their
true
regeneration
and
inscision
into
Christ
,
might
either
finally
or
totally
fall
from
grace
,
how
would
this
perplex
the
soules
and
consciences
of
all
regenerate
Christians
,
and
driue
them
to
dispaire
,
especially
in
times
of
sicknesse
and
temptations
,
wherein
Satan
doth
most
commonly
set
on
their
sinnes
,
and
presse
them
on
their
consciences
,
of
purpose
for
to
driue
them
to
despaire
?
Tender
hearts
and
consciences
which
are
thorowly
wounded
and
touched
with
the
sense
of
sinne
,
and
are
apt
to
bee
dejected
vpon
euery
small
occasion
,
with
the
apprehension
of
Gods
wrath
would
soone
be
driuen
to
despaire
if
this
were
true
.
For
if
any
sinne
or
lust
should
ouercome
them
,
if
any
temptation
,
or
sicknesse
should
befall
them
,
how
then
would
the
diuell
tyrannize
and
triumph
ouer
them
?
Hee
would
then
bee
alwayes
suggesting
this
vnto
them
,
and
pressing
it
vpon
their
consciences
:
You
are
now
fallen
quite
away
from
grace
,
you
are
now
cut
off
from
God
and
Christ
by
these
,
and
these
your
sinnes
:
you
were
once
the
children
of
God
,
but
now
you
are
now
the
sonnes
of
Satan
,
and
vessells
of
wrath
fitted
only
for
destruction
.
You
are
now
fallen
quite
away
from
that
state
of
grace
wherein
you
stood
before
,
and
so
it
is
impossible
for
you
to
be
renewed
by
repentance
any
more
:
Your
last
end
now
shall
bee
farre
worse
then
euer
your
bigin●…ing
there
is
no
more
sacrifice
and
oblation
for
sinne
remaining
,
but
a
certaine
fearefull
expectation
of
iudgement
,
and
fiery
indignation
which
shall
deuoure
you
.
What
can
poore
perplexed
and
distressed
soules
answer
vnto
these
objections
or
the
like
,
when
Satan
shall
assault
them
with
them
,
and
presse
them
on
their
consciences
?
They
cannot
say
,
wee
were
in
the
state
of
grace
before
,
and
therefore
wee
are
sure
that
wee
continue
in
it
now
,
because
it
is
impossible
for
vs
to
fall
from
it
:
for
this
were
quite
contrary
to
this
assertion
:
They
dare
not
say
,
that
they
haue
committed
no
such
sinne
as
might
disturbe
them
from
the
state
of
grace
,
and
cut
them
off
from
Christ
,
because
the
diuell
,
and
their
owne
scrupulous
and
tender
consciences
doe
testifie
the
contrary
:
they
date
not
for
to
say
that
they
are
still
in
Christ
:
and
if
they
are
di●…cted
and
cut
off
from
him
,
they
cannot
hope
to
bee
ingrafted
into
him
againe
,
because
they
haue
so
wilfully
fallen
from
him
:
and
so
they
cannot
but
despaire
:
whereas
if
they
had
this
pillar
,
this
helpe
and
stay
to
rest
their
soules
vpon
.
Wee
know
that
wee
were
once
ingrafted
truly
into
Christ
,
and
therefore
it
is
impossible
for
vs
to
bee
broken
off
from
him
:
wee
were
once
inuested
into
the
state
of
Grace
from
which
wee
cannot
fall
,
and
therefore
we
are
now
in
Christ
,
wee
are
in
the
sure
state
of
grace
,
and
shall
continue
in
it
all
our
dayes
:
This
would
be
able
to
ward
off
all
these
fierce
assaults
of
Satan
,
that
they
should
neuer
hurt
them
,
this
would
comfort
and
beare
vp
their
soules
,
and
keepe
them
from
sinking
in
despaire
:
this
would
make
men
for
to
die
with
ioy
and
comfort
,
and
to
lie
downe
and
rest
in
peace
:
For
then
they
might
say
with
Paul
:
Wee
haue
finished
our
course
,
wee
haue
fought
a
good
fight
,
and
wee
haue
kept
the
faith
,
henceforth
there
is
laid
vp
for
vs
a
crowne
of
glory
:
Whereas
now
they
cannot
die
with
ioy
,
with
comfort
,
and
assurance
,
and
lie
downe
in
peace
,
because
they
are
not
sure
of
their
perseuerance
,
they
are
not
sure
of
their
state
of
grace
:
it
may
be
that
they
are
alreadie
fallen
from
their
state
of
Grace
for
ought
they
know
:
if
not
,
they
may
fall
from
it
ere
they
die
;
yea
,
in
the
very
last
gappe
and
minute
of
their
liues
,
they
may
commit
such
sinnes
as
may
cut
them
off
from
Christ
for
euer
,
because
they
cannot
liue
for
to
repent
of
them
before
their
death
;
and
so
desp●…iring
,
or
at
least
doubting
of
their
owne
saluation
(
the
diuell
being
aptest
then
for
to
assault
them
with
desperate
and
auxious
thoughts
and
feares
,
when
as
they
are
neerest
to
their
ends
,
and
least
able
to
resist
his
fierce
assaults
)
they
lie
downe
in
terrour
,
and
rest
in
woe
and
griefe
.
Alas
,
what
comfort
could
a
godly
and
a
Christian
life
(
which
otherwise
would
comfort
and
reioyce
the
soule
beyond
expression
)
bring
any
man
at
his
death
,
if
this
were
true
,
that
hee
might
after
all
fall
finally
or
totally
from
grace
?
if
all
the
workes
and
holy
duties
which
hee
had
done
,
or
wrought
in
all
his
life
might
vtterly
be
lost
,
and
be
remembred
of
the
Lord
no
more
?
If
hee
might
loose
the
wages
and
reward
of
all
his
paines
at
last
?
Certainly
,
if
faithfull
Christians
and
holy
men
,
who
are
the
only
happy
men
on
earth
,
and
haue
the
only
cause
for
to
reioyce
and
ioy
continually
,
might
either
finally
or
totally
fall
from
grace
,
they
should
of
all
men
bee
most
wretched
and
miserable
,
they
should
be
stripped
of
all
true
comforts
here
,
and
be
driuen
to
despaire
at
the
last
day
.
Away
then
with
this
Doctrine
of
a
finall
or
totall
fall
from
grace
,
which
sauoureth
of
nothing
but
of
meere
despaire
.
God
grant
that
those
who
doe
maintaine
it
in
their
health
,
may
neuer
feele
the
smart
and
terrour
of
it
in
their
temptations
,
sicknesses
,
or
deaths
.
But
you
may
perchance
obiect
,
that
though
regenerate
such
dogges
and
swine
as
haue
lost
and
trampled
them
vnder
foote
before
.
This
is
euident
by
all
those
places
of
Scripture
which
our
Antagonists
doe
principally
object
against
vs
.
For
Ezech.
18.
24.
When
a
righteous
man
turneth
away
from
his
righteousnesse
,
and
committeth
iniquitie
,
and
doth
according
to
all
the
abominations
that
the
wicked
man
doth
,
,
shall
bee
liue
?
(
Marke
the
comfort
which
you
talke
of
)
no
:
all
the
righteousnesse
which
hee
hath
done
,
shall
bee
no
more
remembred
,
God
will
not
so
much
as
once
respect
it
,
in
his
trespasse
that
hee
hath
trespassed
,
and
in
his
sinne
that
hee
hath
sinned
,
in
them
shall
hee
die
.
So
Hebr.
6.
4
,
5
,
6.
It
is
impossible
for
them
who
were
once
inlightened
,
and
haue
tasted
of
the
heauenly
gift
,
and
were
made
partakers
of
the
holy
Ghost
,
and
haue
tasted
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
,
if
they
fall
once
away
,
to
renew
themselues
againe
vnto
repentance
,
seeing
that
they
crucifie
again●…
vnto
themselues
the
Sonne
of
God
,
and
put
him
to
open
shame
.
Marke
the
words
,
it
is
impossible
for
such
as
fall
totally
from
grace
,
to
be
renewed
againe
vnto
repentance
,
they
cannot
bee
ingrafted
into
Christ
the
second
time
.
Where
then
is
the
truth
or
comfort
of
your
answer
?
So
Heb.
10.
26.
27.
If
w●…
sinne
wilfully
after
that
wee
haue
receiued
the
knowledge
of
the
truth
,
there
remaines
no
more
sacrifice
for
sinnes
,
but
a
certaine
fearefull
looking
for
of
iudgement
,
and
fiery
indignation
to
deuoure
those
that
doe
Apostatize
from
Grace
:
These
and
such
like
Scriptures
which
are
objected
against
vs
,
for
to
proue
a
totall
,
or
a
finall
fall
from
true
and
sauing
grace
,
serue
only
to
satisfie
this
objection
,
to
terrifie
the
hearts
,
and
daunt
the
soules
of
all
such
men
as
shall
once
fall
from
grace
,
and
to
exclude
them
for
euer
from
Gods
mercy
,
and
from
rising
vp
againe
.
So
that
the
possession
and
inioyment
of
grace
before
,
if
it
be
once
lost
,
serues
only
for
to
proue
,
that
those
which
had
it
shall
neuer
haue
it
,
nor
injoy
it
any
more
;
and
not
that
God
will
therefore
bee
more
ready
and
willing
to
bestow
it
on
them
againe
.
And
so
the
due
consideration
of
all
these
Scriptures
,
and
this
position
of
a
totall
or
a
finall
fall
from
grace
,
would
driue
men
vnto
finall
desperation
.
You
therefore
that
maintaine
this
desperate
and
terrible
doctrine
of
the
finall
or
totall
Apostacy
of
the
Saints
,
beware
,
lest
that
you
quench
the
smoaking
flax
,
and
breake
the
bruised
reede
,
which
Christ
himselfe
would
neuer
doe
:
for
to
heale
,
to
comfort
,
cherish
and
binde
vp
with
the
comfortable
suffer
any
of
his
sheepe
to
perish
,
will
The
diseased
haue
yee
not
strengthened
,
●…either
haue
you
healed
that
which
was
sicke
,
neither
haue
you
bound
vp
that
which
was
broken
,
neither
haue
you
brought
againe
that
which
was
driuen
away
,
but
with
force
and
crueltie
haue
you
ruled
them
:
and
then
your
doome
and
judgment
will
be
terrible
and
dismall
as
this
your
Doctrine
is
.
Fifthly
.
This
doctrine
of
a
finall
or
totall
fall
from
grace
,
it
makes
no
difference
at
all
beeweene
the
godly
and
the
wicked
in
this
present
life
.
If
the
true
regenerate
Saints
of
God
might
either
finally
or
totally
fall
from
grace
,
what
difference
should
there
be
betweene
impenitent
and
wicked
men
and
them
?
what
priuiledge
or
aduantage
had
they
more
then
they
?
They
haue
no
more
assurance
of
Gods
loue
and
fauour
,
no
more
assurance
of
heauen
and
eternall
life
,
no
more
aduantage
or
benefit
by
the
death
of
Christ
,
then
they
:
there
were
then
no
difference
at
all
in
their
estates
but
onely
for
the
present
;
they
had
but
a
meere
possibilitie
of
heauen
and
eternall
life
;
they
could
not
absolutely
say
we
shall
be
saued
,
but
onely
,
wee
may
be
saued
,
and
so
may
euery
wicked
man
that
liues
vpon
the
earth
.
All
that
the
Saints
of
God
should
then
haue
,
it
should
depend
meerely
vpon
incertainties
and
future
contingences
,
they
should
be
no
more
sure
of
saluation
then
wicked
men
.
True
it
is
,
that
that
for
the
present
,
they
should
haue
a
greater
probabilitie
and
likelihood
of
heauen
and
saluation
then
wicked
men
,
because
they
are
for
the
present
in
the
state
of
grace
:
but
yet
they
were
no
neerer
vnto
heauen
and
eternall
saluation
then
they
:
for
these
wicked
men
might
become
Gods
children
afterwards
&
continue
so
,
when
as
they
themselues
might
fall
from
grace
and
perish
in
their
sinnes
:
those
that
are
the
children
of
Satan
,
might
be
the
Saints
and
sonnes
of
God
,
when
as
they
themselues
may
bee
the
sonnes
of
Be●…ial
,
and
vessels
fitted
for
destruction
.
Wherefore
seeing
that
this
doctrine
of
falling
from
grace
,
puts
no
sound
and
sure
difference
betweene
the
wicked
and
the
godly
in
this
present
life
,
and
giues
the
one
no
greater
and
no
surer
priuiledges
then
the
other
hath
,
when
as
the
Scripture
makes
as
great
a
difference
betweene
them
,
as
is
betweene
sheepe
and
goates
,
wheate
and
tares
,
gold
and
drosse
,
happinesse
and
misery
;
it
must
needes
be
false
and
opposite
to
the
truth
,
and
cannot
be
admitted
.
Lastly
,
if
the
true
regenerate
Saints
of
God
might
fall
finally
from
grace
,
it
would
breede
a
doubt
and
scruple
in
mens
mindes
,
whether
there
are
any
that
are
saued
,
or
at
least
whether
God
hath
alwaies
had
a
true
Church
on
earth
.
For
if
one
regenerate
man
may
fall
from
grace
,
then
a
second
and
a
third
may
to
,
and
so
euery
regenerate
man
in
particular
,
and
so
all
regenetate
men
;
and
then
there
should
bee
none
that
should
bee
saued
,
then
there
might
be
a
time
when
all
men
might
be
fallen
from
grace
,
and
so
a
time
when
as
there
was
no
Church
of
God
on
earth
.
Wee
all
know
,
that
the
very
best
of
all
Gods
Saints
and
children
are
apt
and
ready
to
fall
into
sinne
,
and
that
in
many
things
they
offend
all
,
which
things
by
your
assertion
may
cut
them
of
from
Christ
,
and
cast
them
headlong
from
the
state
of
grace
:
wherefore
,
for
ought
that
any
man
knowes
,
there
is
not
any
one
of
Gods
Saints
and
children
,
but
may
bee
fallen
quite
away
from
the
state
of
grace
before
his
death
,
and
so
may
dye
and
perish
in
his
sinnes
;
and
therefote
if
this
position
were
once
admitted
,
it
would
breede
a
doubt
in
men
where
euer
there
were
any
saued
:
or
whether
God
hath
alwaies
had
a
Chruch
on
earth
,
which
would
be
a
dangerous
consequent
,
and
would
much
eclipse
the
riches
of
Gods
mercy
,
the
merits
of
Christs
death
and
passion
,
the
glory
and
perpetuity
of
his
kingdome
,
and
make
men
carelesse
of
religion
.
Thirdly
this
Doctrine
,
of
a
finall
or
totall
Apostacie
from
the
state
of
grace
,
would
produce
many
dangerous
consequencies
in
respect
of
grace
it selfe
;
and
so
cannot
be
admitted
.
First
,
it
would
cause
men
to
vilifie
and
vnderualue
grace
,
it
would
cause
them
for
to
slight
and
disrespect
it
,
and
not
to
set
that
price
vpon
it
as
they
should
.
For
if
true
and
sauing
grace
might
bee
lost
againe
,
who
then
would
estimate
or
value
it
?
who
would
forsake
the
riches
,
the
honours
and
the
pleasures
of
the
world
,
to
seeke
it
and
imbrace
it
'
,
which
should
be
then
as
permanent
,
sure
,
and
stable
as
grace
it selfe
?
That
which
makes
men
for
to
prise
&
estimate
grace
aboue
all
things
else
,
is
this
,
that
it
is
a
perpetuall
,
stable
,
and
permanent
possession
,
which
will
neuer
decay
;
that
is
is
not
subiect
vnto
time
and
chance
,
as
all
sublunary
and
worldly
things
are
:
that
it
is
such
an
heauenly
treasure
as
cannot
be
lost
,
nor
taken
from
vs
.
Therefore
Christ
,
when
as
hee
would
incite
and
stirre
vs
vp
to
seeke
after
grace
,
doth
commend
grace
vnto
vs
as
a
permanent
,
and
euerlasting
good
which
neuer
fades
,
nor
yet
decaies
,
putting
it
by
way
of
antithesis
and
opposition
to
all
worldly
things
,
which
are
but
momentary
and
fading
:
hence
are
these
his
exhortations
:
Iohn
6.
27.
Labour
not
for
the
●…eate
that
perisheth
,
but
for
that
which
ind●…reth
vnto
eu●…rlasting
life
.
Lay
not
vp
for
your selues
treasures
vpon
earth
where
〈◊〉
and
rust
doth
corrupt
,
and
where
thee●…es
breaks
through
and
●…teale
,
but
lay
vp
for
your selues
treasures
in
heauen
,
where
neither
moth
nor
rust
doth
corrupt
,
and
where
the●…es
doe
not
breake
through
nor
●…eale
.
Math
6
19.
20.
Whosoeuer
shall
drinke
of
this
water
shall
thirst
againe
:
but
whosoeuer
drinketh
of
the
water
that
I
shall
giue
him
,
shall
neuer
thirst
:
but
the
water
that
I
shall
giue
him
,
shall
bee
in
him
a
well
of
water
springing
vp
into
euerlasting
life
.
Ioh.
4.
13
,
14.
That
which
doth
most
of
all
commend
and
set
forth
grace
,
that
which
makes
it
amiable
and
louely
,
and
giues
it
an
exc●…llencie
aboue
all
earthly
things
is
this
,
that
it
is
a
permanent
possession
,
&
an
euerlasting
treasure
which
cannot
be
lo●…t
.
If
it
were
notso
,
men
could
not
prise
it
aboue
earthly
thing
.
This
Doctrine
therefore
of
falling
from
the
state
of
grace
,
it
takes
away
the
very
excellency
of
grace
,
and
so
it
would
cause
men
for
to
vilifie
and
vnderualue
it
,
and
to
preferre
the
base
and
transitorie
things
of
the
world
before
it
;
which
would
bee
a
dangerous
consequence
.
Secondly
,
this
assertion
,
it
would
ouerthrow
and
vtterly
disanull
the
very
nature
and
essence
of
true
sauing
grace
.
For
grace
(
as
I
haue
proued
at
large
before
)
is
of
a
permanent
,
constant
,
perpetuall
,
immortall
,
growing
and
increasing
nature
,
it
cannot
perrish
or
decay
where
once
it
is
in
truth
begun
.
This
Doctrine
of
a
totall
or
finall
fall
from
grace
,
it
makes
grace
to
be
but
a
transitory
and
fading
thing
,
in
ouerthrowes
this
nature
and
essence
of
true
grace
,
and
therefore
cannot
be
admitted
,
euen
in
this
respect
.
Thirdly
,
this
assertion
,
if
it
were
admitted
would
vtterly
disanull
,
abolish
and
take
away
the
very
roote
and
chiefe
of
graces
,
euen
true
,
justifying
and
sauing
faith
.
For
faith
as
it
is
defined
.
Heb.
11.
1.
Is
the
substance
of
things
hoped
for
,
and
the
euidence
of
things
not
seene
:
it
is
a
sure
euidence
of
heauen
and
eternall
life
.
Wherefore
those
that
haue
this
faith
,
must
not
only
beleeue
,
that
God
is
,
but
also
that
he
is
a
rewarder
of
all
such
as
doe
diligently
seeke
him
:
they
must
bee
perswaded
of
all
Gods
promises
,
and
imbrace
them
as
their
owne
.
Hebr.
11.
6.
13.
and
with
faithfull
Abraham
.
Rom.
4.
19.
20
,
21.
they
must
not
stagger
at
the
promises
of
God
through
vnble●…fe
,
but
they
must
be
strong
in
faith
,
they
must
be
fully
perswaded
,
that
as
God
is
able
,
so
likewise
hee
will
bee
faithfull
to
performe
what
euer
hee
hath
promised
.
He
that
hath
a
true
justifying
and
sauing
faith
,
hee
must
be
able
to
apply
Christ
Iesus
and
all
the
promises
of
the
Gospel
to
himselfe
,
he
must
appropriate
and
ascertaine
them
vnto
himselfe
,
so
as
to
make
them
his
owne
for
eu●…r
:
hee
must
be
able
thus
to
argue
.
He
that
heareth
the
word
of
Christ
,
and
beleeueth
on
him
that
sent
him
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
is
passed
from
death
to
life
:
Iohn
.
5.
24.
he
that
trusteth
and
waiteth
on
God
shall
neuer
bee
remoued
,
but
shall
stand
fast
for
euer
,
he
shall
mount
vp
with
eagles
wings
,
he
shall
run
and
not
be
weary
,
he
shall
walke
and
not
be
faint
.
Psal.
125.
1.
Isai.
40.
31.
God
will
put
his
feare
into
his
heart
,
and
they
shall
not
depart
from
him
:
Ier.
32.
40.
But
I
doe
heare
the
word
of
Christ
,
I
beleeue
on
him
that
sent
him
,
I
doe
waite
and
trust
on
him
:
therefore
I
haue
euerlasting
life
,
I
am
passed
from
death
to
life
and
shall
not
come
into
condemnation
,
I
shall
neuer
be
remoued
from
the
state
of
grace
,
but
shall
stand
fast
for
euer
,
I
shall
runne
and
not
bee
weary
,
I
shall
walke
and
not
faint
,
I
shall
not
depatt
from
him
.
He
that
cannot
argue
thus
,
hee
that
cannot
thus
apply
and
assume
these
promises
of
God
vnto
himselfe
,
hath
no
faith
at
all
:
he
that
hath
faith
and
is
able
thus
for
to
apply
them
,
can
assure
himselfe
that
hee
shall
perseuere
vnto
the
end
,
and
that
he
shall
neither
finally
nor
totally
fall
from
grace
:
yea
,
and
must
assure
him selfe
so
from
these
and
such
like
promises
,
or
else
he
hath
no
faith
in
them
.
So
that
if
this
assertion
of
the
Apostacie
of
the
Saints
were
once
admitted
,
it
would
quite
abolish
and
vtterly
take
away
all
true
and
sauing
faith
,
whose
property
it
is
,
not
onely
not
to
faile
:
Luke
22.
32.
but
likewise
to
assume
these
promises
of
finall
and
totall
perseuerance
to
it selfe
.
Fourthly
,
if
this
assertion
were
once
admitted
,
it
would
take
away
all
certaintie
and
assurance
of
saluation
.
for
if
the
true
regenerate
Saints
of
God
might
after
their
true
inscition
into
Christ
either
finally
or
totally
fall
from
grace
,
then
they
could
neuer
bee
assured
of
saluation
:
where
euer
there
is
a
possibilitie
of
falling
away
from
grace
,
there
can
bee
no
full
and
perfect
assurance
of
saluation
:
a
man
can
neuer
bee
sur●…
of
the
end
,
that
is
not
assured
of
the
meanes
for
to
attaine
it
:
perseuerance
in
the
state
of
grace
is
the
meanes
for
to
attaine
saluation
,
and
therefore
if
men
could
not
be
assured
of
their
perseuerance
,
they
could
neuer
be
assured
of
saluation
,
which
depends
vpon
it
.
If
a
man
might
fall
totally
from
grace
,
hee
could
not
be
assured
of
saluation
,
because
he
cannot
bee
assured
of
this
,
whether
he
shall
rise
againe
,
whether
God
will
cut
him
off
in
his
sinnes
,
before
hee
be
ingrafted
into
Christ
againe
.
Now
this
grace
of
assurance
,
is
a
speciall
fauour
which
God
bestowes
vpon
his
Saints
and
children
,
it
is
the
very
anchor
and
piller
that
supports
their
soules
:
and
it
is
such
a
grace
as
all
the
Saints
of
God
both
may
and
ought
to
haue
without
any
speciall
reuelation
,
as
appeares
by
diuers
pregnant
places
of
Scripture
,
(
which
for
breuity
sake
I
will
only
quote
,
and
not
set
downe
at
large
:
)
as
Iob.
19.
25
,
26.
cap.
11.
15
18.
cap.
13.
16.
cap.
16.
19.
Psal.
27.
1.
Psal.
46.
1.
to
8.
Isai.
25.
8
,
9.
cap.
50.
7
,
8
,
9.
Iohn
.
5.
24.
cap.
14.
27.
Rom.
8.
35.
to
the
end
.
cap.
14.
8.
2
Cor.
5.
1.
to
10.
Ephes.
3.
12.
Phil.
1.
21.
23.
Cor.
3.
4.
1
Thes.
1
,
4
,
5.
1
Tim.
1.
7.
12.
2
Tim.
2.
19.
cap.
4.
7
,
8
,
18.
Heb.
2.
15.
cap.
10.
34
,
35.
1
Pet.
4.
19.
1
Iohn
3.
2.
cap.
4.
17
,
18.
cap.
5
,
18
,
19.
20.
Wherefore
since
this
doctrine
of
the
Apostacie
of
the
Saints
would
vtterly
abrogate
,
falsifie
and
ouerthrow
the
grace
and
doctrine
of
assurance
and
certainty
of
saluation
,
it
must
needs
bee
a
false
dangerous
and
pernitious
doctrine
which
cannot
be
admitted
.
Fifthly
,
if
this
were
once
admitted
for
a
truth
,
it
would
take
away
and
vtterly
abolish
in
the
Saints
the
grace
of
loue
,
and
of
joy
and
comfort
in
the
holy
Ghost
;
it
would
take
away
the
causes
of
loue
and
joy
,
and
so
consequently
these
graces
themselues
,
which
are
the
very
end
of
the
Gospell
,
and
in
which
the
very
kingdome
of
God
consists
as
you
may
reade
,
Iohn
15.
11.
Rom.
14.
17.
and
cap.
15.
13
:
wherefore
it
cannot
be
admitted
euen
in
this
respect
.
Lastly
,
if
this
assertion
were
once
admitted
,
it
would
make
true
and
sauing
grace
to
be
but
a
meere
morrall
perswasion
,
and
not
a
worke
of
the
holy
Ghost
;
a
thing
that
was
meerely
subiect
to
our
owne
wills
;
it
would
destroy
the
kingdome
of
grace
within
vs
,
and
make
vs
Kings
and
Lords
ouer
grace
,
whereas
grace
hath
a
kingdome
and
dominion
ouer
vs
.
If
a
man
had
liberty
to
cast
off
grace
at
his
pleasure
,
then
grace
should
haue
no
power
,
no
kingdome
or
dominion
ouer
him
;
then
the
kingdome
of
grace
,
and
the
kingdome
of
Iesus
Christ
in
the
hearts
of
his
Saints
,
should
be
but
a
meere
fiction
and
a
fabulous
conceite
:
whereas
the
Scriptures
do
informe
vs
to
the
contrary
,
almost
in
euery
page
.
If
wee
may
cast
of
the
yoke
of
Iesus
Christ
,
if
we
may
cast
of
grace
at
our
pleasures
,
where
then
is
the
kingdome
of
Christ
,
and
the
kingdome
of
grace
that
is
within
vs
?
An
earthly
Prince
who
hath
but
a
kingdome
ouer
the
bodies
of
his
subiects
,
is
able
for
to
keepe
them
from
rebellion
,
and
from
casting
of
his
yoake
at
their
pleasure
;
Christ
Iesus
&
grace
,
they
haue
not
only
a
kingdome
ouer
vs
,
but
a
kingdome
in
vs
to
;
and
that
not
ouer
our
bodies
,
but
ouer
our
soules
and
bodies
,
ouer
the
whole
man
and
the
whole
foule
,
and
therefore
,
wee
cannot
but
be
subiect
to
them
,
and
wee
haue
no
power
for
to
cast
them
off
.
Grace
it
captiuates
the
whole
soule
,
the
whole
man
,
it
brings
euery
thought
into
subiection
vnto
Iesus
Christ
.
2.
Cor.
10.
5
:
it
workes
so
powerfully
and
maiestically
in
mens
soules
,
that
none
can
let
it
or
resist
it
:
Isai
,
43.
13.
and
Acts
6.
10.
it
makes
euery
knee
to
bow
and
stoope
to
Iesus
Christ
,
and
to
keepe
his
iudgments
and
doe
them
.
Phil.
2.
10.
and
Ezech.
36.
27.
wherefore
this
doctrine
which
doth
thus
ouerturne
and
pull
downe
the
kingdome
of
grace
,
which
makes
it
subiect
vnto
man
,
whereas
man
is
subiect
vnto
it
,
must
needes
be
a
damnable
and
pernitious
doctrine
,
and
so
cannot
bee
admitted
for
a
truth
euen
in
this
respect
.
Fourthly
,
if
this
doctrine
of
the
finall
or
totall
Apostacie
of
the
Saints
should
bee
admitted
,
it
would
produce
many
dangerous
consequencies
in
respect
of
the
whole
Church
of
God
,
but
more
especially
in
respect
of
our
Church
of
England
.
For
first
,
it
would
wrong
the
whole
Church
of
God
in
traducing
,
slighting
&
condemning
the
doctrine
and
opinion
of
all
the
ancient
Fathers
of
the
Church
,
and
of
the
Church
of
God
in
former
ages
,
and
in
vilifying
and
contradicting
the
doctrine
of
all
Protestant
and
reformed
Churches
,
and
the
judgment
and
learning
of
all
the
best
moderne
&
Protestant
Diuines
,
who
haue
alwaies
defended
and
maintained
this
assertion
,
that
the
true
regenerate
Saints
of
God
can
neither
finally
,
nor
totally
fall
from
grace
,
as
I
shall
proue
hereafter
.
Secondly
,
it
would
wrong
the
whole
Church
of
God
in
reuiuing
,
and
raising
vp
from
hell
againe
that
old
Pelagian
Heresie
,
which
hath
not
onely
beene
condemned
and
opposed
by
Saint
Augustine
,
Hierome
,
Prosper
,
Bradwarden
,
and
others
,
but
likewise
by
three
seuerall
Councells
;
to
wit
,
the
Councell
of
Mile●…etan
:
the
Councell
of
Africke
,
and
the
Councell
of
Orange
.
For
as
all
the
points
of
Arminianesme
are
nothing
else
but
meere
Pelagianisme
clad
in
other
tearmes
,
so
this
was
one
part
and
member
of
the
Pelagian
or
Deme
pelagian
Heresie
,
that
the
true
regenerate
Saints
of
God
might
fall
away
from
the
state
of
grace
:
and
therefore
the
Demepelagians
did
ca●…ell
and
carpe
at
Saint
Augustines
doctrine
,
for
teaching
that
the
Saints
of
God
after
they
were
once
regenerated
had
such
a
disposition
put
into
them
,
that
they
could
not
but
perseuerance
in
grace
,
as
appeares
by
the
Epistles
of
Hilarie
and
Prosper
to
Saint
Augustine
concerning
the
remainders
of
the
Pelagian
Heresi●…s
:
wherefore
this
doctrine
of
the
Apostacie
of
the
Saints
being
nothing
else
but
a
part
of
the
Pelagian
Heresie
,
cannot
be
now
admitted
and
imbraced
without
great
wrong
and
preiudice
to
the
whole
Church
of
God
.
Thirdly
,
it
would
produce
many
dangerous
consequencies
in
respect
of
the
Church
of
England
.
For
first
,
it
will
pull
vp
a
maine
foundation
,
and
a
maine
principle
and
ground
of
truth
,
which
hath
bin
planted
and
setled
in
our
Church
;
it
will
raise
a
strong
bulwarke
and
fort
of
true
religion
,
which
the
best
and
chiefest
worthies
of
our
Church
haue
hitherto
full
well
and
manfully
defended
,
against
all
forraine
hostility
whatsoeuer
:
which
will
be
a
great
disparagement
and
blemish
to
our
Church
.
Secondly
,
it
will
giue
our
enemies
just
cause
to
vaunt
and
triumph
ouer
vs
,
and
to
erect
a
Trophie
where
as
they
neuer
got
the
field
.
This
hath
beene
the
glory
and
honour
of
the
Church
of
England
,
that
the
〈◊〉
Church
and
all
her
complices
,
since
her
reformation
and
reuolt
from
them
,
could
neuer
yet
with
all
their
learning
,
wi●…
,
or
policie
,
conuince
her
of
any
maine
or
fundamentall
error
in
her
doctrine
.
If
then
wee
should
now
admit
and
approue
of
this
doctrine
of
a
finall
or
a
totall
fall
from
grace
,
and
imbrace
it
as
a
truth
,
wee
should
then
conuince
our selues
of
a
maine
and
fundamentall
error
in
our
doctrine
,
wee
should
then
subscribe
and
yeeld
the
wasters
vp
to
them
,
without
any
combate
or
opposition
at
all
,
when
as
they
were
not
able
for
to
wrest
them
from
vs
by
truth
&
strength
of
argument
:
and
so
wee
should
giue
them
just
and
lawfull
cause
to
triumph
ouer
vs
,
to
the
great
dishonour
of
God
,
to
the
very
betraying
of
the
truth
,
and
to
our
owne
perpetuall
infamie
and
disgrace
.
Thirdly
,
it
would
breake
downe
the
very
walls
and
bulwarkes
of
our
Church
,
that
so
Armi●…nisme
and
〈◊〉
might
come
rushing
in
with
a
full
carere
and
quite
beat
downe
the
truth
.
For
if
this
be
once
admitted
and
receiued
for
a
truth
,
that
the
true
regenerate
Saints
of
God
,
may
fall
either
finally
or
totally
from
the
state
of
grace
:
this
very
point
it selfe
is
grosse
and
palpable
Arminianisme
and
Poperie
;
it
is
a
point
which
all
Rhemists
and
Arminians
,
and
which
Bellarmine
,
Becaonus
and
other
Papists
do
defend
against
the
Pro●…estants
,
and
it
drawes
along
with
it
many
other
grosse
and
palpable
points
of
Armianisme
and
Popery
,
as
predestination
from
the
foresight
of
faith
and
workes
:
freewill
both
to
receiue
and
reiect
grace
at
our
pleasures
:
veniall
,
sinne
:
no
certaintie
of
saluation
in
this
life
without
some
speciall
reuelation
:
vniuersall
grace
:
that
those
who
are
not
elected
to
saluation
are
members
of
the
holy
Catholike
Church
,
that
the
number
of
the
el●…t
is
not
certaine
vnto
God
himselfe
,
and
the
like
.
If
this
one
point
then
should
bee
admitted
and
imbraced
by
vs
as
a
truth
,
it
would
scrue
in
the
whole
body
of
Arminianisme
&
Pelagianisme
,
and
a
great
part
of
Poperie
into
our
Church
,
and
so
would
quickly
crush
and
quell
that
glorious
and
holy
truth
which
now
we
doe
professe
.
Fourthly
,
it
would
breede
such
a
combustion
and
diuision
in
our
Church
,
as
would
hardly
bee
appeased
without
great
hurt
and
danger
to
the
state
:
wee
see
by
present
experience
that
a
little
conniuancie
&
wincking
at
this
doctrin●…
,
hath
bred
a
kinde
of
faction
and
diuision
in
our
Church
,
and
drawne
many
great
disciples
after
it
,
who
if
they
were
not
awed
by
superiour
powers
,
and
with
the
expectation
of
the
doome
&
censure
of
the
Generall
and
Grandee
of
their
faction
,
would
make
such
astrange
and
sodaine
rent
and
combustion
in
our
Church
and
state
,
as
would
indanger
both
;
and
giue
occasion
to
our
enemies
to
fish
in
troubled
streames
,
where
they
could
hardly
misse
their
prey
.
You
therefore
,
(
my
brethren
)
who
are
so
hot
and
forwards
,
to
vsher
and
bring
in
this
damnable
and
pernicious
doctrine
,
into
our
glorious
and
much
renowned
Church
,
consider
what
you
are
about
to
doe
;
consider
what
dangerous
and
dismall
consequencies
are
like
to
follow
and
insue
vpon
it
:
consider
how
ill
and
viper
like
you
shall
reward
that
mother
of
yours
,
which
hath
nourished
and
brought
you
vp
,
to
the
end
,
that
you
should
defend
her
vpon
all
occasions
,
and
not
beare
armes
against
her
.
Consider
that
it
is
no
other
but
the
Diuill
himselfe
,
woo
either
by
his
owne
priuate
suggestions
to
your
hearts
,
or
else
by
his
dangerous
agents
and
seditious
factors
,
doth
labour
to
withdraw
you
from
the
faith
,
and
to
rent
you
from
your
mother
Church
;
not
for
any
desire
or
loue
to
God
or
to
the
truth
,
but
for
priuate
ends
,
and
by
respects
,
that
so
he
may
make
both
you
and
others
a
prey
and
bootie
to
himselfe
.
Consider
what
the
inducements
are
that
leade
you
to
imbrace
this
error
.
If
you
will
but
examine
your
owne
hearts
well
you
shall
finde
,
that
the
thing
which
leades
you
to
imbrace
this
error
;
is
either
the
learning
or
the
fame
of
some
particular
men
that
do
defend
it
:
or
else
some
secret
hatred
&
malice
,
either
to
all
,
or
to
some
particular
men
that
doe
oppose
it
:
or
else
some
felfe
conceite
,
and
some
high
opinion
which
you
do
attribute
to
your
owne
conceites
without
any
due
examination
of
them
by
the
word
of
God
:
or
else
it
is
some
desire
of
singularity
or
fame
,
or
the
hope
of
gaine
,
honour
,
&
preferment
:
one
of
these
I
may
be
bold
to
say
is
the
cause
that
moues
you
to
patronize
this
error
,
and
not
the
loue
of
God
or
of
his
truth
.
Remember
therefore
,
that
you
are
bought
with
a
price
,
that
you
should
not
be
the
seruants
of
men
:
the
sheepe
of
Christ
,
you
must
heare
his
voice
and
his
only
,
you
must
not
hearken
to
the
voice
of
strangers
,
let
their
learning
or
their
parts
bee
what
they
will
.
No
men
more
apt
to
erre
then
those
of
greatest
parts
and
learning
,
especially
when
as
their
parts
and
persons
are
not
sanctified
.
The
greatest
schollers
haue
alwaies
broached
and
propagated
the
greatest
,
and
the
most
dangerous
errors
.
Wherefore
neuer
pinne
your
faith
to
the
fickle
opinions
of
fraile
and
mortall
men
,
(
especiallly
of
such
men
in
whose
liues
the
practise
and
power
of
religion
shines
not
forth
)
but
examine
all
things
by
the
word
of
God
:
and
though
an
Angel
from
heauen
,
(
much
lesse
a
Diuell
from
hell
,
or
a
carnall
man
from
earth
)
should
bring
any
other
doctrine
to
you
then
what
you
finde
to
be
warranted
and
recorded
there
,
receiue
him
not
but
let
him
bee
accursed
.
Sure
I
am
,
that
this
doctrine
of
the
finall
or
totall
Apostacie
of
the
Saints
,
hath
no
ground
or
footing
for
it
in
the
word
of
God
;
if
you
will
but
take
the
paines
to
search
the
Scriptures
,
you
shall
finde
it
to
bee
so
:
and
therefore
let
not
the
opinion
or
fame
of
any
particular
man
that
doth
patronize
this
error
,
ouersway
your
judgments
against
the
Scriptures
&
the
word
of
God
.
And
as
for
all
other
priuate
&
by
respects
which
may
ingage
you
to
adore
this
error
;
remember
that
Gods
glory
and
the
loue
of
truth
(
if
not
the
good
and
welfare
of
the
Church
)
should
ouer
ballance
and
surpasse
them
all
.
Better
is
it
for
to
loose
the
world
with
all
the
fame
,
the
riches
,
honours
,
and
preferments
in
it
,
then
to
loose
the
Lord
of
truth
,
and
his
euerlasting
fauour
;
to
loose
both
soule
and
body
at
the
last
,
in
hope
of
gaining
honouror
prefern●…ent
now
.
Wherefore
lay
aside
all
sinister
&
by
respects
,
and
consider
how
many
great
,
dangerous
,
and
pernitious
consequencies
will
ineuitable
follow
vpon
this
doctrine
,
of
the
finall
and
totall
Apostacy
of
the
Saints
,
and
then
you
cannot
but
disclaime
it
and
detest
it
from
your
soules
,
and
euen
fromyour
hearts
imbrace
this
orthodox
and
sound
position
which
here
I
do
defend
.
That
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
,
can
neither
finally
nor
totally
fall
from
grace
.
Hauing
thus
(
as
I
suppose
)
so
fully
proued
the
truth
of
this
position
,
by
arguments
and
reasons
drawne
from
the
Scriptures
,
that
no
man
can
be
able
to
gainsay
it
.
For
further
satisfaction
in
the
point
,
I
will
now
produce
some
humane
authorities
for
to
proue
it
:
which
authorities
I
shall
reduce
to
these
three
generall
heads
.
First
,
I
will
proue
that
this
was
the
doctrine
of
the
ancient
Fathers
of
the
Church
:
〈◊〉
that
this
was
,
and
is
the
doctrine
of
all
Protestant
Chur●…
beyond
the
Seas
:
Thirdly
,
that
this
was
and
is
the
doctrine
of
the
Church
of
England
.
For
the
first
of
these
:
that
this
was
the
doctrine
of
the
ancient
Fathers
of
the
Church
:
I
shall
manyf●…
it
by
their
owne
authorities
,
which
I
will
vouch
in
●…atine
,
as
I
finde
them
printed
,
lest
I
should
giue
the
opposites
any
occasion
for
to
carpe
at
mee
:
or
wrong
the
authors
,
or
the
reader
in
the
translation
:
especially
since
I
cite
these
Fathers
to
satisfie
the
learned
,
not
the
ignorant
.
I
will
first
begin
with
the
auncient
of
the
Fathers
,
and
so
discend
to
these
of
latter
times
.
Dionysius
Areopagita
.
Dionysius
Areopagita
who
liued
in
the
Apoftles
times
,
and
(
as
himselfe
records
it
in
his
11.
Epistle
to
Apollophanus
the
was
25.
yeares
of
age
at
the
death
of
Christ
,
though
others
doubt
of
it
,
hath
deliuered
and
recorded
this
very
doctrine
,
in
his
booke
de
diuinis
nominibus
,
cap.
7.
His
words
are
these
,
Diuina
fides
,
est
stabilis
credentium
sedes
,
qua
hos
in
veritate
locat
,
in
ipsisque
veritatem
impersuasibili
identitate
certam
&
simplicem
veritatis
notionem
habentibus
ijs
qui
crediderunt
.
Nam
profectò
si
scientia
cognoscentium
,
&
cognitorum
coniunctrix
est
,
ignorantia
verò
mutationis
semper
,
&
ex
se
ignoranti
suae
diuisionis
est
author
:
eum
qui
in
veritate
credit
iuxta
Scripturae
fidem
,
nihil
remouebit
à
verae
fidei
autore
,
in
quo
constantiam
immobilis
atque
immutabilis
identitatis
habebit
.
In
the
8.
chapter
of
the
same
booke
,
about
the
end
of
the
chapter
he
hath
these
words
;
Verum
enim
profectò
&
hanc
salutem
non
praeter
intentionem
Scripturae
sanctae
,
vt
bonitate
cuncta
saluantem
qua
sunt
omnia
,
ab
suorum
prolapsione
bonorum
redimentem
,
praedicare
meritò
possumus
,
quantum
cuiusque
salu●…ndorum
admittet
naturae
.
Idci●…cò
etiam
redemptionem
iam
theologi
nominant
,
ex
quo
sinit
quae
verê
sunt
ad
id
caedere
,
vt
non
sint
.
Ex
eo
item
quod
et
fi
quid
deliquerint
,
&
ab
ordine
suo
aberrauerint
,
&
imminutionem
aliquam
perfectionis
bonorum
suorum
passa
fuerint
:
Hac
etiam
parte
à
passione
&
imbecillitate
,
ac
priuatione
reddimit
,
impleus
quod
deest
,
&
paterno
affectu
infirmitatem
supplens
,
at
que
à
〈◊〉
●…rigons
,
imò
in
pulchro
fistens
&
quod
effluxerat
bonum
reparans
ae
disponens
,
ordinis
quod
deest
in
illo
atque
positionis
exornans
,
integrumque
perficiens
,
&
ab
omnibus
absoluens
〈◊〉
atibus
.
And
a
little
before
he
hath
these
words
.
Itaque
(
vt
verum
dixerim
)
hoc
magis
est
diuinae
iustitiae
proprium
nequaquam
emollire
atque
enermare
optimorum
quorumcun
que
masculum
sensum
.
largitione
carnalium
:
neque
si
quis
id
conetur
agere
,
eas
sine
adiutorio
linquere
,
sed
eos
in
praecl●…o
,
inflexibilique
statu
solidare
,
eisque
cum
sint
huiusmodi
secundum
merita
reddere
.
So
that
by
this
most
ancient
Diuines
opinion
,
these
that
are
truly
faithfull
,
can
neuer
fall
quite
away
from
grace
.
Iustin
:
Martyr
.
Iustin
Martyr
who
flourished
in
the
yeare
of
Lord
163.
and
somewhat
after
concurreth
in
opinion
with
vs
,
in
his
Explic.
quaest.
à
Gent.
Christ
.
positarum
:
quaest.
23.
For
there
Iustin
Martyr
,
those
for
whom
Christ
doth
pray
and
intercede
,
can
neuer
perish
or
fall
from
grace
:
But
Christ
doth
pray
and
intercede
for
all
such
as
are
once
truly
regenerated
and
ingrafted
into
him
by
faith
.
Therefore
in
Iustin
Martyrs
opinion
they
can
neuer
perish
nor
fall
from
grace
.
So
Quest
:
98.
The
Gentiles
demand
.
Si
Deus
timorem
non
necessarium
verbis
suis
confirmat
,
cum
ait
,
qui
timet
non
est
perfecta
charitate
praeditus
cur
idem
discipulos
suos
doc●…t
his
verbis
:
Timete
eum
qui
&
animum
&
corpus
in
Gehennam
potest
perdere
?
Hee
explicates
this
question
thus
.
Non
hoc
a
Domino
dictum
est
,
Qui
metuit
non
est
in
eo
perfecta
charitas
,
et
si
is
qui
illud
dixit
,
ex
Domini
dixerit
sententia
.
Illud
autem
,
Metuite
potius
eum
qui
&
animum
&
corpus
perdere
in
Gehennam
potest
,
dictum
ab
eo
non
est
perfectae
charitatis
tollendae
gratia
.
Qui
enim
maiore
dei
metu
minorem
hominum
metum
tollit
sua
in
deum
charitate
ductus
hoc
faeit
.
It
aque
maior
dei
metus
causa
est
cur
ea
quae
chara
habentur
minimè
amittantur
.
Quo
enim
praestantius
est
id
quod
creditur
,
&
traditur
,
eo
vehementius
amatur
:
&
quo
charius
habetur
,
eo
vehementius
is
qui
illum
charum
habet
,
eius
amissionem
timet
,
dum
in
certa●…n
de
re
quam
char●…m
habet
discenderit
.
Derempto
autem
certamine
v●…a
cum
illo
,
etiam
met
us
amissionis
eorum
quae
amata
sunt
,
depo●…itur
.
Itaque
ad
illud
tempus
necessarius
est
dei
metus
.
Neque
enim
vt
odium
vim
habet
tollende
charitatis
,
sic
metus
.
Idem
enim
&
amare
potest
&
timere
.
Bertius
,
as
from
the
former
place
,
so
from
this
latter
would
collect
and
proue
that
the
saints
might
fall
from
grace
:
and
his
reason
from
this
latter
place
is
,
because
they
ought
to
feare
.
I
collect
the
contrary
,
and
so
doth
Iustin
Martyr
affirme
,
that
because
they
ought
to
feare
,
therefore
they
cannot
fall
away
:
because
the
feare
of
God
is
the
cause
that
their
graces
are
neuer
lost
:
and
so
Iustin
Martyr
is
cleere
for
me
,
not
for
Bertius
.
Irenaeus
.
Irenaeus
who
flourished
in
the
raigne
of
Commodus
the
Emperour
about
182.
yeares
a●…ter
Christs
natiuity
:
hath
in
effect
deliuered
the
selfe-same
doctrine
,
lib.
5.
aduersus
haereses
,
pag.
550.
to
558.
and
p.
564.
according
to
the
edition
at
Basil
:
1571.
his
words
are
these
.
Perfecti
igitur
,
qui
&
spiritum
in
se
perseuerantem
habent
dei
,
&
animas
&
corpora
siue
querela
seruau●…rint
:
id
est
,
illam
quae
ad
Deum
●…st
fidem
seruantes
,
&
eam
quae
ad
proximum
est
custodientes
.
Vnde
&
templum
dei
plasma
esse
ait
.
Nescitis
,
dicens
,
quoniam
templum
Dei
estis
,
&
spiritus
Clemens
Alexandrius
.
Clemens
Alexandrinus
a
man
of
admirable
learning
and
parts
who
flourished
in
the
raignes
of
Seuerus
and
Antonius
:
betweene
the
yeare
of
our
Lord
,
200.
and
220
:
is
so
full
and
copious
in
our
behalfe
throughout
his
workes
,
as
if
wee
will
but
referre
our selues
to
him
,
this
controuersie
will
be
soone
determined
.
Now
that
you
may
the
easier
finde
these
places
which
I
shall
cite
out
of
him
,
I
shall
referre
you
to
the
page
wherein
the
authorities
are
:
the
edition
which
I
shall
cite
,
is
that
which
was
printed
at
Basil
,
1556
:
translated
by
Gentianus
Heruetus
.
The
first
authoritie
that
I
shall
cite
out
of
him
you
may
finde
it
:
Paedagogi
.
lib.
1.
cap.
5.
fol.
19.
b.
where
speaking
why
the
Saints
of
God
are
called
children
in
the
Scriptures
,
his
words
are
these
.
Iunenes
ergo
populus
nouns
,
vt
distinguetur
a
veteri
populo
,
ij
sunt
qui
noua
bona
didicorunt
:
et
est
nobis
vber
aetatis
ipsa
inuentus
expers
senij
,
in
qua
semper
vigemus
ad
intelligentiam
,
et
mentis
agitationem
,
semper
inuenes
,
et
semper
mansueti
,
et
recentes
ac
noui
.
Quod
autem
fuit
aeternitatis
particeps
;
eo
quod
est
ab
interitu
alienum
solet
assimilari
,
vt
puerilis
aetatis
appellatio
,
sit
nobis
ver
totius
vitae
,
proptereà
quod
sit
senij
expers
,
quae
est
in
nobis
veritas
,
et
mores
nostri
qui
sunt
veritate
perfusi
.
Sapientia
autem
semper
germinans
,
quae
semper
similiter
et
eodem
modo
se
habet
,
et
nunquam
mutatur
.
Ib.
cap.
6.
fol.
20.
a.
b.
Tincti
,
illuminamur
:
illuminati
,
in
filios
adoptamur
:
adoptati
,
perficimur
:
perfecti
,
immortales
reddimur
.
Ergo
,
inquit
,
dixi
,
dij
estis
,
et
filij
excelsi
omnes
.
Ib.
Perfectum
dicimus
cui
nihil
deest
.
Q●…id
autem
ei
desit
qui
deum
nouit
?
Est
enim
reuera
absurdum
dei
vocari
gratiam
,
quae
non
sit
perfecta
et
vndiqua
que
plena
.
Qui
est
autem
perfectus
,
perfecta
vtique
largietur
.
Soli
ergo
qui
primum
vitae
fines
attigimus
,
iam
perfecti
sumus
.
Iam
autem
viuimus
qui
sumus
a
morte
seperati
:
Christum
ergo
sequi
salus
est
.
Quod
enim
factum
est
,
in
ipso
vita
est
.
Amen
,
amen
dico
vobis
,
inquit
,
in
quit
,
dabitur
,
et
pulsanaperietur
:
Si
deus
nihil
negat
,
pietate
ac
religione
praediti
viri
sunt
omnia
.
Ib.
cap.
1●…
.
fol.
54.
a.
b.
Sapientiae
the
sauri
non
possunt
deficere
.
Tales
〈◊〉
,
verbi
legis
,
verba
consolatoria
,
non
in
tabulis
lapideis
,
digitis
domini
scriptis
,
sed
scriptae
in
cordibus
hominum
,
in
quas
solum
non
cadit
interitus
.
Strom.
lib.
2.
fol.
80.
a.
Est
reuera
immutabiliter
,
ad
id
quod
est
immutabile
deductio
.
Fides
ergo
,
et
cognitio
veritatis
efficiunt
,
vt
quae
●…as
acceperit
anima
,
eodem
modo
et
semper
,
et
similiter
se
habeat
.
Cum
falso
autem
cognatione
coniuncta
sunt
transitio
,
declinatio
,
et
desectio
.
Strom.
lib.
7.
fol.
149.
b.
Ei
qui
exercitatione
ex
cognitione
parauerit
virtutem
quaenon
potest
amitti
,
efficitur
naturalis
habitus
.
Et
quomodo
lapidi
grauitas
,
ita
huius
scientia
euadit
buiusmodi
,
vt
amitti
non
possit
,
non
inuolentarie
,
sed
voluntariè
,
vi
rationis
ac
cognitionis
ac
prouidentiae
.
Quoniam
autem
amissum
non
esse
,
per
cautionem
fit
eiusmodi
vt
non
possit
amitti
:
cautionem
quidem
ad
hoc
vt
non
peccet
,
bonam
autem
considerationem
,
ad
hoc
vt
virtus
non
amittatur
retinebit
:
cognitio
autem
videtur
honam
praebere
considerationem
,
docens
perspicere
ea
quae
possunt
adiuuare
,
ad
hoc
vt
virtus
permaneat
.
Res
est
ergo
maxima
Dei
cognitio
:
quo
circa
ea
quoque
ita
conseruatur
virtus
vt
amitti
nequeat
.
Ib.
152.
b.
Scientia
facit
vt
si
quis
casus
euenerit
,
a
proprio
habitu
nunquam
excedat
is
qui
est
praeditus
cognitione
,
est
enim
,
solida
et
immutabilis
boni
quae
scientiam
constituit
possessio
,
vt
quae
sit
scientia
diuinarum
rerum
et
humanarum
.
Cognitio
ergo
nunquam
fit
ignorantia
,
nec
bonum
mutatur
in
malum
.
fol.
153.
a.
b.
Qui
mundanas
quidem
vicit
cupiditates
,
de
ijs
quae
cognouit
futuris
,
et
quae
adhuc
sub
visum
non
cadunt
,
tam
certam
habet
persuasionem
,
vt
ea
magis
adesse
putat
,
quam
quae
sunt
praesentia
.
Is
vero
etiam
praecatur
cum
angelis
,
vt
qui
iam
sit
etiam
aequalis
angelis
:
neque
est
vnquam
extra
sanctam
custodiam
,
et
licet
oret
solus
,
habet
chorum
Angelorum
vna
assistentem
.
rationes
possia●…ens
.
Clamauit
enim
Dauid
,
in
aeternum
non
commouebitur
justus
.
Neque
ergo
falli
ab
oratione
,
neque
a
falsa
voluptate
:
vnde
neque
mouebitur
a
sua
haeriditate
.
Many
such
like
places
tending
to
this
purpose
are
there
to
be
found
in
this
ancient
and
learned
Father
,
to
tedious
to
recite
at
lage
:
as
in
his
Oratio
exhortatoria
ad
Gentes
.
fol.
21.
b.
12.
b.
15.
a.
b.
16.
a.
Paedagagi
.
lib.
1.
cap.
6.
fol.
22.
23.
strom
.
lib.
fol.
79
,
80
,
81.
strom
.
lib.
4.
101.
a.
106.
2.
109.
b.
strom
.
lib.
5.
122.
b.
strom
.
lib.
6.
132.
b.
134.
138.
a.
strom
.
lib.
7.
145.
a.
149.
a.
b.
154.
a.
and
157.
b.
Thus
is
our
conclusion
proued
by
the
doctrine
and
judgement
of
this
ancient
&
most
learned
Father
throughout
his
owne
workes
.
Tertullian
.
Tertullian
a
man
of
admirable
Eloquence
and
learning
,
who
flourished
in
the
same
time
that
Clemens
Alexandrinus
did
,
concurres
in
opinion
with
vs
in
his
booke
de
Praescript
:
aduersus
Haereticos
,
c.
2.
Editio
:
Beati
Rhenani
Parisijs
,
1566.
tom.
1
,
pa.
161.
162.
Quis
hoc
dicens
non
ipse
sibi
respondet
,
neque
prudentes
,
neque
sideles
,
neque
vsitatos
estimandos
,
quos
haereses
potuerint
demutare
?
Ex
personis
probamus
fidem
,
an
ex
fide
personas
?
Nemo
sapiens
est
,
nisi
fidelis
,
nemo
maior
,
nisi
Christianus
:
nemo
autem
Christianus
nisi
qui
ad
finem
vsque
perseuerauerit
.
Tu
vt
homo
extrinsecus
vnumquemque
nosti
:
putas
quod
vides
:
Vides
autem
quosque
oculos
habes
.
Sed
oculi
,
inquit
.
Domini
alti
,
homo
in
faciem
,
Deus
in
praecordia
contemplatur
.
Et
idiò
cognoscit
Dominus
qui
sunt
eius
:
&
plantam
,
quam
non
plantauit
Pater
,
eradicat
:
&
de
primis
nouissimos
ostendit
,
&
palam
in
manu
portat
ad
purgandum
aream
suam
.
Auolent
quantum
valent
paleae
leuis
fidei
quaecunque
afflatu
tentationum
,
eo
purior
massa
frumenti
in
horrea
Domini
reponetur
.
Nonne
ab
ipso
Domino
quidam
discentium
scandalizati
deuerterunt
?
Nee
tamen
propterea
caeteri
quoque
discedendum
a
vestigiis
eius
putauerunt
:
sed
qui
scierunt
illum
vitae
esse
verbum
,
&
a
Deo
venisse
,
per
seuerauerunt
in
comitatu
eius
vsque
ad
finem
:
cum
illis
si
vellent
,
&
ipsis
discedere
placide
obtulisset
.
Minus
est
si
&
Apostolum
eius
aliqui
Phygelus
,
&
Hermogenes
,
&
Philotus
,
&
Hymenaeus
reliquerunt
:
ipse
traditor
Christi
de
Apostolis
fuit
.
Miramur
de
ecclesiis
eius
si
à
quibusdam
deseruntur
,
quum
ca
nos
ostendunt
Ghristianos
,
quae
patimur
ad
exemplum
ipsius
Christi
.
Ex
nobis
,
inquit
,
prodierunt
,
sed
non
fuerunt
ex
nobis
:
si
fuissent
ex
nobis
,
permansissent
vtique
nobiscum
.
And
in
his
booke
de
Corona
militis
,
cap.
9.
pag.
156.
Nusquam
Christianus
aliud
est
.
Therefore
in
Tertullians
iudgement
a
true
and
faithfull
Christian
,
can
neither
finally
nor
totally
fall
from
grace
.
Origen
.
Origen
the
Scholler
of
Clemens
Alexandrinus
,
who
flourished
in
the
raigne
of
Antonius
Caracalla
,
Ma●…rinus
and
others
,
from
the
yeare
of
our
Lord
213.
to
240.
in
his
first
Homily
vpon
Ieremie
towards
the
end
of
the
Homilie
concurreth
with
vs
:
Where
speaking
of
Gods
dealing
with
his
Saints
,
that
hee
doth
first
kill
them
and
then
make
them
aliue
,
and
not
make
them
aliue
,
and
then
kill
them
;
his
words
were
these
.
Impossibile
est
quod
semel
viuificauit
Deus
,
ab
eodem
ipso
,
val
ab
ali●…
occidi
;
It
is
impossible
that
hee
whom
God
shall
once
inliuen
with
the
life
of
grace
,
should
afterwards
bee
slain
againe
,
either
by
himselfe
or
others
.
What
more
plainer
testimony
can
bee
alledged
for
vs
then
this
?
So
againe
Hom.
1.
in
Math.
Petra
est
omnis
qui
immitator
est
Nos
verò
neque
ad
dextram
neque
ad
sinistram
declinates
(
speaking
of
regenerate
Christians
)
ingredimur
mediam
viam
quae
est
Christus
Dominus
,
qu●…
in
ipso
ambulantium
gressus
Dominus
dirigit
.
A
Domino
ergo
hominis
gressus
dirigentur
,
&
viam
ejus
cupiet
:
illam
scilicet
viam
de
qua
supra
diximus
.
Cupiet
enim
qui
à
Deo
dirigitur
Christum
,
&
desiderabit
permanere
semper
in
Christo.
Cum
ceciderit
,
inquit
,
non
perturbabitur
.
Superius
dicens
quia
à
Domino
diriguntur
gressus
ejus
,
hic
de
casu
eius
loquisur
.
Vide
ergò
quia
etiam
his
qui
iter
hoc
incedunt
,
aliquando
accidat
cadere
,
etiam
his
qui
à
Domino
diriguntur
.
Sed
est
multum
differentiae
inter
casum
iusti
,
&
casum
iniusti
.
Iustus
enim
cum
ceciderit
non
prosternitur
:
iniustus
&
qui
spem
non
habet
in
Domino
positam
,
si
ceciderit
,
presternitur
,
&
non
surgit
,
id
est
,
si
peccauerit
,
non
paenitet
,
&
peccatum
suum
emendare
nescit
.
Iustus
autem
si
in
aliquo
offender
it
in
verbo
,
vel
in
facto
,
scit
emendare
,
scit
corrigere
:
scit
ille
qui
dixerat
,
nescio
hominem
,
paulo
post
cum
respectus
fuisset
à
Domino
,
flere
amarissimè
:
scit
&
ille
qui
de
lecto
mulierem
viderat
,
&
concupieret
eam
,
dicero
,
peccaui
,
&
malum
coram
te
feci
:
Si
ergo
cum
ceciderit
,
iustus
non
prosternitur
,
non
permanebit
in
peccato
sed
exiliet
citò
,
tanquam
damula
ex
retibus
,
&
tanquam
auis
de
laqueo
.
Iniustus
autem
non
solum
permanet
,
sed
&
prosternitur
in
peccatis
.
Iustus
autem
quid
facit
?
Lex
Dei
eius
in
corde
ipsius
,
&
non
supplantabuntur
gressus
ejus
,
quia
Dominus
confirmat
manus
ejus
:
In
quo
ostenditur
esse
aliquos
casus
qui
tamen
non
continuo
indicent
esse
victum
&
prostratum
eum
qui
ceciderit
:
and
so
hee
proceedes
to
this
purpose
to
the
end
of
the
Homilie
.
I
could
produce
more
testimonies
from
this
ancient
,
holy
,
and
learned
Father
,
which
for
breuity
sake
I
will
omit
,
but
these
are
sufficient
to
manifest
his
assent
to
our
present
assertion
.
Cyprian
.
Cyprian
who
flourished
in
the
dayes
of
Decius
,
Gallus
,
Valerianus
,
and
Galienus
Emperours
,
betweene
the
yeares
of
our
Lord
250.
and
270.
is
likewise
our
suffragan
in
this
behalfe
:
whose
nerds
in
the
first
booke
of
his
Epistles
:
Epist.
3.
Cornelio
Fratri
(
according
to
the
edition
of
Erasmus
,
printed
at
Antwerpe
,
1541.
Tom.
1.
pag.
15.
are
these
.
Ecclesia
quae
in
Christum
credit
,
&
quae
semel
id
quod
cognoverit
tenet
,
nunquam
à
Christo
discedit
,
&
isti
sunt
Ecclesia
qui
in
domo
Dei
permanent
.
Plantationem
verò
plantatam
à
Deo
Patre
non
esse
videmus
,
non
frumenti
stabilitate
solidari
,
sed
tanquam
paleas
,
discipantis
inimici
spiritu
ventilari
:
de
quibus
&
Ioannes
in
epistola
sua
dicit
:
Ex
nobis
exierunt
,
sed
non
fuerunt
ex
nobis
:
si
enim
fuissent
ex
nobis
,
mansissent
vtique
nobiscum
.
Item
Paulus
monet
nos
,
cum
mali
de
Ecclesia
pereunt
nec
recedentibus
perfidis
fidem
minui
,
&c.
Item
,
Tract
:
contra
Demetrianum
.
Tom
,
1.
p.
226.
Viget
apud
nos
spei
robur
,
&
firmitas
fidei
,
&
inter
ipsas
seculi
labentis
ruinas
erecta
mens
&
immobilis
virtus
,
&
nunquam
nisi
laeta
patientia
,
&
de
Deo
suo
semper
anima
secura
:
and
pag.
230.
Speaking
of
such
a
one
as
is
once
truly
regenerated
,
he
hath
these
words
.
Neque
enim
poterit
nisi
laetus
esse
,
&
gratus
,
qui
cum
morti
esset
obnoxius
,
factus
est
immortalitate
securus
.
Item
,
Tract
:
de
Simplec
:
Prael
:
Tom.
1.
pag.
249.
Adulterari
non
potest
sponsa
Christi
incorrupta
est
,
&
pudica
.
Vnam
domum
novit
:
vnius
cubiculi
sanctitatem
casto
pudore
custodit
.
Haec
nos
Deo
servat
:
haec
Filios
reg
no
,
quos
generavit
assignat
,
&
Ib.
p.
252.
Nemo
aestimet
bonos
de
Ecclesia
posse
discedere
.
Triticum
non
rapit
ventus
,
nec
arborem
solida
radice
fundatam
procella
subvertit
.
Inanes
paleae
tempestate
jactantur
,
inualidae
arbores
turbinis
incursione
evertuntur
.
Hos
execratur
&
percutit
Ioannes
Apostolus
,
dicens
,
Ex
nobis
exierunt
,
sed
non
fuerunt
ex
nobis
:
si
enim
fuissent
ex
nobis
,
mansissent
nobiscum
.
Hinc
haereses
&
factae
sunt
frequenter
&
fiunt
,
dum
perversa
mens
non
habet
pacem
:
dum
perfidia
discordans
non
tenet
vnitatem
.
Fieri
vero
haec
Dominus
permittit
&
patitur
,
vt
dum
corda
ac
mentes
nostras
veritatis
discrimen
examinet
,
probatorum
fides
integra
,
manifesta
luce
clarescat
:
Per
Apostolum
praemonet
Spiritus
sanctus
,
&
dicit
:
Oportet
&
hareses
esse
,
vt
probati
manifesti
sint
in
vobis
.
Sic
probantur
fideles
,
sic
perfidi
deteguntur
:
sic
&
ante
judicij
diem
hic
quoque
jam
justorum
,
atque
iniustorum
animae
dividuntur
,
&
a
frumento
paleae
seperantur
.
So
that
by
this
holy
Fathers
sentence
and
opinion
,
the
true
regenerate
Saints
of
God
can
neither
finally
nor
totally
fall
from
grace
:
bnt
only
hypocrites
who
neuer
had
any
grace
at
all
in
truth
,
but
meerely
in
outward
shew
.
The
same
Father
hath
one
pregnant
place
more
to
this
very
purpose
with
which
I
will
conclude
:
and
that
is
in
Lib.
4.
Epist.
2.
Antoniano
Fratri
:
his
words
are
these
.
Graves
viros
,
&
semel
supra
Petram
robustam
solida
stabilitate
fundatos
,
non
dico
aura
leui
,
sed
nec
vento
aut
turbine
amoveri
.
Manet
enim
fidentium
robur
immobile
,
&
apud
timentes
ac
diligentes
toto
corde
Deum
stabilis
&
fortis
perseverat
integritas
.
Arnobius
.
Arnobius
who
fluorished
in
the
time
of
Dioclesian
from
the
yeare
of
our
Lord
290.
to
300.
in
his
Commentarie
vpon
Psal.
124.
alias
125.
ver.
1.
2.
concurreth
with
vs
:
His
words
are
these
.
Qui
confidit
in
imperatorem
militet
in
circuitu
eius
:
qui
confidit
in
potestatibus
mundi
,
apparitores
in
tuitione
eius
:
qui
confidit
in
facultatibus
suis
,
nummi
in
manu
eius
.
Qui
confidit
autem
in
Domino
,
montes
sunt
in
circuitu
ejus
.
Qui
sic
confidit
(
ille
est
)
sicut
mons
Sion
,
non
commouebitur
in
aeternum
:
nulla
secta
,
nulla
Haeresis
,
nullus
disputator
,
eum
à
recti
tenero
detorquebit
.
Hilarie
.
Hilarie
Bishop
of
Poytiers
who
flourished
from
about
the
yeare
of
our
Lord
350.
to
370
:
doth
consent
with
vs
in
this
particular
point
.
De
Trinitate
lib.
1.
pag.
3.
according
to
the
edition
at
Colen
.
1617.
his
words
are
these
.
Regeneratio
advitam
mors
est
ex
vita
:
&
morientes
vitijs
immortalitati
renascimur
,
Christo
pro
nobis
ex
immortalitate
moriente
,
vt
ad
immortalitatem
vnà
cum
eo
excitaremur
ex
motte
.
Math.
Can.
4.
pag.
150.
h
:
Apostoli
autem
sunt
rerum
coelestium
praedicatores
,
&
aeternitatis
velut
satores
,
immortalitatem
omnibus
corporibus
quibus
eorum
sermo
aspersus
fuerit
conferentes
.
Merito
igitur
Sal
terrae
nuncupati
sunt
,
per
doctrinae
virtutem
saliendi
modo
aeternitate
corpora
reservantes
,
Can.
6.
in
Math.
pag.
155.
a.
b.
Qui
verba
Christi
audit
&
facit
,
super
Petram
est
adificatus
&
fundamento
stabili
firmoque
consistit
,
eumque
incidentium
tempestatum
impetus
non
potest
dissoluere
,
nec
loco
suo
mouere
.
Ib.
Can.
10
p.
169.
a.
vpon
these
words
,
Non
duas
tunicas
:
Sufficit
enim
nobis
Christus
semel
indutus
.
In
Psal.
1.
Enarrat
.
p.
193.
b.
Iam
non
sicut
in
Adamo
donum
ejus
&
statuta
perturbabūtur
,
quia
ille
constitutae
immortalitatis
beatitudinem
peccato
transgressae
legis
amisit
:
sed
per
redemptionem
ligni
vitae
,
id
est
,
Dominica
passione
cum
ipsi
ligno
vitae
similes
crimus
,
jam
quicquid
in
nobis
fiet
aeternum
est
:
aeternum
autem
cum
beatitudinis
sensu
.
Prosporè
dirigentur
autem
omnia
illa
quae
fient
,
non
demutatione
incerta
,
non
natura
infirma
cum
incorruptio
corruptionem
,
&
aeternitas
infirmitatem
,
&
forma
Dei
formam
terrenae
carnis
absorpserit
.
Huic
igitur
plantato
ligno
,
in
tempore
suo
hos
fructus
suos
danti
beatus
ille
erit
similis
,
ipse
quoque
in
paradiso
plantatus
,
vt
plantatio
Dei
,
non
eradicanda
permaneat
,
in
quo
omnia
à
Deo
facta
prospere
dirigentur
,
nulla
deinceps
demutatione
,
vel
infirmitatis
nostrae
,
eradican
da
vel
temporis
.
In
Psa.
118.
alias
119.
p.
259.
e.
Sperans
in
judicijs
Dei
verbum
veritatis
de
corde
sibi
non
metuit
auferri
.
Vid.
In
Ps.
262.
e.
f.
pag.
280.
c.
Finis
nullus
est
spei
nostrae
,
sed
in
coelestes
res
semper
extenditur
,
&
in
aeterna
Dei
promissa
procedit
.
Nullum
tempus
vacuum
habet
,
nullum
otiosum
pag.
282.
a.
b.
Haec
itaque
indemutandae
veritatis
est
constitutio
:
sic
principio
verborum
Dei
veritas
est
,
〈◊〉
novus
homo
regeneratus
in
Christo
,
viuat
deinceps
secundum
aeterni
Dei
,
id
est
,
coelestis
Adae
imaginem
,
jam
aeternus
.
In
Psa.
120.
alias
,
121.
pag.
287.
f.
h.
Ergò
quia
adversantes
nobis
daemonum
virtutes
,
optima
&
validissima
fidei
nostrae
opera
debilitare
&
convulnerare
contendunt
,
idcircò
super
manum
dexterae
cust●…dia
Dei
vigilatura
promittitur
:
vt
illibata
in
nobis
bonae
voluntatis
opera
perseuerent
,
quibus
manentibus
aeterni
illius
&
beati
temporis
regno
,
abstersa
enim
infirmitate
corporeae
labis
mancipemur
.
Ergo
fidelem
animam
,
ab
omni
malo
Dominus
custodit
:
id
est
,
ne
eam
diaboli
tinea
corrumpat
,
ne
fur
obrepat
,
ne
canis
oblatret
,
ne
Lupus
laceret
,
ne
vrsus
desaeuiat
,
ne
pardus
insileat
,
ne
Tigris
aduolet
,
ne
Leo
vastet
.
In
Ps.
128.
pag.
301.
D.
Saepe
impugnauerunt
me
à
inuentute
mea
:
Etenim
non
posterant
〈◊〉
.
Talis
religiosorum
debet
esse
confessio
.
Et
hae●…
vera
fid●…i
probatio
est
,
vt
qui
saepè
eos
à
iuuentute
impugnant
,
nunquam
tamen
eorum
quos
&
saepe
,
&
pridem
à
inuentute
impugnauerint
,
praepotentes
sint
.
Adversus
validiores
&
longum
&
frequens
est
praelium
.
Et
idcircò
inimicae
spiritalesque
virtutes
firmos
fide
,
&
timore
Dei
viros
,
&
diu
&
saepè
pertentant
:
quia
iterari
necesse
est
,
quod
diu
geritur
,
nunquam
obtinetur
.
In
Psal.
134.
pag.
311.
h.
Serui
Domini
.
jam
non
vagi
,
non
er●…atici
,
sed
stant●…s
in
domo
eius
sunt
,
&
stantium
firmitate
stabiliti
.
Et
in
Ps.
244.
pag.
340.
d.
vpon
these
words
:
Suffulcit
Dominus
omnes
quiruunt
,
&
erigit
omnes
elisos
.
Adest
omnibus
Dei
Sanctitas
,
&
se
humanis
auxilijs
non
subtrahit
:
Suffulcit
enim
Dominus
non
collapsos
,
sedcadentes
.
Quod
etsi
trahat
pronus
naturae
lapsus
in
casum
:
poenitentia
tamen
,
quae
autor
est
desinendi
,
ne
penitus
j●…m
ceciderit
,
sistet
in
lapsu
,
suffulcit
.
Ruere
enim
,
non
ru●…le
,
potest
in
id
confirmat●…m
esse
ne
ruerit
.
All
which
sayings
proue
the
assent
of
this
ancient
Father
to
this
our
assertion
.
Basil.
Basil
the
great
,
a
learned
and
holy
Father
,
Bishop
of
Caesaria
and
Cappad●…cia
,
who
flourished
in
the
raigne
of
Valens
the
Emperour
about
the
yeare
of
our
Lord
,
370
,
and
so
to
380
:
concurreth
with
vs
.
For
in
his
booke
de
Uera
Virginita●…
.
Tom.
2.
2.
Editio
.
Basil.
1565.
pag.
160.
his
words
are
these
.
Neque
enim
ideo
descendit
Christus
,
vt
inhaerend●…
sponsae
remaneret
in
terris
,
sed
vt
assumens
eam
atque
in
meliora
commutans
,
è
terris
ad
caelos
,
et
ad
regna
aeterna
reueheret
.
Nempe
quae
Christo
desponsa
est
,
non
modo
ad
sponsalia
lauacro
Ioanne
vtitur
ministro
,
sed
angelos
etiam
habet
,
qui
ascendenti
ad
patris
solium
epithalamium
canant
:
non
modò
igitur
virgo
vnione
qua
incorruptibili
verbo
conjungitur
incorrupta
perdurat
,
verum
ipsa
quoque
integritas
postquam
fuerit
vnita
,
perficitur
.
Non
enim
in
morem
carnalis
sponsi
qui
integram
virginem
carnali
coniugio
violat
et
mulierem
facit
,
animarum
quoque
nostrarum
sponsus
incorruptam
animam
sua
communione
commaculat
,
sed
inquinatam
potius
a
diabolo
per
voluptates
corporis
nactus
,
eam
,
ex
muliere
polluta
immaculatam
virginem
efficit
.
Sicut
enim
autor
ac
princeps
vxoris
corrumpendae
est
vir
,
ita
incorruptionis
cuique
nostrum
autor
est
Dominus
:
qui
cum
nostrae
inuiolata
puritatis
ratione
sit
Dominus
,
ipsam
à
principio
nobis
iudulsit
:
quem
etiam
incorruptionis
nostrae
Dominum
oportet
cognoscere
,
in
co
scilicet
man
endo
et
inhabitando
.
In
ipso
quippe
viuimus
,
mouemur
et
sumus
,
vt
eam
quasi
totius
virtutis
et
integritatis
domum
semper
incolentes
,
non
excidamus
eo
quod
in
ipso
est
illibatae
sanctitatis
domicilio
.
Sicut
enim
in
his
qui
digni
sunt
inhabitat
et
inambulat
:
ita
rursus
qui
digni
sunt
,
in
ipso
habitant
.
So
in
his
Scolia
:
vpon
Psal.
144.
verse
.
19.
25.
Hicrursus
de
benignitate
Dei
disserit
,
quae
est
maxima
regni
eius
gloria
:
quod
non
solum
stantes
,
sed
et
cafuros
conseruat
ne
prolabantur
,
et
iacentes
erigit
:
et
quod
mirabile
est
,
non
vnum
aut
alterum
,
sed
vniuers●…s
,
et
haec
est
haud
modica
diuinae
prouidentiae
portio
,
quod
eos
quibus
prouidet
,
munitos
reddit
.
Si
vero
quosdam
diligentium
se
puniri
sinit
,
est
hoc
animas
eorum
custodientis
,
illustrioresque
reddentis
,
etiamsi
corpus
intereat
.
So
in
his
Sermon
De
Spirito
Sancto
:
Tom.
1.
pag.
416.
Quemadmodum
solis
radij
nubes
illuminant
,
et
asspectu
fulgido
splendescere
faciant
;
ita
et
Spiritus
sanctus
corpus
hominis
ingressus
vitam
dedit
,
immortalitatem
dedit
,
sanctimoniam
dedit
,
et
quod
iacebat
erexit
.
Habet
enim
homo
per
inhabitationem
spiritus
dignitatem
Propheticam
,
Apostolicam
et
angelicam
,
cum
anteà
fuerit
terra
ac
cinis
:
et
qui
participes
spiritus
sunt
diuino
quodam
modo
viuunt
,
vitam
adepti
diuinam
ac
caelestem
.
So
in
his
Sermon
,
De
Legend
.
libris
.
Gentilium
.
Tom.
1.
pag.
409.
Virtus
autem
sola
possessio
immortalis
,
atque
immobilis
,
et
viuenti
et
morienti
permanens
.
Ambrose
.
Saint
Ambrose
Bishop
of
Millaine
who
flourished
from
the
Iustus
cadit
interdum
,
sed
si
justus
est
,
cum
ceciderit
non
conturbabitur
.
Quod
conditionis
est
,
cadit
:
quod
justiciae
resurgit
:
quoniam
justum
Deus
non
derelinquet
,
sed
confirma●…
manum
eius
:
and
in
Psal.
40
:
his
words
are
these
.
Qui
fidelis
est
in
terram
non
cadit
.
So
in
his
Enaration
vpon
the
50.
Psal.
verse
12.
Confirme
mee
with
thy
principall
or
chiefe
spirit
,
his
words
are
those
.
Firmamentum
nostrum
spiritus
principalis
est
.
Denique
is
qui
principali
confirmatur
spiritu
,
non
est
obnoxius
seruituti
:
nescit
seruire
peccato
,
nescit
fluitare
,
nec
studio
nutat
incertus
,
sed
firmatus
in
Petra
,
solido
stabilitur
vestigio
.
So
in
his
Commentary
vpon
Rom.
8.
ver.
29
,
30.
he
hath
these
words
.
Deus
istos
quos
persciuit
futuros
sibi
deuotos
elegit
ad
promissa
praemia
capescenda
,
vt
hi
qui
credere
videntur
,
et
non
permanent
in
fide
caepta
,
à
Deo
electi
negentur
:
quia
quos
Deus
elegit
apud
se
permanent
.
Et
quos
vocauit
,
ipsos
et
iustificauit
:
quos
autem
iustificauit
,
ipsos
et
magnificauit
:
quia
quos
praesciuit
Deus
aptos
sibi
,
hi
credentes
permanent
;
quia
aliter
fieri
non
potest
,
nisi
quos
praesciuit
Deus
,
et
ipsos
et
justificauit
:
ac
per
hec
magnificauit
illos
,
vt
similes
fiant
filio
Dei
.
De
caeteris
quos
non
praesciuit
Dev●…
non
est
illi
cura
,
in
hac
gratia
,
quia
non
praescijt
.
At
si
credant
aut
eligantur
ad
tempus
,
quia
videntur
boni
ne
justitia
contempta
videatur
,
non
permanent
tamen
vt
magnificentur
,
sicut
Saul
et
Iudas
:
And
againe
in
his
Commentarie
vpon
Ephes.
1.
4.
he
hath
these
words
.
Quos
Deus
vocare
dicitur
perseuerant
in
fide
.
So
in
his
first
booke
De
Vocatione
Gentium
:
cap.
4.
and
9.
his
words
are
these
.
Charitas
And
there
hee
produceth
many
pertinent
and
pregnant
texts
of
Scripture
:
as
Phil.
1.
6.
cap.
3.
13.
Rom.
8.
35.
1
Thes.
2.
13.
cap.
5.
23
,
24.
2
Thes.
2.
17.
1
Pet.
5.
10.
1
Cor.
15.
57.
Luke
22.
32.
Iohn
10.
28
,
29.
1
Iohn
5.
4
,
5.
to
proue
that
the
Saints
of
God
doe
perseuere
in
grace
,
and
that
God
himselfe
is
the
author
and
giuer
of
this
their
perseuerance
.
And
in
his
secoud
booke
De
vocatione
Gentium
:
cap.
9.
these
are
his
words
.
Innumeris
sanctis
suis
,
donat
vitutem
perseuerandi
vsque
ad
finem
diuina
protectio
:
à
nullis
tamen
aufert
,
quod
ipsis
repugnat
ex
ipsis
,
vt
in
omnibus
studijs
eorum
,
atque
conatibus
,
semper
inter
se
velle
et
nolle
decertet
.
Meritò
igitur
non
solum
incipientibus
,
verum
etiam
prouectissimis
sanctis
vniformiter
Domino
supplicatur
et
dicitur
.
Ne
nos
inducas
in
tentationem
,
sed
libera
nos
à
malo
:
vniversis
enim
And
a
little
See
Prosper
Aquitanicus
de
vocat
:
Gent.
lib.
2.
cap.
28.
to
the
same
purpose
.
Epiphanius
.
Epiphanius
,
Bishop
of
Cyprus
who
●…ourished
about
the
yeare
of
the
Lord
,
300.
and
after
coucurreth
with
the
rest
,
and
conse●…teth
to
them
and
vs
in
this
particular
.
For
lib.
2.
Tom.
2.
Contra
haereses
.
haeres
:
69.
pag.
627.
edit.
Lutesiana
.
1612.
his
words
are
these
Sic
et
Dominus
docuit
Discipulos
suos
dicens
.
Si
quod
ab
initio
a●…diuistis
manserit
in
vobis
,
vos
in
me
manebitis
et
ego
in
patre
et
vos
in
me
.
Quare
veritas
fidei
ab
initio
à
Domino
audita
manet
in
sancta
Dei
Ecclesia
,
et
propter
à
man
et
sancta
D●…i
Ecclesia
et
orthodoxa
fides
in
Domino
,
et
Dominus
vnigenitus
in
patre
,
et
pater
in
filio
,
et
nos
in
ipso
per
sanctum
spiritum
,
si
facti
fuerimus
templa
sancta
ipsius
spiritus
capacia
;
quemadmodum
dixit
sanctus
Dei
Apostolus
.
Vos
templum
Dei
estis
,
et
Spiritus
Dei
habitat
in
vobis
.
Chrysostome
.
Chrysostome
whofl●…urished
from
the
the
yeare
.
230.
to
.
212.
hath
〈◊〉
vs
his
testimonie
and
approb●…tion
vpon
record
in
this
particular
point
.
For
about
the
end
of
his
fi●…st
Homilie
vpon
Genesis
,
his
words
are
these
.
Spiritualia
●…unt
firma
immobilia
,
vicissitudinem
applying
these
words
to
graces
which
are
proper
to
the
Saints
:
Hom.
in
Psal
120.
his
words
are
p●…oper
.
Custodiet
introitum
tuum
,
et
exitum
tuum
ex
hoc
nunc
et
vsque
in
seculum
.
Hic
quidem
certè
omnem
vitam
significat
.
In
his
enim
vita
vniuersa
confistit
,
nempè
in
ingressa
et
exitu
;
et
id
volens
apertivs
significare
,
subiungit
.
Ab
hoc
nunc
et
vsque
in
seculum
.
Non
vno
inquit
,
aut
duobus
aut
tribus
,
aut
decem
,
aut
viginti
,
aut
centum
diebus
,
sed
perpetuò
.
Quod
quidem
non
in
est
hominibus
,
sed
sunt
mnltae
mutationes
rerum
,
frequentes
traductiones
,
et
continuae
vicissitudines
.
Hodiè
amicus
;
hodiè
fert
opem
cras
verò
te
deserit
,
sed
etiam
oppugnat
,
et
insidiatur
quouis
hoste
grauius
,
sed
quae
Dei
sunt
,
manent
immobilia
,
perpetua
,
immortalia
,
stabilia
,
fine
carentia
.
And
hom.
in
Psal.
124.
1.
Montem
enim
dixit
spem
in
Deu
immutabilem
,
firmam
et
constantem
,
invincibilem
,
et
inexpugnabilem
.
Q●…e
enim
,
etiamsi
quis
innumerabiles
adhibeat
machinas
,
montem
convellere
nec
labefactare
poterit
:
ita
etiam
qui
eum
aggreditur
qui
spem
in
Deo
collocavit
,
reuertitur
domum
manibus
vacuis
.
Commotionem
nè
voces
rerum
casus
:
non
est
enim
in
Iohn
:
vpon
these
words
of
Christ
to
the
woman
of
Samaria
,
Whosoeuer
shall
drinke
of
the
water
that
I
shall
giue
him
shall
neuer
thirst
,
&c.
He
hath
these
words
.
Spiritus
gratia
cum
menti
illapsa
est
eamque
irrigarit
omni
fonte
vberius
scaturit
,
nunquam
deficit
,
nunquam
vacuatur
numquam
stat.
Hom.
9.
in
Rom.
Talis
est
ipsa
Dei
gratia
,
finem
nullum
habet
,
terminum
non
nouit
,
sed
et
ad
maiora
semper
propagatur
,
atque
progreditur
.
Id
quod
non
ita
in
hominibus
vsu
venit
.
Verbi
gratia
,
assecutus
est
quis
magistratum
,
gloriam
,
principatum
,
tamen
in
eo
perpetuus
non
manet
,
sed
confestim
ab
eo
excutitur
.
Nam
vt
honorem
cum
humana
manus
non
eripiat
,
certò
superueniens
mors
omniò
ereptura
est
.
At
quae
Deus
bona
largitur
,
haudquaquam
talia
sunt
,
a
quibus
non
homo
,
non
tempus
,
non
rerum
adversarium
vis
,
non
ipse
diabolus
,
non
mors
ingruens
deturbare
nos
poterit
:
quin
vel
mortui
cùm
sumus
,
tum
demum
firmius
ea
possidemus
,
atque
adeò
quo
progredimur
magis
eo
pluribus
semper
,
maioribusque
illis
effectis
fruimur
.
Onapropter
si
futuris
fidem
non
habes
,
saltem
praesentia
,
et
quae
iam
es
assecutus
de
illis
tibi
fidem
faciant
.
Idcircò
,
enim
,
ait
,
gloriamur
sub
spe
gloriae
:
quia
futurarum
rerum
spes
sic
firma
est
atque
euidens
,
vt
et
iam
datarum
,
aequè
et
super
illis
gloriamur
.
Hom.
3.
in
2
Cor.
vpon
these
words
,
hee
that
hath
established
vs
with
yon
in
Christ
,
and
hath
annoynted
vs
is
God
:
who
hath
also
sealed
vs
,
and
giuen
vs
the
earnest
of
the
spirit
in
our
hearts
.
Hee
discourseth
thus
.
Rursum
per
preterita
fidem
futuris
conciliat
.
Nam
si
ipse
est
qui
nos
in
Christo
confirmat
,
hoc
est
,
qui
nos
a
fide
quae
est
in
Christo
dimoveri
non
sinit
:
atque
ipse
etiam
est
qui
nos
vnxit
,
spiritumque
in
cordibus
nostris
dedit
,
qui
tandem
,
non
futura
quoque
daturus
est
?
Nam
cùm
principum
,
et
materiam
,
et
radicem
ac
fontem
,
hoc
est
,
veram
ipsius
cognitionem
,
ac
spiritus
participationem
largitus
sit
,
quî
fieri
potest
,
vt
non
ea
etiàm
largiatur
quae
ex
his
oriuntur
?
Nam
cum
illa
horum
causa
donentur
,
multò
magis
is
qui
haec
dedit
,
illa
quoque
praebebit
.
Et
cum
haec
ad
huc
hostibus
dederit
,
multò
magis
illa
in
gratiam
receptis
donabit
.
Ac
proinde
ne
spiritum
quidem
simplicem
dixit
,
sed
pignus
nominauit
,
vt
per
hoc
de
toto
fiduciam
accipias
.
N●…que
enim
si
totum
daturus
non
esset
pignus
praebere
,
ac
frustra
ac
temerè
perdere
in
animum
in
duxisset
.
And
in
his
Homil.
1.
De
spiritu
sancto
in
Pentecost
:
Haec
nobis
spiritus
sanctus
regnum
coelorum
est
,
de
quo
dicit
Christus
,
regnum
coelorum
intra
vos
est
:
Christus
intus
,
spiritus
sanctus
intus
,
Pater
intus
;
quae
ocutus
non
vidit
,
et
quae
aures
non
audierunt
etiam
ipsa
intus
.
Et
quomodo
consequenter
omnis
Christianorum
munda
mens
non
comprobatur
purum
coelum
,
imò
etiam
coelo
praetiosior
?
Coeli
enim
peribunt
,
fideles
autem
permanent
in
seculum
quotquot
D●…ü
intrinsecus
in
seipsis
ferunt
ac
vident
.
Thus
is
Saint
Chrysostome
very
large
and
copious
for
vs
.
Augustine
.
Augustine
Bishop
of
Hippo
,
the
most
iuditious
Diuine
of
all
the
Fathers
,
who
flourished
in
the
same
time
that
Saint
Chry●…ostome
and
Epiphanius
,
did
and
somwhat
after
them
,
is
so
full
and
ous
in
this
point
,
that
I
wonder
how
any
can
be
so
impudent
,
shamelesse
and
audacious
as
to
cite
him
to
the
contrary
.
His
authorities
which
are
punctuall
to
this
our
present
purpose
are
so
many
,
and
so
commonly
cited
by
all
those
who
haue
written
of
this
subiect
,
that
it
would
be
superfluous
for
me
to
mention
them
:
yet
because
I
haue
vndertaken
for
to
proue
this
doctrine
by
the
Fathers
,
I
will
onely
quote
one
place
of
his
,
which
is
cited
on
all
hands
,
and
two
other
places
which
are
not
yet
cited
by
any
(
if
my
memory
faile
me
not
)
and
so
referre
you
to
the
rest
.
The
first
authoritie
which
is
cited
on
all
hands
is
in
his
booke
De
Corrept
:
et
Gratia
.
cap.
12.
Sanctis
sine
me
nihil
potestis
facere
:
verum
etiam
dixit
,
Non
vos
me
elegistis
,
sed
ego
elegi
vos
,
et
posui
vos
vt
eatis
et
fructum
afferatis
,
et
fructus
vester
maneat
.
Quibus
verbis
eis
non
solum
iustitiam
,
verum
etiam
perseuerantiam
se
dedisse
monstrauit
.
Christo
enim
,
sic
eos
ponente
,
vt
eant
et
●…erant
fructum
,
et
fructus
eorum
maneat
,
quis
audeat
dicere
,
forsitan
non
manebit
?
sine
poenitentia
enim
,
sunt
dona
et
vocatio
Dei
:
sed
vocatio
eorum
qui
secundum
propositum
vocati
sunt
.
Pro
his
ergointerpellante
Christo
,
ne
deficiat
fides
eorum
,
sine
dubio
non
deficiet
vsque
in
finem
,
ac
per
hoc
perseuerabit
vsque
in
finem
,
nec
eam
nisi
manentem
vitae
huius
inuer●…t
finis
.
And
a
little
after
.
Subuentum
est
ergo
infirmitati
voluntatis
humanae
vt
diuinà
gratià
indeclinabili●…èr
,
et
inseperabilitèr
ageretur
,
e●…ideo
quamuis
infirma
,
non
tamen
deficeret
,
neque
aduersitate
vlla
vincere●…r
.
Adamo
for●…ssimo
dimisit
,
atque
permisit
facere
quod
vellet
:
infirmis
seruauit
in
ipso
donante
invictissimè
quod
bo●…um
est
vellent
,
nec
hoc
deserere
invictissimè
noll●…nt
.
What
is
there
that
can
bee
more
full
and
punctuall
to
our
purpose
then
this
?
The
second
authoritie
is
that
which
you
sha●…l
〈◊〉
in
his
Enarration
vpon
Psal.
36.
a●…as
37.
ver.
31.
The
law
of
God
is
in
his
heart
,
none
of
his
steps
shall
slide
.
Vp●…
Liberat
a
laqueo
verbum
Dei
in
corde
,
liberat
à
via
prava
verbum
Dei
in
corde
,
liberat
à
lapsu
verbum
Dei
in
corde
.
Tecum
est
,
cujus
verbum
à
te
non
recedit
.
Corde
autem
quid
mali
patitur
quem
custodit
Deus
?
Viuat
ergo
securus
,
&
inter
malos
viuat
securus
,
&
inter
impios
viuat
securus
.
And
in
his
Enarration
vpon
the
65.
alias
66.
Psa.
verse
9
,
which
holdeth
our
soule
in
life
,
and
suffereth
not
our
feete
to
be
moued
:
he
comments
thus
:
Ecce
posuit
animam
nostram
in
vitam
,
quia
credimus
in
eum
qui
in
vitam
posuit
animam
nostram
:
Sed
quid
deinde
opus
est
nisi
vt
perseueraremus
vsque
in
finem
.
Et
hoc
quis
dabit
,
nisi
de
quo
consequenter
dictum
est
:
Et
non
dedit
in
motum
pedes
meos
.
Ipse
posuit
animam
meam
in
vitam
,
ipse
regit
&
pedes
ne
nutent
,
ne
moveantur
,
&
dentur
in
motum
,
&
ipse
nos
faciet
&
viuere
,
ipse
perseuerare
vsque
in
finem
,
vt
in
aeternum
viuamus
.
These
three
places
doe
sufficiently
declare
St.
Augustines
opinion
in
this
point
.
If
any
man
desire
further
satisfaction
from
him
,
let
him
reade
his
whole
booke
de
Bono
perseuerantiae
,
and
de
Corrept:
&
Gratia
:
his
bookes
de
Praedestinatione
sanctorum
:
and
to
be
briefe
,
let
him
reade
but
Abbot
Bishop
of
Salisburie
in
his
Animaduersion
vpon
Thomsons
Diatriba
,
cap.
8.
where
he
shall
see
St.
Augustines
opinion
thorowout
his
seuerall
workes
,
in
this
particular
point
,
collected
and
epitomized
to
his
hand
.
Cyrill
.
Cyrill
Bishop
of
Alexandria
,
who
flourished
about
the
yeare
of
our
Lord
420.
in
his
7.
Booke
vpon
Iohn
,
cap.
10.
doth
suffragate
to
our
conclusion
in
these
words
:
Suis
omnibus
Dominus
vitam
aeternam
se
dare
affirmat
,
paseua
scilicet
vberrima
bonorum
omnium
copia
affluentia
:
vbi
lux
clarissima
,
pax
secura
,
qu●…es
dul●…issima
,
gloria
perpetua
.
Et
non
peribunt
in
aeternum
,
q●…ia
pastor
eorum
,
ac
saluator
talis
est
,
apud
qu●…m
nihil
omuinò
perire
possit
.
Eos
enim
quos
semel
praedestinaendo
Christus
assumpserit
,
nulla
vis
diabolicae
tentationis
,
non
immanit
as
humanae
persecutionis
de
sorte
&
latere
eius
potest
auferre
.
Sed
nonne
Iudas
(
dicit
quispiam
)
in
aeternum
perijt
,
&
surreptus
est
à
Satana
de
manu
Dei
;
&
nonne
mulii
viam
Domini
ambul●…nt
à
qua
tand●…m
d●…cidunt
?
Verum
ad
finem
vsq
,
in
bo●…o
perseverantes
duntaxat
Domini
oues
sunt
&
dicuntur
.
Qui
igitur
post
perceptam
gratiam
de
numero
Christi
ouium
perdunt
;
Hi
certè
in
dei
oculis
o●…es
non
sunt
:
quarè
nec
Iud●…
,
nec
alij
retrò
abeuntes
ad
ouile
Christi
pertinere
dicendi
sunt
.
What
more
plainer
euidence
can
be
produced
for
vs
then
this
?
I
could
adde
more
out
of
this
Father
,
but
this
is
sufficient
.
Prosper
.
Prosper
Aquitanus
who
flourished
about
the
yeare
of
our
Commentary
on
Psa.
114.
alias
116.
verse
8.
concurreth
with
vs
:
for
these
are
his
words
.
Exempta
est
a
morte
anima
,
etiam
mortali
adhuc
carne
circundata
,
quae
ex
infideli
fidelis
effecta
est
,
&
preter
illam
perfectam
,
aeternam
à
cunctis
laboribus
requiem
quam
adipiscitur
pretiosa
in
conspectu
Domini
mors
sanctorum
,
habet
etiam
in
hac
vita
requiem
suam
anima
quae
de
morte
infidelitatis
exempta
est
,
&
quae
non
ab
operibus
iustitiae
,
sed
ab
iniquitatis
abstinet
actione
.
Talis
anima
quae
iam
vi●…it
Domino
&
mortua
est
mundo
,
quae
spirituali
industriae
vigilantèr
intenta
,
in
humilitatis
&
mansuetudinis
non
pigra
sed
quieta
tranquillitate
requiescit
,
pro
adeptis
iam
habet
,
quicquid
non
dubia
spe
patienter
expectat
.
So
in
his
Exposi●…ion
vpon
psa.
138.
alias
139.
vers.
15.
fol.
297.
Est
quaedam
in
sanctis
hominibus
dei
insup●…rabilis
fortitudo
,
&
inuicta
patientia
quam
in
ijs
occulte
affinxit
Deus
,
&
absconditum
fecit
,
habentem
osseam
firmitatem
quae
nec
corrumpatur
secundis
,
nec
frangatur
aduersis
.
So
Respons.
ad
Object
.
12.
Vincentiani
:
Praedestinatio
de●…
,
e●…si
apud
nos
,
Respons.
ad
cap.
2.
3.
to
8.
Gallorum
:
Respons.
ad
Excepta
Genuen
sium
:
Dubium
8.
9.
Where
Prosper
affirmes
,
that
none
of
the
Elect
can
fall
from
grace
,
but
that
God
d●…th
alwayes
giue
them
perseuerance
to
the
end
,
and
neuer
suffer
them
to
fall
or
perish
.
See
lib.
1.
de
vocatione
Gent:
cap.
24.
which
is
very
full
to
our
present
purpose
.
And
though
his
Respons.
ad
cap.
7.
Gallorum
,
and
ad
Obiect
.
7.
Vincent
.
and
lib.
2.
de
vocat
.
Gent:
cap.
28.
may
serue
to
proue
,
that
the
true
regenerate
Saints
of
God
may
fall
both
totally
and
finally
from
grace
;
Yet
all
these
places
,
are
not
to
be
vndestood
of
such
men
as
were
regenerated
in
truth
,
but
only
of
such
as
were
regenerated
in
outward
shew
,
and
in
the
eyes
of
men
:
For
the
Author
informes
vs
in
these
places
,
that
such
as
doe
thus
fall
away
,
are
such
,
as
were
neuer
praedestinated
,
such
as
God
did
neuer
seuer
from
the
sonnes
of
perdition
,
because
●…ee
did
foresee
that
they
would
not
continue
to
the
end
,
as
all
the
Elect
of
God
doe
:
because
that
perseuerance
is
an
vnseparable
concomitant
of
their
election
.
So
that
those
which
fall
being
not
in
the
number
of
the
Elect
,
could
neuer
be
truly
regenerated
,
and
ingrafted
into
Christ
.
And
so
Prosper
,
as
well
as
his
Master
St.
Augustine
,
is
wholly
for
vs
.
Chrysologus
.
Chrysologus
Archbishop
of
Rauenna
,
a
man
of
admirable
eloquence
,
who
flourished
from
the
yeere
of
our
Lord
,
440.
to
490.
concurreth
in
opinion
with
vs
.
For
in
his
25.
Sermon
de
terrenorum
cura
discipienda
:
Mentioning
these
words
of
Christ
,
Luke
12.
32.
Feare
not
little
flocke
,
for
it
is
your
Fulgentius
.
Fulgentius
,
an
acute
and
learned
Father
,
who
flourished
from
the
yeere
of
our
Lord
490.
to
510.
hath
fully
declared
himselfe
on
our
behalfe
.
For
in
his
Booke
de
Praedestinatione
ad
Monimum
,
pag.
20.
21.
his
words
are
these
;
Gratia
●…st
illa
iusta
retributio
,
qua
bonis
suis
meliora
retribuens
Deus
,
glorificaturus
est
justos
:
&
hoc
etiam
gratiae
opus
erit
.
Quia
vt
hoc
mereatur
,
ipsa
praeueniendo
misericorditer
in
cipit
;
ipsa
subsequendo
custodit
.
Praeuenit
igitur
impium
,
vt
fiat
justus
:
subsequitur
justum
,
ne
fiat
impius
.
Praevenit
caecum
,
vt
lumen
quod
non
invenit
,
donet
:
subsequitur
videntem
,
vt
lumen
,
quod
contulit
,
seruet
.
Praevenit
elisum
vt
surgat
:
subsequitur
elevatum
,
ne
cadat
.
Praevenit
donans
homini
bonam
voluntatem
:
subsequitur
beneuolentem
,
operando
in
illo
boni
operis
facultatem
.
Hoc
igitur
ista
misericordia
dei
in
homine
subsequitur
,
quod
praeveniens
ipsa
largitur
.
Et
ideo
non
solù
errantem
iustificando
ad
viam
revocat
:
sed
etiam
benè
ambulando
custodit
&
adjuvat
,
vt
ad
donum
glorificationis
aeternae
perducat
.
Haec
autem
omnia
,
id
est
,
&
vocationis
nostrae
initia
,
&
justificationis
augmenta
,
&
glorificationis
praemia
,
in
praedestinatione
sua
Deus
semper
habuit
,
quia
&
in
vocatione
,
&
in
justificatione
,
&
in
glorificatione
sanctorum
,
gratiae
suae
futurae
opera
praescivit
.
Ob
hoc
totum
Deo
assignat
Apostolus
dicens
:
Nam
quos
praesciuit
,
&
praedestinauit
conformes
fieri
imagini
filij
eius
,
vt
sit
ipse
primogenitus
And
in
his
booke
De
Incarnatione
&
Gratia
Domini
Iesu
Christi
,
cap.
31.
p.
797.
798.
and
815.
806.
his
words
are
these
.
Quocirca
omnes
illos
quos
Deus
vult
salvos
facere
,
sic
intelligere
debemus
,
vt
nec
aliquem
putemus
salvari
posse
nisi
volente
Deo
:
nec
existimemus
voluntatem
omnipotentis
Dei
aut
in
aliquo
non
impleri
,
aut
alequatenus
impediri
.
Omnes
enim
quos
Deus
vult
salvos
fieri
,
sine
dubitatione
salvantur
,
nec
possunt
salvari
,
nisi
quos
Deus
vult
salvos
fieri
,
nec
est
quisquam
quem
Deus
saluari
velit
&
non
salvetur
,
quia
Deus
noster
omnia
quaecunque
voluit
fecit
.
Ipsi
omnesvtique
salvi
fiunt
:
quos
omnes
vult
salvos
fieri
:
quia
haec
salus
non
illis
ex
humana
voluntate
nascitur
,
sed
ex
Dei
bona
voluntate
praestatur
.
Nefas
est
autem
,
si
quis
omnipotentem
dicat
aliquid
facere
non
posse
,
quod
ipse
velit
.
voluntati
enim
eius
quis
resistet
?
Nemo
vtique
quia
non
est
aliqua
What
can
there
bee
said
more
fully
to
our
purpose
,
then
this
,
which
the
elegant
,
acute
,
and
learned
Father
had
recorded
to
posterity
?
Gregory
the
greate
.
Gregory
the
greate
,
who
flourished
from
the
yeare
590.
to
644.
hath
declared
himselfe
in
our
behalfe
.
For
in
the
8.
booke
of
his
Morralls
vpon
Iob.
cap.
6
his
words
are
these
.
Quia
electorum
lux
tentatione
non
extinguitur
,
nequaquam
nox
,
sed
vespera
facta
perhibetur
:
quia
nimirum
saepè
tentatio
in
corde
electorum
And
cap
24.
Iustorum
bona
quia
ex
corde
incipiunr
,
vsque
ad
praesentis
vitae
terminum
crescunt
:
So
Moral
.
lib.
25.
cap.
8.
Charitas
in
cordibus
electorum
in
extinguibilis
manet
:
inde
dicitur
.
Ignis
est
iste
〈◊〉
qui
nnnquam
deficiet
de
altari
.
And
lib.
34.
cap.
13.
Aurum
quod
prauis
diaboli
persuasionibus
steini
ficut
lutum
potuerit
,
aurum
ante
oculos
Dei
nunquam
fuit
:
qui
enim
seduci
quandoque
non
reversuri
possunt
,
quasi
habitam
sanctitatem
ante
oculos
honimum
videntur
amittere
,
sed
eam
ante
oculos
Dei
nunquam
habuerant
.
That
whole
chapter
is
spent
to
this
purpose
,
which
makes
wholly
for
vs
.
See
more
to
this
purpose
in
Hom.
3.
et
.
5.
in
lezechielem
.
it
Moral
.
lib.
2.
cap.
28
,
29.
Venerable
Bede
.
Bede
who
flourished
in
the
time
of
Gregorie
,
and
long
after
,
to
the
yeare
of
our
Lord
,
750.
being
the
ancient
glory
of
our
English
natio●…
,
and
a
man
of
greatest
worth
and
learning
,
of
any
in
his
age
;
concurreth
with
vs
in
opinion
,
as
is
euident
by
diuers
of
his
workes
.
For
in
his
exposition
vpon
the
1
Pet.
1.
23.
his
wordes
are
these
.
Sicut
ex
semine
incorruptibili
caro
quae
corrumpitur
nascitur
,
And
it●…
his
exposition
vpon
the
,
1
Ioh.
5.
18.
We
know
that
he
which
is
borne
of
God
doth
not
commit
sin
:
he
comments
thus
.
Peccatum
scilicet
ad
mortem
.
Quod
et
de
omni
crimine
capitali
,
et
de
illo
spetialiter
potest
intelligi
,
quo
omnis
qui
natus
est
ex
Deo
non
peccat
:
Denique
David
rex
crimen
mortale
admisit
.
Quis
enim
nesciat
adulterium
et
homicidium
mortem
mereri
perpetuam
?
sed
tamen
David
quia
ex
Deo
natus
est
,
quia
ad
filiorum
Dei
pertinebat
societatem
non
peccavit
vsque
ad
mortem
qui
sui
reatus
veniam
mox
paenitendo
promeruit
.
Sed
genoratio
cael●…stis
conseruat
eum
et
malignus
non
ta●…git
eum
.
Gratia
Christi
qua
renati
sunt
fideles
conseruat
eos
qui
secundum
propositum
vocati
sunt
sancti
,
ne
peccatum
in
mortem
committant
:
et
si
quibuslibet
pro
humanae
conditionis
frag
ilitate
deliquerit
,
ne
ab
hosti
maligno
possint
tangi
,
defendit
.
Item
dicendum
,
tamdiu
nos
in
generatione
Dei
permanere
quandiu
non
peccauerimus
:
imò
qui
in
generatione
Dei
perseuerant
,
peccare
non
possunt
,
neque
à
maligno
contingi
.
So
in
his
Exposition
vpon
Rom.
8.
15.
but
yee
haue
receiued
the
spirit
of
adoption
wh●…rby
we
cry
Ab●…a
Father
:
he
descants
thus
.
Q●…alis
res
est
,
si
pignus
tale
est
?
Nec
pignus
,
sed
Arrcha
●…icenda
est
:
pignus
enim
quandò
ponitur
,
cum
fuerit
res
ipsa
reddita
aufertur
.
Arrha
autem
de
ipsa
reddatur
,
quae
da●…da
promittitur
:
vt
res
quandò
redditur
,
impleatur
,
quod
datum
est
,
non
mutetur
.
And
vpon
the
29.
verse
of
the
same
chapter
,
he
comments
thus
.
Qui
secundum
propositum
vocati
sunt
,
in
eo
quod
diligunt
Deum
permanent
vsque
in
finem
.
Quicunque
in
Dei
prouidentissima
dispositione
praesciti
,
praedestinati
,
vocati
,
justificati
,
glorifica●…i
sunt
,
non
dico
etiam
nondum
renati
,
sed
etiam
nondum
nati
,
iam
filij
Dei
sunt
,
et
omninò
perire
non
possunt
.
Talibus
Deus
diligentibus
cum
omnia
cooperantur
in
bonum
,
vsque
adeò
prorsus
omnia
,
vt
etiam
si
qui
eorum
deuiant
et
exorbitant
etiam
,
hoc
ipsum
ijs
faciat
proficere
in
bonum
,
quia
humiliores
redeunt
,
atque
doctiores
.
Horum
praedestinatorum
nemo
cum
diabolo
perit
,
nemo
vsque
ad
mortem
sub
diaboli
potestate
remanebit
.
Quos
enim
et
proedestinauit
eos
et
vocauit
,
vocatione
illa
de
qua
dictum
est
.
Sine
paenitentia
sunt
dona
et
vocatio
Dei
.
And
vpon
the
last
verse
of
this
chapter
,
his
words
are
these
.
Si
ergò
nulla
res
ab
eius
charitate
nos
separat
,
quid
esse
non
solùm
melius
,
sed
etiam
certius
hoc
bono
potest
?
So
vpon
the
1.
Cor.
13.
8.
Charity
neuer
faileth
:
he
amplifieth
himselfe
thus
.
Deus
dilectio
est
,
et
qui
manet
in
dilectione
,
in
Deo
manet
,
●…t
Deus
manet
in
illo
.
Sit
tibi
domus
Deus
,
esto
domus
Dei
:
mane
in
Deo
,
vt
man
eat
in
te
Deus
.
Manet
in
te
Deus
vt
te
contineat
:
manes
in
Deo
,
ne
cadas
:
quia
sic
de
charitate
Apostolus
,
dixit
,
Charitas
nunquam
excidit
.
Quomodò
cadet
quem
continet
Deus
;
And
in
his
exposition
vpon
the
2
Tim.
2.
19.
The
foundation
of
the
Lord
abideth
sure
,
hauing
this
seale
;
the
Lord
knoweth
who
are
his
.
His
words
are
these
.
Satis
fixum
atque
immobile
debet
corde
retineri
Hierusalem
captiuam
ab
huius
seculi
Babilonia
decursis
temporibus
liberari
:
nullumque
ex
illa
esse
periturum
,
quia
qui
perierit
,
non
ex
ipsa
erit
.
Firmum
enim
fundamentum
Dei
stat
,
habens
signaculum
hoc
,
nouit
Dominus
qui
sunt
eius
.
Nec
moueat
quod
saepe
diabolus
seducit
etiam
illos
,
qui
regenerati
iam
in
Christo
,
vias
ingrediuntur
Dei.
Nouit
enim
Dominus
qui
sunt
eius
.
Ex
his
in
aeternam
damnationem
neminem
ipse
seducit
.
Sic
enim
nouit
eos
Dominus
vt
Deus
,
quem
nihil
lateat
etiam
futurorum
:
non
vt
homo
,
qui
hominem
ad
praesens
videt
,
si
tamen
videt
cuius
cor
non
videt
.
Novit
Deus
qui
permaneant
ad
coronam
,
qui
permaneat
ad
flammam
:
novit
in
arca
sua
triticum
,
novit
paleam
;
novit
segetem
,
novit
zizannia
.
Modo
enim
corpus
Christi
mixtum
est
tanquam
area
,
sed
nouit
Deus
qui
sunt
eius
,
sicut
tu
nosti
quod
trituras
,
quia
ibi
est
latens
massa
.
Nec
consumit
trituratio
quod
purgatura
est
ventilatio
:
certi
sumus
fratres
,
quia
omnes
qui
sumus
in
corpore
Domini
,
&
manemus
in
illo
,
vt
&
ipse
maneat
in
nobis
.
Sed
quid
est
quod
ait
;
qui
manet
in
me
,
&
ego
in
illo
?
Quid
nisi
quod
martyres
audiebant
:
Q●…
perseuerauerit
vsque
ad
finem
hic
salvus
erit
.
De
illis
ovibus
de
quibus
dicit
Apostolus
,
Nouit
Dominus
qui
sunt
eius
,
&
quos
praesciuit
ipsos
&
praedestinauit
:
quos
autem
praedestinanit
,
hos
&
vocauit
,
quos
autem
vocauit
ipsos
&
iustificauit
,
quos
autem
iustificauit
,
ipsos
&
glorificauit
.
De
ouibus
istis
nec
lupus
rapit
,
nec
fur
tollit
,
nec
latro
interficit
.
Securus
est
de
numero
eorum
,
qui
pro
ijs
novit
quod
dedit
:
&
hoc
est
quod
ait
,
non
rapiet
quispiam
eos
de
manu
mea
.
Numerus
,
ergo
iustorum
,
qui
secundum
propofitum
sunt
,
de
quibus
dictum
est
,
Nouit
Dominus
qui
sunt
eius
,
ipse
est
hortus
conclusus
,
fons
signatus
,
puteus
aquae
viuae
,
paradisus
cum
fructu
pomorum
.
Ex
hoc
numero
quidam
spiritaliter
vivunt
,
&
supereminentem
charitatis
viam
ingrediuntur
,
&
cum
praeocupatum
hominem
in
aliquo
delicto
instruunt
,
&
cum
spiritu
lenitatis
intendunt
,
ne
&
ipsi
tententur
.
Et
cum
fortè
ipsi
praeoccupantur
,
reprimitur
in
ijs
aliquantulum
,
non
autem
extinguitur
charitatis
affectus
;
rursusque
insurgens
,
&
inardescens
,
pristino
cursu
restituitur
.
Thus
you
see
how
this
venerable
and
learned
Father
,
and
Countrie-man
of
ours
is
wholly
for
vs
.
Anselme
.
Anselme
sometimes
Archbishop
of
Canterbury
,
in
the
raignes
of
William
Rufus
,
and
Henry
the
first
,
about
the
yeere
of
our
Lord
10●…3
.
to
1106.
hath
recorded
and
published
to
posteritie
the
same
position
that
I
here
maintaine
.
For
in
his
Commentarie
vpon
Math
17.
vers.
20.
his
words
are
these
.
Perfecta
fides
tentationis
So
in
his
exposition
vpon
Rom.
8.
vers.
17.
Si
filij
sumus
,
erimus
&
haeredes
:
id
est
ejusdem
gloriae
participes
.
Non
enim
inaniter
filij
sumus
,
sed
magnum
inde
commodum
habebimus
,
quia
haeredes
patris
noftri
erimus
,
imò
ipse
erit
haereditas
nostra
.
Sed
si
hoc
parum
erit
,
audiamus
adhuc
vndè
amplius
gaudeamus
,
quia
erimus
cohaeredes
Christi
,
id
est
,
simul
cum
Christo●…
aeredes
,
eandem
scilicet
quam
ipse
possidet
beatitudinis
haereditatem
cum
eo
possidentes
,
And
vpon
vers.
28.
29.
30.
hee
comments
thus
.
Hi
qui
secundum
propositum
Dei
vocati
sunt
sancti
,
in
eo
quod
diligunt
Deum
permanent
vsque
in
finem
,
&
qui
ad
tempus
inde
deuiant
revertantur
,
vt
vsque
in
finem
perducant
,
quod
in
bono
esse
caeperunt
.
Nam
secundum
propositum
occultissimae
iustitiae
bonitatisque
suae
Deus
quos
praedestinauit
,
ipsos
vocat
,
&
iustificat
,
&
glorificat
,
Gratia
est
praedestinationis
ipsius
effectus
.
Et
haec
est
predestinatio
sanctorum
,
praescientia
scilicet
&
praeparatio
benificiorum
Dei
,
de
quibus
certissimè
liberantur
,
quicunque
liberantur
.
Ex
his
enim
qui
piaedestinati
sunt
nullus
cum
diabolo
perit
,
nullus
vsque
ad
mortem
sub
diaboli
potestate
r●…manebit
.
Horum
enim
si
quisque
perit
,
fallitur
Deus
.
Sed
nemo
eorum
perit
quia
falli
non
potest
qui
praedestinavit
eos
.
Deus
illis
quos
praedestinavit
ad
vitam
dat
virtutem
&
bonorum
operum
gradus
per
quos
ad
tantam
sublimitatem
possint
erigi
.
Vocat
enim
illos
&
justificat
,
&
magnificat
.
Et
haec
sua
dona
quibuscunque
ipse
donavit
proculdubio
se
daturum
esse
praescivit
,
&
in
sua
prescientia
praeparavit
.
Quos
ergò
praedestinauit
,
ipsos
&
vocauit
,
vocatione
illa
de
qua
dictum
est
,
Sine
poenitentia
sunt
dona
&
vocatio
Dei.
Nam
in
sua
quae
falli
mutarique
non
potest
praescientia
opera
sua
disponere
,
id
omnino
,
nec
aliud
quicquam
est
praedestinare
.
Non
ergo
alios
,
sed
quod
peaedestinauit
ipsos
&
vocauit
:
nec
alios
,
sed
quos
ita
vocauit
,
ipsos
&
instificauit
,
nealios
sed
quos
praedestinauit
,
vocauit
&
instificauit
,
illos
&
magnificauit
,
siue
glorificavit
.
Praedestinatio
nostra
non
in
nobis
facta
est
,
sed
in
occulto
,
apud
ipsum
in
ejus
praescientia
.
Tria
verò
reliqua
in
nobis
fiunt
,
vocatio
,
&
justificatio
,
&
magnificatio
.
Vocamur
praedictione
poenitentiae
,
justificamur
innovatione
misericordiae
,
&
timore
judicij
,
magnificamur
profectu
virtutum
,
siue
glorificamur
aeterna
beatitudine
.
Ita
omnia
jam
facta
sunt
:
praedestinavit
,
praescivit
,
vocavit
,
justificavit
,
magnificavit
;
quoniam
omnes
jam
praesciti
ac
praedestinati
sunt
,
&
multi
jam
praedestinati
ac
justificati
,
&
magnificati
sunt
;
quamvis
adhuc
vsque
in
finem
seculi
multi
vocandi
,
&
justificandi
,
&
magnificandi
sunt
.
Verba
tamen
praeteriti
temporis
posita
sunt
de
rebus
etiam
futuris
tanquam
jam
vt
fierent
,
quia
ex
aeternitate
disposuit
qui
fecit
quae
futura
sunt
.
Quicunque
ergo
providentissima
Dei
dispositione
,
praesciti
,
praedestinati
,
vocati
,
magnificati
,
iustificati
,
gloricati
sunt
,
non
dico
etiam
nondum
renati
,
sed
etiam
non
nati
,
jam
filij
Dei
sunt
,
&
omnino
perire
non
possunt
.
And
a
little
after
vpon
verse
31.
hee
comments
thus
;
Si
Deus
gratuito
suo
munere
tanta
nobis
confert
,
quis
poterit
nobis
quicquam
harum
auferre
?
vel
quis
poterit
eius
voluntati
resistere
,
qui
nos
ad
gloriam
praeordinavit
perducere
?
Si
Deus
pro
nobis
,
quis
contra
nos
erit
?
Deus
pro
nobis
vt
praedestinaret
nos
,
Deus
pro
nobis
vt
glorificaret
nos
,
Si
Deus
pro
nobis
,
quis
contra
nos
?
Si
Deus
in
omnibus
pro
nobis
est
,
qui
nobis
vult
adversari
,
paret
se
,
si
potest
,
bellare
adversus
Deum
.
Non
enim
ledit
nos
,
nisi
qui
Deum
vincit
.
Et
quis
est
qui
vincit
omnipotentem
?
Quicunque
reluctari
voluerit
,
sibi
nocet
.
Si
Deus
pro
nobis
,
quis
contra
nos
?
Etiamsi
totus
mundus
contra
nos
insurgat
,
&
omni
genere
tormento●…m
in
nos
saeviat
,
quid
totus
mundus
,
quando
pro
nobis
est
per
quam
factus
est
mundus
?
Quid
est
omnis
qui
Deo
nitit●…r
resistere
,
paranti
nos
ad
regnum
perducere
?
So
in
his
exposion
vpon
the
2
Cor.
18
Confirmabit
vos
vsque
in
finem
.
Et
verè
confirmabit
quia
fidelis
,
id
est
,
verax
est
in
promissis
suis
Deus
,
quia
fideliter
reddet
quicquid
promisit
.
Promisit
salutem
aeternam
&
beatam
vitam
cum
Angelis
sine
fine
,
vbi
nullus
deinceps
moriendi
metus
erit
.
Talia
promisit
,
&
in
horum
promissione
fidelis
erit
,
quia
sine
mendatio
reddet
ea
illis
quibus
promisit
.
Fidelis
Deus
per
quem
vocati
estis
:
quia
qui
aversos
vocavit
,
jam
facilius
confirmabit
.
Vocati
estis
in
societatem
non
modò
Apostolorum
vel
Angelorum
sed
●…tiam
filij
eius
Iesu
Christi
Domini
nostri
,
vt
sitis
participes
haereditatis
ac
gloriae
quam
possidet
filius
ejus
.
Hoc
enim
dedit
vobis
esse
quod
credidistis
,
vt
quia
credidistis
Christum
esse
Dei
filium
,
vos
quoque
efficeremini
filij
Dei
mansuri
in
eadem
dignitate
in
qua
manet
Christus
.
So
in
his
exposition
on
Phil.
1.
6.
ipse
qui
per
prevenientem
gratiam
,
coepit
in
vobis
opus
bonum
,
per
subsequentem
&
cooperantem
perficiet
illud
vsque
in
diem
Iesu
Christi
,
id
est
,
vsque
ad
extremum
diem
vitae
vniuscujusque
quandò
anima
de
corpore
egrediens
praesentatur
ante
tribunal
Christi
judicanda
.
Cooperando
enim
in
nobis
Deus
perficit
,
quod
operando
incipit
:
quoniam
ipse
vt
velimus
operatur
incipeins
,
qui
volentibus
cooperatur
perficiens
:
And
in
his
exposition
on
Col.
3.
3.
Mortui
,
inquit
,
estis
,
sed
mortui
specie
,
viui
radice
,
sicut
arbores
in
hieme
.
Sed
ne
arescatis
intus
est
radix
,
intus
est
vita
,
intus
est
charitas
,
qua
vita
abscondita
est
cum
Christo
in
Deo
.
Erit
autem
postea
tempus
vestrum
,
erit
aestas
vestra
quando
circumvestiemini
dignitate
filiorum
,
&
replebimini
vbertate
fructuum
.
And
in
his
exposition
on
the
2
Tim
2.19
with
which
I
will
conclude
,
his
words
are
these
.
Fides
quorundam
infirmantium
,
&
ad
electorum
sortem
non
pertinentium
subvertitur
ab
haereticis
,
sed
firmum
fundamentum
Dei
,
id
est
,
firma
fides
quam
Deus
per
Spiritum
sanctum
in
cordibus
suorum
electorum
fundavit
stat
,
id
est
nullatenus
subverti
vel
inclinari
potest
:
habens
hoc
sigillum
,
id
est
,
hanc
velut
sigilli
impresiionem
,
quia
scilicet
,
cognouit
Deus
qui
sunt
eius
,
&
discedat
ab
iniquitate
quicunque
nomen
Domini
nominat
.
Hoc
sigillum
cordi
suo
impressum
bonus
habet
,
id
est
,
hanc
cognitionem
menti
suae
firmitèr
infixam
,
vt
apud
se
dicat
.
Quid
mihi
prodesset
,
si
exterius
simularem
esse
justum
,
vel
fidelem
,
&
interius
nequam
essem
?
Nihil
:
quia
qui
corda
omnium
inspicit
,
ipse
nouit
qui
sunt
eius
.
Ideoque
veraciter
in
oculis
eius
studio
fidelis
vel
justus
apparere
,
vt
possim
ad
eorum
sortem
qui
sunt
eius
pertinere
.
Talis
cogitatio
est
diuini
sigilli
impressio
.
Per
hoc
enim
haereses
,
et
omnia
saluti
contraria
deuitat
,
quia
scit
debere
discedere
ab
iniquitate
omnes
qui
Dominum
inuocant
.
Haec
itaque
sigilli
impressio
qua
distinguuntur
à
caeteris
qui
subuertuntur
,
est
in
fundamento
Dei
firmo
,
id
est
,
in
robusta
fide
electorum
Dei
,
quia
nouit
Dominus
qui
ad
eius
haereditatem
pertineant
:
et
alijs
recedentibus
à
fide
,
illi
qui
praedestinati
sunt
non
possunt
recedere
,
vel
si
recesserint
eos
necesse
est
redire
.
Nec
moueat
quod
saepè
etiam
diabolus
seducat
etiam
illos
quiregenerati
in
Christo
,
vias
ingrediuntur
Dei
;
quia
nouit
Dominus
qui
sunt
eius
.
Ex
his
in
aeternam
damnationem
neminem
ipse
seducit
.
Thus
you
see
this
godly
Father
and
Countrey-man
of
ours
is
very
full
and
large
in
our
behalfe
.
Bernard
.
Bernard
,
who
flourished
from
the
yeare
of
our
Lord
,
1140.
to
is
very
copious
and
large
in
our
behalfe
.
For
in
his
79.
sermon
vpon
the
Canticles
:
vpon
the
words
of
the
spouse
.
Cant.
3.
4.
I
held
him
and
would
not
let
him
goe
,
vntill
I
had
brought
him
into
my
mothers
house
.
He
descants
thus
.
Ita
est
ex
tunc
,
et
deinceps
,
non
deficir
genus
Christianum
,
nec
fides
de
terra
,
nec
charitas
de
Ecclesia
:
venerunt
flumina
,
flauerunt
venti
,
et
impigerunt
in
eam
et
non
c●…ciait
,
eo
quod
fundata
esset
supra
Petram
:
Petra
autem
est
Christus
.
Itaque
,
non
verbositate
Philosophorum
,
nec
cauillationibus
Haereticorum
,
nec
gladijs
persecutorum
adeo
ille
adhaerere
bonum
est
.
Glutino
bonum
est
,
ait
〈◊〉
.
Quid
hoc
tenacius
glutino
,
quod
nec
aquis
eluitur
,
nec
ventis
dissoluitur
,
nec
gladijs
scinditur
?
Denique
aquae
multae
non
poterunt
extinguere
charitatem
:
Tenui
Tenuisti
manum
dexteram
meam
.
Quae
tenetur
et
So
in
his
first
sermon
on
septuag●…ssima
:
Inuenies
ab
eodem
Ioanne
scriptum
,
Omnis
qui
natus
est
ex
Deo
non
peccat
,
sed
generatio
coelestis
conseruat
illum
.
Non
peccat
,
inquit
,
idest
non
permanet
in
peccato
;
quia
conseruat
illum
vtique
vt
perire
non
possit
,
ea
quae
falli
non
potest
generatio
coelestis
.
Siue
non
peccat
,
id
est
,
tantundem
est
vt
si
non
peccat
,
pro
eo
scilicet
quod
non
imputatur
ei
peccatum
,
generatio
coelestis
etiam
in
hac
parte
conseruat
illum
.
Data
sunt
signa
quaedam
et
indicia
manifesta
salutis
,
vt
indubitabile
sit
eum
esse
de
numero
electorum
in
quo
ea
signa
permanserint
.
Propter
hoc
(
inquam
)
quos
praesciuit
Deus
,
●…t
praedestinauit
conformes
fieri
imagini
filij
sui
,
vt
quibus
certitudinem
negat
causa
sollicidinis
,
vel
fiduciam
praestat
causa
consolationis
.
So
in
his
tracte
de
gratia
et
liberio
arbitrio
.
Neque
enim
hic
possumus
pen●…tus
esse
sine
peccato
et
miseria
,
possumus
tamen
gratia
iuuante
nec
peccato
superari
nec
miseria
.
Qaunquā
tamen
scriptura
loquatur
.
Omne
quod
natūest
ex
Deo
non
peccat
.
Sed
hoc
dictum
est
de
praedestinatis
ad
vitam
non
quod
omninò
non
peccant
,
sed
quod
peccatum
ipsis
non
imputetur
,
quod
vel
punitur
condigna
paenitentia
,
vel
incharitate
absconditur
.
So
in
his
booke
de
Natura
et
dignitate
amoris
diuini
.
c.
6.
Itaque
quisquis
ille
est
,
sicut
dicit
beatus
Iohannes
,
secundum
hoc
quod
natus
est
ex
Deo
,
id
est
,
secundum
interitoris
hominis
rationem
in
tantum
non
peccat
,
in
quantum
peccatum
quod
corpus
mortis
foris
operatur
,
odit
potius
quam
approbat
,
semine
spiritualis
natiuit
at
is
quod
ex
Deo
natus
est
,
eum
interius
conseruante
.
Quod
etsi
interim
aliquandò
incursu
peccati
laeditur
,
et
attenditur
,
radice
tamen
charitatis
in
altum
defixa
non
perit
.
Imò
statim
saecundius
et
viuacius
conualescit
et
non
potest
peccare
perseuerando
scilicet
in
peccato
,
dum
legi
Dei
cum
mente
seruit
:
etiam
carnem
festinat
subigere
,
quae
tentatione
et
peccato
incurrente
legi
peccati
videbatur
seruire
.
Petrus
cum
peccauit
,
charitatem
non
amisit
,
quia
peccauit
potius
in
veritatem
quam
in
charitatem
,
cum
se
non
esse
mentitus
esset
in
re
cuius
totus
erat
in
corde
.
Ideoque
negationem
falsitatis
continuò
lachrymis
lauit
veritas
charitatis
.
Sic
et
David
cum
peccauit
,
charitatem
non
perdidit
,
sed
obstupuit
quodammodo
in
eo
charitas
ad
vehementem
tentationis
ictum
,
et
charitatis
in
eo
nequaquam
facta
est
abolitio
,
sed
quasi
quaedam
soporatio
,
quae
mox
ad
vocem
arguentis
prophetae
euigilauit
,
continuò
in
illam
ardentissimae
charitatis
confessionem
erupit
,
peccaui
Domino
,
et
continuò
audire
meruit
,
Dominus
transtulit
à
te
peccatum
tuum
,
non
morieris
.
And
to
conclude
,
in
his
booke
de
Tripl
,
coherent
:
vinculo
:
&c.
his
words
are
these
.
Nouit
Dominus
qui
sunt
eius
,
et
propositum
Dei
manet
immobile
:
etsi
horrendorum
criminum
nota
David
inuritur
,
etsi
Maria
Magdalene
septem
daemonjjs
cumulatur
,
etsi
princeps
Apostorum
in
profundum
negationis
barathrum
submergitur
;
non
est
tamen
,
qui
de
manu
Dei
possit
eruere
.
Thus
is
this
Father
fully
for
vs
,
though
some
would
wrest
and
scrue
him
to
the
contrary
.
See
more
of
this
.
Sermo
:
61
:
in
Cantica
.
Sermo
:
de
duplici
baptsmate
:
&c.
and
Sermo
:
de
fragmentis
septem
:
Misericordiarum
.
Bradwardyn
.
Bradwardyn
our
owne
Countriman
,
sometime
Arch-bishop
of
Canterbury
in
the
raigne
of
King
Edward
the
third
,
who
was
stiled
the
profound
Doctor
of
his
time
,
and
as
Thomas
of
Walsingbam
relates
it
,
departed
this
life
in
the
yeare
of
our
Lord
,
1350
:
concurreth
in
opinion
and
judgment
with
vs
.
For
in
his
first
booke
de
Causa
Dei
:
cap
:
23.
he
proues
.
Quod
tam
sci●…ntia
Dei
quam
voluntas
eius
est
omninò
immutabilis
;
and
from
thence
he
infers
this
fifth
Corolarie
.
Quod
omne
saluandum
aut
damnandum
,
praemiandum
vel
puniendum
sub
quocunque
gradu
voluit
ab
aeterno
saluari
vel
damnari
praemiari
similiter
vel
puniri
sub
eodem
gradu
praecise
:
et
hoc
nedum
voluntate
conditionall
aut
indeterminata
,
sed
it
a
absoluta
et
determinata
sicut
vult
in
praesenti
vel
finali
iudicio
,
aut
post
valet
:
which
is
the
very
ground
and
basis
of
the
constant
and
finall
perseuerance
of
the
Saints
.
So
in
his
2.
booke
de
Causa
Dei
.
cap.
5.
6.
hee
proues
that
no
man
can
ouercome
the
least
temptation
,
without
the
speciall
ayde
and
assistance
of
God
,
and
with
all
hee
certifieth
vs
.
Quod
auxilium
Dei
speciale
posse
tentationem
aliquam
superare
,
est
voluntas
eius
inuicta
.
So
cap.
8.
hee
declares
what
perseuerance
is
,
and
proues
it
to
be
the
gift
of
God
:
et
quod
nullus
viator
quantacu●…que
gratia
creata
subnixus
solius
liberi
arbitrij
viribus
,
vel
etiàm
cum
adiutorio
gratiae
possit
perseuerare
finaliter
,
vel
per
aliquod
tempus
omninò
sine
aliquo
Dei
auxilio
speciali
:
cap
:
11
:
hee
proues
.
Quod
perseuerantia
non
est
aliquod
donūm
Dei
creatum
à
charitate
et
gratia
realitèr
differens
et
distinctum
,
but
that
it
is
alwaies
an
adjunct
and
concomitant
of
true
grace
:
cap.
13.
he
proues
.
Quod
illud
auxilium
sine
quo
nullus
perseuerat
,
et
per
quod
quilibet
perseuerat
,
est
spiritus
sancti
diuina
bonitas
et
voluntas
,
et
quod
Deus
dat
voluntatem
et
po●…estatem
perseuerandi
sanctis
suis
:
and
cap.
14.
he
proues
.
Quod
perseuerantia
gratis
detur
à
Deo
,
et
non
meritis
comparetur
.
In
all
which
chapters
,
if
you
will
take
the
paines
to
reade
them
,
you
shall
finde
him
fully
for
to
act
our
parts
,
and
to
produce
such
Scriptures
,
and
sentences
from
the
Fathers
(
in
which
he
was
very
well
read
)
as
make
vndeniable
for
this
our
present
assertion
.
Councells
.
To
these
authorities
&
sayings
of
the
Fathers
I
may
adde
that
of
the
Councell
of
Miliuitan
:
can
:
3
:
4.
Where
in
these
2.
Cannons
with
diuers
others
were
concluded
vpon
against
Pelagius
and
his
followers
.
Item
placuit
vt
quicunque
dixerit
,
gratiam
D●…
in
qua
iustificamur
per
Iesum
Christum
Dominum
nostrum
,
ad
solum
remissionem
peccatorum
valere
quae
iam
commissa
sunt
,
non
etiam
ad
adiutorium
vt
non
committantur
,
anathema
sit
.
Item
quisque
dixerit
eandem
gratiam
Dei
per
Iesum
Christum
Dominum
nostrum
,
propter
,
hoc
tantum
nos
adiuuare
ad
non
peccandum
quia
per
ipsam
nobis
reuelatur
et
aperitur
intelligentia
mandatorum
,
vt
sciamus
quid
appetere
,
quid
vitare
debeamus
,
non
autem
per
illam
nobis
praestari
,
vt
quod
faciendum
cognouerimus
etiam
facere
diligamus
atque
valeamus
,
anathema
sit
.
Cum
enim
dicat
Apostolus
scientia
inflat
,
charitas
verò
aedificat
:
valde
impium
est
vt
credamus
adeam
quae
inflat
nos
habere
gratiam
Christi
,
adeam
quae
aedificat
non
habere
,
cum
sit
vtrumque
donum
Dei
,
et
scire
quid
facere
debeamus
,
et
diligere
vt
faciamus
,
vt
aedificante
charitate
scientia
non
posset
inflare
.
Sicut
autem
de
Deo
scriptum
est
:
qui
docet
hominem
scientiam
:
ita
etiam
scriptum
est
.
Charitas
ex
Deo
est
.
Which
two
Canons
affirming
that
true
grace
is
a
great
helpe
and
preseruatiue
against
sinne
,
inabling
those
that
haue
it
,
not
onely
to
know
,
but
likewise
for
to
doe
and
loue
the
things
which
God
commaunds
them
,
make
much
for
my
conclusion
:
for
he
that
is
able
through
the
speciall
assistance
of
God
and
grace
to
resist
sinne
,
and
to
do
and
loue
the
things
which
God
commandes
him
,
how
can
he
chuse
but
perseuere
in
grace
?
Grace
giues
him
power
,
loue
giues
him
will
to
perseuere
,
what
is
here
then
that
can
hinder
him
from
perseuering
?
To
conclude
,
let
but
any
indifferent
and
iudicious
reader
peruse
that
generall
and
famous
Councell
of
Africke
,
held
in
the
yeare
of
our
Lord
:
418
:
against
Pelugius
the
Hereticke
,
and
the
second
Councell
of
Aransica
,
or
Oreng●…
,
held
in
the
yeare
of
our
Lord
:
529
:
and
if
his
eyes
and
judgment
are
not
praeiudicated
and
infected
with
Arminianisme
,
or
phrase-transformed
Pelagianisme
,
hee
must
needes
acknowledge
,
that
these
two
Councells
do
corroberate
and
confirme
our
present
assertion
.
For
in
both
these
Councels
it
is
positiuely
resolued
.
That
grace
is
the
only
worke
of
Gods
Spirit
,
and
the
gift
of
God
,
and
not
a
morrall
perswasion
,
nor
the
strength
of
nature
.
That
regeneration
and
the
state
of
grace
,
is
wrought
only
by
the
Spirit
of
God
,
and
not
by
any
freewill
,
strength
or
power
of
our
owne
.
That
the
beginning
,
the
continuance
,
and
the
end
of
the
worke
of
grace
in
vs
,
is
from
God
alone
,
&
not
from
our selues
,
and
that
by
the
grace
of
God
only
we
are
what
wee
are
.
That
when
we
doe
inioy
any
good
at
all
,
it
is
not
from
our
owne
power
and
strength
,
but
from
the
assistance
of
God
himselfe
,
who
worketh
in
vs
and
with
vs
.
That
God
loues
vs
not
because
we
doe
deserue
his
loue
,
but
because
that
he
intends
to
make
vs
louely
.
That
the
perseuerance
of
the
Saints
is
from
God
alone
,
and
not
from
themselues
,
that
soe
they
might
ascribe
the
glory
of
their
graces
and
their
perseuerance
not
vnto
themselues
but
vnto
God
alone
.
If
then
grace
and
regeneration
bee
the
onely
worke
of
the
Spirit
of
God
,
if
the
continuance
,
the
beginning
and
the
end
of
Grace
,
and
perseuerance
in
the
state
of
grace
,
bee
from
God
alone
and
not
from
man
,
as
these
two
Councels
haue
determined
it
,
then
by
the
determination
of
these
two
Councels
,
the
true
regenerate
Saints
of
God
can
neuer
fall
finally
nor
totally
from
grace
.
For
if
perseuerance
bee
the
onely
to
cause
them
to
walke
i●…
his
statutes
,
and
to
keepe
his
iudgments
and
to
doe
them
,
and
to
put
his
feare
in
their
hearts
,
that
they
shall
not
depart
from
him
:
if
God
will
cause
them
for
to
perseuere
,
there
is
nothing
then
that
is
able
for
to
hinder
them
:
for
no
man
can
resist
his
worke
and
will
:
Rom:
9
:
19.
and
Isai
:
43
:
13.
If
you
will
but
compare
the
Canons
and
Decrees
of
the
generall
Councell
of
Africke
with
Saint
Augustines
bookes
de
Bono
Perseuerantiae
,
and
de
Corrept:
et
Gratia
:
who
was
then
present
at
this
famous
Councell
,
then
you
may
ascertaine
your selues
,
that
this
famous
,
Councell
and
likewise
the
Councell
of
Orange
,
who
tooke
their
patterne
and
grounds
from
it
,
did
suffragate
to
this
our
assertion
,
That
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
iustifying
and
liuely
faith
,
can
neither
finally
nor
totally
fall
from
grace
.
You
see
now
how
we
haue
an
whole
Grand-Iury
,
of
ancient
and
learned
Fathers
and
Councells
,
who
haue
giuen
vp
their
verdict
for
vs
,
so
that
you
need
not
for
to
doubt
of
the
truth
and
goodnesse
of
our
cause
.
And
here
(
good
Reader
)
I
would
intreate
thee
to
take
notice
of
the
truth
,
the
honestie
,
and
modestie
of
one
Mr.
Mountague
,
who
in
his
Gagge
and
his
Appello
Cesarem
doth
confidently
affirme
,
Tenet
of
all
Antiquitie
,
That
the
true
regenerate
Saints
of
God
may
fall
finally
and
totally
from
the
state
of
grace
.
O
the
matchlesse
impudency
,
mallice
,
and
falsitie
of
the
man
,
who
against
his
owne
knowledge
and
conscience
durst
to
affirme
so
grosse
and
palpable
an
vntruth
,
and
that
to
such
a
wicked
and
pernicious
end
,
as
to
deceiue
his
readers
,
and
to
thrust
a
dangerous
and
condemned
error
on
them
,
for
an
ancient
and
approued
truth
.
What
Mr.
Mountague
,
did
you
thinke
that
none
had
read
the
Fathers
but
your selfe
?
or
that
your
fame
and
credite
was
so
great
among
vs
,
as
that
we
would
beleeue
your
false
quotations
,
before
the
authenticall
Records
themselues
?
Or
did
you
thinke
(
as
you
haue
attempted
for
to
doe
)
to
stop
the
labours
of
all
such
,
and
to
crush
them
in
the
shell
,
as
should
disclose
your
partiall
and
disloyall
dealing
to
the
world
,
that
so
yout
virulent
Appeale
,
and
your
forged
and
new
coyned
doctrines
therein
recorded
,
might
passe
without
controll
?
It
is
well
you
thought
so
,
but
(
thankes
be
to
God
)
you
are
deceiued
in
your
expectation
;
and
truth
though
it
hath
found
some
difficultie
and
opposition
at
the
presse
by
your
meanes
,
yet
it
hath
come
forth
at
last
to
display
your
basenesse
,
your
impudencie
,
your
malice
,
and
your
disloyalty
vnto
the
world
.
But
say
you
had
had
your
will
Mr.
Mountague
and
all
things
had
succeeded
according
to
your
hopes
:
yet
me
thinkes
Mr
Mountague
,
if
you
had
had
any
conscience
or
feare
of
God
within
you
,
if
you
had
had
any
loue
and
respect
vnto
antiquitie
and
truth
(
as
you
pretend
you
haue
,
how
truly
let
others
iudge
)
you
might
haue
beene
ashamed
and
affraid
to
haue
traduced
,
slandered
,
and
sophisticated
;
to
haue
outfaced
,
and
belyed
all
Antiquitie
as
now
you
haue
,
for
feare
lest
the
worthy
workes
of
so
many
Fathers
should
haue
cryed
out
against
you
here
,
and
these
very
Fathers
themselues
should
haue
risen
vp
against
you
to
condemne
you
in
the
day
of
judgement
,
for
wronging
,
and
traducing
of
them
to
that
end
as
you
haue
done
.
Nay
,
if
you
had
had
any
loue
vnto
your
Mother
Church
,
or
to
the
soules
of
so
many
thousands
of
your
Country-men
which
you
should
haue
wronged
and
seduced
by
these
false
quotations
and
confident
assertions
of
your
owne
,
you
could
not
haue
beene
so
gracelesse
,
so
false
,
so
trecherous
,
and
so
shamelesse
,
as
to
haue
fathered
this
your
damnable
&
pernicious
error
on
the
ancient
Fathers
,
who
haue
so
much
opposed
it
.
But
it
may
be
the
good
learned
man
did
all
this
out
of
ignorance
and
simplicity
.
For
being
destitute
of
the
Fathers
workes
,
or
wanting
time
for
to
suruey
them
,
or
hauing
an
higher
conceite
of
other
mens
learning
then
his
owne
,
he
trusted
vnto
their
quotations
,
and
thence
he
was
deceiued
.
And
this
is
not
vnlikly
.
For
I
finde
all
M.
Mountagues
quotations
,
one
only
excepted
,
(
to
wit
that
of
Clement
in
his
constitutions
)
recorded
verbatim
by
that
famous
Arminian
Bertius
,
in
his
booke
de
Apostatia
sanctorum
,
neither
are
they
to
be
found
in
any
mans
works
but
his
.
Indeed
Mr.
Mountague
in
his
Gagge
,
cap.
20
would
make
the
world
beleeue
,
that
he
did
quote
his
Fathers
not
out
of
their
owne
workes
,
but
out
of
Bucer
and
other
Protestant
Diuines
;
but
to
tell
you
the
Peter
Bertius
out
of
whom
Mr.
Mountague
,
hath
transcribed
them
verbatim
.
Only
herein
is
the
difference
:
Bertius
hath
recorded
these
quotations
in
Latine
,
Mr.
Mountague
hath
translated
some
of
them
verbatim
into
English
:
Bertius
he
cites
many
sentences
,
and
more
Fathers
then
Mr.
Mountague
doth
,
who
hath
culled
out
the
eminentest
and
choycest
of
them
.
And
because
all
the
world
shall
know
that
I
wrong
not
Mr.
Mountague
I
will
compare
his
quotations
and
Bertius
his
quotations
together
.
Mr.
Mountague
in
his
Gagge
pag.
165.
166.
quotes
Ignatius
the
ancientest
Father
this
day
extant
:
the
selfe-same
quotation
you
shall
finde
in
Bertius
,
in
his
Apostatia
Sanctorum
,
pag.
90.
Mr.
Mountague
quotes
Tertullian
de
Prescript
:
cap.
3.
Gagge
pag.
166.
167.
So
doth
Bertius
in
the
selfe-same
words
,
pa
96.
So
he
quotes
Cyprian
,
Epist.
7.
Gagge
,
167.
So
doth
Bertius
pag.
98.
So
hee
quotes
Nazianzen
,
Gagge
168.
So
doth
Bertius
in
the
same
words
,
pag.
99.
100.
So
hee
quotes
Hierome
lib.
2.
advers.
Pelagianos
,
Gagge
168
,
the
selfe-same
quotation
you
shall
finde
in
Bertius
,
pag.
100.
So
he
quotes
St.
Gregory
,
lib.
6.
in
1
Regum
:
you
shall
finde
the
same
in
Bertius
pag.
103.
So
hee
quotes
St.
Augustine
de
corrept:
&
Gratia
cap.
13.
Gagge
168.
Apeale
27.
for
the
booke
de
bono
Persue
.
and
lib.
11.
de
Ciu.
Dei
,
cap.
12.
Appeale
27.
the
selfe-same
quotations
are
in
Bertius
,
pag.
102.
and
in
Bellarmine
,
lib.
3.
de
Iustif.
cap
,
14.
So
hee
quotes
Prosper
,
resp
:
7.
ad
cap.
Gallorum
Appeale
2●…
.
you
shall
finde
the
selfe-same
words
and
quotation
in
Bertius
,
pag.
102.
so
he
quotes
Cyprian
de
vnitate
Ecclesiae
:
Athanasius
,
lib.
4.
cont:
Arrian
.
Basil
epist
ad
Chilonem
in
the
margent
.
Appeale
36.
The
selfe-same
quotations
are
in
Bertius
,
pag.
97.
98.
99.
Thus
hath
our
lëarned
Mr.
Mountague
who
vaunts
so
much
of
his
skill
and
knowledge
in
the
Fathers
,
transcribed
them
verbatim
out
of
Bertius
.
Nay
,
I
will
say
more
,
he
hath
transcribed
all
he
hath
touching
this
point
of
falling
from
grace
,
either
in
his
Gagge
or
in
his
Appeale
,
yea
,
his
very
argument
from
our
16.
Article
out
of
Bertius
:
let
him
disproue
it
if
he
can
;
and
therefore
it
is
no
meruaile
that
Mr.
Mountague
avoucheth
the
totall
and
finall
Apostacy
of
the
Saints
,
to
bee
the
Tenet
of
Antiquitie
,
of
the
Protestants
in
Germany
,
and
of
the
Church
of
England
,
because
that
Bertius
saith
so
to
;
out
of
whom
he
did
transcribe
it
.
But
whether
Mr.
Mountague
bee
an
honest
innocent
and
harmelesse
man
,
and
one
that
seekes
only
the
peace
of
the
Church
in
dealing
thus
,
I
leaue
it
vnto
others
for
to
judge
.
I
come
now
to
giue
a
short
answer
to
these
Fathers
which
Mr.
Mountague
hath
cited
out
of
Bertius
:
As
for
Clement
and
Ignatius
,
there
is
a
great
question
whether
they
are
spurious
and
abortiue
yea
or
no
,
and
most
Protestant
Diuines
not
without
good
cause
,
thinke
them
to
be
meere
forgeries
;
and
so
their
authorities
are
but
little
worth
.
But
admit
them
to
bee
true
,
yet
they
proue
nothing
against
vs
.
For
that
of
Ignatius
,
that
one
and
the
same
man
is
sometimes
the
childe
of
God
,
and
againe
the
childe
of
the
diuell
:
is
no
more
but
this
in
substanee
,
that
the
childe
of
God
doth
sometimes
fall
into
sinne
,
and
so
in
the
judgement
and
repute
of
men
is
sometimes
the
childe
of
God
,
and
at
other
times
the
childe
of
the
diuell
,
but
not
in
Gods
esteeme
;
if
you
reade
the
place
,
you
shall
finde
this
to
bee
the
meaning
:
as
for
the
other
places
,
they
are
impertinent
and
need
no
answer
:
As
for
that
of
Clement
,
it
is
nothing
to
the
purpose
:
for
hee
saith
not
that
the
holy
Spirit
is
wholly
deuided
from
any
man
that
euer
had
it
:
but
if
hee
bee
diuided
hee
leaueth
them
destitute
,
&c.
That
of
Tertullian
if
you
reade
all
the
chapter
is
expresse
for
vs
,
for
it
is
no
more
in
briefe
then
this
:
that
hypocrites
fall
away
from
God
,
but
such
as
are
truly
regenerated
doe
still
continue
with
him
.
That
of
Cyprian
is
no
more
then
this
,
that
men
must
vse
the
meanes
to
preserue
their
graces
.
That
of
Nazianzen
is
no
more
then
this
:
the
ordinary
and
common
gifts
of
Gods
Spirit
as
prophecie
,
and
a
royall
minde
may
bee
lost
.
That
of
Hierome
and
Gregorie
,
is
only
this
in
substance
;
that
wee
cannot
know
whether
other
men
shall
perseuere
,
because
we
know
not
their
estates
,
and
therefore
wee
cannot
call
them
happy
before
their
death
.
The
Epistle
of
Basil
,
ad
Chilonem
,
is
but
a
meere
exhortation
to
perseuerance
,
there
is
not
one
word
in
it
that
a
regenerate
man
may
fall
from
grace
.
That
of
Prosper
is
spoken
only
of
such
as
were
regenerated
in
shew
and
not
in
truth
:
and
so
is
that
of
Augustine
de
bono
Perseu
:
cap.
13.
That
of
Augustine
de
Ciui
:
dei
.
Is
nothing
to
purpose
,
for
he
saith
not
,
that
all
the
Saints
of
God
doe
not
perseuere
,
but
,
that
all
of
them
know
not
certainly
whether
they
shall
perseuere
;
that
is
,
they
are
not
certaine
of
their
perseuerance
with
the
certainty
of
knowledge
,
but
yet
they
are
sure
of
it
with
the
certainty
of
faith
,
as
the
Protestants
in
the
Disputation
of
Ratishon
,
pag.
511.
haue
expounded
it
;
So
that
all
which
these
Fathers
say
,
proues
nothing
at
all
against
mee
,
if
it
be
well
examined
:
and
if
Bertius
or
Mr.
Mountague
had
dealt
ingeniously
and
not
cited
the
Fathers
by
peece-meale
,
the
very
places
which
they
alledge
,
would
either
not
make
for
them
,
or
else
make
against
them
.
Well
then
to
end
this
controuersie
,
I
dare
defend
it
against
any
man
,
that
either
all
,
or
at
least
most
of
the
Fathers
are
expresse
and
strongly
for
vs
;
let
these
their
testimonies
which
I
haue
cited
out
of
their
owne
records
,
and
not
at
the
second
hand
,
determine
it
:
and
this
I
will
say
withall
,
that
there
is
neuer
a
Father
,
which
being
rightly
vnderstood
,
doth
make
any
jot
against
vs
.
Wherefore
seeing
that
this
totall
and
finall
Apostacie
of
the
Saints
,
is
but
an
vpstart
doctrine
among
vs
,
quite
contrary
to
the
whole
streame
and
current
of
the
Fathers
,
I
will
conclude
with
that
golden
rule
and
saying
of
an
ancient
Father
,
Vincentius
Lerinensis
by
name
,
who
flourished
about
the
yeare
of
our
Lord
,
430.
(
which
saying
I
would
to
God
Mr.
Mountague
had
well
considered
before
hee
had
put
his
Penne
to
paper
)
Cum
primum
mali
cuiuscunque
erroris
is
putredo
Mr.
Mountague
his
ape
,
nor
any
other
vpstarts
whatsoeuer
,
who
defend
their
errors
,
seduce
and
leade
you
from
this
ancient
,
resolued
,
and
approued
truth
,
to
the
wrecke
,
the
perill
,
at
least
the
great
d●…comfort
of
your
soules
.
The
Protestant
Churches
and
writers
beyond
the
seas
.
Secondly
,
as
this
hath
beene
the
vnanimous
and
constant
doctrine
of
all
the
ancient
Fathers
and
of
the
Church
of
God
in
former
ages
.
That
the
true
regenerate
Saints
of
God
can
neither
finally
nor
totally
fall
from
grace
:
so
likewise
hath
it
alwaies
beene
,
the
receiued
,
positiue
,
consiant
and
resolued
doctrine
of
all
Protestant
and
reformed
Churches
beyond
the
seas
:
which
is
euident
.
First
,
by
the
writings
and
records
of
their
greatest
,
learnedst
and
chiefest
Schollers
and
Diuines
,
which
are
very
full
and
copious
,
in
the
defence
and
maintinance
of
this
our
present
assertion
.
Secondly
,
by
the
seuerall
Articles
&
Confessions
of
these
Churches
,
and
by
the
expresse
resolutions
of
those
Synods
,
which
haue
bin
held
and
kept
among
them
,
which
haue
resolued
and
established
this
our
position
as
the
orthodox
truth
and
Tenet
.
First
,
their
greatest
,
learnedst
and
chiefest
Schollers
and
Diuines
,
haue
in
their
seuerall
workes
and
writings
recorded
,
propagated
,
published
and
defended
this
our
present
Theses
and
assertion
,
as
the
orthodox
and
vndoubted
truth
;
which
I
will
proue
by
a
particular
Induction
and
Index
of
their
names
and
workes
,
without
transcribing
of
their
words
,
for
feare
least
I
should
bee
to
voluminous
and
ouer-tedious
in
this
point
:
Iohn
Husse
,
that
learned
and
faithfull
Martyr
of
Iesus
Christ
,
and
one
of
the
first
reformers
of
the
Bohemian
and
German
Churches
,
hath
not
onely
published
and
recorded
this
our
present
assertion
,
of
the
totall
and
finall
perseuerance
of
the
Saints
in
grace
,
to
all
posteritie
as
you
may
reade
at
large
in
his
Tractate
de
Ecclesia
:
cap
:
1
,
3
,
4.
but
hee
hath
likewise
sealed
and
ratified
the
truth
of
this
with
his
very
blood
:
as
is
euident
by
the
1
,
2
,
3
,
5
,
6
,
and
21
,
Articles
of
his
which
were
condemned
in
the
15.
Session
of
the
Popish
Councell
of
Constans
.
After
him
laborious
and
zealous
Luther
in
his
Postills
,
Homil:
in
lohn
14
:
in
die
Penteeostes
.
Hom:
in
fecto
sanctae
Catbarinae
and
in
his
Commentarie
in
1
Pet:
1
:
23.
Learned
Bucer
in
his
Comment:
on
Math
:
7
:
13.
cap
:
16
:
18.
cap
:
24
:
24.
on
lohn
4
:
14
cap
:
10
:
28
,
29
cap
:
14
:
16
,
17.
&
on
Rom:
cap
:
7
:
&
8.
and
in
diuers
other
of
his
workes
,
epithomized
by
Zanchius
in
the
first
part
of
his
7
:
Tom
:
in
his
treatise
de
Perseuerantia
sanctorum
:
learned
Zwinglius
in
his
Opus
Articulorum
:
Artic
.
8.
Elegant
and
learned
Melanchthon
in
his
Comentary
on
the
1
Cor:
10.
13.
in
his
Loci
Comm:
Loc●…s
de
Iustificatione
ac
fide
:
and
in
Tom.
3.
de
sacris
Concionibus
pag.
264
:
267.
Profound
Brentius
in
Iohn
10.
hom.
81.
in
lohn
16.
hom.
56.
in
Iohn.
17.
hom.
●…4
.
and
in
his
Exegesis
in
Iohn
17.
Learned
,
painefull
,
and
iudicious
Caluin
(
a
farre
better
Diuine
,
and
a
farre
honester
man
then
any
of
all
those
who
calumniate
slight
and
vilifie
him
)
in
his
lnstitutions
lib.
2.
cap.
3.
sect.
11.
and
cap.
5.
sect.
3.
lib.
3.
cap.
24.
sect.
6
,
7.
Expositio
.
in
Psal.
51.
verse
12.
13.
Commen
.
in
Hebr.
6.
4
,
5
,
6.
In.
2
Pet.
3.
17.
and
in
diuers
other
places
of
his
workes
.
Learned
Bullinger
in
his
Comentarie
on
2
Tim.
2.
19.
and
is
his
Exposition
on
Hebr.
6.
4
,
5
,
6.
Gualtherus
in
Euangelium
Lucae
homil.
197.
et
201.
and
homil.
26.
in
Epist.
1
Iohn
.
Grynaeus
in
his
Disputationum
Theolog.
pars
2
:
de
fide
electorum
.
Theses
18.
pag.
471.
and
Praelectiones
in
Hebr.
6.
verse
4
,
5
,
6.
Profound
and
learned
Peter
Martyr
.
Locorum
.
Com.
Classis
3.
cap.
3.
sect.
46
,
47.
and
in
his
Commet
.
on
Rom.
8.
Iudicious
Marlorat
in
his
Exposition
on
Psal.
51.
12
,
13.
and
on
Psal.
125.
1
,
2.
In
his
Exposition
on
Math.
7.
25.
cap.
16.
18.
cap.
24.
24.
on
Iohn
4.
14.
cap.
5.
24.
cap.
6.
37.
cap.
8.
31.
cap.
10
28
,
29.
cap.
15.
6.
cap.
17.
9.
on
Rom.
5.
2.
cap.
9.
3.
on
1
Cor.
1.
8.
9.
on
2
Tim.
2.
19.
on
Hebr.
6.
3
,
4
,
5.
on
1
Pet
1
5.
23.
on
1
Iohn
2.
19
cap.
3.
9.
and
cap.
5.
16.
Musculus
in
his
Comentary
on
Ma●…h
16.
18.
cap.
24.
24.
and
on
Iohn
10.
28.
29.
and
in
his
Loci
Comm.
de
Peccato
cap.
5.
Aretius
in
Phil.
1.
6.
in
2.
Tim.
2.
19.
in
1
Pet.
1.
5.
and
in
his
Theolog
Problemata
Locus
6.
de
Praedestinatione
.
pag.
81.
Oecolampadius
in
1
Iohn
2.
19.
Mollerus
in
Psal.
121.
3.
to
the
end
,
and
in
Psa.
125.
1.
2.
Alardus
Mehinus
in
Anchora
salutis
.
pag.
173.
Hyperius
in
his
Comentary
on
the
2
Tim.
2.
19.
and
on
Titus
1.
1.
Rennicherus
in
his
Aurea
Catena
salutis
.
cap.
27.
pag.
210
,
211.
Hess●…usius
in
his
Exposition
in
1
Cor.
1.
8.
and
in
his
Examen
Theolog.
Locus
16.
de
Predestinatione
.
Gasper
Oleuianus
in
his
Expositio
Symboli
Apostolici
.
pag.
38
,
63
,
64
,
75
,
133
,
134
,
137
,
138
,
139
,
150
,
154
,
155
,
156
,
162
,
163
,
164
,
191.
in
his
Commentary
on
Rom.
8.
ver.
28
,
29
,
30.
and
so
to
the
end
of
the
chapter
.
and
de
Testimonio
faederis
gratniti
pars
2.
sect.
15.
18.
to
24.
Gorrutius
de
Prouidentia
.
lib.
14
cap.
5
,
6
,
7.
Heerbrandus
in
his
Compendium
Theolog.
Locus
de
Electione
.
pag.
438
,
439.
Hutterus
in
his
Loci
Com.
Locus
13.
de
Praedestinatione
.
quest.
5
,
9
,
12
,
13.
Tossanus
in
his
booke
de
Prouidentia
Dei
.
cap.
4
pag.
175.
to
179
Chassanus
.
Locorum
Comm.
lib.
2.
cap.
8.
Tilenus
in
his
Syntagma
Theolog.
de
Praedestinatione
Dei
Theses
24.
to
33.
Hemingius
in
his
Comm.
in
2
Tim.
2.
10
,
19.
Gesnerus
in
his
Compendium
doctrinae
caelestis
.
Loc.
30.
de
Praedestinatione
.
pag
235
,
246
,
247
,
248.
Marcus
Cyriacus
in
his
Conciones
.
7.
de
Perseuerantia
sanctorum
.
Vrsinus
in
his
booke
de
Prouidentia
.
pag.
16.
Chemnitius
in
his
Encheridion
de
Praedestinatione
.
pag.
224.
and
his
Loci
Communes
Locus
de
Iustificatione
,
&
de
fide
,
and
in
his
Harmonia
Euangel.
cap.
2
on
Math.
7.
24.
to
28.
and
Luke
6.
47.
48.
Learned
Iunius
in
his
Notae
on
Psal.
1.
verse
3.
and
in
Philip.
1.
6.
in
his
Meditation
on
Psal.
122.
verse
.
2.
in
his
Comment.
on
Ezech.
33.
12.
and
in
his
Theses
,
33.
Thesis
,
11.
and
Thesis
,
37.
Corol.
2.
Gomarus
in
declaratione
sententiae
suae
.
pag:
32.
Learned
and
profound
Danaeus
in
his
Isag●…ges
pars
2.
de
Ecclesia
:
cap
:
5.
Isag
:
pars
4.
lib:
4
:
de
fide
.
cap
:
18.
19.
and
in
his
Tom:
2.
Controuers:
aduers
:
Bellarm:
de
Baptismo
Respons:
15.
pag:
385
,
386.
Trelcatius
:
in
his
Institutio
:
Loc:
Com:
lib:
3.
de
fide
pars
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Festus
Hommius
,
in
his
Specimen
Controuersiarum
Belgicarum
,
seu
confessio
Ecclesiarum
Reformatarum
in
Belgio
:
Articulus
29
,
33
,
35
:
all
these
I
say
,
haue
in
these
their
seuerall
workes
and
writings
,
recorded
,
propagated
and
deliuered
,
this
our
persent
assertion
,
of
the
totall
and
finall
perseuerance
of
the
Saints
in
grace
,
as
an
orthodox
sound
and
vndoubted
truth
.
To
these
let
me
adde
some
other
of
great
learning
worth
and
credit
,
in
the
Churches
wherein
they
liued
,
(
the
most
of
them
being
publike
professors
of
Diuinitie
)
who
haue
particularly
handled
and
discussed
this
our
present
assertion
,
That
the
true
regenerate
Saints
of
God
can
neither
finally
nor
totally
fall
from
grace
,
and
defended
it
as
sound
and
orthodox
against
such
Pseudo-Lutherans
,
Papists
and
Arminians
,
who
haue
opposed
it
.
Learned
Zanchius
in
his
booke
de
Perseuerantia
sanctornm
:
which
you
shall
finde
in
his
7
:
Tom:
pars
:
1.
pag:
91.
to
174.
and
in
his
Confession
to
the
Argentine
Senate
touching
this
very
point
:
recorded
in
the
same
Tom.
pag
:
347
:
to
388.
Sturmius
in
his
booke
de
Praedestiantione
:
Theses
11.
Kimedoncius
in
his
booke
de
Praedestinatione
:
pag
:
328
:
to
333
:
English
.
Reuerend
and
judicious
Beza
in
his
Theses
Geneuenses
:
Theses
27
:
de
fide
:
Theses
6
:
in
his
Breuis
explicatio
totius
Christianismi
:
cap
:
4
:
Aphorismus
12
:
cap
:
8.
Aphor:
2.
and
Colloquium
Mompelgartense
:
pag
:
463.
to
469.
Amandus
Polanus
in
his
Syntagma
Theolog:
lib
:
6
:
cap
:
43.
Pareus
in
his
Comment:
on
Rom
:
8
:
Dub
:
7.
and
in
Appendice
ad
cap
:
15
:
lib:
3
:
de
Iustificatione
.
Robertus
Somus
in
his
Tractatus
de
tribus
quaestionibus
:
quaest:
3
:
Georgius
Sohinus
Operum
:
Tom
:
2
:
in
Exegcsi
Artic:
Augustanae
Confessionis
:
pag:
764
:
to
785
,
990
,
991
,
1016
,
1017.
Piscator
in
Vorstij
amica
Collat
:
cum
Piscatore
sect
:
108
:
and
in
his
owne
Thes:
Theolog:
vol
:
1
:
Locus
20
:
de
Certitudine
electionis
Thes
:
25
:
and
vol:
2
:
Loc:
5
:
de
effectis
Fidei
:
Thes
:
102.
Ludouicus
Crocius
in
his
7
bookes
de
Perseuerantia
sanctorum
against
Bertius
.
Ruardus
Acronius
in
Enarrati
:
Chatech
:
quaest:
53.
sect:
11.
Petrus
Molineus
in
his
Anatome
Arminianismi
:
cap
:
46
,
47.
Ioannes
Scharpius
a
Scot
professer
of
Diuinitie
in
Dion
,
in
his
Tractatus
de
Iustificatione
Controuers
:
5.
Bucanus
in
his
Loci
Comm:
Loc
:
20
:
de
fide
sect
:
24
,
27.
Rollocke
in
Psal
:
51
:
and
Rom:
8.
And
Doctor
Ames
a
learned
English
man
,
a
professor
of
Diuinitie
in
the
Netherlands
,
in
his
Corouis
ad
Collationem
Hagiensem
:
Artic:
5.
as
also
some
of
those
whom
I
haue
formerly
mentioned
,
and
therefore
will
not
here
recite
them
,
haue
learnedly
maintained
and
defended
this
our
present
position
as
a
sound
and
orthodox
assertion
,
and
as
the
receiued
and
resolued
doctrine
of
all
Protestant
and
reformed
Churches
.
It
is
euident
then
by
this
cloud
of
reueren
,
famousd
,
and
renowned
witnesses
,
that
the
most
,
the
learnedest
,
and
the
soundest
writers
in
all
Protestant
and
reformed
Churches
in
forraine
parts
,
haue
alwaies
defended
and
maintained
our
present
assertion
,
of
the
totall
and
finall
perseuerance
of
the
Saints
,
as
sound
and
orthodox
,
and
imbraced
it
as
an
vndoubted
,
established
,
and
resolued
truth
.
How
honest
then
is
Master
Monntague
,
who
hath
auerred
it
vpon
record
,
that
the
Protestants
in
Germanie
haue
assemted
vnto
the
Church
of
Rome
,
in
this
,
that
faith
once
had
may
be
both
totally
and
finally
lost
;
and
that
this
is
the
resolution
of
many
,
if
not
most
Protestant
Diuines
,
as
priuate
men
of
Protestant
Churches
,
in
their
Descisions
and
Resolutions
;
and
that
this
assertion
,
That
faith
once
had
cannot
be
lost
,
is
as
much
or
more
opposed
,
propugned
&
refelled
,
by
Protestants
,
as
by
Papists
.
Indeed
Master
Mountague
being
so
great
a
booke-man
might
haue
done
well
to
haue
giuen
vs
a
Catalogue
of
the
names
and
workes
of
those
Protestant
Diuines
in
other
Churches
,
who
haue
consented
to
the
Church
of
Rome
in
this
particular
;
but
,
Dolosus
versatur
in
vniuersalibus
,
Maister
Mountague
is
a
wilie
Fox
,
and
one
who
is
loath
to
haue
his
subtilety
(
I
will
not
say
,
his
knauery
and
treachery
)
discouered
,
and
therefore
he
lurkes
in
the
generall
and
vniuersall
tearmes
,
of
most
Protestant
Diuines
.
Indeed
hee
particularizeth
in
one
,
Bucer
by
name
,
and
in
none
but
him
;
by
which
he
hath
discouered
either
much
ignorance
in
vouching
such
a
man
whose
workes
he
neuer
read
;
or
much
treacherie
and
falsnesse
,
in
vouching
him
,
for
a
totall
&
finall
losse
of
faith
once
had
,
who
is
so
full
and
frequent
to
the
contrary
throughout
his
works
,
that
hee
could
not
haue
lighed
on
such
another
.
Indeede
I
must
confesse
,
that
some
spurious
,
abortiue
and
Pseudo-Lutherans
,
haue
held
,
that
faith
once
had
might
be
totally
lost
,
and
and
some
of
them
haue
likewise
held
,
that
it
might
be
finally
lost
.
As
Aegidus
Hunnius
tractat
:
de
Praedest
:
pag:
500
:
to
the
end
.
Eckhardus
in
Fasciculo
Controu:
cap
:
7
:
quaest:
4
:
Winckelmannus
Disput:
Theol:
Tom
:
1
:
Disp:
14
:
Hinckelmannus
Disputatione
:
7
:
Anticaluinistica
:
cap
:
1.
Policarpus
Lyserus
:
Disput
:
7
:
de
Praedest
,
Matthias
Hafanrefferus
Locor
:
Theolog:
lib:
3
;
loc:
3.
Wolffgangus
Franzius
Syntag:
Controuersiarum
:
Disput:
4.
Ioannes
Hesselbineus
:
discursi
:
Theol:
cont.
Materium
Heyderum
disp:
4
:
Thes:
10.
and
some
few
others
of
that
stampe
.
I
confesse
likewise
,
that
Bellarmine
lib
:
3
:
de
Iustific
:
cap
:
14
:
Becanus
de
Iustificat
:
Caluinist
:
cap
:
10.
Franciseus
Feu-ardentius
,
Zacharias
Bauerius
and
other
Romanists
haue
held
so
.
I
confesse
likewise
,
that
the
Rhemists
who
are
little
better
then
meere
Romanists
in
their
seuerall
Conferences
at
Hage
,
recorded
by
Brandius
and
Bertius
haue
concurred
in
the
contrary
assertion
.
I
confesse
,
that
Iacobus
Arminius
in
Apolog:
aduers
:
Artic:
quosdam
Theologicos
.
Respons:
ad
Artic:
secundum
,
&
in
Examinatione
Praedestinationis
Perkinsis
:
that
Conradus
Vorstius
in
amica
collatione
cum
Piscatore
:
sect:
108
:
that
Nicholaus
Greuinchouius
,
and
Bertius
in
his
Hyminaeo
desertore
,
sine
de
Sanctorum
Apostasia
,
and
others
of
the
Arminian
crew
(
to
whom
Master
Mountague
is
much
beholding
,
)
haue
beene
of
this
opinion
,
That
faith
once
had
may
be
lost
againe
.
But
that
any
sound
and
orthodox
Protestant
Diuines
were
of
this
opinion
in
any
of
their
decisions
,
writings
,
or
resolutions
,
that
I
neuer
heard
or
read
of
as
yet
.
But
will
you
know
now
who
are
Master
Mountagues
Protestant
Diuines
,
who
haue
so
much
opposed
our
present
assertion
,
and
consented
to
the
Church
of
Rome
,
in
the
totall
and
finall
losse
of
faith
once
had
?
Surely
they
must
and
can
be
no
other
,
but
those
whose
reasons
,
arguments
,
and
quotations
both
out
of
Scriptures
and
Fathers
Master
Mountague
hath
ttanscribed
in
his
Gagge
,
for
he
intimates
as
much
himselfe
.
Now
what
Diuines
are
these
Surely
I
must
needes
informe
you
who
they
are
,
because
they
are
worth
the
knowledge
:
his
two
chiefe
Diuines
,
they
are
Bellarmine
and
Bertius
,
the
one
a
Cardinall
and
cheise
pillar
of
the
Church
of
Rome
;
the
other
the
strongest
pillar
and
stoutest
Champion
of
the
Arminian
faction
.
It
may
be
hee
hath
praid
in
some
ayde
from
the
Rhemists
:
but
I
can
assure
you
,
that
all
his
quotations
that
are
there
cited
,
are
transcribed
either
out
of
Bellarmine
in
his
3.
booke
de
Iustif
:
cap.
14.
or
out
of
Bertius
in
his
Hymeneo
disertore
,
siue
de
Apostasia
sanctorum
:
and
most
of
them
(
especially
the
quotations
out
of
the
Fathers
)
are
not
to
be
found
in
any
other
Writer
but
in
Bertius
only
.
Are
these
your
Protestant
Diuines
Mr.
Mountague
?
were
there
no
other
Protestant
Diuines
from
whence
to
fetch
resolutions
&
decisious
but
from
these
?
or
can
you
bee
so
strangely
impudent
,
as
to
grace
these
two
notorious
,
and
famous
men
;
the
one
knowne
for
the
greatest
Papist
,
the
other
for
the
chiefest
Arminian
that
euer
was
,
with
the
stile
of
most
Protestaut
Diviues
?
no
meruaile
then
is
these
men
bee
your
Protestants
,
that
you
stile
all
others
that
dissent
from
them
,
not
Protestants
,
but
Caluinists
Puritans
,
and
Nouellers
,
and
that
you
stile
this
doctrine
,
of
the
totall
&
finall
perseuerance
of
the
Saints
,
a
Puritan
Doctrine
:
Wherefore
(
good
Reader
)
take
this
short
Nota
with
thee
in
the
by
,
that
all
M.
Mountagues
Protestants
,
are
none
but
Papists
and
Arminians
,
and
all
his
Puritans
,
Nouellers
,
and
Caluinists
,
whom
hee
so
much
lasheth
,
none
but
sound
and
Orthodox
Protestants
,
who
assent
not
to
Arminius
and
the
Church
of
Rome
;
and
what
must
Mr.
Mountague
be
then
in
the
meane
time
?
Surely
a
Papist
or
Arminian
,
if
not
both
,
or
worse
then
both
.
But
I
passe
this
ouer
,
and
come
to
the
second
thing
,
which
is
to
proue
,
the
totall
and
finall
perseuerance
of
the
Saints
in
the
state
of
Grace
,
to
bee
the
receiued
and
approued
doctrine
of
all
Protestant
and
reformed
Churches
beyond
the
Seas
,
by
their
seuerall
Articles
and
Confessions
,
and
by
their
Synods
which
haue
so
resolued
it
.
That
this
is
the
receiued
and
approued
doctrine
of
their
Articles
and
Confessions
,
it
is
euident
and
plaine
.
First
by
the
latter
Confession
of
Helvetia
Artic.
9.
Because
that
the
strength
of
the
flesh
and
reliques
of
the
old
man
,
are
not
of
such
great
force
in
the
regenerate
,
that
they
can
wholly
quench
the
worke
of
the
Spirit
,
therefore
the
faithfull
are
called
free
;
yet
so
,
that
they
do
acknowledge
their
infirmity
,
and
glory
no
whit
at
all
of
their
Free-will
.
So
that
by
the
expresse
words
of
this
Confession
,
the
regenerate
Saints
of
God
can
neuer
fall
totally
from
grace
;
because
the
strength
of
the
flesh
,
and
reliques
of
the
old
man
,
are
not
of
such
great
force
in
the
regenerate
,
that
they
can
wholly
quench
the
worke
of
the
spirit
.
So
Artic.
10.
of
the
same
confession
:
The
Saints
are
chosen
in
Christ
by
God
,
vnto
a
sure
end
:
and
Artic.
15.
Wee
who
are
once
justified
,
are
not
only
cleansed
from
sinne
,
and
purged
,
and
holy
,
but
also
indued
with
the
righteousnesse
of
Christ
,
yea
,
and
acquitted
from
sinne
,
death
and
condemnation
:
finally
we
are
righteous
and
heires
of
eternall
life
.
And
Article
16.
True
faith
is
the
meere
gift
of
God
,
because
God
of
his
power
doth
giue
it
to
his
elect
,
according
to
measure
,
and
therefore
it
is
called
the
faith
of
Gods
elect
.
This
faith
doth
pacifie
the
conscience
,
and
doth
open
vnto
vs
a
free
accesse
to
God
:
it
doth
keepe
vs
in
our
dutie
which
wee
owe
to
God
and
to
our
neighbour
;
and
doth
fortifie
our
patience
in
aduersitie
,
and
it
doth
bring
forth
good
fruites
of
all
sorts
,
&c.
By
this
it
is
euident
that
our
assertion
is
the
positiue
doctrine
of
the
Helu●…●…●…●…tian
Church
.
So
is
it
also
of
the
Bohemian
,
as
it
is
manifest
by
the
6.
Article
of
their
Confession
,
which
saith
,
That
true
faith
doth
alwayes
lift
vp
him
that
hath
it
,
and
assures
him
,
that
in
,
and
for
Christ
,
he
assuredly
hath
,
and
shall
haue
for
euer
,
eternall
life
,
according
to
his
true
promise
which
hee
confirmed
with
an
oath
,
saying
;
Verily
I
say
vnto
you
,
hee
that
beleeueth
on
me
hath
eternall
life
.
For
whomsoeuer
God
doth
iustifie
,
to
them
he
doth
giue
the
holy
Ghost
,
and
by
him
hee
doth
regenerate
them
as
hee
promised
by
the
Prophet
,
saying
.
I
will
giue
them
a
new
heart
,
and
I
will
put
my
Spirit
in
the
Now
they
that
attaine
to
this
iustification
by
Christ
our
Lord
,
are
taught
to
take
vnto
themselues
true
and
assured
comfort
,
out
of
this
grace
and
bounty
of
God
,
to
inioy
a
good
and
quiet
conscience
before
God
to
be
certaine
of
their
owne
saluation
,
ond
to
haue
it
confirmed
to
them
by
this
meanes
,
that
seeing
they
are
the
sonnes
of
God
,
they
shall
also
after
death
in
the
resurrection
bee
made
heires
.
The
French
Church
doth
likewise
concurre
with
vs
in
our
assertion
:
in
the
21.
and
22.
Articles
of
their
confession
,
which
say
;
That
true
faith
is
giuen
only
to
the
Elect
,
not
that
they
might
once
only
be
brought
into
the
right
way
,
but
rather
that
they
might
bee
forward
therein
vnto
the
end
:
because
that
as
the
beginning
is
of
God
,
so
is
also
the
accomplishment
.
Therefore
it
is
so
farre
that
faith
should
extinguish
the
desire
to
liue
well
and
holily
,
that
it
doth
rather
increase
and
kindle
it
in
vs
;
whereupon
good
workes
doe
necessarily
follow
:
with
which
the
confession
of
Belgia
,
artic.
23.
24.
doth
fully
agree
.
The
Confession
of
Saxonie
,
Artic.
3.
7.
9.
concurreth
with
vs
;
For
it
testifieth
vnto
vs
.
That
the
Error
of
doubting
is
altogether
heathenish
,
that
it
doth
abolish
the
Gospell
,
and
take
away
all
true
comfort
from
them
that
feele
the
wrath
of
God
,
and
that
this
Error
is
euidently
confuted
by
these
words
.
Being
justified
by
faith
wee
haue
peace
with
God
.
Also
,
therefore
is
righteousnesse
of
faith
that
it
might
be
sure
.
Therefore
it
aduiseth
vs
to
lay
hold
on
this
sweet
comfort
,
that
the
Sonne
of
God
is
the
keeper
of
his
Church
,
as
he
saith
,
Iohn
10.
No
man
shall
take
my
sheepe
out
of
my
hands
.
Hee
doth
protect
vs
,
and
also
by
his
holy
Spirit
doth
confirme
our
mindes
to
true
opinions
;
as
hee
doth
begin
eternall
life
,
so
doth
hee
kindle
in
our
hearts
good
motions
,
faith
,
the
loue
of
God
,
true
inuocation
,
hope
,
chastitie
,
and
other
vertues
.
Through
the
Sonne
of
God
wee
are
deliuered
from
eternall
death
,
and
translated
into
eternall
life
;
as
hee
saith
.
I
giue
vnto
them
eternall
life
:
and
,
hee
that
hath
the
Sonne
hath
life
.
And
let
hope
be
firme
and
sure
,
as
Peter
saith
,
hope
perfectly
;
that
is
,
looke
for
eternall
life
,
not
with
doubtfull
opinion
.
The
famous
Augustane
confession
,
confirmed
and
ratified
by
all
the
Protestant
Princes
,
States
,
and
Churches
of
Germany
,
Anno
Dom.
1530.
in
the
3.
Article
concurreth
with
vs
:
for
saith
the
Article
.
(
[
a
](A10194-e37950-b)
a
Concord
Lutherans
pag.
12.
)
Christ
doth
sanctifie
all
those
that
beleeue
on
him
,
by
sending
the
holy
Ghost
into
their
hearts
,
who
doth
gouerne
,
comfort
,
and
quicken
them
,
and
defend
them
against
the
diuell
,
and
the
force
of
sinne
.
If
against
the
Diuell
and
the
force
of
sinne
,
then
nothing
can
cast
them
downe
from
the
state
of
grace
.
If
you
object
,
that
the
12.
Article
of
this
famous
that
such
who
are
once
iustified
can
loose
the
holy
Ghost
,
and
therefore
by
the
voyce
of
this
confession
,
those
who
are
once
justified
may
fall
from
grace
.
I
answer
,
that
the
Protestant
a
man
once
iustified
might
fall
away
from
grace
either
totally
or
finally
;
but
they
condemned
this
Tenet
of
the
Anabaptists
in
that
sense
as
they
defended
it
.
For
this
was
the
opinion
of
the
Anabaptists
.
(
[
b
](A10194-e38070-b)
b
Concord
.
Luthera
:
pag.
310.
574.
)
That
when
once
a
man
was
regenerated
,
and
had
obtained
the
holy
Ghost
,
and
was
made
a
true
beleeuer
,
that
sin
could
not
hurt
him
;
and
therefore
they
would
tell
men
,
that
if
they
did
beleeue
,
let
them
doe
what
they
would
,
or
commit
what
sinne
they
would
,
it
could
not
hurt
them
:
for
faith
would
blot
out
all
those
sinnes
:
which
was
the
Error
of
the
Valentinians
as
(
[
c
](A10194-e38100-b)
c
Advers.
Haer.
lib.
1.
cap.
1.
pag.
22.
23.
)
Irenaeus
hath
recorded
it
.
Now
in
this
sense
only
doth
this
confession
condemne
the
Anabaptists
and
in
no
other
;
and
so
did
the
Lutherans
before
them
,
as
you
may
reade
in
Articulis
Smalcandicis
:
Article
3.
composed
by
Luther
himselfe
,
which
you
shall
finde
in
Lutherana
Concordia
,
pag.
310.
Now
the
reason
yeelded
by
the
Lutherans
,
why
they
condemne
this
Error
of
the
Anabaptists
in
their
third
Article
will
fully
proue
,
that
the
true
regenerate
Saints
of
God
can
neuer
fall
from
grace
:
Forsay
they
,
the
Saints
of
God
doe
alwayes
grieue
and
repent
for
their
sinnes
groaning
vnder
the
burthen
of
them
,
and
they
alwayes
striue
against
them
.
Theresore
those
that
voluntary
rush
into
sinne
,
whether
it
be
adultery
,
murther
,
or
blasphemie
,
must
needes
shake
off
faith
and
the
holy
Ghost
,
and
faith
and
the
holy
Ghost
must
needes
depart
from
them
.
For
the
holy
Ghost
doth
nener
suffer
sinne
to
reigne
,
to
get
strength
,
or
to
obtaine
the
victory
,
and
to
be
perfected
:
but
hee
doth
represse
and
curbe
it
,
that
so
it
might
not
doe
the
thing
it
would
.
But
if
it
doth
what
it
would
,
certainly
the
holy
Ghost
and
faith
are
lost
:
neither
are
they
present
,
For
so
saith
Iohn
,
hee
that
is
borne
of
God
doth
not
sinne
,
neither
can
hee
sinne
.
So
that
both
the
Augustane
Confession
,
and
the
Article
of
Smalcard
,
are
both
for
me
,
and
not
against
me
being
rightly
vnderstood
.
The
Augustane
Confession
composed
by
the
Argentine
Church
,
and
confirmed
by
their
Senate
,
Anno
dom
.
1539.
concurreth
with
vs
:
For
these
are
the
words
of
their
7.
Article
.
(
[
d
](A10194-e38250-b)
d
Zanch.
Tom.
7.
part.
1.
pag.
387.
)
This
sole
and
only
mediator
,
hath
taken
away
our
sins
,
and
reconciled
vs
to
his
Father
:
hee
hath
impetrated
the
holy
Ghost
for
all
those
whom
his
Father
hath
giuen
him
,
and
which
heare
his
voyce
.
This
regeneration
together
with
all
Christs
merits
,
the
holy
Ghost
doth
inspire
into
the
hearts
of
all
the
faithfull
,
and
preserue
them
in
them
to
the
end
.
All
these
Confessions
of
the
Protestants
in
Germanie
and
else-where
,
are
expresse
for
me
:
let
Mr.
Mountague
,
now
shew
mee
any
to
the
contrarie
.
But
you
will
tell
mee
now
that
Mr.
Mountague
records
it
,
That
all
the
Protestants
of
Germanie
haue
concluded
against
and
consented
to
the
Church
of
Rome
,
in
the
Diot
of
Ratisbon
.
Vpon
those
grounds
and
reasons
which
he
there
mentions
.
Mr.
Mountague
hath
so
recorded
it
:
but
his
records
are
so
false
in
euery
thing
,
that
he
must
haue
a
strong
faith
that
will
beleeue
them
,
without
examination
of
the
truth
of
them
.
For
my
owne
part
,
I
haue
read
the
disputation
of
Ralisbon
set
out
by
Bucer
himselfe
Anno
dom
:
1548.
and
I
can
finde
no
such
thing
as
Mr.
Mountague
relates
in
it
.
For
first
this
question
of
a
totall
&
finall
fall
from
grace
,
was
not
so
much
as
controuerted
there
,
neither
are
there
any
of
those
Scriptures
,
grounds
,
and
Fathers
which
Mr.
Mountague
hath
recorded
in
his
Gagge
,
or
in
his
Appeale
,
(
only
that
place
of
Phil.
2.
12.
and
of
St.
Augustine
de
Ciuit:
Dei
,
lib.
11.
cap.
12.
excepted
)
so
much
as
mentioned
in
all
that
disputation
;
and
these
two
quotations
are
cited
,
by
Steuen
Bishop
of
Winchester
,
who
did
oppose
the
Protestants
in
that
Disputation
,
and
not
by
Bucer
and
the
other
Protestants
there
present
.
How
then
could
the
Protestants
of
Germanie
yeeld
to
that
position
in
this
Diot
which
was
not
drawne
into
question
there
?
Indeed
the
question
of
the
certainty
of
saluation
was
there
controuerted
and
discussed
,
and
by
the
vnanimous
consent
of
all
the
Protestants
,
resolued
and
determined
against
Maluenda
,
Billickius
,
and
the
Bishop
of
Winchester
who
did
oppose
it
;
and
in
the
resolution
and
determination
of
this
Controuersie
,
if
you
will
beleeue
learned
Zanchius
in
his
Confession
to
the
Senate
of
Argentine
in
this
our
point
De
perseuerantia
sanctorum
,
or
the
Disputation
of
Ratisbone
it selfe
,
our
very
assertion
though
it
were
not
there
particularly
controuerted
,
was
yet
de
claro
resolued
for
vs
,
in
this
famous
Diot
in
the
name
of
all
the
Protestants
in
Germanie
.
For
in
the
Disputation
of
Ratisbon
,
or
Ralisbon
,
pag.
41.
Respons
ad
Replic
.
14.
This
is
the
expresse
Resolution
of
all
the
Protestants
in
that
Diot
.
That
true
faith
and
a
sinne
that
wastes
the
conscience
are
incompatible
;
and
that
hee
which
liues
by
a
true
&
iustifying
faith
,
can
neuer
sticke
in
such
a
sinne
:
So
pag.
243.
to
251.
they
proceed
to
proue
this
assertion
and
conclusion
:
For
say
they
,
those
who
haue
this
iustifying
and
liuely
faith
,
they
are
the
sons
of
God
,
&
the
Spirit
of
God
doth
moue
them
to
those
things
which
are
holy
and
right
,
that
so
they
may
not
wittingly
commit
any
things
to
the
contrary
,
much
lesse
perseuere
in
them
;
notwithstanding
oft-times
out
of
the
weakenesse
of
the
flesh
they
sin
,
&
doe
not
according
to
faith
:
but
yet
they
neuer
commit
those
sins
which
waste
the
conscience
,
nor
those
which
doe
forth-with
exclude
them
from
the
kingdome
of
God
:
which
reason
they
doe
backe
likewise
with
this
Syllogisme
,
drawne
from
the
Scriptures
.
Hee
that
beleeueth
that
Iesus
is
the
Christ
,
is
borne
of
God
,
1
Ioh.
5.
but
hee
that
is
borne
of
God
,
the
same
Apostle
in
the
same
Epistle
testifies
,
cap.
3.
that
hee
doth
not
sin
,
neither
can
hee
sin
,
therefore
●…ee
who
doth
truly
and
liuingly
beleeue
the
Gospell
of
Christ
,
can
abide
in
no
sinne
which
doth
waste
the
conscience
:
For
euery
one
who
commits
such
a
sin
as
this
,
hath
neither
seene
nor
knowne
God
.
Wherefore
seeing
that
this
Diot
hath
resolued
,
that
such
a
one
as
hath
true
faith
,
cannot
commit
such
a
sinne
as
doth
waste
his
conscience
,
but
only
sinnes
of
infirmitie
,
which
doe
not
cast
men
wholly
from
the
state
of
grace
:
it
hath
likewise
by
this
resolued
against
Mr.
Mountagues
assertion
,
that
faith
once
had
may
bee
both
finally
&
totally
lost
againe
:
&
so
they
haue
not
consented
to
the
Church
of
Rome
in
this
,
as
hee
most
falsely
doth
affirme
.
Againe
,
this
whole
Diot
haue
with
one
vnanimous
consent
resolued
it
;
that
all
such
as
haue
true
faith
,
both
may
and
must
be
assured
of
their
saluation
:
because
that
God
hath
vndoubtedly
promised
eternall
life
,
to
all
such
as
are
iustified
,
&
doe
〈◊〉
beleeue
in
him
,
which
promise
hee
will
punctually
&
vndoubtedly
performe
in
the
time
which
hee
hath
promised
:
because
that
Christ
doth
call
&
elect
all
his
,
not
to
a
temporarie
kingdome
grace
or
life
,
but
to
an
eternall
:
because
that
God
himselfe
will
inable
them
,
&
cause
them
for
to
perseuere
:
because
this
liuing
&
iustifying
faith
is
in
it selfe
eternall
life
;
&
those
that
haue
it
,
euen
from
the
first
time
of
their
hauing
of
it
,
haue
euerlasting
life
:
because
this
faith
is
preserued
in
those
that
haue
it
,
not
by
their
owne
power
or
might
,
but
by
the
very
power
of
God
&
of
the
holy
Ghost
:
&
because
this
faith
is
of
an
incorruptible
,
of
a
growing
&
increasing
,
and
neuer
failing
nature
:
as
you
may
reade
from
pag.
461.
to
538.
Therefore
by
this
expresse
resolution
,
vpon
these
pregnant
and
sure
grounds
,
which
doe
all
proue
our
assertion
to
the
full
,
it
is
most
euident
and
apparant
to
all
the
world
,
that
this
famous
Diot
,
(
and
so
all
the
Protestants
in
Germanie
who
assented
to
it
,
and
were
present
at
it
)
haue
resolued
and
determined
,
That
the
state
of
true
and
sauing
graece
,
that
true
and
liuely
faith
once
had
,
can
neither
finally
nor
totally
be
lost
againe
:
How
base
,
how
trecherous
,
and
perfidious
then
is
Mr.
Mountague
who
would
thus
traduce
this
noble
Diot
and
all
the
German
Protestants
in
recording
it
vnto
the
world
,
that
they
assented
to
the
church
of
Rome
in
this
,
that
faith
once
had
might
bee
lost
againe
,
when
as
they
did
expresly
resolue
it
to
the
Contrary
,
Well
Mr.
Mountague
,
I
must
needs
speake
plainly
to
you
(
and
let
all
the
world
iudge
whether
I
doe
amisse
in
it
or
no
)
as
in
many
other
things
touching
this
particular
controuersie
,
so
especially
in
traducing
and
abusing
of
this
famous
Diot
,
you
haue
shewed
your selfe
a
base
,
an
impudent
,
a
lying
,
and
seditious
Varlet
,
and
a
man
vnworthy
to
liue
in
any
Protestant
Church
or
Christian
Common-wealth
,
and
I
will
euidence
and
proue
it
by
these
4.
particulars
.
First
,
in
that
you
traduce
,
corrupt
,
and
falsifie
the
judgement
of
a
whole
Protestant
Synod
.
Secondly
,
in
that
you
traduce
and
falsifie
it
in
such
a
manner
:
saying
,
that
all
the
Protestants
in
Germany
assented
to
the
Church
of
Rome
in
this
Diot
at
Ratisbon
;
in
this
point
of
falling
finally
and
totally
from
grace
,
as
if
all
the
Protestants
in
Germany
were
turned
Papists
.
Thirdly
,
in
that
you
do
it
to
this
end
to
bring
in
Popery
Popery
and
Protestanisme
are
all
one
,
and
that
Protestants
haue
heretofore
alwayes
yeelded
and
submitted
to
the
Church
of
Rome
in
matters
of
Doctrine
,
and
therefore
they
should
doe
so
now
:
and
so
the
end
of
this
your
falsification
of
this
Synod
,
is
but
to
perswade
all
Protestants
to
turne
Papists
,
at
least
in
this
particular
point
.
Fourthly
,
in
that
you
would
father
the
base
bratts
of
that
Arminian
Bertius
,
vpon
this
Protestant
and
famous
Diot
,
that
so
his
dangerous
workes
might
be
countenanced
,
approued
,
and
receiued
,
as
sound
,
and
orthodox
,
vnder
the
name
and
colour
of
this
Diot
.
For
if
it
please
Mr.
Mountague
to
remember
himselfe
,
those
Scriptures
,
reasons
,
and
authorities
of
Fathers
which
he
citeth
in
his
Gagge
,
cap.
20.
as
the
reasons
,
arguments
,
and
grounds
which
moued
Bucer
,
and
the
Diot
of
Ralisbon
,
to
assent
to
the
Church
of
Rome
in
this
point
of
falling
from
grace
,
as
they
are
not
to
be
found
in
the
disputation
of
Ralisbon
wherein
the
contrary
was
resolued
:
so
all
and
euery
one
of
these
Scriptures
,
reasons
and
Fathers
.
(
Clemens
Romanus
a
meere
suppositions
and
forged
Writer
only
excepted
)
were
transcribed
out
of
this
Bertius
his
Apostatia
Sanctorum
,
where
they
are
all
,
and
only
to
bee
found
.
Now
hee
who
professing
himselfe
to
be
a
Protestant
,
and
receiuing
so
many
fauours
from
our
Church
,
shall
putposely
traduce
and
falsifie
such
a
generall
and
famous
Synod
or
Diot
as
this
,
in
such
a
base
and
infamous
manner
,
and
that
to
such
dangerous
,
sinister
,
and
wicked
ends
as
these
,
how
ill
hee
doth
deserue
of
God
and
man
(
especially
of
this
our
Mother
Church
whom
hee
doth
labour
to
corrupt
and
seduce
by
this
his
jugling
)
let
all
men
judge
.
But
to
passe
this
ouer
(
which
the
loue
I
owe
vnto
the
truth
and
to
my
Mother
Church
could
not
suffer
mee
to
smother
or
conceale
)
I
will
now
proceed
,
to
giue
you
some
farther
and
cleare
euidence
,
to
proue
the
totall
and
finall
Perseuerance
of
the
Saints
to
be
the
doctrine
of
the
Protestant
Churches
beyond
the
Seas
.
Concordia
Lutherana
which
was
agreed
vpon
,
and
resolued
,
and
set
out
by
the
consent
of
all
the
Protestants
in
Germanie
,
against
those
who
did
oppose
the
Augustine
Confession
,
informes
vs
,
that
this
was
one
Article
of
the
Protestants
beleife
touching
justification
,
which
they
did
both
teach
and
confesse
.
That
albeit
true
beleeuers
and
regenerate
men
,
were
liable
to
many
infirmities
and
spotts
euen
to
their
death
,
yet
that
they
ought
not
for
to
doubt
,
either
of
the
righteousnesse
imputed
vnto
them
by
faith
,
or
of
eternall
saluation
:
but
that
they
ought
firmely
to
resolue
,
that
God
is
reconciled
to
them
in
Christ
,
according
to
his
sure
word
and
promise
.
And
though
there
bee
much
infirmitie
in
the
Saints
,
which
makes
them
to
complaine
with
Paul
:
yet
God
doth
neuer
impute
this
infirmitie
to
his
Saints
,
and
that
for
Christ
their
Mediators
sake
.
For
so
it
is
written
,
That
there
is
no
condemnation
to
those
which
are
in
Christ
Iesus
.
Besides
,
we
beleeue
,
teach
,
and
confesse
,
that
faith
and
saluation
are
preserued
in
vs
,
and
retained
,
not
by
our
owne
workes
,
but
only
by
the
Spirit
of
God
.
Againe
,
they
beleeue
and
confesse
,
that
Predestination
,
or
the
eternall
election
of
God
,
belongs
only
to
the
good
,
and
the
beloued
sons
of
God
:
and
this
is
the
cause
of
their
saluation
.
For
it
procures
their
saluation
,
and
orders
those
things
which
belong
vnto
it
,
vpon
this
predestination
of
God
,
our
saluation
is
so
founded
,
that
the
gates
of
Hell
cannot
subuert
it
.
And
againe
,
by
this
doctrine
of
predestination
wee
are
assured
,
that
wee
are
elected
to
eternall
life
out
of
meere
grace
in
Iesus
Christ
,
without
any
merit
of
our
owne
,
&
that
no
man
shall
take
vs
out
of
the
hands
of
Christ
:
and
that
we
shall
constantly
perseuere
vnto
the
end
.
And
a
little
after
,
God
in
his
eternall
purpose
hath
decreed
,
that
he
will
defend
all
those
whom
he
hath
elected
,
called
,
&
iustified
,
euen
amids
their
many
and
sundrie
infirmities
,
against
the
diuell
,
the
world
&
the
flesh
,
and
lead
them
on
&
guide
them
in
his
waies
:
and
if
they
chance
to
slide
at
any
time
,
that
he
will
put
vnder
his
hand
,
that
so
they
may
receiue
solid
consolations
in
all
their
crosses
and
temptations
,
&
be
preserued
vnto
eternall
life
:
he
hath
decreed
that
he
will
finish
that
good
worke
which
hee
hath
begun
within
them
,
&
that
he
will
confirme
and
finish
it
vnto
the
end
.
Which
doctrine
of
Predestination
doth
afford
vs
excellent
consolation
.
For
how
great
a
benefit
of
God
is
this
,
that
he
hath
beene
so
carefull
of
the
conuersion
,
righteousnesse
,
and
safetie
of
euery
Christian
,
and
so
faithfull
to
procure
it
,
that
he
hath
deliberated
and
ordained
before
the
foundations
of
the
world
were
laid
,
how
he
would
call
and
bring
vs
to
saluation
,
&
preserue
vs
in
it
?
that
hee
should
fence
our
saluation
with
such
strong
garrisons
?
that
hee
should
place
our
saluation
in
his
eternall
purpose
(
which
can
neuer
be
deceiued
nor
altered
)
as
in
a
most
defensed
Castle
,
and
place
it
to
bee
kept
in
the
Almighty
hand
of
our
Lord
Iesus
Christ
,
out
of
which
no
man
can
pull
vs
.
If
the
custody
and
safegard
of
our
owne
saluation
were
committed
to
our selues
,
good
God
,
how
easily
should
wee
loose
it
for
the
infirmity
,
wickednesse
,
and
corruption
of
our
flesh
?
how
easily
would
it
bee
wrested
and
taken
from
vs
by
the
trecherie
and
power
of
Satan
,
and
by
the
policie
of
the
world
?
Therefore
Paul
builds
the
certainty
of
our
happinesse
vpon
the
foundation
of
Gods
purpose
,
when
he
collects
from
this
,
that
wee
are
called
according
to
Gods
purpose
,
that
no
man
can
separate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
And
a
little
after
.
Seeing
our
election
to
eternall
life
doth
not
depend
vpon
our
virtues
or
righteousnesse
,
but
vpon
the
only
merits
of
Christ
,
and
the
good
pleasure
of
our
heauenly
Father
:
who
cannot
deny
himselfe
(
since
that
in
his
will
and
essence
hee
is
immutable
)
for
this
cause
when
his
children
doe
disobey
him
,
and
fall
into
sinne
,
hee
calls
them
to
repentance
by
his
word
:
and
makes
the
holy
Ghost
eflectuall
in
them
by
his
word
,
that
they
may
returne
into
the
way
and
amend
their
liues
.
These
and
many
such
like
sayings
are
to
be
found
in
this
Lutheran
Concordancie
,
which
giue
sufficient
testimonie
,
that
all
the
〈◊〉
and
Protestants
in
Germany
concurre
in
judgement
with
vs
,
that
the
true
regenerate
Saints
of
God
,
can
neither
finally
nor
totally
fall
from
Grace
:
See
more
of
this
,
p.
488.
568.
569.
600
650.
661.
671.
781.
Since
Luthers
and
Bucers
time
,
and
since
this
Concordancy
was
composed
,
and
the
Diot
of
Ral●…sbon
concluded
.
This
hath
been
the
constant
doctrine
of
the
Lutheran
and
Protestant
Churches
,
that
the
regenerate
Saints
of
God
can
neither
finally
nor
totally
fall
from
grace
,
as
appeares
by
those
seuerall
Catechismes
which
are
publikely
taught
and
receiued
in
these
Churches
,
and
by
those
many
learned
Writers
of
those
Churches
,
whose
names
and
workes
I
haue
cited
before
.
Zanchius
in
that
many
Churches
,
many
Vniuersities
,
and
great
men
throughout
Germanie
haue
defended
and
confirmed
this
assertion
:
and
that
this
our
Theses
was
publikely
defended
and
approued
in
the
Vniuersitie
of
Maspurge
,
and
afterward
published
in
print
by
the
said
Vniuersitie
as
sound
and
orthodox
.
The
Diuines
of
the
Vniuersitie
of
Leydon
,
and
the
Professors
of
it
:
on
the
9.
of
December
1595
,
in
the
businesse
of
Cornelius
Wiggerus
,
declared
their
resolution
to
the
States
,
that
the
opinion
of
Wiggerus
,
that
the
elect
Saints
of
God
might
out
of
the
liberty
of
their
owne
wills
fall
quite
away
from
the
couenant
and
grace
of
God
,
was
so
contrary
to
the
Scriptures
and
to
the
Confessions
,
and
receiued
Catechismes
of
the
Belgicke
Church
,
that
they
could
not
be
reconciled
,
neither
could
this
his
assertion
bee
taught
in
the
Church
of
God
without
great
hurt
,
and
scandall
;
which
resolution
was
subscribed
by
Iunius
,
Trelcatius
,
Gomarus
,
Bastingius
,
Vtengobardus
and
others
:
as
you
may
reade
in
the
Conference
at
the
Hage
,
recorded
by
Bertius
and
Brandius
:
and
by
Amesius
in
his
Coronis
to
this
conference
,
pag.
361.
362.
The
Belgicke
confession
analized
by
Festus
Hommius
Artic.
29.
34.
35.
and
the
Belgicke
Catechisme
,
Respons.
1.
28.
32.
51
,
52
,
53
,
54.
58.
64.
76.
and
126.
and
Bastingius
in
his
Catechisme
Exegisis
ad
Quaest.
45.
53.
54.
concurre
in
this
our
present
assertion
.
The
German
Protestants
and
Orthodoxe
Diuines
haue
from
time
to
time
defended
it
against
the
Rhemists
as
appeared
by
their
seuerall
〈◊〉
at
the
Hage
.
King
Iames
in
his
Declaration
against
Vorstius
informeth
vs
,
That
all
the
Protestant
Churches
in
Germanie
had
with
open
mouth
complained
against
Arminius
,
for
maintaining
of
this
heresie
of
the
Apostacie
of
the
Saints
,
and
those
other
assertions
concurring
with
it
.
The
Church
of
Geneua
hath
alwayes
maintained
this
assertion
,
as
I
haue
proued
by
her
Confession
,
and
as
it
is
euident
by
those
Theses
maintained
and
defended
in
her
Vniuersitie
,
Recorded
in
Theses
Geneuenses
,
Theses
27.
de
Fide
.
Thes.
6.
where
our
present
assertion
is
publikely
maintained
and
defended
.
Indeed
Mr.
Mountague
whom
I
may
well
stile
the
Father
of
lies
,
(
so
many
forgeries
and
vntruths
hath
hee
broached
in
this
our
present
point
)
hath
recorded
it
,
that
Iohn
Deodate
Minister
of
Geneua
,
should
tell
him
when
he
was
with
him
at
Eaton
,
that
the
Church
of
Geneua
did
dissent
from
this
and
other
priuate
opinions
of
Caluin
and
Beza
.
But
his
owne
Dioceson
,
Bishop
Carlton
in
the
examination
of
his
Appeale
,
hath
taken
him
tardie
in
this
,
informing
vs
,
that
Deodate
himselfe
hath
informed
a
Bishop
of
this
kingdome
(
in
a
Letter
purposely
written
to
him
,
to
cleere
himselfe
of
this
imputation
,
)
that
he
neuer
spake
these
words
to
Mr.
Mountague
,
neither
was
hee
euer
with
him
at
Eaton
,
nor
is
he
of
this
opinion
as
he
hath
recorded
it
.
And
therefore
it
is
likely
that
the
Church
of
Geneua
is
still
of
this
opinion
as
shee
was
before
,
and
so
Deodate
hath
declared
in
that
Letter
of
his
:
so
that
there
is
no
doubt
,
but
that
all
the
Protestant
Churches
in
Germanie
and
other
parts
,
concurre
in
judgement
and
resolution
with
vs
,
and
haue
not
subscribed
and
assented
to
the
Church
of
Rome
against
our
present
assertion
,
as
M.
Mountague
hath
recorded
.
But
admit
now
,
that
the
Diot
of
Ratisbon
hath
assented
to
the
Church
of
Rome
in
this
our
Thesis
,
and
that
the
Protestants
in
the
German
Churches
had
beene
of
opinion
against
vs
heretofore
(
which
I
haue
proued
to
be
false
:
)
yet
what
reason
hath
Master
Mountague
to
affirme
,
that
this
is
their
receiued
doctrine
and
opposition
now
?
Master
Mountague
and
all
the
world
knew
very
well
,
that
in
the
fifth
Article
of
the
Synode
of
Dort
which
was
held
in
the
years
of
our
Lord
:
1618
:
and
1619.
this
very
controuersie
of
ours
,
That
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
can
neither
totally
nor
finally
fall
from
grace
.
was
resolued
by
the
vnanimous
consent
of
the
Deuines
of
Great
Brittaine
,
of
the
County
Palatine
of
Rhene
,
of
Hassia
,
of
Heluetia
,
of
the
correspondence
of
Weteran
,
of
Geneua
,
of
Breme
,
of
Emden
,
and
of
all
the
Belgicke
professors
of
Diuinitie
assembled
by
lawfull
authoritie
,
who
haue
all
subscribed
their
names
vnto
this
Synode
in
testimonie
of
their
vnanimous
approbation
of
it
,
and
of
this
Thesis
and
position
which
wee
doe
here
maintine
and
defend
.
He
knew
that
Vorstius
,
Greuinchouius
,
Bertius
and
others
that
opposed
it
,
were
banished
the
Netherlands
for
it
.
He
knew
that
this
doctrine
and
assertion
was
now
fully
setled
and
established
by
vertue
of
this
Synode
,
&
the
Estates
approbation
of
it
,
in
all
the
Belgike
Churches
:
and
yet
Master
Mountague
,
that
he
might
doe
the
Arminians
and
the
Church
of
Rome
a
fauour
,
and
wrong
the
Church
of
England
,
to
make
her
swallow
a
Popish
and
Arminian
doctrine
,
vnder
the
coulor
of
Protestanisme
,
must
〈◊〉
passe
by
this
Synode
,
and
the
resolution
of
it
in
this
point
,
and
not
so
much
as
mention
it
in
his
Gagge
;
making
the
world
belieue
,
that
the
German
Protestants
had
assented
to
the
Church
of
Rome
in
this
point
of
falling
away
from
grace
,
and
that
it
is
their
positiue
resolution
,
doctrine
and
assertion
now
,
notwithstanding
the
Synod
of
Dort
had
resolued
it
to
the
contrary
.
This
is
square
and
honest
dealing
Master
Mountagne
,
is
it
not
?
If
you
had
any
grace
or
honestie
in
you
,
you
would
haue
publikely
recanted
it
long
agoe
,
and
haue
made
fewell
of
your
bookes
ere
this
,
which
are
so
full
of
manifest
and
palpable
lies
,
forgeries
,
Impostures
and
vntruths
,
least
they
should
record
your
impudencie
,
your
treacherie
,
and
your
base
and
lying
forgerie
to
posteritie
.
Great
reason
had
you
to
checke
and
blame
your
Informers
in
your
Appeale
,
for
dishonesty
,
slaunder
,
iuggling
,
legerdemaine
,
forgery
,
and
the
like
,
when
as
you
your selfe
haue
so
superabounded
in
them
all
in
this
our
particular
point
.
Well
to
spend
no
more
time
in
this
particular
,
I
will
close
and
shut
it
vp
with
this
sillogisme
.
That
which
all
the
Protestant
Churches
and
writers
,
haue
with
one
vnanimous
consent
in
their
seuerall
Confessions
,
Synodes
,
Decrees
,
Resolutions
,
Catechismes
,
Schooles
,
and
writings
,
published
,
established
,
ratified
,
defended
,
and
resolued
,
must
needes
be
the
established
,
receiued
and
resolued
Doctrines
of
those
Churches
.
But
all
the
Protestant
Churches
and
writers
beyond
the
seas
,
haue
with
one
vnanimous
consent
in
their
seuerall
Confessions
,
Synodes
,
Decrees
,
Resolutions
,
Catechismes
,
Schooles
,
and
writings
,
defended
,
published
,
established
,
ratified
,
&
resolued
this
our
present
assertion
,
That
tho●…e
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
can
neither
finally
nor
totally
fall
from
grace
:
(
yea
,
they
haue
banished
and
punnished
such
from
time
to
time
as
haue
opposed
it
,
)
as
appeares
by
the
premises
.
Therefore
this
our
present
assertion
here
maintained
,
must
needes
be
the
established
,
receiued
and
resolued
doctrine
,
of
all
the
Protestant
Churches
and
writers
beyond
the
seas
.
The
Church
of
England
.
Thirdly
,
as
this
hath
beene
the
Doctrine
of
the
ancient
Fathers
,
and
of
the
Protestant
Churches
beyond
the
seas
,
so
That
the
learnedst
in
the
Church
of
England
do
affirme
,
that
faith
once
had
may
totally
&
finally
be
lost
,
or
that
men
once
truly
regenerated
and
ingrafted
into
Christ
,
may
both
totally
and
that
this
is
the
publicke
doctrine
which
is
publickely
professed
and
established
in
the
Church
of
England
:
not
deliuered
according
to
ordinary
tracts
and
lectures
:
but
deliuered
publickely
,
positiuely
,
and
declatorilie
in
authenticall
records
,
insomuch
that
none
can
be
ignorant
of
it
.
And
for
proofe
of
this
hee
cites
the
16
Article
:
the
Conference
at
Hampton
Court
,
the
booke
of
Homilies
:
and
the
booke
of
Common
prayers
;
in
which
this
doctrine
is
publickely
,
positiuely
and
declaratorily
For
the
first
of
these
,
that
this
my
present
assertion
,
(
to
wit
)
That
such
as
are
one
truly
regenerated
and
ingrafted
into
Christ
by
a
liuely
faith
,
can
neuer
finally
nor
totally
fall
from
grace
,
)
hath
beene
the
receiued
,
positiue
,
and
resolued
doctrine
of
all
the
learnedst
,
and
most
judicious
Diuines
in
England
,
I
shall
make
it
good
by
this
argument
.
If
most
of
the
learnedst
and
judicious
Diuines
of
the
Church
of
England
,
haue
from
time
to
time
,
not
onely
in
the
Schooles
and
Pulpet
,
but
likewise
in
their
learned
labours
set
forth
by
publike
allowance
and
authority
,
maintained
,
propagated
,
and
defended
this
my
present
assertion
,
and
there
be
no
Orthodox
English
Diuine
that
did
euer
publikely
in
the
Schooles
,
or
in
any
writings
of
his
set
forth
by
publike
approbation
,
maintaine
the
contrary
,
then
it
is
certaine
that
this
my
assertion
is
the
receiued
,
positiue
and
resolued
doctrine
of
all
the
learnedest
and
most
judicious
Diuines
in
the
Church
of
England
.
But
most
of
the
learnedest
and
judicious
.
Diuines
of
the
Church
of
England
,
haue
from
time
to
time
,
not
only
in
the
Schooles
and
Pulpit
,
but
likewise
in
their
learned
labours
set
forth
by
publike
authority
,
maintained
,
propagated
,
and
defended
this
my
present
assertion
,
and
there
is
not
one
Orthodox
English
Diuine
,
that
did
either
publikely
in
the
Schooles
or
in
any
writings
set
forth
by
publike
approbation
,
maintaine
the
contrary
.
Therefore
this
my
present
assertion
,
is
the
receiued
,
positiue
,
and
the
resolued
Doctrine
of
all
the
learnedest
and
most
judicious
Diuines
of
the
Church
of
England
.
For
the
Major
it
cannot
be
denied
;
the
Minor
I
shall
proue
by
many
particular
authors
.
I
will
not
stand
to
mention
those
many
learned
Diuines
throughout
the
Kingdome
,
who
in
their
seuerall
Sermons
and
Lectures
haue
maintained
and
defended
this
my
present
assertion
;
euery
man
knowes
that
this
assertion
is
publikely
preached
throughout
the
Kingdome
for
orthodox
&
●…urrent
truth
,
neither
was
there
any
one
that
euer
did
positiuely
deliuer
the
contrary
in
any
Sermon
that
euer
I
heard
of
with
publike
approbation
,
till
Master
Mountagues
Appeale
was
published
.
Some
three
or
foure
did
preach
it
(
as
I
haue
heard
)
before
,
but
they
were
presently
conuented
for
it
,
and
injoyned
to
recant
.
How
this
my
assertion
hath
from
time
to
time
beene
maintained
and
defended
in
the
publike
Schooles
,
I
neede
not
for
to
mention
it
.
Sure
I
am
that
the
Schooles
of
the
Vniuersity
of
Oxford
haue
alwaies
defended
it
,
and
so
haue
the
Schooles
of
Cambridge
to
:
and
I
neuer
heard
that
the
contrary
was
publikely
defended
and
maintained
in
them
.
That
which
I
intend
mainely
to
insist
vpon
,
is
the
learned
labours
and
writings
of
the
chiefest
worthies
,
and
learne
dest
of
our
Church
in
which
my
present
assettion
is
recorded
and
defended
.
Not
to
make
mention
of
venerable
Bede
,
or
of
Anselme
and
Bradwardyu
,
both
Arch-bishops
of
Canterbury
,
who
haue
declared
their
opinions
vpon
record
,
in
defence
and
maintenance
of
this
my
assertion
,
I
will
onely
mention
such
writers
of
our
English
Church
,
as
haue
beene
famous
and
eminent
since
the
reformation
.
I
will
begin
with
that
godly
and
learned
Martyr
William
Tindall
,
who
liued
in
the
beginning
of
the
reformation
.
Who
in
his
Treatises
,
what
the
Church
is
,
and
whether
it
may
erre
:
how
a
member
of
Christs
true
Church
sinneth
and
erreth
,
and
yet
sinneth
and
erreth
not
,
and
how
hee
is
yet
a
sinner
and
may
erre
:
and
of
the
manner
and
order
of
our
election
:
which
you
shall
finde
in
his
workes
:
pag:
257
:
to
261.
hath
recorded
it
,
That
the
true
regenerate
Saints
of
God
can
neuer
sinne
so
farre
as
quite
to
loose
that
habit
and
seede
of
grace
which
is
within
them
,
nor
yet
to
fall
quite
from
God
.
These
Treatises
of
his
are
onely
to
this
effect
,
that
the
true
regenerate
Saints
of
God
can
neuer
finally
nor
totally
fall
from
grace
.
Master
Latimer
,
Tyndalls
contemporanie
,
a
man
of
worth
and
note
in
the
times
where
in
he
liued
,
in
his
Sermon
on
the
Gospell
the
third
Sonday
in
Aduent
:
which
is
in
his
Sermons
:
pag
:
258.
hath
likewise
registred
it
.
That
there
was
neuer
none
that
belieued
in
Christ
which
was
lost
,
but
all
beleiuers
were
saued
:
therefore
(
saith
hee
)
it
is
not
to
be
doubted
but
that
if
wee
will
beleiue
,
wee
shall
be
saued
too
.
Master
Greenham
,
that
worthy
and
experimentall
Saint
of
of
God
in
the
2
part
of
his
workes
:
cap
:
32
:
sect:
5
,
6.
in
his
readings
on
Psal
:
119.
ver:
116.
and
in
other
places
of
his
works
hath
deliuered
this
our
present
assertion
as
a
sound
orthodox
and
experimentall
truth
.
So
hath
Master
Deering
in
his
27.
Lecture
on
the
Hebrewes
.
But
if
these
men
seeme
vile
and
little
in
your
eyes
,
behold
some
greater
men
then
these
are
here
,
to
giue
testimonie
to
vs
and
our
assertion
,
and
that
vpon
record
.
Mathew
late
Arch-B
.
of
Yorke
in
his
Commentary
of
Election
Praedestination
&
reprobation
.
Edwin
Arch-B
.
of
Yorke
in
his
Sermon
vpon
Luke
1
:
v
:
74
,
75.
sect:
14.
Dr.
Babington
Bb.
of
Worcester
on
the
12
:
Artic:
of
the
Creede
:
life
euerlasting
.
In
his
exposition
on
the
Lords
prayer
,
the
sourth
vse
from
the
word
Father
,
and
on
the
sixth
petition
.
Lead
vs
not
into
temptatien
,
but
deliuer
vs
from
euill
.
Learned
Doctor
Robert
Abbot
Bishop
of
Salisbury
,
and
regious
professor
of
Diuinitie
in
the
Vniuersitie
of
Oxford
,
in
his
Lecture
De
perseuerantia
sanctorum
,
read
publikely
in
the
Diuinitie
schooles
at
Oxford
in
the
Act
time
,
Iulie
:
10.
1613.
In
his
Animaduersions
vpon
Thompsons
Diatriba
:
and
in
his
answere
to
Bishop
:
part
:
1.
cap
:
12.
&
part
2.
cap
:
3.
Ready
and
learned
Doctor
Fulke
in
his
answere
to
the
Rhemist
Testament
on
Rom:
8.
16.
39.
Incomparable
Hooker
in
his
discourse
of
Iustification
,
and
in
his
Sermon
of
the
certaintie
&
perpetuitie
of
faith
in
the
elect
.
Profound
Doctor
Field
in
his
first
booke
de
Ecclesia
:
cap
:
3
:
17
:
&
in
his
pathway
to
the
Church
Digress
:
42.
Profound
,
iudicious
and
famous
Doctor
Reinolds
,
once
regious
Professor
of
Diuinitie
in
the
Vniuersitie
of
Oxford
,
a
man
of
incomparable
learning
,
and
of
as
godly
,
humble
,
and
religious
a
conuersation
(
whom
yet
Master
Mountague
,
(
how
justly
let
all
men
judge
)
stiles
;
a
Puritan
:
one
of
the
Tribe
:
a
petitioner
against
the
doctrine
&
discipline
of
the
Church
of
England
:
and
a
man
onely
excellent
for
his
reading
)
in
his
6
:
Theses
.
Thes
:
4.
sect:
23
,
24.
in
his
Apollog
:
Thesium
.
sect
:
17
,
20.
and
Conference
at
Hampton
Court
:
pag:
24.
Learned
Doctor
Whitakers
regious
Professor
of
Diuinitie
in
the
an
earnest
promoter
of
nouell
opinions
)
in
his
Respons:
ad
8
:
Rationes
Campiani
.
De
paradoxis
:
lib:
8.
and
in
other
of
his
workes
.
Learned
Doctor
Ouer
all
Deane
of
Pauls
,
and
afterwards
Bishop
of
Norwich
,
(
whose
memory
by
Mr.
Mountagues
shall
euer
be
pretious
with
all
good
and
learned
men
.
)
Conference
at
Hampton
Court
:
pag:
41
,
42
,
43.
Profound
,
orthodox
,
and
solid
Mr.
Perkins
,
in
his
booke
of
Praedestination
and
Grace
;
in
his
Commentary
on
Iude
1
:
24.
and
other
of
his
workes
.
Learned
Mr.
Nowell
Deane
of
Pauls
in
his
Catechisme
.
Reuerend
Mr.
Phillipps
in
his
Sermons
on
Rom
:
8.
ver:
15
,
16.
Godly
Mr.
Hireon
in
his
Sermons
.
pag
:
102
:
119
,
205
,
365.
Mr.
Rogers
Chaplaine
to
Arch-bishop
Bancroft
in
his
Analysis
vpon
the
17
:
Article
,
Proposition
third
.
Laborious
and
learned
Doctor
Willet
in
his
Synopsis
:
pag
:
63
,
64.
548
,
546.
923
,
924
,
925.
in
his
Commentarie
on
Rom
:
5
:
Contr:
3
:
on
cap
:
6.
Contr:
7
:
on
cap
:
8.
Contr:
19
,
21.
on
cap
:
9.
Contr:
16
:
&
on
cap
:
11
:
Contr:
19
,
21.
Mr.
Wilcocks
on
Psal
:
125
:
1
,
2
,
and
on
Rom:
8.
Godly
painfull
and
learned
Mr.
Byfield
in
his
discourse
of
the
promises
:
cap
:
13.
Mr.
Elton
in
sundry
places
of
his
Sermons
on
Rom:
8.
Learned
and
laborious
Mr.
Fox
in
his
Martyriolege
,
Printed
at
London
,
1610
:
pag:
1506.
and
in
diuers
other
places
.
Mr.
Iohn
Downham
in
his
Snmme
of
Diuinity
:
lib
:
2.
cap
:
7.
Mr.
Culuerwell
in
his
Treatise
of
faith
:
the
6
:
generall
head
:
pag
:
489
:
to
506
:
to
whom
I
may
adde
,
Learned
King
IAMES
of
blessed
memorie
,
in
his
Declaration
against
Vorstius
:
all
these
I
say
,
who
were
vndoubtedly
the
learnedest
in
the
Church
of
England
in
their
times
,
&
haue
hitherto
bin
reputed
so
without
controll
:
haue
with
one
vnanimous
and
joynt
consent
in
these
their
seuerall
writings
and
records
(
in
which
they
doe
and
shall
for
euer
liue
)
defended
and
maintained
the
Totall
and
finall
perseuerance
of
the
Saints
,
as
the
Orthodox
,
positiue
and
undoubted
truth
and
as
the
receiued
and
resolued
doctrine
of
the
Church
of
England
,
opposing
,
confuting
,
reiecting
and
condemning
the
contrary
assertion
as
haereticall
,
wicked
,
blasphemous
,
and
athiesticall
,
and
as
quite
repugnant
and
crosse
to
the
receiued
Ephesus
backsliding
.
Doctor
Ames
a
famous
and
renowned
Scholler
,
now
a
Professor
of
Diuinitie
in
the
Netherlands
,
in
his
Coronis
ad
Collationem
Hagiensem
:
Article
5.
Doctor
Francis
White
(
whom
some
report
to
be
dyed
blacke
of
late
)
one
of
the
greatest
Gamaliels
in
our
Church
,
in
his
reply
to
Fisher
:
pag
:
52
,
53
,
54
,
81
,
84
,
87
,
102
,
167
,
168
,
200.
Doctor
Carlton
the
reuerend
Bishop
of
Chichester
.
Doctor
Dauenat
,
Bishop
of
Salisbury
.
Doctor
Samuell
Ward
.
Doctor
Thomas
Goade
,
and
Doctor
Balcanquall
,
in
the
fifth
Article
of
the
Synod
of
Dort
,
at
which
they
were
present
,
and
to
which
they
haue
subscribed
their
names
;
and
in
the
Examination
of
Mr.
Mountagues
Appeale
composed
by
Bishop
Carlton
,
to
which
they
haue
also
annexed
a
Protestation
touching
the
Synod
of
Dort
,
&
so
touching
our
particular
point
,
which
is
resolued
in
the
one
,
and
defended
in
the
other
.
Mr.
Wotton
in
his
defence
of
Mr.
Perkins
,
in
the
point
of
the
certaintie
of
saluation
.
Mr.
Bolton
in
his
Discourse
of
true
happinesse
,
to
passe
by
Mr.
Ronse
,
Mr.
Burton
,
Mr.
Yates
,
and
others
who
haue
answered
Mr.
Mountague
,
and
haue
written
particularly
of
this
our
present
controuersie
;
all
these
I
say
,
who
are
the
learnedest
,
at
least
as
learned
,
as
any
in
our
Church
,
haue
defended
and
maintained
this
our
present
assertion
as
sound
and
orthodox
,
and
as
the
doctrine
of
the
Church
of
England
,
in
these
their
seuerall
records
:
neither
is
there
any
English
Diuine
but
Mr.
Mountague
,
that
did
euer
publish
and
record
the
contrary
.
This
cloude
of
witnesses
which
I
haue
here
recorded
,
together
with
many
o●…hers
which
I
might
haue
mentioned
,
is
sufficient
for
to
proue
,
that
the
learnedest
in
the
Church
of
England
,
not
onely
heretofore
,
but
likewise
at
this
present
time
,
concurre
and
iumpe
with
vs
in
this
our
assertion
,
that
true
grace
once
had
can
neuer
be
totally
nor
finally
lost
againe
.
Mr.
Mountague
himselfe
though
hee
records
the
contrary
,
is
so
ingenious
as
to
con●…esse
,
that
many
in
the
Church
of
England
,
reputed
learned
,
haue
concurred
in
opinion
with
vs
,
but
yet
withall
that
those
who
hold
the
contrary
,
are
their
superiours
both
in
learning
&
authoritie
:
so
that
in
his
opinion
no
learned
men
indeede
,
no
man
of
place
or
note
in
this
our
Church
,
but
onely
some
meane
obscure
men
,
who
are
reputed
learned
,
but
are
in
truth
illitterate
,
were
euer
of
his
opinion
,
that
true
faith
once
had
could
not
be
totally
nor
finally
lost
againe
.
But
whether
those
men
whom
I
haue
formerly
mentioned
were
obscure
men
or
no
,
or
whether
they
were
illitterate
dunces
,
&
men
only
reputed
learned
,
or
whether
they
are
not
more
eminent
in
place
,
learning
,
dignity
,
and
piety
,
then
Mr.
Mountague
or
any
of
his
Abettors
let
all
men
judge
.
Hauing
now
sufficiently
proued
by
many
testimo●…ies
,
that
the
learnedest
in
the
Church
of
England
haue
assented
to
vs
,
and
that
they
haue
maintained
this
our
assertion
as
the
resolued
doctrine
of
the
Church
of
England
.
I
will
now
in
the
second
place
examine
,
whether
there
are
any
learned
in
the
Church
of
England
who
either
did
or
do
oppose
it
,
as
Mr.
Mountague
hath
auerred
it
.
For
my
owne
part
I
must
confesse
ingenuously
,
that
I
neuer
heard
or
read
of
any
English
orthodox
&
Protestant
Diuine
that
did
euer
oppose
or
contradict
our
present
assertion
,
in
any
worke
or
writing
of
his
set
forth
by
publike
authoritie
.
Indeed
Mr.
Bradwell
in
his
detection
.
pag.
89.
and
Mr.
Rogers
in
his
third
proposition
on
the
17.
Article
records
the
doctrine
of
a
totall
and
finall
fall
from
grace
,
to
bee
one
of
Glouers
errors
:
but
whether
Glouer
were
one
of
the
learnedest
in
the
Church
of
England
of
which
Mr.
Mountague
speakes
,
or
whether
he
hath
left
this
error
of
his
vpon
any
authenticall
and
approued
records
,
that
I
know
not
;
sure
I
am
that
this
doctrine
of
his
which
Mr.
Mountagne
would
father
vpon
the
learnedest
of
our
Church
,
is
but
a
branded
error
,
and
that
vpon
record
.
I
must
confesse
that
Iohn
Breyerly
a
Priest
,
in
his
reformed
Protestant
,
Printed
at
〈◊〉
in
La●…cashire
,
1621
:
pag:
79.
hath
recorded
this
,
to
be
the
Tenet
of
Mr.
Harsnet
,
now
Bishop
of
Norwich
,
and
he
quotes
his
sermon
at
Paules
Crosse
in
the
margent
,
for
to
proue
it
,
where
in
this
error
of
the
totall
and
finall
Apostacie
of
the
Saints
,
together
with
some
other
Arminian
points
were
deliuered
by
him
.
If
the
Bishop
of
Norwich
then
be
one
of
Mr.
Mountagues
learnedest
number
who
oppose
this
our
present
assertion
.
I
answer
,
first
,
that
Mr.
Harsnet
was
long
since
conuented
for
his
Sermon
,
and
forced
to
recant
it
as
haeriticall
and
erronious
;
and
therefore
since
hee
hath
recanted
it
as
an
error
heretofore
,
I
doubt
not
but
he
doth
disclaime
it
as
an
error
now
.
Secondly
,
I
answer
,
that
vpon
this
Sermon
,
&
the
controuersies
that
arose
vpon
it
,
the
Articles
of
Lambeth
which
do
resolue
this
for
vs
,
that
the
true
regenerate
Saints
of
God
can
neither
finally
nor
totally
fall
from
grace
were
composed
,
and
by
the
appointment
of
the
whole
Vniuersitie
of
Cambridge
Mr.
Wotton
was
appointed
to
confute
Mr.
Harsnets
Sermon
as
haereticall
,
the
next
Sunday
following
;
and
therefore
,
by
the
voyce
of
the
whole
Vniuersitie
of
Cambridge
,
and
by
the
resolution
of
the
reuerend
Bishops
and
learned
Diuines
assembled
at
Lambeth
(
who
were
farre
more
learned
then
Mr.
Harsnet
,
)
this
totall
and
finall
Apostacy
of
the
Saints
was
branded
for
an
error
,
and
so
not
the
receiued
Tenet
of
the
learnedest
in
the
Church
of
England
.
Thirdly
,
I
answere
,
that
this
Sermon
of
Mr.
Harsnets
was
neuer
published
and
Printed
by
authoritie
,
it
was
so
farre
from
this
,
that
it
was
inioyn●…d
to
be
recanted
by
authoritie
,
and
therefore
howsoeuer
,
it
can
bee
no
record
against
me
.
Neuer
was
there
any
among
vs
before
Mr.
Mountague
that
published
this
error
of
the
Apostacie
of
the
Saints
in
print
,
but
onely
Thompson
a
Dutch-man
,
fellow
of
Clare-Hall
in
Cambridge
,
a
man
of
an
excellent
memory
,
and
of
great
learning
,
but
of
little
grace
,
and
of
a
deboist
,
loose
,
licentious
and
voluptious
life
:
he
being
the
first
who
infected
Cambridge
with
Arminianisme
,
hath
published
this
error
of
the
Apostacie
of
the
Saints
in
that
posthumous
Diatraba
of
his
.
But
was
this
booke
of
his
printed
in
England
,
and
allowed
and
receiued
of
our
Church
as
sound
and
orthodox
?
no
such
matter
.
For
when
as
Thompson
himselfe
made
meanes
to
publish
it
,
it
was
stopped
at
the
presse
,
and
it
sound
no
license
or
approbation
,
because
it
was
contrary
to
the
doctrine
of
the
Church
of
England
.
After
his
death
(
because
it
could
finde
no
license
here
,
)
it
was
transported
vnto
Lyons
by
some
friends
of
his
,
&
there
was
it
printed
.
But
no
sooner
was
it
come
from
the
presse
,
and
scattred
abrode
in
England
,
but
as
it
found
resistance
at
the
presse
at
first
,
so
it
found
a
Reuerend
and
learned
Antagonist
(
euen
Abbot
Bishop
of
Salisbury
)
to
incounter
it
,
least
our
Church
should
bee
disquieted
and
infected
by
it
.
Since
therefore
this
Thompson
was
no
English
,
but
a
Dutch-man
&
a
drunken
one
to
:
since
this
his
booke
was
vtterly
disalowed
of
,
as
contrary
to
the
doctrine
of
our
Church
,
and
was
printed
but
by
stealth
beyond
the
seas
,
and
not
by
any
publike
license
and
allowance
here
:
and
seeing
it
was
no
sooner
printed
,
but
it
was
presently
refelled
by
a
learned
Bishop
of
our
Church
as
haereticall
and
quite
opposite
to
the
established
and
receiued
doctrine
of
our
Church
,
it
makes
much
for
me
,
not
against
me
:
so
that
as
yet
there
are
no
records
against
me
,
but
all
of
them
are
wholly
for
mee
.
Let
Mr.
Mountague
now
with
all
his
reading
(
if
hee
can
stoope
so
lowe
,
as
to
cast
his
eyes
vpon
the
moderne
writers
of
our
Church
,
whose
very
names
he
cannot
mention
without
disdaine
and
scorne
)
shew
mee
but
one
learned
Diuine
,
nay
any
meane
&
vnlearned
Diuine
in
the
Church
of
England
since
the
reformation
,
that
did
euer
openly
,
and
in
expresse
tearmes
oppose
,
the
totall
and
finall
perseuerance
of
the
Saints
in
grace
,
in
any
worke
of
his
set
forth
by
publike
allowance
and
authoritie
,
and
then
perchance
I
shall
in
part
beleiue
him
,
that
some
of
the
learned
of
the
Church
of
England
haue
opposed
it
,
till
then
I
shall
account
him
,
but
a
meerelyer
and
impostor
,
as
he
is
.
For
how
is
it
possible
,
that
all
the
learnedest
in
the
Church
of
England
should
affirme
,
that
faith
once
had
might
be
both
totally
and
finally
lost
,
and
that
they
should
oppose
and
refell
the
contrary
,
when
as
there
is
not
one
member
of
the
Church
of
England
to
bee
found
,
from
the
first
reformation
of
it
hitherto
,
that
doth
in
any
publike
or
approued
worke
of
his
record
the
same
.
If
there
bee
any
records
of
any
learned
in
our
Church
to
bee
found
which
may
make
good
Mr.
Mountagues
words
,
let
him
doe
vs
that
fauour
as
to
giue
vs
a
Catalogue
of
their
workes
and
names
;
but
if
his
learnedest
in
the
Church
of
England
be
but
a
meere
notion
,
abstracted
from
no
Indiuidualls
,
if
they
are
namelesse
and
workelesse
,
then
surely
Mr.
Mountague
is
much
mistaken
,
and
hee
must
for
shame
recant
this
forgery
and
vntruth
of
his
.
Indeed
Mr.
Mountague
hath
vouched
one
by
name
,
and
but
one
,
to
patronize
and
make
good
his
words
,
to
wit
,
Doctor
Ouerall
Deane
of
Pauls
.
But
was
Doctor
Ouerall
the
learnedest
in
the
Church
of
England
?
if
hee
were
so
,
yet
he
is
but
one
,
and
what
is
one
to
all
those
worthies
and
learned
Diuines
which
I
haue
cited
to
the
contrary
?
If
Doctor
Ouerall
were
of
this
opinion
,
where
then
is
this
opinion
of
his
recorded
?
Surely
in
no
printed
workes
of
his
set
forth
by
publike
authoritie
,
but
only
in
the
Conference
at
Hampton
Court
:
pag:
41
,
42
,
43.
And
what
are
his
words
?
they
are
onely
these
.
Those
who
are
called
and
iustified
according
to
the
purpose
of
Gods
election
,
how
euer
they
might
&
did
fall
sometimes
into
greiuous
sinnes
,
and
thereby
into
the
present
state
of
wrath
and
damnation
:
yet
did
they
neuer
fall
totally
,
from
all
the
graces
of
God
,
to
be
vtterly
destitute
of
all
the
parts
and
seedes
thereof
,
nor
finally
from
iustification
:
but
were
in
time
renewed
by
Gods
Spirit
vnto
a
liuely
faith
and
repentance
,
and
so
iustified
from
these
sins
,
and
from
the
wrath
,
curse
,
and
guilt
annexed
thereunto
.
Is
this
the
learned
man
the
which
you
vouch
as
making
for
you
,
who
in
expresse
tearmes
concludes
againg
you
?
Indeed
if
this
bee
your
meaning
,
that
those
are
the
learnedest
in
our
Church
,
who
haue
maintained
this
our
assertion
point-blanke
against
you
,
I
willingly
acknowledge
it
;
but
yet
that
Doctor
Ouerall
or
any
others
who
are
ex
diametro
against
a
totall
and
finall
fall
from
grace
should
be
so
punctually
for
you
,
I
confesse
this
is
a
mysterie
and
ridd●…e
vnto
me
:
I
cannot
vnderstand
it
,
vnles
your
ipse
dixi
〈◊〉
Gospell
,
and
their
opinions
must
bee
soe
,
not
because
they
are
so
,
but
because
you
say
it
.
But
it
may
bee
now
of
late
some
of
the
learnedst
in
the
Church
of
England
haue
made
a
defection
from
their
Mother
Church
,
and
haue
shaken
handes
and
sided
with
Papists
and
Arminians
,
and
this
makes
Maister
Mountague
to
auerre
that
the
learnedst
in
the
Church
of
England
do
assent
vnto
Antiquity
,
and
to
Arminius
and
the
Church
of
Rome
in
this
;
That
faith
once
had
may
be
both
finally
and
totally
lost
.
If
this
bee
so
(
as
I
doe
not
beleeue
it
)
I
would
to
God
Mr.
Mountague
would
disclose
their
names
vnto
vs
,
that
so
we
might
indeauour
to
conuert
them
,
or
else
learne
for
to
auoide
them
:
or
at
least
that
wee
might
iudge
of
them
whether
they
are
the
learnedst
in
the
Church
of
England
,
yea
or
noe
.
Sure
I
am
,
whoeuer
or
whateuer
they
are
,
they
are
neither
the
greatest
,
nor
yet
the
learnedest
,
nor
yet
the
best
and
honestest
in
the
Church
of
England
:
if
there
bee
any
such
,
make
the
best
and
vtmost
of
them
that
you
can
,
they
are
but
a
company
of
carnall
,
gracelesse
,
prophane
,
and
dissolute
persons
,
there
is
no
truth
nor
power
of
grace
in
any
of
them
.
For
our
two
Arch-bishops
,
and
the
learned
Arch-bishop
of
Meth
(
to
whom
Mr.
Mountague
and
all
his
Abettors
are
much
inferiour
)
they
are
all
for
vs
.
For
other
of
our
Bishops
,
and
diuers
others
of
our
learned
Clargie
throughout
the
Kingdome
,
I
know
that
they
haue
declared
themselues
wholly
for
vs
,
and
for
my
owne
part
I
know
not
any
man
of
any
learning
,
worth
,
or
note
,
(
at
least
of
any
grace
and
goodnesse
)
in
our
Church
,
who
hath
fully
declared
himselfe
against
vs
in
any
written
or
printed
records
;
if
there
are
any
against
vs
(
as
I
professe
I
know
not
any
particular
man
)
sure
I
am
that
they
are
neither
the
best
,
nor
greatest
,
nor
yet
the
learnedest
in
our
Church
:
and
therefore
vnlesse
that
Mr.
Mountague
will
arrogate
and
monopolize
this
title
,
of
the
learnedest
in
the
Church
of
England
vnto
himselfe
alone
(
which
hee
is
very
like
to
doe
,
because
he
doth
debase
the
chiefest
worthies
of
our
Church
,
with
such
vile
,
scandalous
,
reproachfull
and
vnderualuing
termes
,
and
checke
,
correct
,
reiect
,
and
vse
them
at
his
pleasure
)
though
alas
good
man
hee
is
not
worthy
for
to
be
their
scholler
)
hee
must
pardon
vs
though
we
beleeue
him
not
in
this
,
That
the
learnedest
in
the
Church
of
England
haue
alwayes
held
,
that
faith
once
had
may
bee
both
totally
and
finally
lost
:
for
you
see
that
I
haue
proued
it
to
be
a
meere
forgery
and
vntruth
,
that
was
neuer
published
and
recorded
by
any
member
of
the
Church
of
England
but
himselfe
.
But
now
Mr.
Mountagne
tells
vs
,
that
they
were
the
learnedest
in
the
Church
of
England
that
drew
,
composed
,
and
agreed
the
Articles
in
52.
and
62.
that
ratified
them
in
71.
that
confirmed
them
againe
in
640.
Well
,
what
if
this
be
granted
,
though
perchance
there
might
be
some
question
of
it
?
All
these
(
saith
hee
)
haue
,
and
doe
assent
vnto
Antiquity
in
this
Tenent
,
and
subscribe
it
truly
,
or
in
hypocrisie
.
Well
,
I
grant
it
:
for
all
Antiquity
,
as
I
haue
formerly
proued
,
hath
concurred
with
me
in
this
assertion
:
Yea
,
but
Mr.
Mountague
saith
otherwise
,
and
therefore
I
must
take
his
meaning
,
not
his
words
:
to
wit
that
the
learnedest
in
the
Church
of
England
,
haue
agreed
,
ratified
,
and
confirmed
it
,
that
Faith
once
had
may
be
both
totally
and
finally
lost
.
But
how
doth
this
appeare
?
O
saith
hee
,
obsegnatis
tabulis
,
by
the
expresse
words
of
the
16.
Article
;
so
that
now
the
second
and
the
maine
thing
which
I
haue
to
proue
is
only
this
;
That
the
Articles
of
the
Church
of
England
,
(
but
specially
the
16.
Article
,
)
doe
not
proue
Mr.
Mountagues
assertion
of
a
totall
and
finall
fall
from
grac●…
.
This
will
euidently
appeare
;
first
,
by
the
very
title
of
the
16.
Article
,
which
is
only
this
:
of
sinne
after
Baptisme
.
The
Title
doubtlesse
of
euery
Article
compriseth
the
very
pith
,
scope
,
and
substance
of
the
Article
,
as
well
as
the
title
of
our
Homilies
doth
of
the
Homilies
,
(
else
they
were
very
injudicious
,
and
not
the
learnedest
in
the
Church
of
England
,
who
imposed
it
,
and
you
an
injudicious
and
shallow-pated
scholler
to
draw
arguments
from
titles
,
as
you
haue
done
from
the
Title
of
an
Homily
)
if
therefore
this
title
,
and
the
16.
Nouatians
,
Iouinians
,
and
Catharists
did
,
and
as
some
Brownists
doe
:
hauing
reference
to
the
15.
Article
going
immediatly
before
:
which
concludes
,
that
all
men
besides
Christ
,
though
regenerate
were
sinners
:
Now
this
appeares
by
the
conclusion
of
the
16.
Article
:
therefore
they
are
to
bee
condemned
,
which
say
they
can
no
more
sinne
as
long
as
they
liue
here
.
Secondly
,
to
condemne
such
as
denie
place
of
forgiuenesse
and
reconciliation
to
such
,
as
commit
any
grosse
and
scandalous
sinne
after
Baptisme
,
though
they
are
truly
penitent
for
the
same
,
as
the
Montanists
and
Nouatians
did
in
the
primatiue
Church
,
and
as
some
Anabaptists
and
Brownists
doe
now
:
which
appeares
by
the
conclusion
of
the
Article
from
the
former
praemises
:
Therefore
they
are
to
be
condemned
which
say
,
they
can
no
more
sinne
as
long
as
they
liue
here
,
or
deny
place
of
forgiuenesse
to
such
as
truly
repent
.
This
then
being
the
only
substance
,
end
&
scope
of
our
16.
Article
,
to
condemne
these
two
sorts
of
heretickes
,
there
is
nothing
as
yet
to
bee
found
in
it
,
which
makes
either
for
a
totall
or
a
finall
fall
from
grace
.
If
then
there
be
any
thing
in
this
Article
making
for
it
,
then
it
must
needs
be
,
these
bare
words
of
the
Article
abstracted
,
and
wrested
from
their
genuine
and
proper
scope
and
sense
,
After
we
haue
receiued
the
holy
Ghost
,
wee
may
depart
from
grace
giuen
,
and
fall
into
sinne
,
and
by
the
grace
of
God
wee
may
rise
againe
,
and
amend
our
liues
.
But
these
words
torment
and
racke
them
to
the
vtmost
,
they
warrant
not
this
Doctrine
of
a
totall
or
finall
fall
from
grace
,
at
least
they
warrant
it
not
in
that
declaratory
and
positiue
manner
,
and
in
plaine
and
expresse
words
,
as
Mr.
Mountague
affirmes
they
doe
.
For
first
,
here
is
not
so
much
as
one
word
of
falling
either
totally
or
finally
from
the
state
of
grace
,
and
justification
,
into
the
state
of
death
and
damnation
;
not
so
much
as
one
word
,
that
faith
once
had
,
may
either
totally
or
finally
bee
lost
againe
.
Mr.
Mountague
,
the
words
are
not
direct
which
are
not
expresse
:
so
say
I
,
that
is
not
the
plaine
,
positiue
,
declaratorie
and
expresse
Doctrine
of
the
Articles
,
which
is
not
deliuered
in
positiue
,
plaine
,
absolute
,
and
expresse
tearmes
;
this
Doctrine
of
a
totall
and
finall
fall
from
grace
is
not
so
deliuered
in
these
words
in
this
16.
Article
,
therefore
it
is
but
your
bare
and
wrested
collection
,
and
not
the
expresse
doctrine
of
the
Article
.
Secondly
,
the
very
words
themselues
will
not
beare
that
doctrine
which
you
would
thrust
vpon
them
in
any
good
grammaticall
construction
.
For
what
good
Grammarian
is
there
that
would
giue
this
construction
to
these
words
.
After
wee
haue
receiued
the
holy
Ghost
,
we
may
depart
from
grace
giuen
,
and
fall
into
sinne
,
that
is
,
wee
may
fall
quite
away
from
the
state
of
grace
,
into
the
state
of
damnation
;
as
if
that
euery
departure
from
grace
and
euery
fall
into
sinne
,
were
a
falling
totally
from
the
state
of
grace
.
Euery
man
I
hope
will
grant
,
that
the
committing
of
any
sinne
,
is
a
departure
from
grace
,
in
respect
of
that
particular
sinne
,
be
it
but
a
sinne
of
infirmity
:
he
that
commits
the
least
sinne
,
departs
from
grace
and
falls
into
sinne
,
and
yet
hee
doth
not
presently
fall
from
the
state
of
grace
into
the
state
of
damnation
.
A
man
may
depart
from
the
act
of
grace
,
and
yet
retaine
the
habit
still
:
a
man
may
fall
into
finne
,
and
yet
not
fall
from
the
state
of
grace
into
the
state
of
damnation
:
hee
may
recedere
depart
,
as
our
Article
affirmes
,
and
yet
not
excedere
fall
quite
away
,
from
grace
giuen
:
so
that
the
very
words
will
not
necessarily
,
no
nor
impliedly
beare
that
sense
the
which
you
giue
them
;
because
a
man
may
depart
from
grace
giuen
,
and
fall
into
sinne
,
and
yet
not
fall
either
totally
or
finally
from
the
state
of
grace
.
Secondly
,
the
words
are
,
that
he
may
fall
into
sinne
,
not
that
he
doth
cast
himselfe
into
sinne
in
a
voluntary
,
presumptuous
,
and
wilfull
manner
,
so
that
this
word
fall
into
sinne
,
implies
,
that
these
sinnes
here
mentioned
,
are
sinnes
of
infirmity
and
incogitancie
,
not
of
malice
and
presumption
:
now
I
hope
you
will
grant
,
that
sinnes
of
infirmitie
,
and
incogitancie
without
any
precogitated
and
resolued
malice
,
doe
not
cast
a
man
totally
from
the
state
of
●…ce
,
(
for
then
euery
Saint
of
God
should
fall
from
the
state
of
grace
continually
)
but
only
sinnes
of
malice
and
presumption
,
committed
with
an
high
hand
,
and
with
an
absolute
,
full
,
and
deliberate
consent
:
Wherefore
the
sinne
mentioned
in
the
Article
,
being
but
a
sinne
of
infirmitie
only
and
not
of
praecogitated
,
and
resolued
malice
,
it
cannot
be
imagined
that
this
falling
into
sinne
in
the
Article
should
bee
a
totall
or
a
finall
fall
from
grace
.
Thirdly
,
obserue
the
order
of
the
words
,
they
doe
first
depart
from
grace
giuen
,
and
then
,
fall
into
sinne
:
they
doe
not
fall
into
sinne
first
,
and
then
depart
from
grace
giuen
;
if
then
they
depart
from
grace
before
they
fall
into
sinne
,
then
this
departure
from
grace
cannot
be
intended
of
a
falling
from
the
state
of
grace
;
because
our
Antagonists
will
confesse
,
that
the
sinne
committed
,
is
that
which
casts
men
downe
from
the
state
of
grace
,
and
that
men
fall
not
from
grace
before
,
but
after
sinne
committed
:
this
departure
therefore
from
grace
giuen
,
being
before
the
sinne
committed
,
cannot
be
a
totall
departure
from
the
habit
and
state
,
but
from
the
act
of
grace
.
Fourthly
,
the
very
coherence
and
connexion
of
the
words
will
cleere
the
sense
and
meaning
of
them
:
For
and
being
a
conjunction
copulati●…e
●…itting
both
sentences
together
,
it
makes
the
sense
of
the
Article
,
After
wee
haue
receiued
the
holy
Ghost
,
〈◊〉
may
depart
from
grace
giuen
,
and
full
into
sinne
,
to
bee
no
more
but
this
,
after
wee
haue
receiued
the
holy
Ghost
,
wee
may
●…all
into
sinne
:
so
that
〈◊〉
departure
from
grace
giuen
,
is
nothing
else
but
to
fall
into
sinne
,
which
a
man
may
doe
and
yet
not
fall
from
grace
;
so
that
torture
and
rack●…
these
words
which
way
you
will
,
they
will
not
warrant
this
doctrine
of
a
totall
or
a
finall
fall
from
grace
.
Y●…a
,
but
you
will
object
that
these
subsequent
words
,
By
the
grace
of
God
wee
〈◊〉
rise
againe
,
and
amend
our
liues
,
doe
necessarily
imply
thus
much
,
that
the
Saints
of
God
may
fall
totally
and
finally
from
grace
.
True
Mr.
Mountague
,
if
Montanists
,
N●…uations
,
Anabaptists
and
Brownists
,
who
denied
forgiuenesse
and
reconciliation
to
such
,
as
sinned
after
Baptisme
;
and
if
you
had
not
beene
purblinde
when
as
you
reade
the
Article
,
you
could
not
but
haue
seene
it
:
But
God
in
his
justice
hath
giuen
you
eyes
according
to
your
minde
,
which
alwaies
looke
besides
and
ouerthwart
the
truth
,
but
not
vpon
it
.
But
if
you
will
haue
the
sense
of
these
words
,
it
is
only
this
;
that
the
Saints
of
God
may
rise
againe
from
that
sinne
into
which
they
were
fallen
and
amend
their
liues
,
&
not
that
they
rise
againe
from
the
state
of
condemnation
.
That
from
which
the
Saints
of
God
must
rise
,
is
only
from
that
into
which
they
were
fallen
;
for
falling
and
rising
they
are
Relatiues
;
but
the
thing
into
which
the
Saints
were
fallen
,
was
but
into
some
act
of
sinne
,
as
appeares
by
the
words
of
the
Article
,
wee
may
depart
from
grace
,
and
fall
into
sinne
,
it
was
not
a
fall
from
the
state
of
grace
,
into
the
state
of
damnation
,
and
therefore
this
is
but
a
rising
from
some
actuall
sinne
,
to
amendment
of
life
.
Secondly
,
I
say
that
these
words
make
much
against
you
.
For
if
those
that
fall
doe
rise
againe
;
this
doth
necessarily
imply
that
they
were
not
fallen
quite
away
from
the
state
of
grace
,
into
the
death
of
sinne
,
that
all
their
spirituall
life
was
not
extinguished
and
abolished
by
their
fall
;
for
if
they
were
dead
in
trespasses
and
sinnes
,
they
could
not
rise
againe
:
Hee
that
is
quite
dead
in
sinne
,
and
without
the
life
of
grace
,
is
not
said
to
rise
againe
and
amend
his
life
,
(
for
that
implies
a
continuance
of
the
former
life
)
but
hee
is
said
to
reuiue
againe
,
and
to
haue
a
new
life
put
into
him
:
and
therefore
if
the
Article
had
intended
,
this
departure
from
grace
giuen
and
falling
into
sinne
,
of
a
totall
or
finall
fall
from
grace
,
into
the
state
of
death
and
damnation
,
the
words
should
haue
beene
these
;
Hee
may
reuiue
againe
,
or
God
may
raise
him
vp
to
a
new
estate
of
grace
againe
,
and
hee
may
haue
a
new
life
of
grace
infused
into
him
,
(
which
would
crosse
this
rule
in
Logicke
,
à
priuatione
ad
habitum
non
datur
regressus
)
and
not
that
he
may
rise
againe
,
and
amend
his
life
.
Take
then
either
the
title
,
or
the
scope
and
substance
,
or
the
very
letter
and
words
of
the
16.
Article
,
yet
neither
of
them
will
warrant
this
doctrine
of
a
totall
or
a
finall
fall
from
grace
.
All
the
argument
which
any
man
can
raise
from
this
Article
,
in
proofe
of
this
conclusion
,
is
but
from
the
bare
words
and
letter
ab●…racted
from
the
sense
;
to
wit
,
Those
who
haue
receiued
the
holy
Ghost
,
may
depart
from
grace
giuen
and
fall
into
sinne
,
and
by
the
grace
of
God
may
rise
againt
and
amend
their
liues
.
Therefore
the
true
regenerate
Saints
of
God
may
both
finally
and
totally
fall
from
grace
;
therefore
faith
once
●…ad
may
be
both
totally
and
finally
lost
;
which
how
w●…ll
it
followes
,
let
all
men
judge
.
But
to
giue
M.
Mountague
and
others
full
satisfaction
in
the
sense
and
meaning
of
this
Article
,
I
will
compare
it
with
some
other
Articles
,
which
are
expresse
in
point
,
that
the
true
regenerate
Sai●…ts
of
God
●…an
neither
finally
nor
totally
fall
from
grace
.
The
5.
Article
of
Lambeth
concluded
and
agreed
vpon
Nouemb.
20.
1595.
by
diuers
reuerend
and
learned
Bishops
and
Diuines
of
this
our
Church
,
for
the
determining
of
some
controuersies
in
the
Vniuersitie
of
Cambridge
,
is
expressely
contrarie
to
Mr.
Mountagues
collection
from
our
16
Article
for
the
words
of
that
Article
are
these
:
True
,
liuing
,
iustifying
faith
,
and
the
sanctifying
Spirit
of
God
,
is
not
extinguished
,
it
fayles
not
,
it
vanisheth
not
away
in
the
Elect
either
finally
or
totally
.
If
the
16.
Article
had
beene
expresse
to
the
contrary
,
I
suppose
,
the
reuerend
and
learned
Composers
of
this
Article
would
not
haue
varied
from
it
.
But
Mr.
Mountague
pleads
to
this
,
that
the
Articles
of
Lambeth
are
forbidden
by
Authority
,
Mr.
Mountagues
,
who
like
a
Magisteriall
Dictator
,
and
Cathedrall
moderator
ouer
all
divinitie
and
Diuines
,
approues
and
disalowes
of
whom
and
what
he
will
without
controll
.
Sure
I
am
these
Articles
,
and
the
doctrine
in
them
were
approued
and
agreed
vpon
on
all
hands
at
the
conference
at
Hampton
Court
,
though
Mr.
Mountague
records
the
contrary
.
The
booke
is
y●…t
extant
,
which
will
auerre
all
that
I
say
for
truth
,
and
proue
Mr.
Mountagu●…
a
lyer
and
Impostor
,
if
not
worse
:
so
that
if
Mr.
Mountague
had
not
had
his
face
euen
crusted
and
steeled
ouer
with
more
the●…
audatious
impudencie
,
hee
would
not
haue
thus
incouraged
his
readers
.
See
the
booke
.
Againe
,
the
Articles
of
Ireland
,
Mr.
Mountagues
collection
from
the
16.
Article
,
which
proues
that
the
Articles
of
Lambeth
were
neuer
repealed
by
publike
authoritie
,
and
that
the
16.
Article
was
neuer
expound●…
in
Mr.
Mountagues
sense
,
by
any
publike
authoritie
,
for
then
King
Iames
would
neuer
haue
confirmed
these
Articles
vnder
his
broad
Seale
,
hee
being
such
a
King
as
did
desire
vnitie
and
peace
,
as
much
or
more
in
Church
,
as
in
the
Common-wealth
.
The
words
of
the
Article
of
Ireland
are
these
.
A
true
,
liuely
,
iustifying
faith
,
and
the
sanctifying
Spirit
of
God
,
is
not
extinguished
,
nor
vanished
away
in
the
regenerate
,
either
finally
or
totally
:
And
againe
,
All
Gods
Elect
are
in
their
time
inseparablie
vnited
vnto
Christ
,
by
the
effectuall
and
vitall
influence
of
the
holy
Ghost
,
derived
from
him
,
as
from
the
head
into
euery
true
member
of
his
mysticall
body
.
So
that
if
you
will
interpret
our
16.
Article
,
either
by
the
Articles
of
Lambeth
or
Ireland
,
Mr.
Mountagues
exposition
must
be
false
and
strained
.
But
the
best
expo●…ition
of
the
16.
Article
will
bee
taken
from
the
17.
Article
which
was
composed
by
the
same
men
,
at
the
same
time
:
and
if
you
will
expound
it
by
this
Article
then
farewell
Mr.
Mountagues
false
glosse
vpon
it
,
For
our
17.
Article
certifieth
vs
;
That
they
which
be
indued
wi●…h
so
excellent
a
benefit
as
Predestination
is
,
are
called
according
to
Gods
purpose
,
by
his
Spirit
working
in
due
season
,
and
that
they
through
grace
obey
the
calling
,
that
they
are
iustified
freely
,
that
they
are
made
the
sonnes
of
God
by
adoption
,
that
they
are
made
like
the
Image
of
his
only
begotten
Sonne
Iesus
Christ
,
that
they
walke
religiously
in
good
workes
,
and
at
length
by
Gods
mercy
obtaine
euerlasting
felicitie
.
From
which
article
Mr.
Rogers
,
Chaplaine
to
Archbishop
Bancroft
in
his
Analys●…
on
the
39.
Articles
,
allowed
to
be
publike
,
by
the
lawfull
authoritie
of
the
Church
of
England
,
and
not
hitherto
disallowed
or
called
in
,
hath
raised
this
third
proposition
.
They
which
are
predestinated
vnto
saluation
cannot
perish
;
and
from
thence
he
inferres
this
Consectarie
:
Wander
then
doe
they
from
the
truth
,
which
thinke
that
the
very
Elect
,
totally
and
finally
may
fall
from
grace
and
be
damned
:
that
the
regenerate
may
fall
from
the
grace
of
God
:
may
destroy
the
Temple
of
God
,
and
be
broken
off
from
the
vine
Christ
Iesus
:
which
was
one
of
Glouers
errors
(
of
which
exposition
allowed
by
publike
and
lawfull
authority
Mr.
Mountague
cannot
bee
ignorant
,
because
(
the
more
is
the
pitty
)
hee
hath
subscribed
and
read
them
often
,
as
himselfe
informes
vs
.
)
And
therefore
if
you
will
beleeue
the
17.
Article
,
or
Mr.
Rogers
his
Collection
from
it
(
allowed
by
the
lawfull
authority
of
the
Church
of
England
,
as
the
doctrine
maintained
,
professed
,
and
protected
in
the
Church
of
England
)
Mr.
Mountagues
collection
from
the
16.
Article
must
be
false
,
and
contrary
to
the
Articles
and
Doctrine
of
the
Church
of
England
,
and
hee
himselfe
must
in
the
meane
time
bee
a
scismaticall
factious
and
seditious
person
,
and
one
that
doth
oppose
the
Articles
and
Doctrine
of
our
Church
in
an
audatious
,
peremptorie
,
impudent
,
and
dangerous
manner
.
All
now
that
Mr.
Mountague
can
say
for
himselfe
is
this
:
That
this
exposition
and
Collection
of
his
from
the
16.
Article
,
and
this
doctrine
of
a
totall
and
finall
fall
from
grace
,
was
resolued
of
and
auowed
for
true
,
Catholicke
,
ancient
,
and
orthodoxe
by
that
royall
,
reuerend
,
honourable
,
and
learned
Synode
at
Hampton
Court
,
and
for
proofe
of
it
,
he
sendeth
vs
to
the
Conference
at
Hampton
Court
published
by
warrant
,
and
republished
by
command
.
But
sure
Mr.
Mountague
did
neuer
reade
the
booke
,
or
else
he
was
purblinde
when
hee
read
it
,
for
there
is
no
such
thing
within
the
booke
.
All
that
is
mentioned
and
recorded
there
touching
the
16.
Article
is
this
;
Dr.
Reynolds
moued
his
Maiestie
,
that
the
16.
Article
,
the
meaning
of
which
was
sound
,
might
be
inlarged
and
explained
with
this
or
the
like
addition
;
yet
neither
totally
nor
finally
:
and
that
the
9.
assertions
Orthodoxall
might
bee
inserted
into
the
booke
of
Articles
:
to
which
his
Maiestie
replyed
,
that
it
was
best
not
to
stuffe
the
booke
with
all
conclusions
theologicall
,
Vpon
this
Dr.
Ouerall
Deane
of
Pauls
informed
the
King
of
what
had
passed
betweene
him
and
some
other
in
Cambridge
t●…ching
our
present
question
:
and
concludes
that
notwithstanding
those
who
were
instified
and
called
according
to
the
purpose
of
Gods
election
might
and
did
sometimes
fall
into
grienous
sinnes
,
and
thereby
into
the
present
state
of
wrath
and
damnation
,
yet
did
they
neuer
fall
,
either
totally
from
all
the
graces
of
God
,
to
bee
vtterly
destitute
of
all
the
parts
and
seeds
thereof
,
nor
finally
from
instification
:
to
which
King
Iames
replyed
,
that
repentance
in
the
elect
of
God
after
knowne
sinnes
committed
is
so
necessary
,
as
without
it
there
could
not
bee
remission
of
these
sinnes
,
nor
reconciliation
vnto
God
.
This
was
all
that
was
spoken
either
of
this
point
,
or
of
the
16
,
Article
:
and
whether
Mr.
Mountagues
glosse
and
exposition
were
not
here
condemned
in
expresse
tearmes
,
let
all
men
judge
.
But
will
you
now
know
what
was
the
true
cause
why
Mr.
Mountague
did
so
grossely
mistake
.
I
will
informe
you
in
a
word
,
and
it
worth
your
knowledge
.
Mr.
Mountague
as
he
hath
beene
deceiued
by
that
varlet
Bertius
in
other
things
,
euen
so
he
hath
beene
in
this
:
For
hee
transcribed
this
argument
from
our
16.
Article
out
of
Bertius
in
his
Apostatia
Sauctorum
,
pag.
107.
and
for
his
Exposition
of
it
,
and
that
it
was
so
resolued
on
at
the
conference
at
Hampton
Court
,
he
had
it
Verbatim
from
the
Rhemists
in
their
second
Conference
at
Hage
,
recorded
by
Brandius
,
pag.
364.
Alas
good
Mr.
Mountague
,
that
you
should
be
ouertaken
thus
,
that
you
should
be
driuen
to
such
narrow
shifts
as
to
flie
to
Bertius
and
the
Rhemists
,
(
the
very
dregges
and
seumme
of
all
Arminians
)
for
corrupt
glosses
,
expositions
,
and
collections
vpon
our
Articles
,
as
if
the
Church
of
England
did
not
vnderstand
but
quite
mistake
the
genuine
,
true
,
and
proper
sense
of
her
owne
Articles
:
or
as
if
that
Bertius
and
the
Rhemists
who
are
strangers
to
them
,
vnderstood
them
better
then
the
Church
,
yea
,
then
the
learnedest
of
the
Church
of
England
,
who
the
Rhemists
&
Arminians
,
before
all
his
brethren
or
his
Mother
Church
:
that
hee
is
quite
apostatized
and
fallen
from
the
doctrine
of
the
Church
of
England
(
I
say
not
from
the
state
of
true
and
sauing
grace
,
for
that
I
dare
presume
he
neuer
had
as
yet
)
into
the
very
mi●…e
of
Poperie
and
Arminianisme
,
thinking
to
verefie
this
his
doctrine
of
a
〈◊〉
and
finall
fall
from
grace
,
by
his
owne
example
for
want
of
better
proofes
.
I
hope
therefore
,
that
seeing
Mr.
Mountague
had
this
his
exposition
and
collection
from
Bertius
and
the
Rhemists
,
that
you
will
rather
hearken
and
yeeld
to
the
sound
and
orthodox
exposition
which
the
Church
of
England
hath
heretofore
made
of
it
,
and
which
Doctor
Benefield
,
Bishop
Carlton
,
Mr.
Rouse
,
Mr.
Yates
,
and
Mr.
Rogers
haue
made
of
it
,
then
vnto
Mr.
Mountague
,
who
labours
only
to
corrupt
,
but
not
to
expound
the
16.
Article
.
Hauing
thus
proued
that
the
Articles
of
the
Church
of
England
are
vtterly
against
a
totall
and
finall
fall
from
grace
,
&
that
the
16.
Article
makes
rather
for
me
then
against
me
.
I
come
now
to
the
third
thing
,
to
proue
,
that
the
Homilies
of
the
Church
of
England
,
and
the
Common
prayer
booke
make
not
against
me
.
As
for
the
homilies
,
they
make
not
against
me
.
For
first
,
Mr.
Mountague
himselfe
who
obiecteth
them
confesseth
that
the
Homilies
are
not
the
dogmaticall
&
confirmed
resolutions
of
the
Church
of
England
:
that
they
haue
no
dogmaticall
positions
or
doctrine
in
them
to
be
propugned
or
subscribed
in
all
and
euery
point
,
as
the
bookes
of
Articles
and
Common
prayer
haue
:
therefore
by
Mr.
Mountagues
owne
confession
,
admitting
that
the
Homilies
were
cleare
againg
me
,
yet
they
proue
not
,
that
the
dogmaticall
resolution
and
the
receiued
,
setled
and
established
position
of
the
Church
of
England
is
against
me
to
:
because
the
dogmaticall
&
publike
resolutions
of
the
Church
of
England
are
not
〈◊〉
in
the
Homilies
,
neither
are
they
such
positiue
&
current
diuinitie
,
as
to
be
subscribed
in
all
and
entry
point
,
if
Mr.
Monntague
may
be
credited
.
But
now
you
may
wonder
well
what
should
be
the
cause
that
Mr.
Mountague
authentis
alt
and
orthodox
records
,
containing
the
established
positiue
and
publikely
professed
doctrine
of
the
Church
of
England
,
and
in
an
other
place
to
slight
and
vilifie
them
so
much
,
and
to
contradict
that
which
hee
had
written
of
them
before
〈◊〉
Surely
there
is
a
mysterie
in
it
,
and
some
pretty
trick
of
more
then
Presbyterian-Legerdemaine
.
For
you
may
know
,
that
Mr.
Mountague
doth
presse
&
magnifie
our
Homilies
,
they
giue
some
seeming
colour
,
to
the
Popish
and
Arminian
doctrine
,
of
a
totall
and
finall
fall
from
grace
:
but
where
he
vilifies
&
vnderualues
them
,
there
they
crosse
and
oppose
him
in
his
Popery
,
in
speaking
against
Images
;
and
therefore
here
they
must
not
be
the
positiue
doctrine
,
and
the
dogmaticall
resolution
of
the
Church
:
or
if
they
be
so
,
yet
Mr.
Mountague
did
not
subscribe
to
them
in
this
particular
,
and
so
they
containe
not
the
dogmaticall
resolutions
of
the
Church
of
England
in
this
particular
case
,
for
want
of
his
subscription
.
So
that
in
Mr.
Mountagues
judgement
,
the
Homilies
established
and
confirmed
by
the
Church
of
England
,
so
far
as
they
make
for
Poperie
and
Arminianisme
,
are
the
dogmaticall
resolutions
,
and
the
authenticall
and
orthodox
records
of
the
Church
of
England
,
and
thus
far
are
they
to
be
subscribed
to
:
but
as
far
as
they
make
against
Poperie
&
Arminianisme
they
are
not
authenticall
,
they
are
not
the
dogmaticall
and
positiue
resolutions
of
the
Church
of
England
,
and
thus
farre
they
are
not
to
be
subscribed
.
Very
good
,
Mr.
Mountague
,
if
an
honest
man
should
haue
said
as
much
as
this
,
I
doubt
mee
hee
should
haue
lost
his
liuings
,
his
eares
,
yea
,
and
his
life
ere
this
,
and
that
deseruedly
too
:
you
can
say
thus
much
(
which
is
no
more
in
substance
but
this
,
that
the
Church
of
England
is
a
meere
Popish
and
Arminian
Church
)
and
yet
scape
scot
free
:
take
heede
you
smart
not
for
it
ere
be
long
.
And
doe
you
not
deserue
to
vndergoe
the
sharpest
censure
that
your
Mother
(
if
your
Mother
)
can
inflict
vpon
you●…
I
dare
auouch
it
that
you
doe
,
and
I
will
proue
it
to
,
or
else
I
will
suffer
in
your
steede
.
For
you
confesse
in
your
Appeale
pag
:
260.
that
the
Homilies
containe
in
them
godly
and
wholesome
exhortations
to
honour
and
worship
almightie
God
:
and
you
grant
that
they
containe
in
them
godly
and
wholesome
doctrine
necessary
for
these
times
,
(
and
you
cite
the
33.
Article
for
the
35.
Article
for
to
proue
it
,
which
shewes
that
Mr.
Mountague
is
but
an
Ignoramus
in
our
Articles
to
which
hee
hath
so
oft
subscribed
.
)
and
yet
you
say
in
the
same
place
,
that
they
containe
not
in
them
,
the
publike
dogmaticall
and
confirmed
resolution
,
positions
,
and
doctrine
of
the
Church
of
England
,
neither
are
they
to
be
subscribed
in
all
and
euery
point
.
I
pray
obserue
this
passage
well
,
and
then
judge
what
Mr.
Mountague
is
,
and
what
hee
doth
deserue
.
For
first
,
in
these
words
he
affirmes
,
that
the
doctrines
established
&
confirmed
by
the
Church
of
England
,
and
commanded
to
be
diligently
and
distinctly
read
in
our
Churches
by
the
Ministers
,
by
our
35.
Article
,
are
not
the
publike
and
receiued
doctrine
of
our
Church
,
which
as
it
is
a
contradiction
in
it selfe
,
and
a
vilification
both
of
our
Articles
and
Homilies
,
so
it
is
a
great
disparagement
to
our
Church
,
accusing
her
either
of
ignorance
and
dotage
,
in
not
knowing
what
her
doctrine
is
;
or
of
inconstancie
,
in
hauing
no
setled
and
positiue
doctrine
;
or
at
least
of
grand
hypocrisie
,
in
commanding
such
doctrines
to
bee
diligently
and
distinctly
read
as
godly
and
wholesome
,
and
as
her
publike
and
receiued
doctrine
,
when
as
it
is
nothing
so
.
Secondly
,
in
these
words
Mr.
Mountague
affirmes
,
that
the
Homilies
of
the
Church
of
England
established
by
authoritie
,
are
not
sound
and
orthodox
,
which
is
contrary
to
the
35
Article
to
which
hee
hath
so
often
subscribed
:
for
which
very
thing
many
honester
men
then
himselfe
haue
not
onely
bin
silenced
from
preaching
(
which
penalty
Mr.
Mountague
needs
not
vndergoe
,
for
he
is
to
dumme
already
in
that
kinde
)
but
haue
likewise
beene
depriued
,
and
quite
stripped
of
all
their
spirituall
liuings
and
promotions
.
Thirdly
,
in
these
words
Mr.
Montague
judgeth
the
Church
of
England
,
as
it
is
the
Church
of
England
,
to
bee
but
a
wicked
,
haereticall
,
and
atheisticall
Church
,
in
as
much
as
there
are
many
godly
wholesome
and
necessary
doctrines
,
which
though
they
are
in
the
Church
of
England
,
yet
they
are
not
the
receiued
established
and
confirmed
doctrines
and
resolutions
of
our
Church
.
Fourthly
,
by
these
words
,
Mr.
Mountague
makes
the
Church
of
England
but
an
incompleate
and
imperfect
Church
,
a
Church
in
which
there
is
no
life
and
power
of
religion
,
a
Church
which
is
all
for
faith
and
speculation
,
but
not
for
life
and
workes
:
in
as
much
as
there
are
many
godly
,
practicall
,
wholesome
and
necessary
doctrines
,
helping
men
to
honour
and
worship
almighty
God
,
which
are
not
the
receiued
,
established
,
and
confirmed
doctrines
of
our
Church
.
Fifthly
,
in
these
words
,
Mr.
Mountague
,
(
if
you
marke
the
end
wherefore
he
speakes
them
,
to
wit
,
because
they
are
to
sharpe
,
and
to
precise
against
Images
)
affirmes
that
the
Church
of
England
,
doth
gratifie
the
Church
of
Rome
in
points
of
Poperie
,
indeauouring
tò
reconcile
herselfe
and
to
submit
to
her
,
in
things
in
which
she
hath
formerly
oppugned
her
.
These
fiue
things
are
necessarily
implied
(
and
I
feare
me
principally
intended
)
in
these
words
and
passage
of
Mr.
Mountague
touching
our
Homilies
,
and
their
authoritie
amongst
vs
:
what
censure
hee
is
worthy
of
for
such
words
and
passages
as
these
,
I
leaue
to
others
,
I
judge
him
not
.
From
the
authoritie
of
our
Homilies
,
and
Mr.
Mountagues
abusing
of
them
,
I
come
to
examine
the
words
which
hee
obiected
out
of
them
against
my
present
assertion
.
His
first
obiection
is
from
the
title
of
the
Homilie
.
There
is
an
Homilie
,
saith
he
,
allowed
and
established
in
our
Church
,
intituled
.
Of
falling
(
he
addes
away
)
from
God
.
Therefore
it
is
the
receiued
and
established
doctrine
of
the
Church
of
England
,
that
true
regenerate
men
,
may
both
totally
and
finally
fall
from
grace
.
Was
there
euer
such
a
ridiculous
and
simple
argument
propounded
by
any
learned
man
that
had
his
wits
and
sences
about
him
?
as
if
the
doctrine
of
the
Church
of
England
were
meerely
titular
depending
on
the
very
titles
of
bookes
,
(
which
as
they
are
not
alwaies
sutable
to
the
doctrine
contained
in
them
,
so
are
they
neuer
doctrinall
,
&
positiue
resolutions
in
themselues
:
)
&
therefore
Mr.
Mountague
if
you
had
not
a
brazen
forhead
,
or
a
crazie
braine
,
you
could
not
chuse
but
blush
at
this
your
agument
.
From
the
title
of
the
homilies
I
descend
vnto
the
words
the
which
you
cite
.
The
words
out
of
the
first
Homilie
are
these
.
For
where
as
God
hath
s●…ewed
to
all
them
that
truly
beleiue
his
Gospell
his
face
of
mercy
in
Christ
Iesus
,
which
doth
so
inlighten
their
hearts
,
that
they
(
if
they
behold
it
as
they
ought
to
doe
(
which
parenthesis
you
haue
omitted
)
be
transformed
to
his
image
,
be
partakers
of
the
heauenly
light
,
and
of
his
holy
Spirit
,
and
be
fashioned
to
him
in
all
goodnesse
requisite
to
the
children
of
God
,
so
if
they
after
doe
neglect
the
same
,
if
they
be
vnthankefull
vnto
him
,
if
they
order
not
their
liues
according
to
his
example
and
Doctrine
,
and
to
the
setting
forth
of
his
glory
,
he
will
take
away
from
them
his
kingdome
,
his
holy
word
,
wherby
he
should
reigne
in
them
;
because
they
bring
not
forth
the
fruite
thereof
that
he
to●…kes
for
.
The
words
you
cite
out
of
the
second
Homilie
are
these
.
The
place
of
Esay
〈◊〉
before
,
sheweth
,
that
God
at
length
will
so
forsake
his
vnfruitfull
〈◊〉
,
that
he
will
not
only
suffer
it
to
bring
forth
wilde
bryers
&
th●…rnes
,
but
also
further
to
punish
the
vnfruitefullnesse
of
it
.
Hee
saith
,
hee
will
not
cut
it
,
he
will
not
delue
it
,
and
he
will
command
the
cloudes
that
they
shall
not
raine
vpon
it
;
meaning
that
hee
will
take
away
the
teaching
of
his
holy
word
from
them
;
(
which
words
Master
Mountague
hath
passed
ouer
)
so
that
they
shall
be
no
longer
of
his
kingdome
,
they
shall
bee
no
longer
gouerned
by
his
holy
Spirit
,
they
shall
be
put
from
the
grace
and
benefits
which
they
had
,
and
ouer
might
haue
ini●…yed
through
Christ
,
they
shall
be
depriued
of
the
heauenly
life
and
light
which
they
had
in
Christ
,
whiles
they
abode
in
him
.
And
to
be
shart
,
they
shall
bee
giuen
into
the
power
of
the
〈◊〉
,
which
〈◊〉
rule
in
all
them
that
he
cast
away
from
God
,
as
he
did
in
Saul
and
Iud●…s
,
and
generally
in
all
such
as
worke
after
their
owne
wills
,
the
children
of
mistrust
and
vnbeleife
.
You
say
Master
Mountagne
,
that
these
two
Homilies
,
but
principally
the
words
here
cited
,
doe
thoroughly
and
wholly
insist
vpon
the
affirmation
,
that
faith
once
had
may
againe
be
lost
,
and
that
no
other
construction
of
these
words
may
be
made
,
then
that
a
man
my
fall
and
hap●…e
from
grace
both
totally
and
finally
.
But
I
pray
what
faith
and
what
grace
doe
you
intend
Mr.
Mountague
?
a
true
liuing
and
justifying
faith
,
and
sanctifying
sauing
and
habituall
grace
?
or
onely
an
historicall
and
common
faith
,
or
ordinary
,
common
and
hypocriticall
grace
?
If
you
intend
these
latter
,
(
for
you
leaue
them
indefinite
and
ambigious
,
that
so
you
may
euade
the
better
,
when
you
are
questioned
for
abusing
our
Church
and
Homilies
)
then
I
say
,
that
your
inference
and
collection
is
nothing
to
the
purpose
,
and
reacheth
not
vnto
th●…t
faith
and
grace
which
is
now
in
question
.
If
you
intend
and
meane
the
former
,
I
answere
then
,
that
these
words
of
the
Homilie
doe
not
warrant
yours
.
For
first
,
they
are
your
owne
words
.
That
words
are
not
direct
which
are
not
expresse
.
Now
here
there
is
not
so
much
as
one
word
,
that
faith
once
had
may
be
lost
,
that
a
true
regenerate
man
may
fall
finally
and
totally
from
the
state
of
grace
,
your
eyes
Mr.
Mountagne
are
better
then
all
other
mens
,
if
you
can
finde
these
words
,
or
any
like
vnto
them
in
these
Homilies
,
they
are
but
your
priuate
fancie
&
conceite
,
and
therefore
this
is
not
the
direct
,
positiue
,
and
declatorie
doctrine
of
these
Homilies
,
but
your
false
and
forged
collection
from
them
.
Secondly
,
that
I
may
instruct
you
a
little
in
the
Homilies
,
in
which
I
feare
me
you
are
truly
or
wilfully
ignorant
:
you
may
please
to
obserue
Mr.
Mountague
,
that
in
the
second
and
third
part
of
the
Homilie
of
faith
.
It
is
said
expresly
.
That
hee
that
beleeueth
in
Christ
hath
euerlasting
life
:
and
therefore
it
must
needs
consequently
follow
,
that
he
that
hath
this
faith
must
also
haue
good
workes
,
and
be
studious
to
obserue
Gods
Commandements
obediently
:
so
that
neither
the
world
,
the
diuill
,
〈◊〉
all
the
power
of
them
shall
preuaile
against
him
.
That
they
that
haue
a
liuely
faith
doe
make
their
calling
and
election
certaine
,
sure
and
stable
by
good
workes
.
Therefore
it
is
the
expresse
doctrine
of
the
Homilies
that
true
faith
once
had
cannot
be
vtterly
lost
againe
;
these
words
then
which
you
alledge
cannot
imply
the
contrary
,
vnlesse
you
will
haue
them
to
repeale
and
contradict
the
former
.
Thirdly
Mr.
Mountague
these
two
Homilies
and
the
words
you
cite
out
of
them
,
doe
not
thoroughly
and
wholly
insist
vpon
this
,
that
faith
once
had
may
be
lost
againe
,
but
if
it
which
as
the
first
Homilie
of
faith
saith
,
is
no
faith
,
neither
is
it
properly
called
faith
.
)
For
they
are
spoken
of
the
vnfruitefull
vyneard
,
and
of
such
as
are
barren
in
good
workes
,
of
such
as
wholly
neglect
Gods
seruice
,
and
order
not
their
liues
according
to
his
example
and
doctrine
,
in
the
number
of
which
such
as
haue
a
true
justifying
and
liuing
faith
doe
neuer
come
:
as
wee
may
see
by
the
three
Homilies
of
faith
.
So
that
your
argument
from
hence
can
bee
but
this
:
hypocrites
and
barren
Christians
may
fall
finally
and
totally
from
grace
,
therefore
the
true
regenerate
Saints
of
God
may
doe
so
too
:
which
is
a
grosse
Nonsequitur
.
Yea
,
but
Mr.
Mountague
first
Homilie
are
such
as
truly
beleiue
:
and
such
as
beholding
the
face
of
Gods
mercy
in
Iesus
Christ
,
are
transformed
into
the
same
image
,
&c.
I
answere
,
that
it
is
true
,
that
they
are
called
true
beleeuers
,
not
because
they
haue
if
they
behold
it
as
they
ought
to
doe
)
I
pray
marke
this
parenthesis
which
you
haue
purposely
and
cunningly
omitted
;
will
transforme
them
into
his
image
,
and
make
them
partakers
of
his
heauenly
light
and
of
his
holy
Spirit
&c:
which
parenthesis
implies
that
those
true
beleiuers
so
stiled
here
,
did
not
behold
the
Gospell
and
the
face
of
Gods
mercy
in
Iesus
Christ
,
and
so
they
were
not
true
beleeuers
,
nor
yet
partakers
of
the
Image
of
Christ
and
of
the
holy
Ghost
,
as
they
might
haue
beene
,
had
they
beheld
them
as
they
ought
.
So
that
the
genuine
sence
of
the
words
is
onely
this
.
All
those
that
are
planted
in
the
visible
Church
of
God
,
and
haue
the
powerfull
offer
of
Christ
vnto
them
in
the
Gospell
,
which
is
able
to
regenerate
them
,
and
to
make
them
partakers
of
the
holy
Ghost
,
if
they
make
a
good
vse
of
it
;
if
they
neglect
this
Gospell
and
walke
vnworthy
of
it
,
God
will
surely
depriue
them
of
it
.
What
is
this
to
true
beleeuers
,
to
true
regenerate
men
,
which
haue
bin
transformed
into
the
image
of
Christ
by
the
Gospell
?
what
is
this
to
a
totall
and
finall
fall
from
the
true
and
sauing
state
of
grace
?
Secondly
,
it
is
euident
that
these
words
are
not
spoken
of
such
as
are
truly
regenerated
and
made
the
sonnes
of
God
:
for
it
is
said
of
them
,
that
if
they
behold
the
face
of
God
in
Iesus
Christ
in
the
Gospell
as
they
ought
to
doe
,
it
will
fashion
them
in
all
goodnesse
requisite
to
the
children
of
God
:
which
words
proue
,
that
these
here
meant
are
such
as
had
not
that
goodnesse
which
is
requisite
to
the
children
of
God
,
and
therefore
they
are
not
the
children
of
God
.
Lastly
,
the
conclusion
of
this
Homilie
which
followes
vpon
these
words
,
proues
that
those
here
spoken
of
are
only
such
as
liueing
in
the
Church
become
notoriously
vitious
,
selling
themselues
ouer
vnto
sinne
,
and
that
they
were
such
as
neuer
were
truly
regenerated
.
Lastly
,
admit
that
those
here
meant
were
true
beleeuers
and
such
as
had
the
grace
of
true
and
sauing
faith
within
them
,
yet
the
Homilie
saith
not
,
that
these
do
finally
or
totally
fall
from
grace
:
all
it
saith
of
them
is
this
.
That
God
will
beginne
to
forsake
them
,
and
that
●…ee
will
take
his
word
from
them
if
they
doe
neglect
it
:
this
God
may
doe
,
he
may
beginne
to
forsake
them
,
and
yet
not
vtterly
forsake
them
;
hee
may
take
away
his
word
,
and
yet
not
take
away
their
faith
and
other
sauing
and
habituall
graces
from
them
:
and
therefore
racke
these
words
to
the
vtmost
,
they
will
not
proue
that
the
true
regenerate
Saints
of
God
do
either
finally
or
totally
fall
from
grace
.
As
for
the
words
of
the
second
Homilie
they
are
only
spoken
of
hypocrites
and
wicked
men
&
not
of
the
true
regenerate
Saints
of
God
:
which
appeares
.
First
,
because
they
are
spoken
of
the
barren
and
fruitlesse
vyneard
,
of
such
,
Christians
onely
as
beare
noe
fruites
,
now
the
true
regenerate
Saints
and
such
as
haue
a
true
and
liuing
faith
are
alwaies
fruitfull
in
good
workes
Ps
:
1
:
3.
Ps:
92
:
12
,
13
,
14.
Ier:
17
:
8.
Math:
3
:
8
:
.
cap
:
7
:
17
,
18
,
2
Cor:
8
:
7.
Ephes:
3
:
18
:
19.
Iohn
15
:
3
,
5.
Phil:
〈◊〉
:
17.
&
Iames
2
:
14
,
18
,
22
,
26.
this
the
three
Homilies
of
faith
doe
likewise
teach
:
and
those
that
are
barren
and
vnfruitfull
vnder
the
meanes
of
grace
they
are
such
as
haue
no
true
and
sauing
grace
,
no
liuing
faith
at
all
,
as
the
Scriptures
and
the
Homilies
forecited
doe
declare
:
therefore
those
in
the
second
Homilie
are
no
true
regenerate
Saints
of
God
.
Secondly
,
they
are
compared
vnto
Saul
and
Iudas
,
and
to
all
the
children
of
mistrust
and
vnbeliefe
,
now
Saul
and
Iudas
(
as
I
shall
proue
hereafter
)
and
the
children
of
mistrust
and
vnbeleife
were
neuer
truly
sanctified
and
regenerated
:
therefore
neither
were
these
in
the
Homilie
.
Lastly
,
the
whole
Homilie
proues
it
,
which
is
purposely
intended
to
wicked
men
planted
in
the
visible
Church
,
and
to
such
as
were
not
yet
come
into
●…st
,
nor
regenerated
by
the
Gospell
;
and
to
no
others
:
●…re
is
no
mention
of
true
regenerate
men
in
the
Homilie
;
the
substance
of
the
Homilie
and
the
whole
summe
of
it
is
but
this
.
Brethren
if
you
will
not
now
obey
the
Gospell
which
is
preached
vnto
you
,
and
come
into
Christ
,
and
bring
forth
fruites
worthy
of
it
,
you
shall
bee
depriued
of
it
,
and
bee
cast
out
of
the
Church
.
Christ
and
his
spirit
shall
neuer
rule
and
raigne
within
you
:
what
makes
all
this
to
our
present
purpose
?
sur●…ly
nothing
at
all
.
Yea
,
but
saith
Mr.
Mountague
,
these
were
truly
justified
,
w●…re
in
Christ
and
continued
in
him
for
a
time
.
I
answere
,
that
they
were
so
in
outward
shew
to
the
eyes
of
Church
of
Sardis
Reu
:
3
:
1.
they
had
a
name
they
liued
and
yet
were
dead
:
they
were
alwayes
dead
and
barren
trees
,
that
neuer
brought
forth
liuing
and
wholesome
fruites
:
they
were
but
as
Saul
and
Iudas
who
were
neuer
truly
sanctified
and
regenerated
,
as
I
shall
proue
hereafter
.
Sixthty
,
I
answere
in
your
owne
Homilies
being
no
dogmaticall
decisions
,
but
popular
sermons
and
Godly
exhortations
,
may
sometimes
hyperbolize
out
of
a
rhetoricall
straine
,
and
stretch
some
sayings
beyond
the
vse
and
practise
of
the
Church
,
and
so
euery
word
in
these
homilies
is
not
strictly
&
litterally
to
be
insisted
on
,
but
we
must
giue
them
a
faire
&
gentle
construction
.
Seuenthly
,
these
words
here
mentioned
are
but
exhortations
and
preseruatiues
to
keepe
men
from
falling
from
God
,
therefore
they
doe
not
necessarily
imply
that
men
may
fall
from
God
:
all
they
imply
ineuitablie
is
but
this
,
that
men
cannot
stand
fast
in
grace
&
cleaue
close
to
God
but
by
vsing
of
the
meanes
,
they
doe
not
imply
that
regenerate
men
will
not
vse
the
meanes
,
or
that
they
may
fall
from
grace
:
and
the
vse
of
the
meanes
,
doth
not
imply
an
incertaintie
in
obtaining
of
the
end
.
Lastly
,
which
answeres
all
that
can
bee
obiected
;
All
the
comminations
and
threates
in
these
Homilies
are
conditionall
,
so
that
take
them
as
they
are
most
aduantagious
to
you
,
and
as
spoken
to
the
true
regenerate
Saints
of
God
,
yet
all
the
argument
that
you
can
extract
and
juggle
from
them
is
but
this
.
If
the
true
regenerate
Saints
of
God
neglect
Gods
word
and
become
vnfruitefull
,
they
shall
bee
cast
of
,
and
be
giuen
vp
to
the
power
of
the
diuell
.
Therefore
the
true
regenerate
Saints
of
God
may
finally
and
totally
fall
from
the
state
of
grace
:
a
learned
Nonsequitur
,
following
the
Antecedent
,
as
much
as
darknesse
doth
the
Sunne
,
and
all
one
.
And
therefore
Mr.
Mountague
and
all
others
if
they
were
not
obstinate
,
(
admitting
these
Homilies
to
bee
dogmaticall
decisions
,
containing
in
them
the
doctrines
and
resolutions
of
our
Church
,
which
Mr.
Mountague
himselfe
denies
)
must
needs
acknowledge
that
these
Homilies
,
and
so
by
consequence
the
Church
of
England
,
makes
not
against
my
present
assertion
,
but
rather
for
it
then
against
it
.
As
for
the
argument
drawne
from
the
Common
prayer
booke
,
that
infants
after
baptisme
fall
from
that
state
of
grace
which
they
haue
receiued
in
their
baptisme
,
therefore
true
regenerate
men
which
are
ingrafted
into
Christ
by
faith
,
may
fall
from
grace
.
I
shall
answer
it
fully
in
another
place
.
All
that
I
shall
say
of
it
here
is
this
;
that
though
you
would
ground
your
argument
on
the
words
of
the
common
Prayer
Booke
,
to
make
a
flourish
of
it
to
the
world
,
as
if
it
were
your
owne
:
yet
the
truth
is
this
,
you
had
it
from
the
Rhemists
,
from
Mr.
Thompson
,
Eckardus
,
Bertius
,
Aegidius
Hunnius
,
Zacharias
Mathesius
and
other
Arminians
or
else
from
Bellarmine
,
who
doe
presse
this
argument
,
and
relie
vpon
it
as
much
as
Mr.
Mountague
doth
.
Which
Argument
Mr.
Mountague
knowes
to
haue
beene
oft-times
answered
both
by
Byshop
Abbot
in
his
Animad.
in
Thomps
.
Diatr
.
cap.
7.
by
Dr.
Benefield
in
his
booke
de
Persen
,
Sanctorum
,
lib.
1.
cap.
14.
by
Dr.
Prideaux
in
his
sixth
Lecture
;
by
the
Whole
Synode
of
Dort
in
the
5.
Article
;
and
by
diuers
others
;
and
hee
knowes
it
to
be
but
a
meere
nonsequitur
admitting
the
Antecedent
to
be
true
:
and
yet
that
he
might
deceiue
the
ignorant
and
the
ouer-credulous
,
hee
makes
no
bones
to
publish
it
as
an
Orthodox
and
inuincible
Argument
.
Alas
Mr.
Mountague
,
what
is
become
of
your
honestie
in
the
meane
time
,
who
would
thus
deceiue
both
God
and
Man
,
yea
,
and
your
owne
Mother
Church
,
by
charging
her
with
such
a
damnable
and
pernicious
Tenent
,
doctrine
,
and
assertion
,
and
that
vpon
such
weake
and
ridiculous
grounds
as
these
.
I
haue
now
sufficiently
proued
,
The
totall
and
finall
Apostacy
of
the
Saints
from
grace
,
not
to
be
the
receiued
and
resolued
doctrine
of
the
learnedest
in
the
Church
of
England
,
nor
yet
of
the
Articles
,
Homilies
,
or
Common
prayer
booke
of
our
English
Church
,
and
so
by
consequence
I
haue
acquitted
the
Church
o●…
England
of
this
pernicious
doctrine
which
Mr.
Mountague
would
scandalously
lay
vpon
it
.
I
will
now
in
the
fourth
and
last
place
proue
the
totall
and
finall
perseuerance
of
the
Saints
,
to
be
the
established
,
resolued
,
and
receiued
Doctrine
of
the
Church
of
England
,
and
that
by
this
vnanswerable
Argument
.
That
assertion
doctrine
and
position
which
is
ratified
and
confirmed
by
the
17.
Article
,
by
the
Articles
of
Lambe●…h
and
Ireland
,
and
agreed
vpon
by
the
royall
Synode
of
Hampton
Court
:
That
assertion
Doctrine
and
position
which
the
learnedest
in
the
Church
of
England
haue
with
one
vnanimous
consent
,
not
only
published
and
taught
in
their
seuerall
parishes
&
Cures
,
but
likewise
publikely
maintained
and
defended
in
the
Schooles
in
both
our
Vniuersities
from
time
to
time
,
and
in
their
learned
writings
set
forth
by
publike
authoritie
and
approbation
,
as
the
established
and
receiued
Doctrine
of
the
Church
of
England
,
must
needs
be
the
receiued
,
established
,
and
resolued
Doctrine
of
the
Church
of
England
.
But
this
assertion
,
Doctrine
,
and
position
,
That
such
as
are
once
truly
regenerated
,
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
,
can
neither
finally
nor
totally
fall
from
grace
;
is
ratified
and
confirmed
by
the
17.
Article
,
by
the
Articles
of
Lambeth
and
Ireland
,
and
agreed
vpon
by
the
royall
Synod
of
Hampton
Court
:
and
the
learnedest
in
the
Church
of
England
haue
with
one
vnanimous
consent
,
not
only
published
it
in
their
seuerall
Parishes
and
Cures
,
but
likewise
publikely
maintained
and
defend●…
it
in
the
Schooles
,
in
both
our
Vniuersities
,
from
time
to
time
,
and
in
their
learned
writings
set
forth
by
publike
authority
and
approbation
,
as
the
established
and
receiued
Doctrine
of
the
Church
of
England
,
(
all
which
I
haue
already
proued
in
the
premises
.
)
Therefore
it
must
needs
be
the
receiued
,
established
,
and
resolued
Doctrine
of
the
Church
of
England
.
Yea
,
but
Mr.
Mountague
Appello
Caesarem
affirmes
the
contrary
.
True
,
he
doth
Arminian
Bertius
,
and
that
Arch
Papist
Bellarmme
,
so
hee
hath
this
among
other
things
,
that
this
doctrine
of
a
totall
and
finall
fall
from
grace
,
is
the
receiued
doctrine
of
the
Church
of
England
.
They
are
Bertius
his
words
in
his
booke
de
Apostata
sanctorum
,
pag.
107.
In
his
Preface
to
the
same
booke
,
and
in
his
Letter
to
the
Archbishop
of
Canterbury
,
as
you
may
see
in
King
IAMES
his
Declaration
against
Vorstius
.
Mr.
Mountague
cannot
shew
mee
in
any
of
our
owne
Writers
,
or
in
any
other
Protestant
and
Orthodoxe
Writer
,
that
this
was
euer
the
receiued
Doctrine
of
the
Church
of
England
:
only
Bertius
,
and
the
Rhemists
in
their
Conference
at
the
Hage
,
Recorded
by
Brandius
,
pag.
364.
are
the
men
that
auerred
this
to
be
the
Doctrine
of
our
English
Church
;
and
from
them
Mr.
Mountague
among
other
things
transcribed
it
:
so
that
if
you
beleeue
this
to
bee
the
doctrine
of
the
Church
of
England
,
you
belieue
not
Mr.
Mountague
himselfe
,
but
only
the
Rhemists
and
Bertius
,
from
whom
he
doth
transcribe
it
.
The
second
thing
which
I
will
propound
vnto
you
is
this
:
that
Mr.
Mountague
doth
thrice
record
it
in
his
Gagge
,
cap.
20.
that
this
our
present
Controuersie
is
vndecided
and
vndetermined
in
our
Church
,
and
that
the
Church
of
England
,
leaueth
it
at
libertie
vnto
vs
:
though
in
his
Appeale
,
he
auoucheth
the
Totall
and
finall
Apostacy
of
the
Saints
to
be
the
publike
,
receiued
and
established
doctrine
of
our
Church
,
deliuered
in
authenticall
,
plaine
,
and
Orthodoxe
records
,
in
such
a
manner
,
that
no
man
can
bee
ignorant
of
it
.
Behold
,
here
you
haue
Mr.
Mountague
against
himselfe
,
you
haue
one
of
his
bookes
against
another
:
which
of
them
is
it
that
you
will
beleeue
?
If
you
beleeue
him
in
his
Appeale
,
then
you
must
make
him
,
(
as
hee
hath
made
himselfe
)
a
notable
dissembler
and
Impostor
:
in
recording
that
to
be
vndecided
and
vndetermined
by
our
Church
,
which
hee
himselfe
con●…th
to
be
resolued
,
established
,
and
determined
by
the
common
,
〈◊〉
,
and
orthodoxe
records
of
our
Church
,
and
that
in
such
a
palpable
manner
,
that
no
man
can
bee
ignorant
of
it
.
Or
else
you
must
make
the
Church
of
England
to
haue
resolued
this
our
Controuersie
since
the
Gagge
was
written
,
which
cannot
bee
:
For
our
Articles
,
our
Homilies
,
and
our
Common
prayer
Booke
,
were
composed
long
before
the
Gagge
or
Mr.
Mountague
himselfe
were
hatched
,
and
I
am
sure
they
are
the
same
,
as
they
were
before
the
Gagge
was
penned
.
The
Church
of
England
(
though
Mr.
Mountague
like
a
Lordly
Pope
hath
done
it
)
hath
neither
altered
the
words
or
sense
of
any
of
them
:
wherefore
if
this
our
Controuersie
were
not
recorded
in
them
,
or
decided
by
them
before
,
it
is
not
determined
or
resolued
by
them
now
,
as
Mr.
Mountague
records
it
.
But
how
comes
it
to
passe
,
that
so
great
a
Scholler
as
Master
Mountague
should
so
much
contradict
himselfe
?
It
is
a
saying
of
E●…ripedes
in
his
Hyppolitus
Coronatus
,
that
all
men
haue
two
tongues
,
the
one
true
,
the
other
what
you
will
.
Mr.
Mountague
hath
the
latter
of
these
two
tongues
;
but
the
first
he
wants
,
or
at
least
hee
wants
the
vse
of
it
;
and
this
makes
him
for
contradict
himselfe
.
It
is
storied
by
Diodorus
Siculus
,
of
certaine
Ilanders
,
who
had
such
a
double
clouen
and
deuided
tongue
;
partly
from
nature
,
partly
from
subtilitie
and
craft
,
that
they
could
counterfeite
and
resemble
any
voyce
:
and
that
which
was
most
admirable
,
they
could
speake
to
two
men
of
different
things
at
once
,
the
one
part
of
their
tongue
speaking
distinctly
of
one
thing
,
the
other
part
of
their
tongue
speaking
distinctly
of
another
.
I
know
not
whether
Mr.
Mountague
bee
of
these
mens
race
or
no
,
I
am
sure
hee
hath
their
qualities
and
conditions
,
if
not
from
nature
,
yet
at
least
from
subtilty
and
craft
:
for
you
see
hee
can
speake
two
contrary
things
,
to
two
seuerall
men
at
once
.
And
indeed
if
you
will
know
the
mysterie
of
it
,
the
difference
of
the
men
against
whom
hee
writes
,
doth
cause
this
difference
in
his
words
.
His
Gagge
you
know
was
written
against
a
Papist
,
and
therefore
to
gratifie
him
in
deeds
,
(
though
hee
curries
him
with
inuectiue
and
vnciuill
words
)
this
Controuersie
must
be
vndeeided
by
the
Church
of
England
;
only
the
learnedest
in
the
Church
of
England
consent
with
Rome
in
this
:
which
is
as
much
to
say
,
that
the
Church
of
England
is
so
farre
from
varying
from
the
Church
of
Rome
in
this
particular
point
,
which
shee
hath
defended
against
her
heretofore
,
that
now
shee
hath
almost
yeelded
,
if
not
consented
to
her
:
if
there
be
any
difference
betweene
them
,
it
is
only
a
few
Dunces
among
vs
,
(
who
are
not
to
be
reckoned
of
)
that
make
the
difference
;
but
all
the
learnedest
,
(
which
are
in
substance
the
whole
Church
of
England
,
)
consent
to
Rome
in
this
,
and
so
wee
both
agree
.
Now
his
Appeale
is
purposely
written
against
Protestants
,
whom
hee
bedawbes
with
the
reproachfull
names
of
Puritans
and
Novellers
,
the
better
to
conceale
his
dangerous
projects
,
and
to
countenance
his
Arminian
and
Popish
doctrines
,
as
if
no
Protestants
but
only
Nouellers
and
Puritans
did
euer
contradict
them
:
and
therefore
here
that
hee
might
secretly
gratifie
both
Papists
&
Arminians
,
he
will
make
the
Church
of
England
the
Patro●…esse
of
their
doctrines
,
and
to
giue
her
content
withall
(
and
so
to
please
both
sides
at
once
)
hee
beares
her
in
hand
,
that
all
hee
doth
is
but
to
vindicate
her
positiue
and
receiued
doctrines
,
from
the
deprauation
and
corruption
of
Puritans
and
Nouellers
,
who
are
alwayes
thrusting
out
their
owne
priuate
fancies
and
conceites
,
as
the
publike
and
resolued
doctrine
of
the
Church
of
England
,
and
not
to
countenance
either
Poperie
or
Arminianisme
,
which
hee
abhorres
in
words
as
much
as
any
man
,
though
hee
doth
reuerence
and
adore
them
in
his
heart
.
This
is
the
whole
scope
and
Mysterie
of
Mr.
Mountagues
juggling
;
he
labours
to
please
the
Church
of
England
in
words
,
that
so
hee
may
couertly
bring
in
Arminianisme
and
Popery
into
her
in
deeds
,
and
this
is
the
cause
why
hee
doth
so
contradict
and
varie
from
himselfe
in
this
and
other
particulars
,
that
so
this
false
and
trecherous
practice
of
his
,
might
be
the
better
concealed
.
This
therefore
being
Mr.
Mountagues
ayme
,
his
words
being
so
contradictory
and
repugnant
to
themselues
,
either
beleeue
him
not
at
all
,
or
beleeue
him
in
both
,
and
so
in
neither
:
else
if
you
beleeue
him
in
the
one
,
and
not
in
the
other
;
whiles
you
take
him
for
a
true
man
in
the
one
,
you
condemne
him
for
a
lyer
in
the
other
.
Thirdly
consider
,
that
for
any
thing
that
yet
appeares
,
Mr.
Mountague
is
not
thorowly
resolued
in
this
point
himselfe
.
For
as
farre
as
I
can
yet
collect
from
any
of
his
writings
hee
is
a
Neuter
,
at
least
a
man
vnsettled
in
it
,
ready
to
change
his
tune
,
and
to
recant
his
words
vpon
all
occasions
.
For
hee
certifieth
vs
in
his
Appeale
,
pag.
37.
In
my
answer
to
the
Gagger
,
I
suspended
mine
owne
iudgement
,
and
lay
off
aloofe
in
a
kinde
of
neutrality
.
Neither
doe
I
now
say
more
then
I
am
vrged
to
doe
,
by
the
expresse
words
of
our
Articles
,
&c.
So
that
as
yet
Mr.
Mountague
hath
not
declared
himselfe
so
fully
in
this
point
,
as
to
giue
you
his
owne
resolution
in
it
.
But
admit
he
hath
declared
himselfe
:
yet
hee
informeth
vs
in
the
same
Appeale
.
pag.
107.
That
if
any
Puritan
or
Papist
make
it
plaine
,
that
any
thing
by
mee
disclaimed
for
being
the
publike
established
doctrine
of
our
Church
,
is
yet
the
doctrine
of
the
Church
,
and
I
am
ready
to
recant
.
In
which
words
,
as
Mr.
Mountague
hath
vsed
a
pretty
sleight
,
to
keepe
off
men
from
writing
or
speaking
against
him
,
lest
they
should
come
within
the
compasse
of
these
two
hatefull
names
,
Puritan
and
Papist
:
so
he
hath
discouered
himselfe
egregiously
vnto
the
world
,
and
that
in
these
particulars
.
First
,
hee
hath
discouered
himselfe
to
be
a
meere
Roman
Catholicke
in
heart
,
what
euer
he
professe
in
words
,
in
hauing
his
beliefe
and
faith
not
grounded
on
the
word
of
God
but
on
the
Church
:
Hee
beleeues
only
as
the
Church
beleeues
,
and
not
otherwise
;
let
come
what
will
,
the
Churches
faith
shall
still
bee
his
:
If
our
Church
will
owne
this
doctrine
of
his
,
then
hee
will
defend
it
,
then
hee
will
teach
it
:
if
our
Church
will
not
owne
it
,
then
hee
will
disclaime
it
and
recant
it
;
not
because
that
this
his
doctrine
is
in
it selfe
true
or
false
;
but
meerely
because
it
is
the
doctrine
of
the
Church
.
Now
for
any
man
thus
to
tie
and
pinne
his
faith
vpon
the
Church
,
and
vpon
that
only
,
what
is
it
but
to
bee
a
professed
Romane
Catholicke
?
Secondly
,
by
these
his
words
hee
hath
discouered
himselfe
,
to
be
but
a
meere
temporizer
,
a
meere
Proteus
and
Chamelion
,
a
meere
Neuter
,
and
a
man
of
all
religions
as
time
and
place
shall
serue
,
and
so
a
man
of
no
religion
or
grace
at
all
.
Let
the
Church
of
England
not
owne
this
doctrine
of
a
totall
and
finall
fall
from
grace
.
Mr.
Mountague
will
forthwith
disclaime
it
,
though
hee
himselfe
hath
affirmed
it
to
bee
the
doctrine
of
the
Scriptures
,
Fathers
,
and
of
the
learnedest
in
the
Church
of
England
.
So
the
receiued
doctrine
of
the
Church
of
England
,
when
as
Mr.
Mountague
himselfe
,
is
as
ready
to
disclaime
it
,
as
to
owne
it
?
will
you
suspend
and
pinne
your
faith
,
your
judgement
and
religion
,
vpon
Mr.
Mountagues
sleeue
,
whose
religion
is
but
a
meere
Weather-cocke
,
that
is
altered
and
turned
about
with
euery
blast
and
change
in
Church
or
State
?
and
who
hath
yet
no
other
positiue
or
resolued
religion
in
him
,
but
only
this
:
to
be
of
no
religion
,
or
of
any
religion
,
as
the
times
shall
serue
?
O
hazard
,
hazard
not
your
soules
vpon
such
vncertainties
;
but
rather
sticke
and
cleaue
to
such
who
will
sooner
loose
their
liues
and
all
they
haue
,
then
bee
remoued
from
this
present
truth
,
which
none
of
our
Antagonists
will
dare
to
doe
in
defence
of
these
their
Errors
.
And
now
seeing
I
haue
made
it
manifest
vnto
your
soules
and
consciences
by
vndeniable
proofes
and
testimonies
against
the
forgeries
of
Mr.
Mountague
and
his
Abbettors
,
that
this
assertion
of
the
totall
and
finall
perseuerance
of
the
Saints
,
is
not
only
the
positiue
,
established
,
and
resolued
doctrine
of
the
Scriptures
,
but
likewise
of
the
ancient
Fathers
,
of
all
the
Protestant
Churches
beyond
the
Seas
,
and
of
this
our
Mother
Church
of
England
;
ô
then
if
you
tender
the
glory
,
honour
,
and
authority
,
both
of
the
God
and
word
of
truth
,
which
shall
judge
you
at
the
la●…t
;
if
you
reuerence
and
respect
the
authority
of
the
ancient
Fathers
,
and
of
all
the
Churches
of
God
;
or
if
you
tender
the
peace
,
the
good
,
and
welsare
of
this
your
Mother
Church
,
be
willing
to
submit
and
yeeld
vnto
the
truth
.
What
if
Mr.
Monntague
,
what
if
men
of
greater
worth
and
place
then
hee
,
oppugne
and
contradict
this
truth
?
what
if
carnall
men
of
great
abilities
and
parts
,
(
who
are
no
more
able
to
judge
of
this
our
present
assertion
,
then
blinde
men
are
of
colours
,
because
it
is
a
sensible
and
experimentall
,
a
spirituall
and
heauenly
truth
,
which
is
principally
testified
and
reuealed
to
the
soules
of
men
,
by
the
inward
operation
of
Gods
Spirit
,
and
is
not
subject
vnto
carnall
reason
)
doe
publish
this
as
a
sound
and
orthodox
truth
.
That
the
true
regenerate
Saints
of
God
may
Apostatize
,
and
fall
both
totally
and
finally
from
grace
?
are
not
the
Scriptures
and
the
word
of
God
:
are
not
the
Fath●…rs
,
and
the
Churches
of
God
;
and
tho●…e
many
godly
,
learned
,
and
famous
writers
which
I
haue
cited
(
who
haue
farre
transcended
them
euen
in
parts
&
learning
)
of
better
credit
and
repute
with
you
then
they
?
If
not
;
then
farwell
all
religion
,
let
Poperie
and
Arminianisme
,
let
herisie
and
Atheisme
rule
and
sway
the
world
.
But
if
the
Scriptures
,
if
the
Fathers
,
if
all
the
Churches
of
God
,
and
all
those
worthies
which
they
haue
produced
,
haue
any
estimate
or
credit
with
you
,
then
striue
,
contend
,
and
stirre
no
more
in
this
our
present
controuersie
,
nor
yet
in
any
other
that
depends
vpon
it
,
but
willingly
subscribe
to
this
most
orthodox
,
sound
,
and
comfortable
assertion
of
ours
(
which
is
the
only
proppe
and
pillar
of
a
Christian
soule
,
and
the
only
thing
which
makes
men
liue
and
die
with
joy
and
comfort
)
which
they
haue
all
ratified
and
resolued
with
one
vnanimous
and
joynt
consent
.
That
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
by
a
true
and
liuely
faith
,
can
neither
finally
nor
totally
fall
from
grace
.
AN
ANSWER
TO
THE
Arguments
which
may
be
objected
.
HAuing
thus
(
as
I
suppose
)
sufficiently
and
fully
proued
,
the
truth
of
this
position
;
(
That
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
by
a
true
and
liuely
faith
,
can
neither
finally
nor
totally
fall
from
grace
,
)
By
vnanswerable
proofes
and
Arguments
:
there
is
nothing
now
remaining
,
but
that
I
should
giue
a
satisfactory
answer
,
to
all
such
Arguments
and
texts
of
Scripture
,
as
either
are
,
or
may
be
objected
to
the
contrarie
:
and
then
I
doubt
not
but
that
this
truth
will
bee
so
cleere
and
euident
in
the
hearts
and
consciences
of
men
,
that
they
shall
neuer
dare
for
to
resist
it
,
or
oppose
it
more
.
Now
that
I
may
the
better
answer
and
cleere
those
Arguments
which
shal
be
obiected
,
I
would
first
of
all
intreate
you
to
take
speciall
notice
of
two
things
,
which
I
shall
propound
vnto
you
;
which
will
take
off
all
future
objections
that
are
made
against
me
,
and
giue
a
finall
determination
to
the
point
in
question
.
The
first
thing
I
would
wish
you
to
obserue
,
is
this
:
That
there
is
no
place
or
text
of
Scripture
,
which
doth
either
expressely
,
positiuely
,
or
totidem
verbis
say
,
or
else
by
way
of
necessarie
and
vndeniable
consequence
proue
,
That
a
true
regenerate
man
,
and
one
that
is
truly
ingrafted
into
Christ
,
can
either
finally
or
totally
fall
from
the
state
of
grace
,
but
that
all
the
Arguments
which
are
objected
from
the
Scriptures
,
are
nothing
else
but
bare
inferences
,
and
wrested
Collections
,
contrary
to
the
true
scope
and
meaning
of
the
places
.
There
is
not
any
of
our
Antagonists
,
that
can
shew
me
any
expresse
,
absolute
,
and
positiue
text
of
Scripture
,
which
doth
either
in
expresse
words
,
or
by
way
of
necessary
,
sound
,
and
ineuitable
consequence
,
confute
this
Doctrine
of
the
totall
or
finall
perseuerance
of
the
Saints
,
and
proue
the
contrary
to
be
true
:
All
that
they
produce
against
vs
from
the
Scripture
,
is
nothing
else
but
their
owne
collections
and
conceits
;
which
how
farre
they
varie
from
the
true
scope
and
meaning
of
the
places
from
which
they
are
collected
,
you
shall
see
hereafter
by
particulars
.
Now
on
the
contrary
side
,
there
are
diuers
and
sundrie
texts
of
Scripture
,
almost
in
euery
page
throughout
the
Bible
,
which
doe
in
so
many
words
,
either
abso
lute
ly
,
fully
,
positiùely
,
and
plainely
set
it
downe
;
or
by
way
of
sound
,
necessary
,
and
ineuitable
consequence
inferre
,
that
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
,
can
neuer
fall
,
neuer
bee
moued
,
neuer
bee
cast
downe
from
the
state
of
grace
:
neuer
depart
quite
away
from
God
,
nor
yet
be
separated
from
the
loue
of
God
which
is
in
Christ
Iesus
:
the
most
and
chiefest
of
which
places
I
haue
quoted
in
my
former
Arguments
,
and
therefore
will
not
stand
to
repeate
them
now
.
The
case
then
standing
thus
,
I
take
this
for
a
true
,
sure
,
and
neuer
failing
rule
,
which
admits
of
no
exception
.
That
when
there
is
any
point
of
doctrine
se
t
downe
in
Scripture
,
in
plaine
,
positiue
,
and
expresse
tearmes
,
(
especially
if
it
be
thus
set
downe
in
diuers
seuerall
places
,
which
is
our
case
)
that
there
no
inference
,
or
bare
collection
from
any
other
text
of
Scripture
,
contrary
to
that
doctrine
,
and
those
expresse
places
of
Scripture
which
doc
warrant
it
,
ought
not
to
bee
admitted
or
receiued
:
for
else
wee
should
preferre
the
inferences
and
vaine
conceites
of
men
(
which
are
full
of
error
and
vncertaintie
,
)
before
the
positiue
and
sure
word
of
God
.
Wherefore
seeing
that
all
which
is
objected
against
vs
from
the
Scriptures
,
is
not
the
Scripture
it selfe
,
but
bare
conceites
,
inferences
,
and
collections
from
the
Scriptures
,
farre
dissonant
from
the
true
sense
and
meaning
of
those
Scriptures
from
which
they
are
collected
:
it
is
not
to
bee
valued
or
accounted
of
,
but
to
be
sleighted
and
reiected
as
humane
fancies
and
conceites
,
and
as
opposite
and
contrary
to
the
expresse
,
plaine
,
positiue
,
and
absolute
word
of
God
,
which
doth
in
so
many
words
,
and
in
expresse
tearmes
lay
downe
this
doctrine
which
I
here
maintaine
,
I
shall
reduce
this
first
obseruation
to
this
Argument
.
That
doctrine
and
Argument
,
which
is
but
a
bare
inference
and
collection
from
the
Scriptures
,
and
is
quite
opposite
and
contrary
to
that
doctrine
which
is
plainely
,
positiuely
fully
,
and
in
expresse
tearmes
deliuered
and
recorded
in
the
Scriptures
,
is
not
to
be
regarded
or
imbraced
,
but
to
be
rejected
,
and
contemned
as
false
and
counterfeit
:
But
the
doctrine
of
the
finall
or
totall
Apostacie
of
the
Saints
,
and
the
Arguments
which
are
produced
for
to
proue
it
,
are
but
bare
inferences
and
collections
from
the
Scriptures
,
and
they
are
quite
opposite
and
contrary
to
the
doctrine
,
of
the
finall
and
totall
Perseuerance
of
the
Saints
,
which
is
plainly
,
positiuely
,
fully
,
and
in
expresse
tearmes
deliuered
and
recorded
in
the
Scriptures
.
Therefore
they
are
not
to
bee
regarded
or
imbraced
,
but
to
be
rejected
and
contemned
as
falfe
and
counterfeit
.
This
is
the
first
thing
which
you
must
obserue
.
The
second
thing
which
I
would
haue
you
to
obserue
,
is
this
.
That
the
Scripture
saith
expressely
,
that
all
those
that
doe
Apostatize
and
fall
from
grace
,
were
neuer
truly
regenerated
and
ingrafted
into
Christ
,
but
only
in
outward
shew
and
appearance
.
This
is
positiuely
and
litterally
set
downe
by
the
Apostle
,
in
the
1
Iohn
2.
19.
They
went
out
from
vs
,
but
they
were
not
of
vs
,
for
if
they
had
beene
of
vs
,
they
would
no
doubt
haue
continued
with
vs
:
but
they
went
out
,
that
they
might
bee
made
manifest
that
they
were
not
all
of
vs
.
Here
the
Apostle
expresly
affirmes
:
That
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
can
neuer
Apostatize
nor
fall
from
grace
:
And
that
all
such
as
doe
fall
away
from
that
outward
shew
of
grace
the
which
they
made
,
doe
therefore
fall
away
,
because
they
had
neuer
any
truth
and
soundnesse
of
grace
,
or
any
true
regeneration
in
them
.
This
is
seconded
by
the
same
Apostle
in
the
2
Iohn
9.
Whosoeuer
transgresseth
and
abideth
not
in
the
Doctrine
of
Christ
,
hath
not
God
.
(
He
was
neuer
truly
regenerated
in
the
sight
of
God
,
though
he
were
in
the
eyes
of
men
:
)
but
hee
that
abideth
in
the
doctrine
of
Christ
,
hee
hath
the
Eather
and
the
Sonne
:
hee
only
hath
them
in
truth
and
in
deed
.
This
is
also
ratified
by
Christ
himselfe
,
Iohn
8.
31.
If
you
continue
in
my
word
,
then
are
you
my
Disciples
indeed
:
intimating
,
that
such
as
did
not
continue
in
his
Word
,
were
neuer
his
disciples
indeed
,
but
only
in
outward
shew
.
So
Luke
8.
18.
Whosoeuer
hath
,
to
him
shall
be
giuen
;
but
whosoeuer
hath
not
,
from
him
shall
bee
taken
,
(
not
that
which
hee
had
in
truth
)
but
that
which
hee
seemed
to
haue
.
None
are
there
that
doe
euer
loose
the
state
of
grace
,
but
such
only
as
seeme
to
haue
it
,
but
haue
it
not
in
truth
.
All
the
plants
which
are
rooted
out
of
the
Church
of
God
,
are
such
as
God
the
Father
neuer
planted
,
Math.
15.
13.
Those
that
seeme
to
fall
out
of
the
hands
of
Christ
and
perish
,
are
only
such
as
were
not
in
the
number
of
his
sheepe
,
Iohn
10.
28.
and
those
of
Israel
that
fall
from
grace
and
perish
,
they
are
only
such
as
were
not
Israel
:
they
had
only
that
circumcision
which
is
outward
,
consisting
meerely
in
the
flesh
and
in
the
letter
:
they
had
neuer
the
inward
circumcision
of
the
heart
and
of
the
spirit
,
whose
praise
is
not
of
man
,
but
of
God
,
Rom.
2.
28
,
29.
and
cap.
9.
6
,
7.
From
which
I
shall
frame
these
two
Arguments
:
the
one
to
proue
my
present
assertion
,
the
other
to
defeate
all
those
subsequent
arguments
which
shall
or
can
bee
vrged
against
it
.
The
first
Argument
is
only
this
.
If
all
those
that
fall
away
from
grace
,
were
only
such
as
were
neuer
truly
regenerated
and
ingrafted
into
Christ
,
then
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
doc
neuer
fall
from
grace
.
But
all
those
that
fall
away
from
grace
,
are
only
such
as
were
neuer
truly
regenerated
and
ingrafted
into
Christ
:
(
yea
,
and
the
reason
why
they
fall
from
grace
,
is
only
because
they
were
neuer
truly
ingrafted
into
Christ
,
as
appeares
by
the
premises
)
Therefore
those
that
are
once
truly
regenerated
and
ingrafted
into
Christ
,
doe
neuer
fall
from
grace
,
what
can
be
replied
to
this
Argument
,
transcends
the
spheare
and
compasse
of
my
thoughts
.
The
second
Argument
,
which
will
vtterly
defeate
and
falsifie
,
all
the
Arguments
,
and
the
very
ground
of
all
those
objections
which
are
,
or
can
bee
made
against
mee
,
is
this
.
If
all
such
as
fall
away
from
grace
,
are
onely
such
as
neuer
had
any
true
and
sauing
grace
,
and
such
as
were
neuer
truly
regenerated
and
ingrafted
into
Christ
:
then
all
the
Scriptures
and
examples
which
onr
Antagonists
produce
against
vs
,
make
nothing
to
the
purpose
.
(
For
then
they
must
either
be
intended
onely
of
such
men
which
are
regenerated
,
&
ingrafted
into
Christ
in
outward
shew
,
but
not
in
truth
,
(
which
are
not
within
the
verge
and
compasse
of
our
question
,
)
and
not
of
such
as
were
in
truth
regenerated
and
inserted
into
Christ
.
Or
else
if
they
are
intended
of
true
regenerate
men
they
will
not
reach
so
farre
as
to
proue
,
that
euer
these
did
either
finally
or
totally
fall
from
grace
,
notwithstanding
all
their
wrestings
and
collections
,
because
the
expresse
words
of
the
Scripture
say
the
contrary
:
and
so
they
come
not
home
vnto
the
point
in
question
.
)
But
all
such
as
fall
away
from
grace
,
are
onely
such
as
neuer
had
any
true
and
sauing
grace
,
and
such
as
were
neuer
truly
regenerated
and
ingrafted
into
Christ
.
Therefore
all
those
Scriptures
and
examples
which
our
Antagonists
produce
against
vs
,
make
nothing
to
the
purpose
.
These
,
two
generall
assertions
which
are
able
for
to
satisfie
and
cleare
all
future
obiections
,
being
thus
praemised
:
I
come
now
to
giue
a
particular
answere
,
to
all
those
particular
arguments
which
may
bee
obiected
against
mee
,
either
from
Scripture
,
or
from
reason
.
The
first
argument
which
may
bee
obiected
against
this
and
Ezech
:
33
:
12
,
13
,
18.
where
the
words
are
these
.
If
the
righteous
turneth
away
from
this
righteousnesse
,
and
committeth
iniquitie
,
and
doth
according
to
all
the
abominations
that
the
wicked
man
doth
,
shall
he
liue
?
all
his
righteousnesse
that
he
hath
done
shall
not
be
mentioned
:
in
his
trespasse
that
he
hath
trespassed
,
and
in
his
sinne
that
he
hath
sinned
in
them
shall
hee
dye
.
When
I
say
to
the
righteous
,
that
he
shall
surely
liue
:
if
hee
trust
to
his
owne
righteousnesse
and
commit
iniquity
,
all
his
righteousnesse
shall
not
bee
remembred
,
but
for
his
iniquity
that
hee
hath
committed
,
hee
shall
dye
for
it
.
From
which
texts
of
Scripture
,
this
argument
is
framed
.
Righteous
men
,
may
turne
away
from
their
righteousnesse
and
commit
iniquitie
,
and
doe
ac̄cording
to
all
the
abominations
that
the
wicked
doe
,
and
they
may
dye
in
their
sinnes
,
as
appeares
by
this
text
.
Therefore
they
may
fall
finally
or
totally
from
grace
.
I
answere
,
that
the
Antecedent
is
false
,
and
is
not
warranted
by
If
he
trust
to
his
owne
righteousnesse
:
if
hee
turne
away
from
his
righteousnesse
,
all
his
righteousnesse
,
that
hee
hath
done
shall
not
bee
remembred
:
the
righteousnesse
of
the
righteous
shall
not
deliuer
him
in
the
day
of
his
transgression
,
neither
shall
hee
bee
able
to
liue
for
his
righteousnesse
in
the
day
that
he
sinneth
:
proue
that
the
Prophet
speakes
onely
of
Legall
and
not
of
Euangelicall
righteousnesse
,
and
his
words
are
in
effect
no
more
but
this
.
Hee
that
seekes
to
be
justified
by
his
owne
righteousnesse
,
or
by
the
workes
of
the
law
,
if
he
commit
but
one
sinne
in
all
his
life
,
this
doth
disanull
his
legall
justification
,
and
makes
him
liable
to
eternall
death
.
For
whosoeuer
shall
keepe
the
whole
Law
,
and
yet
offend
in
one
point
,
he
is
guilty
of
all
.
Iam.
2.
10.
and
cursed
is
he
that
continueth
not
in
all
the
words
of
this
Law
to
do
them
.
Deut.
27
,
26.
So
that
all
the
argument
which
this
text
affords
you
is
but
this
.
Hee
that
seekes
to
bee
justified
by
the
Law
and
by
his
owne
righteousnesse
,
if
he
commits
but
one
sinne
doth
loose
his
justification
,
and
make
himselfe
liable
to
damnation
.
Therefore
regenerate
men
,
who
are
justified
onely
by
faith
in
Christ
,
may
fall
from
the
state
of
grace
:
how
well
this
argument
followes
,
and
how
well
it
makes
for
your
purpose
,
let
all
men
judge
.
Now
for
farther
proofe
that
this
righteous
man
,
and
this
righteousnesse
here
mentioned
is
onely
meant
of
such
a
man
that
is
legally
righteous
,
and
of
legall
righteousnesse
,
I
shall
manifest
it
to
bee
so
by
these
three
reasons
.
The
first
is
taken
from
Ezech:
18
:
4
:
20.
where
the
words
are
,
the
soule
that
sinneth
it
shall
dye
:
this
is
true
onely
in
respect
of
the
strictnesse
of
the
Law
,
but
not
in
respect
of
the
clemencie
of
the
Gospell
:
for
then
none
should
be
saued
:
therefore
the
righteousnesse
here
intended
must
onely
bee
a
legall
and
not
an
euangelicall
righteousnesse
:
for
in
the
Gospell
,
and
in
respect
of
euangelicall
righteousnesse
,
the
soule
that
sinneth
may
not
dye
.
The
second
reason
is
taken
from
:
Ezech:
18.
ver:
5.
to
9.
ver.
14
:
to
18.
wherethe
words
are
these
.
If
a
man
be
iust
,
and
doe
that
which
is
lawfull
and
right
:
and
hath
not
eaten
vpon
the
mountaines
&c.
hath
walked
in
my
statutes
and
kept
my
iudgements
,
to
deale
truly
:
hee
is
iust
,
he
shall
surely
liue
saith
the
Lord
God
:
which
words
cannot
bee
intended
of
the
righteousnesse
of
faith
which
is
wrought
by
Christ
alone
,
but
onely
of
the
righteousnesse
of
workes
,
which
is
wrought
by
men
themselues
:
wherefore
this
righteousnesse
here
mentioned
is
onely
a
legall
,
and
not
an
euangelicall
righteousnesse
.
Thirdly
,
the
Scriptures
say
expresly
,
that
a
true
regenerate
man
,
who
is
justified
by
faith
in
Christ
;
can
neuer
sinne
vnto
death
,
because
he
is
borne
of
God
,
and
his
seede
remaineth
in
him
:
1
Iohn
3
:
9.
that
he
keepeth
himselfe
,
and
that
wicked
one
toucheth
him
not
:
1
Iohn
5
:
18.
that
hee
shall
be
had
in
euerlasting
remembrance
:
Psa:
112●…6
.
and
that
hee
shall
neuer
perish
nor
yet
dye
the
death
:
Iohn
10
:
28.
&
cap
:
11
:
25
,
26.
And
therefore
this
righteous
man
here
mentioned
which
may
sinne
vnto
death
,
which
may
bee
quite
forgotten
and
not
remembred
,
and
which
may
dye
and
perish
in
his
sinnes
,
must
needes
bee
one
that
is
legally
righteous
,
or
righteous
onely
in
the
eyes
of
men
,
and
not
such
a
one
as
is
regenerated
,
and
justified
by
Iesus
Christ
:
and
so
this
place
of
Scripture
makes
nothing
for
your
purpose
.
Secondly
,
admit
that
this
place
were
meant
of
a
true
regenerate
man
and
such
a
one
as
is
justified
by
faith
,
yet
it
proues
not
any
thing
at
all
against
me
,
for
two
reasons
.
First
,
because
the
whole
scope
and
meaning
of
the
place
is
not
to
proue
the
Apostacie
of
the
Saints
,
but
onely
for
to
cleare
Gods
justice
,
and
that
in
these
two
particulars
.
First
,
that
he
will
neuer
punish
any
man
for
the
sinens
of
other
men
,
of
which
they
are
not
guilty
;
that
he
will
neuer
punish
a
righteous
son
,
for
the
sins
of
a
wicked
father
:
the
soule
that
sinneth
it
shall
dye
,
&
no
other
:
the
sonne
shall
not
beare
the
iniquity
of
the
father
,
neither
shall
the
father
beare
the
iniquity
of
the
sonne
:
the
righteousnesse
of
the
righteous
shall
be
upon
him
,
and
the
wickednesse
of
the
wicked
shall
be
vpon
him
:
Ezech:
18
:
4
:
20.
This
is
the
maine
scope
of
the
whole
chapter
,
to
cleare
Gods
justice
in
this
particular
,
and
to
answere
that
scandalous
prouerbe
of
the
Iewes
,
The
fathers
haue
eaten
sower
grapes
,
and
the
childrens
teeth
are
set
an
edge
:
this
was
the
onely
cause
of
penning
this
chapter
:
as
you
may
reade
,
ver:
2
,
3
,
19.
The
second
scope
and
end
of
this
whole
chapter
,
is
to
free
God
from
●…niustice
and
partiality
in
his
dealing
:
which
hath
reference
to
two
sorts
of
men
.
First
,
to
the
wicked
.
Secondly
,
to
the
righteous
.
His
justice
,
and
partiality
towards
the
wicked
is
manifested
in
this
chapter
,
in
these
two
particulars
.
First
,
that
he
doth
punish
them
but
when
there
is
a
cause
for
it
:
that
hee
doth
neuer
punish
them
but
when
they
sinne
.
Secondly
,
that
hee
will
spare
them
when
they
doe
repent
:
and
therefore
hee
doth
deale
impartially
and
justly
with
them
,
he
wrongs
them
not
at
all
.
His
justice
and
impartiall
dealing
with
the
righteous
,
consists
in
these
two
things
.
First
,
that
hee
doth
not
respect
them
and
preferre
them
before
wicked
men
without
a
cause
:
and
that
the
onely
reason
why
hee
doth
is
is
,
because
they
doe
obey
his
will
.
Secondly
,
that
if
they
fall
away
from
him
,
and
giue
themselues
ouer
vnto
sinne
,
that
then
he
will
punish
them
as
well
as
wicked
men
.
This
is
the
onely
scope
&
meaning
of
the
words
,
and
they
are
in
substance
no
more
but
this
:
he
that
repents
and
forsaketh
his
sinnes
shall
bee
saued
,
but
hee
that
forsaketh
mee
,
and
will
liue
and
dye
in
his
sinnes
shall
be
damned
.
If
therefore
the
onely
aime
and
end
,
the
onely
scope
and
drift
of
these
words
which
you
obiect
,
are
only
to
cleare
Gods
justice
in
these
two
particulars
,
without
any
intent
or
purpose
at
all
,
to
declare
vnto
vs
,
that
a
true
regenerate
member
of
Iesus
Christ
,
might
fall
away
from
the
state
of
grace
:
the
place
makes
nothing
at
all
against
mee
;
vnlesse
you
will
peruert
the
true
scope
,
sence
and
meaning
of
it
,
and
wrest
and
racke
it
to
your
purpose
,
against
the
true
intent
and
meaning
;
which
will
bee
a
great
disparagement
,
not
onely
to
your selues
,
but
to
your
doctrine
to
,
which
needes
such
forraine
and
strained
constructions
and
collections
to
support
it
.
The
Scripture
,
as
you
know
hath
but
one
genuine
,
true
and
proper
sense
&
in
this
only
it
must
bee
taken
,
when
there
is
any
speciall
doctrine
to
bee
grounded
on
it
,
or
proued
by
it
.
If
it
bee
not
taken
in
this
sense
,
it
is
but
wrested
:
and
the
argument
and
sense
so
wrested
from
it
,
is
not
to
be
regarded
;
because
it
is
not
the
Scripture
,
but
the
racked
construction
and
wresting
of
the
Scripture
that
is
obiected
.
Your
argument
therefore
from
this
Scripture
,
being
not
within
the
proper
scope
,
sense
,
and
meaning
of
the
Scripture
,
cannot
be
warranted
by
the
Scripture
:
it
is
but
your
owne
collection
,
and
so
it
is
not
to
be
regarded
,
though
the
place
were
meant
of
the
righteousnesse
of
faith
,
and
of
true
regenerate
men
.
Secondly
,
if
I
admit
that
this
place
is
meant
of
the
righteousnesse
of
faith
,
and
of
true
regenerate
men
,
yet
it
makes
not
against
me
;
because
the
words
of
it
are
conditionall
,
and
not
absolute
and
positiue
.
The
Prophet
saith
not
,
that
righteous
men
doe
commit
iniquity
,
and
turne
from
their
righteousnesse
,
and
doe
according
to
all
the
abominations
that
the
wicked
man
doth
,
and
dye
in
their
sins
.
But
,
if
they
commit
iniquitie
,
if
they
turne
from
their
righteousnesse
,
and
doe
according
to
all
the
abominations
that
the
wicked
man
doth
,
that
then
they
shall
dye
in
their
sinnes
.
So
that
your
argument
from
this
place
can
bee
no
more
then
this
.
If
a
righteous
man
fall
from
grace
,
then
hee
shall
perish
:
therefore
a
righteous
man
may
fall
from
grace
;
which
is
a
ridiculous
consequent
.
If
you
obiect
,
that
a
conditionall
speech
though
they
are
borne
of
God
,
&
their
seede
remaineth
in
them
:
therefore
they
cannot
sinne
.
Secondly
,
they
are
good
trees
:
therefore
they
cannot
bring
forth
bad
elect
of
God
:
and
therefore
they
cannot
possible
be
seduced
.
Fourthly
,
the
spirit
of
God
is
put
into
them
which
doth
cause
them
to
walke
in
his
statutes
,
and
to
keepe
his
iudgements
and
doe
them
:
so
that
they
cannot
do
the
things
they
they
doe
trust
in
God
:
therefore
they
cannot
be
remoued
,
but
shall
stand
fast
for
euer
.
Wherefore
this
of
Ezechiel
must
needes
be
an
impossible
condition
:
and
therefore
cannot
imply
an
actuall
or
a
potentiall
fall
from
the
state
of
grace
.
If
you
obiect
:
that
if
this
be
an
impossible
condition
,
The
second
argument
that
may
be
made
against
me
,
is
taken
from
that
of
Paul
:
1
Cor:
9
:
27.
I
keep
vnder
my
body
,
&
bring
it
into
subiection
:
least
that
by
any
meanes
when
I
haue
preached
vnto
others
,
I
my selfe
should
be
a
cast
away
.
From
whence
this
argument
is
framed
.
Paul
who
was
a
true
regenerate
man
might
become
a
reprobate
or
cast
away
.
Therefore
,
such
as
are
truly
regenerated
may
fall
from
grace
.
For
answer
to
the
foundation
of
the
Lord
abideth
sure
,
and
his
purpose
according
to
election
shall
stand
,
fast
for
euer
.
2
Tim:
2
:
19.
and
Rom.
9.
11.
Now
that
Paul
did
not
feare
to
become
a
reprobate
in
this
sense
,
it
is
euident
by
these
insuing
reasons
.
First
,
because
that
Paul
was
alwaies
sure
and
certaine
of
his
saluation
.
(
[
a
](A10194-e49720-b)
a
Rom.
8.
35.
to
the
end
.
)
He
was
alwaies
fully
perswaded
,
that
neither
tribulation
,
distresse
,
persecution
,
famine
,
nakednesse
,
perill
nor
sword
:
that
neither
death
nor
life
,
nor
Angells
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
,
should
be
able
to
seperate
him
from
the
loue
of
God
which
is
in
Christ
Iesus
his
Lord
.
Hee
was
alwaies
sure
,
(
[
b
](A10194-e49740-b)
b
Rom.
14.
8.
)
that
whether
he
should
liue
or
dye
,
hee
should
liue
and
dye
vnto
the
Lord
:
and
(
[
c
](A10194-e49760-b)
c
2
Cor.
5.
1
,
8.
)
that
when
euer
his
earthly
house
of
this
tabernakle
were
dissolued
,
hee
should
haue
a
building
of
God
,
an
house
not
made
with
hands
,
eternall
in
the
highest
heauens
:
hee
was
confident
of
his
saluation
;
and
this
his
confidence
,
made
him
(
[
d
](A10194-e49780-b)
d
Phil.
1.
21
,
23
)
willing
to
bee
dissolued
,
that
so
hee
might
bee
present
with
the
Lord
.
Hee
(
[
e
](A10194-e49800-b)
e
2
Tim.
1.
12.
)
knew
whom
hee
had
beleiued
,
and
that
hee
would
surely
keepe
that
which
hee
had
committed
to
him
against
that
day
.
Whence
hee
doth
boldly
auouch
this
of
himselfe
:
(
[
f
](A10194-e49820-b)
f
2
Tim.
4.
18.
)
The
Lord
shall
deliuer
mee
from
euery
euill
worke
,
and
will
preserue
mee
to
his
beauenly
kingdome
.
And
therefore
a
little
before
his
death
,
he
triumphs
ouer
hell
and
death
,
in
this
comfortable
,
confident
and
triumphant
speech
:
(
[
g
](A10194-e49840-b)
g
2
Tim
4.
7
,
8.
)
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
the
faith
:
henceforth
is
laide
vp
for
mee
a
crowne
of
righteousnesse
which
God
the
righous
iudge
shall
giue
mee
at
that
day
.
Paul
therefore
could
neuer
feare
,
that
euer
hee
should
become
,
such
a
reprobate
and
cast-away
as
you
intend
,
because
hee
was
so
sure
,
and
so
absolutely
confidenr
of
his
saluation
.
Secondly
,
Paul
was
sure
that
he
could
neuer
fall
away
from
the
state
of
grace
,
and
become
a
reprobate
in
your
sense
,
because
he
knew
that
hee
was
praedestinated
and
elected
to
eternall
life
;
and
therefore
could
not
but
be
justified
,
sanctified
&
glorified
for
euer
with
God
in
heauen
.
Paul
knew
very
well
that
none
of
the
elect
of
God
could
perish
;
and
hee
also
knew
that
himselfe
was
elected
to
saluation
:
as
we
may
see
by
Acts
9
:
15.
Rom:
1
:
1.
cap.
8
,
30
,
33
,
35.
cap.
9.
11.
cap.
11.
7.
2
Cor.
1
21.
cap.
5.
1.
to
10.
Gal.
1.
1.
Ephes.
1.
3
,
4
,
5.
2
Tim
1.
13
,
14
,
16.
2
Tim.
1.
2
12.
and
Tit.
1.
1.
Therefore
hee
could
neuer
feare
to
become
such
a
reprobate
,
as
should
bee
damned
and
cast
for
euer
into
hell
;
or
such
a
reprobate
as
you
inted
:
and
so
the
Antecedent
is
vntrue
in
the
sense
that
you
propound
it
.
If
then
you
will
take
a
reprobate
and
a
cast-away
,
for
such
a
one
as
is
blame
worthy
,
such
a
one
as
deserues
reproose
,
(
which
is
the
genuine
and
proper
sense
of
the
word
in
this
place
,
)
then
it
makes
nothing
for
your
purpose
.
For
I
grant
that
a
regenerate
man
may
deserue
reproofe
and
blame
,
for
some
miscariages
,
or
sins
which
he
doth
commit
,
but
yet
if
followes
not
therevpon
,
that
therefore
he
may
fall
from
grace
.
Paul
he
did
indeauour
to
liue
according
to
his
doctrine
,
least
his
auditours
should
haue
just
cause
for
to
reproue
him
:
if
he
had
done
any
thing
in
his
practise
which
might
crosse
this
doctrine
,
for
which
hee
should
deserue
reproofe
;
yet
it
followes
not
that
therefore
he
might
fall
away
from
the
state
of
grace
.
Wherefore
,
if
you
take
a
reprobate
or
cast-away
in
the
strictersense
,
for
one
that
is
bound
ouer
to
eternall
condemnation
:
then
your
Anticedent
is
false
:
if
in
a
more
milde
and
larger
sense
,
for
one
that
deserues
reproofe
,
then
the
Anticedent
is
true
,
but
the
argument
is
false
and
followes
not
.
Secondly
,
admit
that
Paul
in
this
place
,
doth
vse
this
word
reprobate
or
cast-away
,
in
the
stricter
sence
,
for
one
that
is
vtterly
forsaken
of
God
,
and
bound
ouer
to
eternall
condemnation
:
then
the
argument
followes
not
.
For
Pauls
meaning
then
is
no
more
but
this
.
As
God
hath
ordained
that
his
Saints
should
perseuere
,
so
hee
hath
ordained
the
meanes
by
which
they
should
perseuere
;
as
fasting
,
prayer
,
mortification
and
the
like
.
Now
I
vse
these
meanes
of
perseuerance
,
I
beate
downe
my
body
,
and
bring
it
into
subiection
,
as
God
hath
appointed
mee
to
doe
,
that
so
I
may
perseuere
.
I
cannot
perseuere
in
grace
but
by
these
meanes
,
&
these
meanes
I
vse
,
that
so
I
may
perseuere
.
So
that
,
take
the
words
and
sense
of
Paul
in
this
place
as
fauourable
as
you
can
for
your selues
,
yet
they
make
not
any
thing
for
your
purpose
:
the
most
that
you
can
truly
collect
from
them
,
is
but
this
gaping
and
disioynted
argument
.
The
Saints
of
God
cannot
perseuere
in
grace
but
by
vsing
the
meanes
.
Or
,
The
Saints
of
God
doe
vse
the
meanes
to
perseuere
in
grace
.
Therefore
they
may
fall
from
grace
.
Paul
could
not
bee
saued
,
Paul
could
not
perseuere
,
but
by
vsing
the
meanes
to
do
it
.
Therefore
Paul
might
become
a
reprobate
,
and
fall
quite
away
from
grace
.
How
absurd
,
ridiculous
and
false
this
argument
is
,
there
is
no
man
of
vnderstanding
but
may
judge
.
For
it
makes
the
vse
of
the
meanes
to
depriue
men
of
the
end
,
and
to
make
the
end
vncertaine
:
where
as
the
end
is
neuer
certaine
neither
can
it
bee
obtained
but
by
vsing
the
meanes
.
he
did
beate
downe
his
body
,
and
bring
it
into
subiection
;
that
so
hee
might
not
fall
from
grace
:
and
you
argue
and
reason
thus
from
this
example
.
Paul
being
a
regenerate
man
did
vse
the
meanes
to
perseuere
in
grace
:
therefore
regenerate
men
doe
not
alwaies
vse
the
meanes
to
perseuere
in
grace
:
as
sound
an
argument
as
the
former
was
.
Paul
did
vse
the
meanes
to
perseuere
in
grace
:
therfore
Paul
might
fall
from
grace
.
Well
then
,
I
will
deale
with
you
,
but
as
you
deale
with
vs
.
You
from
this
particular
example
of
Paul
,
would
praeposterously
collect
a
generall
vntruth
:
that
Paul
might
fall
away
from
grace
,
and
therefore
other
regenerate
men
might
doe
so
to
:
giue
me
leaue
therefore
from
this
particular
example
of
Paul
,
to
collect
this
generall
truth
.
Paul
did
alwayes
vse
the
meanes
to
perseuere
in
grace
:
therefore
all
other
regenerate
men
doe
vse
them
to
,
as
well
as
hee
;
and
so
your
last
objection
is
but
false
.
Thus
you
see
that
this
place
of
Paul
makes
nothing
at
all
against
mee
.
Giue
mee
leaue
now
but
to
retort
it
against
you
who
doe
object
it
,
and
then
you
shall
see
how
much
it
makes
for
me
.
Those
who
alwayes
use
the
meanes
to
perseuere
in
grace
,
lest
by
any
meanes
they
should
proue
reprobates
,
at
the
last
,
can
neuer
fall
from
grace
.
But
all
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
they
alwayes
vse
the
meanes
to
perseuere
in
grace
,
lest
by
any
meanes
they
should
proue
reprobates
at
the
last
(
as
it
is
euident
by
this
example
of
Paul
)
Therefore
they
can
neuer
fall
from
grace
.
Here
you
are
put
to
this
Dilemma
:
either
you
must
yeeld
my
Argument
to
be
sound
and
good
,
which
ouer-turnes
your
false
assertion
:
or
else
you
must
giue
such
an
answer
to
it
,
as
will
vtterly
defeate
all
the
Arguments
which
you
your selues
can
object
against
me
from
this
place
.
So
that
now
I
hope
you
will
grant
mee
one
of
these
two
things
:
that
either
this
place
makes
not
against
me
at
all
:
or
else
that
it
makes
more
(
or
at
least
as
much
)
for
me
,
as
it
doth
for
your selues
:
and
so
it
is
impertinent
to
your
purpose
.
The
third
Argument
that
may
bee
objected
,
is
collected
from
Heb.
6.
4
,
5
,
6.
c.
10.
26.
to
30.
&
2.
Pet.
2
:
21.
&
it
is
no
more
but
this
in
substance
.
Those
that
haue
beene
once
inlightened
:
those
that
haue
receiued
the
knowledge
of
the
truth
:
those
that
haue
escaped
the
pollutions
of
the
world
through
the
knowledge
of
the
Lord
Iesus
Christ
:
those
that
haue
tasted
of
the
heauenly
gift
,
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
:
and
those
that
haue
beene
made
partakers
of
the
holy
Ghost
,
may
fall
away
from
grace
,
and
neuer
bee
remoued
againe
:
(
as
appeares
by
the
fore-quoted
places
.
)
Therefore
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
may
finally
and
totally
fall
from
grace
.
To
this
I
shall
giue
a
double
escape
the
pollutions
of
the
world
;
that
is
,
they
may
auoide
all
grosse
,
notorious
,
and
open
sinnes
,
of
which
the
world
takes
notice
;
as
drunkennesse
whordome
,
couetousnesse
,
pride
,
oppression
,
deceite
,
theft
,
murther
,
and
the
like
:
they
may
haue
a
very
faire
outside
,
and
yet
their
hearts
and
soules
may
be
polluted
,
and
not
cleansed
from
their
filthinesse
,
Luke
11.
44.
Math.
23.
25.
27.
and
2
Pet.
2.
22.
Thirdly
,
Hypocrites
and
carnall
men
,
they
may
bee
made
partakers
of
the
holy
Ghost
:
that
is
,
of
the
ordinary
and
knowledge
,
illumination
,
the
gift
of
tongues
,
preaching
,
and
prophecie
:
the
the
gifts
of
temperance
,
sobrietie
,
justice
,
meeknesse
,
affabilitie
,
fortitude
,
and
such
like
morall
and
common
vertues
:
and
yet
they
may
not
be
regenerated
by
the
peculiar
,
by
the
sauing
and
sanctifying
graces
of
Gods
Spirit
:
as
appeares
by
Math.
7.
21
,
22.
1
Cor.
12.
4.
to
12.
and
cap.
13.
1
,
2
,
3.
Fourthly
,
hypocrites
,
and
carnall
men
,
they
may
taste
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
:
that
is
,
they
may
heare
the
word
of
God
,
and
receiue
it
with
great
ioy
,
as
the
second
and
third
ground
did
,
Math.
13.
20.
Marke
6.
20.
and
as
Iohn
Baptists
auditors
did
,
Iohn
5.
35.
Yea
,
they
may
relish
the
word
of
God
,
and
taste
a
sweetnesse
and
pleasantnesse
in
it
;
they
may
bee
much
affected
with
it
for
a
time
,
but
yet
in
a
carnall
manner
,
out
of
selfe-loue
,
and
by-respects
,
or
out
of
feare
,
in
times
of
sicknesse
,
or
outward
judgements
:
they
may
be
much
affected
with
the
promises
of
grace
and
mercy
:
though
the
Doctrine
of
mortification
and
selfe-deniall
may
seeme
harsh
and
bitter
to
them
.
They
may
taste
of
the
powers
of
the
world
to
come
:
that
is
,
they
may
vnderstand
the
Doctrine
of
the
Resurrection
,
and
of
eternall
life
:
they
may
bee
much
affected
with
the
joyes
of
heauen
,
and
with
the
happinesse
of
the
Saints
,
when
they
shall
heare
them
amplified
and
expressed
to
the
full
.
Wee
know
by
common
experience
,
that
many
Hypocrites
and
wicked
men
,
when
they
doe
but
heare
the
joyes
and
excellencies
of
heauen
discoursed
of
,
haue
oft-times
by
sodaine
fits
and
flashes
,
a
kinde
of
inward
taste
,
sense
and
feeling
of
them
,
and
their
very
hearts
and
soules
are
euen
rauished
and
delighted
with
them
;
not
from
any
inward
principle
of
grace
,
or
any
sure
euidence
of
heauen
which
they
haue
within
them
;
but
out
of
a
secret
admiration
of
the
things
themselues
;
or
out
of
a
false
and
groundlesse
opinion
and
conceite
that
these
ioyes
and
excellencies
belong
to
them
,
when
as
it
is
nothing
so
,
Wherefore
,
there
being
nothing
in
these
places
,
but
that
which
is
common
to
hypocrites
and
carnall
men
,
we
ought
with
the
most
and
best
expositors
vpon
these
places
,
to
appropriate
these
texts
and
places
only
to
hypocrites
and
carnall
men
,
which
may
fall
away
from
their
outward
shewes
of
grace
,
and
not
vnto
the
true
regenaerate
Saints
of
God
,
who
cannot
fall
from
grace
,
nor
yet
depart
from
God
,
or
sinne
vnto
death
,
Ier.
32.
40.
and
1
Iohn
3.
9.
cap.
5.
16
,
17
,
18.
But
you
will
object
,
that
those
of
whom
Saint
Peter
writes
,
were
for
they
denied
the
Lord
that
bought
them
,
2
Pet.
2.
1.
and
those
of
whom
the
Apostle
writes
,
Hebr.
10.
29.
were
such
as
were
sanctified
with
the
blood
of
the
Couenant
:
therefore
they
were
men
truly
regenerated
,
and
not
only
in
outward
shew
:
I
answer
,
that
they
were
and
false
teachers
which
priuily
should
bring
in
damnable
beresies
,
euen
to
the
denying
of
the
Lord
that
bought
them
.
Now
such
Heretickes
and
false
teachers
,
they
were
neuer
truly
purchased
,
or
sanctified
with
the
blood
of
Christ
:
for
if
euer
they
had
beene
of
the
true
sold
and
sheepe
of
Christ
,
if
euer
they
had
beene
truly
ingrafted
into
him
,
they
would
no
doubt
haue
continued
with
them
:
but
therefore
they
went
out
from
him
,
that
it
might
appeare
,
that
they
were
neuer
truly
regenerated
and
ingrafted
into
him
,
1
Iohn
2.
19.
And
whereas
it
is
said
that
they
were
sanctified
with
the
blood
of
the
Couenant
.
The
meaning
is
no
more
but
this
,
that
they
were
Sacramentally
sanctified
;
they
were
outwardly
washed
in
their
Baptisme
from
the
filth
of
their
sinnes
,
but
yet
their
hearts
and
natures
were
not
inwardly
purified
,
washed
,
and
regenerated
,
by
the
bloud
of
Iesus
Christ
,
and
the
inward
operation
of
Gods
Spirit
.
This
is
euident
by
the
2
Pet.
2.
22.
where
they
are
stiled
,
washen
swine
,
who
had
their
outside
only
washed
,
but
their
swinish
and
filthy
nature
still
remained
in
them
,
and
therefore
they
returne
againe
to
their
wallowing
in
the
mire
,
and
puddle
of
their
sinnes
.
Wherefore
all
these
places
must
be
vnderstood
only
of
Hypocrites
and
carnall
morall
men
,
whose
hearts
and
natures
were
neuer
changed
and
renewed
,
and
not
of
the
true
regenerate
Saints
of
God
who
are
new
men
,
and
new
creatures
.
Secondly
,
all
these
places
must
needs
bee
vnderstood
of
Hypocrites
,
and
such
as
neuer
had
any
truth
of
grace
,
because
the
most
and
best
expositers
,
doe
appropriate
and
applie
them
only
to
such
,
as
commit
the
sinne
against
the
holy
Ghost
,
which
shall
neuer
be
forgiuen
.
Now
this
is
certaine
,
that
all
such
as
are
truly
regenerated
and
ingrafted
into
Christ
,
can
neuer
commit
the
sinne
against
the
holy
Ghost
.
For
St.
Iohn
tells
vs
:
1
Iohn
3.
9.
&
cap.
5.
16
,
17
,
18.
That
hee
that
is
borne
of
God
sinneth
not
vnto
death
,
because
his
seed
remaineth
in
him
:
neither
can
hee
sinne
thus
,
because
hee
is
borne
of
God
:
hee
cannot
commit
the
sinne
vnto
death
:
which
most
interpret
to
bee
the
sinne
against
the
holy
Ghost
:
wherefore
these
places
cannot
bee
meant
of
such
as
are
truly
regenerated
and
borne
of
God
,
who
cannot
commit
the
sinne
against
the
holy
Ghost
:
Againe
,
Christ
himselfe
assures
vs
,
that
none
of
his
sheepe
shall
euer
perish
:
Iohn
10.
28.
and
Dauid
certifieth
vs
,
that
though
the
righteous
man
fall
,
yet
hee
shall
neuer
bee
vtterly
cast
downe
:
for
the
Lord
vpholdeth
him
with
his
hand
:
Psal.
37.
24.
therefore
these
places
cannot
be
vnderstood
of
any
of
the
Sheepe
of
Christ
,
or
of
any
that
are
truly
righteous
,
but
only
of
Hypocrites
,
and
such
as
had
no
truth
of
Grace
.
Thirdly
,
it
is
euident
that
these
places
must
needs
bee
intended
only
of
hypocrites
and
carnall
men
,
and
not
of
true
regenerate
men
,
by
reason
of
the
antithesis
,
opposition
and
difference
,
that
the
Apostle
makes
betweene
those
regenerate
Saints
of
God
to
whom
he
writes
,
and
those
which
were
●…lightned
and
were
made
partakers
of
the
holy
Ghost
,
and
had
tasted
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
.
For
when
the
Apostle
had
spoken
of
those
Heb.
6.
4.
to
the
9.
verse
:
in
the
9.
and
with
verses
:
he
subjoynes
these
words
;
But
wee
are
perswaded
better
things
of
you
,
and
things
that
accompanie
saluation
,
though
wee
thus
speake
:
For
God
is
not
vnrighteous
,
to
forget
your
worke
and
labour
of
loue
,
which
yee
haue
shewed
towards
his
name
,
and
Heb.
10.
hee
doth
the
like
〈◊〉
So
that
this
difference
which
the
Apostle
himselfe
makes
,
betweene
the
Saints
to
whom
he
writes
,
and
those
of
whom
these
places
which
you
object
make
mention
,
proues
that
those
places
which
you
alledge
,
are
only
meant
of
hypocrites
,
and
such
as
were
neuer
truly
regenerated
,
and
so
they
come
not
to
the
purpose
.
Lastly
,
the
very
words
of
these
places
and
Scriptures
proue
as
much
.
For
first
,
those
who
are
here
mentioned
,
are
only
such
as
did
but
taste
of
the
good
word
of
God
,
and
of
the
heauenly
gift
,
and
of
the
powers
of
the
world
to
come
.
Which
phrase
of
tasting
,
implying
but
a
meere
fit
,
flash
,
and
transitorie
act
and
passion
,
which
is
proper
only
to
hypocrites
and
carnall
men
,
&
cannot
be
fitly
and
properly
applied
to
the
Saints
of
God
,
and
such
as
are
truly
regenerated
:
who
doe
not
only
taste
of
the
good
word
of
God
,
and
of
the
heauenly
gift
,
but
doe
likewise
really
and
fully
injoy
them
and
possesse
them
,
not
only
in
their
tongues
and
pallates
,
but
in
their
inward
parts
and
bowells
,
in
their
hearts
and
soules
,
and
in
their
whole
man
.
Christ
Iesus
,
the
holy
Ghost
,
with
all
the
sanctifying
and
sauing
graces
of
the
Spirit
,
together
with
the
word
of
God
,
doe
dwell
richly
and
plentifully
in
them
,
their
soules
are
euen
filled
,
and
glutted
with
them
:
Psal.
63.
5.
Acts
6.
8.
cap.
7.
55.
Iohn
14.
16
,
17
,
20.
cap.
15.
11.
Rom.
15.
13.
Ephes.
3.
17.
19.
and
Col.
3.
16.
and
therefore
these
places
cannot
be
meant
of
them
.
Secondly
,
that
Prouerbe
which
Peter
doth
vse
of
these
:
2
Pet.
2.
22.
It
is
happened
to
them
according
to
the
true
prouerbe
:
The
dogge
is
turned
to
his
owne
vomit
againe
,
and
the
sow
that
was
washed
to
her
wallowing
in
the
mire
:
proues
,
that
those
of
whom
these
Scriptures
speake
,
what
euer
outward
shew
they
made
for
a
time
,
were
neuer
truly
regenerated
:
their
natures
were
neuer
changed
by
grace
:
they
were
dogges
,
and
swine
still
:
their
natures
and
their
hearts
were
filthie
and
corrupt
,
though
their
out-sides
were
washed
for
a
time
.
So
that
all
these
places
here
objected
against
mee
,
must
needs
be
intended
of
carnall
and
wicked
men
,
and
not
of
the
true
regenerate
Saints
of
God
;
and
so
your
Argument
from
these
places
followes
not
:
Secondly
,
admit
that
all
these
places
were
meant
of
true
regenerate
men
:
yet
I
answer
,
that
your
Antecedent
is
false
.
For
all
these
places
are
conditionall
.
They
say
not
,
that
the
Saints
of
God
doe
fall
away
,
or
that
they
may
fall
away
:
but
only
,
if
they
fall
away
:
it
is
impossible
for
them
to
be
renewed
by
repentance
,
or
to
be
reconciled
vnto
him
againe
.
So
that
all
the
Argument
which
you
can
collect
from
them
is
this
.
If
the
true
regenerate
Saints
of
God
fall
from
grace
,
then
they
shall
for
euer
perish
,
and
not
be
able
to
repent
:
therefore
they
may
fall
finally
from
grace
;
which
is
a
false
,
absurd
,
and
incongruous
consequent
.
Lastly
,
if
this
place
makes
for
a
finall
fall
from
grace
,
yet
it
makes
altogether
against
a
totall
,
without
a
finall
fall
from
grace
:
so
that
it
makes
one
way
for
me
,
though
not
another
,
it
makes
for
one
of
my
conclusions
,
if
not
for
both
of
them
.
And
thus
much
in
answer
to
this
third
Argument
.
The
fourth
Argument
that
may
be
objected
against
mee
,
is
that
parable
which
Christ
vseth
,
Math.
12.
43
,
44
,
45.
and
Luke
11.
24
,
25.
When
the
vncleane
spirit
is
gone
out
of
a
man
,
hee
walketh
thorow
●…rie
places
seeking
rest
,
and
findeth
none
.
Then
hee
saith
,
I
will
returne
into
my
house
from
whence
I
came
out
.
And
when
hee
is
come
he
findeth
it
emptie
,
swept
and
garnished
:
then
goeth
hee
and
taketh
with
himselfe
seuen
other
spirits
more
wicked
then
himselfe
,
and
they
enter
in
and
dwell
there
:
and
the
last
estate
of
that
man
is
worse
then
the
first
.
From
whence
this
argument
may
be
framed
.
The
diuell
may
returne
againe
with
seuen
other
spirits
more
wicked
then
himselfe
,
and
dwell
in
the
hearts
of
those
out
of
whom
hee
was
formerly
expelled
,
and
so
make
their
latter
end
to
be
worse
then
their
beginning
was
.
Therefore
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
,
may
afterwards
fall
from
grace
.
I
answer
,
that
the
argument
followes
not
,
because
that
Christ
healed
him
,
insomuch
that
hee
both
spake
and
saw
:
there
is
no
mention
of
any
cure
wrought
vpon
his
soule
:
and
therefore
you
cannot
apply
this
parable
,
to
those
whose
soules
are
cured
,
to
such
out
of
whose
hearts
the
workes
of
the
diuell
are
destroyed
:
but
only
to
such
whose
bodies
are
dispossessed
,
of
the
actuall
residencie
and
habitation
of
the
diuell
:
So
that
all
which
you
can
properly
collect
from
hence
is
this
:
that
the
diuell
may
returne
againe
and
actually
possesse
such
men
,
out
of
whom
hee
had
beene
actually
,
not
spiritually
cast
out
before
.
Secondly
,
the
very
end
of
this
Parable
proues
as
much
:
For
Christ
applies
this
parable
meerely
to
the
Iewes
,
Math.
12.
45.
Euen
so
shall
it
bee
to
this
wicked
generation
:
Christ
therefore
applying
this
to
a
wicked
generation
only
,
you
cannot
apply
it
to
the
faithfull
and
holy
generation
of
the
Saints
of
God
.
Thirdly
,
it
cannot
bee
intended
of
any
other
but
hypocrites
and
wicked
men
,
because
the
very
words
themselues
imply
as
much
.
For
first
,
the
words
are
not
,
when
the
diuell
is
cast
out
,
but
when
the
vncleane
spirit
is
gone
out
of
a
man
:
which
word
gone
out
:
implies
a
voluntary
action
in
the
diuell
.
Now
the
diuell
neuer
goeth
out
of
any
,
but
out
of
such
as
are
wicked
men
,
and
taken
captiue
by
him
at
his
will
,
2
Tim.
2.
26.
Hee
is
alwayes
cast
out
by
force
out
of
the
Saints
;
because
when
once
he
is
excluded
by
them
,
he
can
hardly
get
any
passage
into
their
hearts
againe
.
Hence
it
is
said
of
Christ
,
that
he
was
manifested
to
destroy
out
of
his
Saints
,
the
workes
of
the
diuell
,
1
Iohn
3.
8.
to
destroy
out
of
vs
the
body
of
sinne
,
Rom.
6.
6.
The
diuell
is
alwayes
cast
out
by
force
out
of
the
Saints
;
Rom.
12.
7.
8.
9.
2
Cor.
10.
4
,
5.
and
that
with
much
adoe
,
with
much
struggling
and
contention
:
Ephes.
6.
11
,
12.
after
long
prayer
and
fasting
,
Math.
17.
20.
22.
therefore
these
out
of
whom
the
diuell
goeth
out
,
and
is
not
cast
out
,
must
needs
bee
such
as
are
wicked
men
,
and
taken
captiue
of
him
at
his
will
.
Secondly
,
the
diuell
when
he
returneth
againe
,
findeth
these
men
empty
,
swept
,
and
garnished
,
fit
to
entertaine
so
vncleane
a
guest
:
Iesus
Christ
,
and
the
holy
Ghost
,
were
not
dwelling
and
residing
there
,
for
then
the
house
had
not
beene
empty
,
and
there
had
beene
no
roome
so
much
as
for
one
vncleane
spirit
to
inhabit
,
much
lesse
for
seuen
more
.
Now
Iesus
Christ
and
the
holy
Ghost
,
they
alwayes
dwell
in
the
hearts
and
soules
of
all
regenerate
men
:
Ephes.
3.
17.
Iohn
14.
16
,
17.
Math.
28.
20.
they
leaue
no
roome
for
inmates
,
especially
for
Sathan
and
vncleane
spirits
:
therefore
these
men
here
were
not
regenerated
and
truly
sanctified
.
Thirdly
,
the
vncleane
spirit
and
his
companions
,
they
enter
in
and
dwell
in
these
men
here
:
but
this
they
neuer
doe
in
the
regenerate
Saints
of
God
:
For
God
hath
hedged
them
about
,
so
that
the
diuell
cannot
come
neere
to
touch
them
,
much
lesse
to
dwell
within
them
,
without
Gods
speciall
permission
:
Iob
1.
10.
Math.
8.
31
,
32.
They
are
armed
with
the
whole
armour
of
God
,
so
that
the
diuell
cannot
〈◊〉
though
hee
assalt
them
;
Ephes.
6.
10
they
keepe
themselues
,
and
that
wicked
one
toucheth
them
not
,
1
Iohn
5.
18.
Therefore
this
place
cannot
bee
vnderstood
of
true
regenerate
men
.
Lastly
,
the
end
of
all
regenerate
men
,
is
farre
better
then
their
beginning
:
their
latter
fruites
are
more
and
better
then
their
first
,
Psal.
92.
13
,
14
Numbers
23.
10.
Rom.
6.
22.
1
Pet.
1.
9.
Reu.
2.
19.
&
Psal.
37.
37.
But
the
end
of
those
whom
Christ
speakes
of
here
,
is
like
to
theirs
in
the
2
Pet.
2.
21●…
it
is
〈◊〉
their
beginning
:
therefore
this
Scripture
cannot
bee
intended
of
godly
and
regenerate
Christians
,
but
of
hypocrites
and
wicked
men
,
and
so
it
makes
not
any
thing
for
your
purpose
.
If
you
object
,
that
they
were
swept
and
garnished
:
therefore
were
empris
,
swept
,
and
garnished
:
Wherefore
this
place
cannot
be
intended
,
that
they
were
garnished
,
adorned
,
and
purified
with
the
graces
of
Gods
Spirit
;
for
then
they
had
not
beene
empty
:
then
they
had
not
beene
fit
to
entertaine
such
vncleane
and
filthy
spirits
,
which
cannot
dwell
,
but
in
polluted
hearts
and
soules
.
So
that
the
meaning
of
these
words
is
this
:
that
they
were
empty
and
voide
of
Christ
,
and
of
the
gifts
and
graces
of
his
spirit
:
that
they
were
swept
and
garnished
,
not
with
graces
,
but
with
sinnes
and
vices
,
the
best
ornaments
of
the
Diuils
tabernacle
,
and
those
in
which
hee
most
of
all
delights
.
Thus
you
see
that
this
place
,
on
which
our
opposites
doe
much
relie
,
makes
nothing
at
all
against
mee
,
and
comes
not
home
vnto
the
point
in
question
.
The
fifth
argument
which
may
bee
produced
against
me
,
is
collected
from
Iohn
5.
2.
to
the
11.
and
it
is
this
.
If
the
regenerate
Saints
of
God
who
are
once
ingrafted
into
Christ
may
not
abide
in
Christ
,
if
they
may
beare
no
fruite
,
and
so
be
cast
out
into
the
fire
to
be
burned
,
then
they
may
finally
and
totally
fall
from
grace
.
But
the
true
regenerate
Saints
of
God
may
not
abide
in
Christ
,
they
may
beare
no
fruite
,
and
so
they
may
bee
cast
out
into
the
fire
to
be
burned
:
for
the
words
of
Saint
Iohn
are
.
Euery
branch
in
mee
that
beareth
not
fruite
hee
taketh
away
,
Abide
in
me
and
I
in
you
:
as
the
branch
cannot
beare
fruite
of
it selfe
,
〈◊〉
●…ide
in
the
vine
,
no
more
can
yee
,
except
yee
abide
in
mee
.
If
a
man
abide
not
in
mee
,
hee
is
cast
forth
as
a
branch
,
and
is
withered
,
and
men
gather
them
and
cast
them
into
the
fire
and
they
are
burned
.
If
you
abide
in
mee
,
and
my
words
abide
in
you
,
you
shall
aske
what
you
will
,
and
it
shall
bee
done
vnto
you
.
Which
words
do
proue
the
Minor
proopsition
.
Therfore
the
true
regenerate
Saints
of
God
,
may
fall
finally
and
totally
from
grace
.
To
this
I
answer
,
that
the
Minor
proposition
withered
branches
,
branches
which
beare
no
fruite
at
all
:
brances
which
haue
a
name
they
liue
and
yet
are
dead
;
as
the
Church
of
Sardis
was
:
Reu.
3.
1.
These
branches
,
though
they
made
a
shew
of
life
vnto
the
world
,
yet
they
had
neuer
any
true
and
spirituall
life
and
sap
within
them
,
they
neuer
brought
forth
fruite
:
and
therefore
they
were
neuer
truly
ingrafted
into
Christ
.
If
a
grift
bee
put
into
a
stocke
,
if
it
draw
no
sap
,
no
life
and
nourishment
from
the
stocke
,
if
it
grow
not
,
or
if
it
beare
no
fruit
,
but
withereth
away
,
no
man
will
euer
say
,
that
this
grift
was
well
&
truly
ingrafted
into
the
stock
;
so
it
is
with
those
that
are
ingrafted
into
Christ
:
if
they
grow
and
spring
not
,
or
if
they
beare
no
fruite
,
they
were
alwaies
but
dead
branches
,
they
had
no
spirituall
life
within
them
,
they
were
neuer
truly
ingrafted
into
him
.
Now
of
these
branches
Saint
Iohn
affirmes
,
that
they
shall
be
cast
out
,
and
withered
,
that
they
shall
be
taken
away
,
and
cast
into
the
fire
to
be
burned
.
Secondly
,
there
are
fruitfull
and
liuely
branches
,
which
the
Apostle
opposeth
to
these
other
branches
:
verse
2.
and
of
these
hee
there
affirmeth
,
that
his
Father
purgeth
them
,
that
they
may
bring
forth
more
fruite
:
these
branches
,
they
flourish
like
the
palme
tree
,
and
grow
like
a
cedar
in
lebanon
:
they
flourish
in
the
Courts
of
God
,
they
still
bring
forth
fruite
in
old
age
,
they
shall
bee
fat
and
flourishing
,
Psal.
92
,
12
,
13
,
14.
They
neuer
wither
like
these
other
branches
,
neither
doe
they
cease
from
yeelding
fruit
:
but
they
bring
forth
their
fruite
in
their
season
,
and
their
leafe
doth
not
wither
nor
fall
away
.
Psal.
1.
3.
and
Ier.
17.
8.
So
that
this
place
of
the
Apostle
is
no
more
in
substance
but
this
:
hypocrites
which
were
neuer
the
true
liuing
and
fruitfull
branches
of
Iesus
Christ
,
they
shall
wither
,
and
bee
cut
downe
and
cast
into
the
fire
,
for
their
vnfruitfulnesse
,
like
those
trees
that
Iohn
Baptist
speakes
of
:
Math.
3.
10.
and
like
the
fruitlesse
figge
tree
.
Math
21.
19.
Luke
.
13.
6.
to
10.
But
those
that
are
the
true
and
liuing
branches
of
Iesus
Christ
,
they
shall
alwaies
grow
and
flourish
,
and
bring
forth
more
fruite
continually
:
their
last
workes
shall
be
more
then
their
first
.
Psal
92.
12
,
13.
Reu.
2.
19.
Therefore
this
place
makes
wholly
against
you
and
not
for
you
,
it
warrants
not
your
Minor
proposition
to
bee
true
,
but
proues
it
to
bee
false
.
Secondly
,
I
answer
,
that
this
Scripture
here
is
not
meant
onely
of
the
regenerate
Saints
of
God
,
but
of
the
whole
militant
Church
of
God
comprehending
both
the
good
and
bad
,
as
appeares
by
the
first
verse
of
the
chapter
,
I
am
the
true
vine
(
saith
Christ
)
and
my
Eather
is
the
husband-man
,
&c.
Now
you
know
that
the
Church
of
God
which
is
militant
on
the
earth
,
is
compared
to
a
vineyard
and
to
a
vine
,
in
diuers
places
of
Scripture
,
as
Psal.
80.
〈◊〉
.
to
16.
Isai.
5.
1.
to
8.
cap.
27.
2.
3.
Math.
21.
33.
to
42.
and
other
places
:
as
it
is
in
other
places
compared
to
a
net
,
which
hath
good
and
bad
fish
in
it
:
to
a
field
,
which
had
tares
as
well
as
corne
:
floore
,
which
hath
chaffe
as
well
as
wheate
and
pure
corne
:
and
an
house
which
hath
vessells
of
honor
and
dishonor
in
it
.
So
that
broken
off
from
him
,
may
become
vnfruitfull
,
and
so
be
cast
into
the
fire
:
to
wit
,
this
word
,
●…xcept
:
and
this
word
,
if
:
which
are
both
conditionall
words
.
I
answer
,
As
the
branch
cannot
beare
fruite
of
itselfe
,
except
it
abide
in
the
vine
:
no
more
can
yee
,
except
yee
abide
in
mee
:
our
abiding
in
Christ
,
is
not
a
condition
,
but
a
cause
of
bearing
fruite
:
that
which
makes
vs
fruitfull
in
good
workes
,
is
our
abiding
in
Christ
,
is
the
only
substance
and
summe
of
these
words
;
and
so
you
can
collect
no
necessary
consequence
which
makes
against
me
from
them
.
All
the
argument
which
this
sentence
yeelds
you
is
but
this
.
No
regenerate
man
can
beare
any
fruite
except
he●…
abide
in
Christ
:
therefore
such
as
are
once
truly
regenerated
and
ingrafted
into
Christ
may
fall
from
grace
:
which
is
a
meere
〈◊〉
.
Secondly
,
for
this
word
,
if
:
I
answer
,
that
it
doth
necessarilie
imply
,
that
the
true
branches
of
Iesus
Christ
may
be
broken
off
,
withered
,
and
cast
into
the
fire
.
Consider
but
the
words
themselues
,
and
you
shall
finde
it
so
.
If
any
man
abide
not
in
me
,
he
is
cast
forth
as
a
branch
and
withered
:
If
yee
abide
in
me
,
and
my
words
abide
in
you
,
you
shall
aske
what
you
will
and
it
shall
be
done
vnto
you
.
What
now
will
your
arguments
from
these
words
bee
?
surely
no
more
but
this
.
If
anyman
abide
not
in
Christ
,
he
is
cast
forth
as
a
branch
and
withered
:
therefore
regenerate
men
may
fall
from
grace
.
If
any
man
abide
in
Christ
,
all
his
prayers
shall
be
granted
:
therefore
regenerate
men
may
fall
from
grace
.
Who
but
franticke
,
and
distracted
men
would
produce
such
arguments
as
these
.
Yea
,
continuing
and
abiding
in
him
.
Secondly
,
by
propounding
some
certaine
motiues
to
them
to
stirre
them
vp
to
fruitfulnesse
,
which
are
of
two
sorts
.
The
first
taken
from
the
danger
of
vnfruitfulnesse
:
euery
branch
in
mee
that
beareth
not
fruite
my
Father
taketh
away
,
and
he
is
cast
forth
and
withered
.
Secondly
,
From
the
aduantage
,
and
the
great
commoditie
of
fruitfulnesse
in
good
workes
:
both
in
respect
of
themselues
,
and
in
respect
of
God
.
In
respect
of
themselues
:
it
would
cause
God
to
giue
them
a
gratious
answer
to
all
their
prayers
and
requests
to
him
:
it
would
preserue
and
continue
the
loue
of
Christ
to
them
:
and
it
would
fill
them
full
of
joy
.
In
respect
of
God
:
God
should
bee
glorified
by
their
fruitfulnesse
in
good
workes
.
This
then
being
the
onely
end
and
scope
of
Christs
words
in
this
place
,
to
stirre
vp
his
Disciples
,
and
to
prouoke
them
to
fruitfulnesse
in
good
workes
:
if
you
take
the
words
as
they
are
spoken
and
as
Christ
intended
them
,
then
they
make
not
for
you
at
all
:
then
your
conclusion
and
argument
from
them
must
be
this
.
Christ
doth
prouoke
and
stirre
vp
regenerate
men
,
and
such
as
are
his
members
to
fruitfulnesse
in
good
workes
,
therefore
they
may
fall
from
grace
:
a
ridiculous
and
absurde
inconsequence
.
To
conclude
all
,
I
say
that
the
true
branches
of
Iesus
Christ
can
neuer
fall
from
grace
,
nor
yet
depart
from
Christ
.
First
,
because
Christ
himselfe
hath
chosen
them
,
and
ordained
them
,
that
they
should
goe
and
bring
forth
fruite
,
and
that
their
fruite
should
remaine
,
Iohn
15.
16.
Secondly
,
because
Christ
and
the
holy
Ghost
will
alwayes
liue
,
dwell
,
and
abide
within
them
:
Iohn
15.
3.
cap.
14.
16
,
17.
Ephes.
3.
17.
Gal.
2
:
20.
Math.
28.
20.
1
Iohn
4.
15.
and
cap.
5.
10.
20.
Thirdly
,
because
that
Christ
doth
loue
them
in
the
same
manner
as
his
Father
loueth
him
,
Iohn
15.
9.
Now
Gods
loue
to
Christ
is
perpetuall
and
neuer
ends
:
therefore
Christs
loue
to
them
must
bee
perpetuall
to
:
and
so
Christ
cannot
but
abide
in
them
,
and
they
in
him
.
Fourthly
,
because
the
true
branches
of
Iesus
Christ
,
cannot
bring
forth
ill
fruite
,
Math.
7.
18.
they
cannot
fade
nor
wither
,
they
cannot
cease
from
yeelding
fruite
,
Psal.
1.
3.
Ier.
17
8.
Fiftly
,
because
the
feare
of
God
is
in
their
hearts
,
that
they
shall
not
depart
from
Christ
,
Ier.
32.
40.
Sixtly
,
because
Christ
hath
prayed
to
his
Father
for
them
,
to
keepe
them
through
his
owne
name
,
that
so
they
might
be
in
him
,
and
hee
in
them
:
Iohn
17.
11.
23.
That
is
,
(
as
(
[
a
](A10194-e52470-b)
a
Contr.
Arian
.
〈◊〉
.
4.
)
Athana●…us
expounds
it
)
that
the
grace
of
his
Spirit
might
remaine
irreuocable
and
immouable
in
his
Disciples
:
that
that
which
was
granted
to
the
Sonne
by
nature
,
to
bee
in
the
Father
,
might
be
granted
〈◊〉
vnto
vs
by
the
Spirit
:
which
when
Paul
knew
,
who
(
saith
he
)
shall
separate
vs
from
the
loue
of
Christ
?
for
the
gifts
and
calling
of
God
are
without
repentance
.
Lastly
,
because
Christ
spake
these
very
words
which
you
object
to
this
only
end
,
that
his
ioy
might
remaine
in
his
Disciples
,
and
that
their
ioy
might
be
full
,
Iohn
15.
11.
n●…ither
of
which
could
be
,
if
that
the
true
members
of
Iesus
Christ
might
fall
quite
away
from
grace
;
For
then
Christ
could
haue
no
joy
in
them
,
nor
they
no
ioy
and
comfort
in
him
.
Therefore
your
collection
from
this
place
,
being
quite
repugnant
to
the
very
words
and
scope
of
the
place
;
and
all
the
arguments
which
you
can
truly
collect
from
hence
,
being
meere
Nonsequiturs
and
inconsequencies
,
and
nothing
to
the
purpose
,
I
will
here
shake
hands
with
this
text
and
Argument
,
and
proceed
to
some
others
.
The
sixth
Argument
that
may
bee
made
against
me
,
is
that
of
Phil.
2.
12.
Worke
out
your
saluation
with
feare
and
trembling
.
The
regenerate
Saints
of
God
must
worke
out
their
owne
s●…luation
with
feare
and
trembling
:
therefore
they
may
fall
from
grace
.
For
if
they
might
not
fall
from
grace
,
they
had
no
cause
to
feare
and
tremble
thus
.
For
answer
,
to
keepe
men
from
falling
from
the
state
of
grace
.
For
first
,
this
filiall
,
reuerent
and
godly
feare
,
it
keepes
men
from
committing
sinne
,
it
makes
men
for
to
stand
in
awe
of
God
,
and
not
to
sinne
against
him
.
Psal.
4
4.
Prou.
3.
7.
cap.
8.
13.
cap.
14.
2
,
16
,
26
,
27.
cap.
16.
6.
&
cap.
19.
23.
Secondly
,
it
keepes
men
from
d●…parting
from
the
Lord
.
Ier.
32.
40.
I
will
put
my
feare
in
their
hearts
that
they
shall
not
depart
from
me
.
Thirdly
,
it
makes
men
for
to
cast
themselues
wholly
into
the
armes
of
God
and
Iesus
Christ
,
it
makes
men
for
to
trust
perfectly
in
God
,
and
to
chuse
him
for
their
onely
portion
,
their
onely
refuge
,
stay
,
and
prop.
So
that
this
feare
of
God
,
is
the
onely
preseruatiue
and
antidote
against
Apostacie
and
falling
away
from
grace
.
Now
that
this
is
the
feare
which
is
here
intended
it
is
plaine
and
euident
.
First
,
by
the
words
themselues
.
Worke
out
your
saluation
with
feare
and
trembling
:
what
for
feare
of
falling
away
from
grace
?
no
such
matter
:
for
it
is
God
that
worketh
in
you
both
the
will
and
the
deede
of
his
good
pleasure
.
They
must
feare
and
tremble
not
because
they
may
fall
from
grace
,
but
because
they
haue
to
doe
with
God
;
whose
presence
,
whose
loue
and
goodnesse
,
whose
maiestie
and
greatnesse
,
whose
purity
and
holinesse
are
all
exceeding
dreadfull
and
terrible
,
and
require
much
reuerence
,
much
awe
and
godly
feare
,
from
such
as
are
to
deale
with
him
,
especially
in
such
weighty
matters
as
concerne
their
soules
.
Secondly
,
it
is
euident
by
paralelling
this
place
,
with
some
other
Scriptures
that
expound
it
.
as
Psal.
2.
10.
Serue
the
Lord
with
feare
,
and
reioyce
with
trembling
.
Ioy
and
trembling
can
neuer
stand
together
,
if
you
take
trembling
for
a
●…lauish
feare
,
or
a
feare
of
falling
away
from
grace
.
So
Psal.
4.
4.
stand
in
awe
and
sinne
not
.
Psal.
33.
8.
Let
all
the
earth
feare
the
Lord
:
let
all
the
inhabitants
of
the
world
stand
in
awe
of
him
.
Psal.
34.
7.
O
feare
the
Lord
yee
his
Saints
:
for
there
is
no
want
to
them
that
feare
him
.
Psal.
5.
7.
I
will
come
into
thy
house
in
the
multitude
of
thy
mercies
:
and
in
thy
feare
will
I
worship
towards
thine
holy
Temple
.
Psal.
89.
7.
God
is
greatly
to
be
feared
in
the
assemblie
of
the
Saints
,
and
to
bee
had
in
reuerence
,
of
all
them
that
are
about
him
.
Ier.
5.
22.
Feare
yee
not
mee
saith
the
Lord
?
Will
yee
not
tremble
at
my
presence
,
&
c
?
and
Hosea
.
3.
3.
They
shall
feare
the
Lord
,
and
his
goodnesse
in
the
latter
daies
:
which
places
being
compared
with
this
of
the
Apostle
,
proue
that
this
feare
which
hee
intendeth
,
is
onely
a
filiall
and
louing
feare
,
of
not
offending
God
,
and
not
a
feare
of
falling
away
from
grace
:
that
of
Heb.
12.
28.
will
iully
cleare
it
.
Wherfore
we
receiuing
a
kingdome
which
cannot
be
moued
,
let
vs
haue
grace
whereby
we
may
serue
God
acceptablie
,
with
reuerence
and
godly
feare
;
for
our
God
is
a
consuming
fire
.
The
place
is
worth
the
obseruing
.
The
Saints
o●…
God
haue
receiued
such
a
kingdome
which
cannot
bee
moued
;
and
yet
they
must
serue
God
with
reuerence
and
godly
feare
.
But
is
this
feare
,
a
feare
of
loosing
their
kingdome
and
graces
?
no
:
they
are
so
firme
and
sure
that
they
neede
not
feare
the
losse
of
them
,
they
are
a
kingdome
which
cannot
bee
moued
.
What
is
it
then
,
that
they
must
thus
reuerence
and
feare
?
it
is
onely
the
glory
,
the
maiestie
,
and
almighty
power
of
God
:
they
must
serue
God
acceptablie
,
with
reuerence
and
godly
feare
,
because
that
hee
is
a
consuming
fire
.
So
that
this
place
being
onely
meant
of
a
religious
,
godly
deuout
and
filiall
feare
,
which
is
the
chiefest
preseruatiue
against
Apostacie
,
it
makes
not
for
you
but
against
you
.
The
seuenth
objection
that
may
be
made
against
mee
is
this
.
The
true
regenerate
Saints
of
God
may
bee
led
away
with
the
error
of
the
wicked
,
and
fall
from
their
owne
stedfastnesse
,
2
Pet.
3.
17.
Therefore
they
may
fall
from
the
state
of
grace
.
I
answer
,
that
the
Antecedent
is
false
and
not
warranted
You
therefore
my
brethren
(
saith
the
Apostle
)
seeing
that
you
know
these
things
,
beware
least
you
being
led
away
with
the
error
of
the
wicked
,
fall
from
your
owne
stedfastnesse
.
Which
words
,
being
nothing
else
but
a
bare
admonition
and
exhortation
,
to
beware
of
seducing
Heretickes
,
doe
not
necessarily
implie
a
fall
from
grace
.
First
,
because
admonitions
,
caueates
,
and
exhortations
to
beware
of
being
seduced
,
are
maine
preseruatiues
and
helpes
against
Apostacie
:
they
are
the
meanes
which
God
himself
hath
prouided
to
keepe
vs
from
Apostacie
.
Secondly
,
because
these
admonitions
and
exhortations
they
only
stirre
vs
vp
to
vse
the
meanes
to
perseuere
:
Circumspection
and
vigilancie
are
these
chiefest
meanes
to
preserue
and
keepe
vs
from
falling
;
and
this
place
of
the
Apostle
doth
but
quicken
and
incourage
vs
for
to
vse
these
meanes
,
and
therefore
it
doth
not
necessarily
implie
that
a
man
may
fall
from
grace
.
Thirdly
,
because
God
doth
oft-times
admonish
his
Saints
to
beware
of
being
seduced
,
when
as
it
is
impossible
for
them
to
be
seduced
.
Christ
tells
vs
expresly
,
that
it
is
impossible
for
the
elect
to
bee
seduced
,
Math.
24.
24.
Marke
13.
22.
and
yet
in
these
very
places
hee
admonisheth
them
to
beware
of
false
Christs
and
false
Prophets
,
lest
they
should
be
seduced
and
deceiued
by
them
:
which
is
the
same
case
with
this
of
Peter
:
For
Peter
hee
writes
this
Epistle
to
the
elect
Saints
of
God
,
and
then
admonisheth
them
to
beware
of
being
seduced
,
when
as
Christ
himselfe
assured
vs
,
that
it
is
not
possible
for
them
to
bee
seduced
;
therefore
this
place
being
but
a
bare
exhortation
,
yeelds
you
but
this
absurd
and
disioynted
Argument
.
The
Saints
of
God
are
exhorted
to
vse
the
meanes
to
perseuere
,
they
are
admonished
to
beware
of
seducers
,
when
as
it
is
impossible
for
them
to
bee
seduced
;
therefore
they
may
fall
from
grace
.
Or
,
Admonitions
and
cautions
are
the
meanes
to
preserue
the
Saints
from
falling
from
grace
.
Therefore
the
Saints
to
whom
these
admonitions
and
cautions
are
giuen
,
may
fall
from
grace
:
which
how
well
it
followes
,
I
referre
it
to
the
reader
for
to
judge
.
Secondly
,
the
Antecedent
is
not
warranted
by
this
place
,
admitting
that
this
exhortation
did
necessarily
implie
,
that
the
true
regenerate
Saints
of
God
might
be
seduced
with
the
Error
of
the
wicked
:
For
the
Apostle
bids
them
not
to
beware
of
falling
from
the
seeds
and
habits
,
but
from
the
stedfastnesse
of
Grace
.
Beware
lest
you
fall
from
your
owne
stedfastnesse
.
Now
grace
,
or
the
habite
and
seed
of
grace
,
is
one
thing
,
stedfastnesse
of
grace
another
:
the
one
is
the
tree
,
the
other
but
the
fruite
:
the
one
is
the
essence
,
the
other
but
the
degree
of
grace
.
Wee
grant
that
a
man
may
fall
from
the
stedfastnesse
and
the
degree
of
grace
,
but
yet
it
followes
not
,
that
therefore
hee
may
fall
totally
or
finally
from
the
habit
and
seed
of
grace
,
because
they
are
distinct
and
different
things
,
of
a
distinct
and
different
nature
.
Therefore
though
I
grant
you
all
that
this
place
can
yeeld
you
,
yet
it
makes
not
for
your
purpose
;
it
proues
no
more
but
this
,
that
a
man
may
fall
from
the
degrees
of
grace
,
which
I
doe
not
denie
,
but
it
comes
not
to
the
habit
and
seed
of
grace
,
which
are
the
things
in
question
:
and
so
it
is
impertinent
.
The
eigth
objection
which
may
bee
made
against
mee
is
that
of
the
1
Cor.
10.
12.
Let
him
that
thinketh
hee
standeth
take
heed
lest
hee
fall
:
that
of
Heb.
3.
12.
Take
heed
brethren
,
lest
there
bee
in
any
of
you
an
euill
heart
of
vnbeliefe
,
in
departing
from
the
liuing
God
,
and
that
of
Heb.
4.
1.
11.
Let
vs
therefore
feare
,
lest
a
promise
being
left
vs
,
of
entring
into
his
rest
,
any
of
you
should
seeme
to
come
short
of
it
:
Let
vs
labour
therefore
to
enter
into
that
rest
,
lest
any
man
fall
after
the
same
example
of
vnbeliefe
.
From
which
places
this
Argument
may
bee
framed
.
The
Saints
of
God
are
admonished
to
take
heed
lest
they
fall
and
depart
from
God
through
vnbeliefe
,
and
so
come
short
of
heauen
;
therefore
they
may
fall
from
grace
.
I
answer
,
that
the
argument
followes
not
,
because
these
admonitions
thinke
they
stand
,
and
not
to
such
as
doe
truly
stand
by
faith
.
Secondly
,
because
it
is
spoken
only
to
awaken
men
out
of
their
carnall
securitie
;
and
to
make
them
warie
of
committing
sinne
for
feare
of
Gods
temporall
judgements
.
Thirdly
,
because
it
is
spoken
only
to
preserue
and
keepe
men
from
falling
,
and
not
to
proue
that
they
may
fall
from
grace
.
So
that
your
Argument
from
this
place
will
bee
no
more
but
this
:
Hypocrites
,
presumptuous
,
and
secure
men
,
must
beware
lest
they
fall
:
therefore
the
Saints
of
God
may
fall
from
grace
:
which
followes
not
at
all
.
For
that
of
Hebr.
3.
12.
I
answer
:
that
it
was
spoken
to
all
the
Hebrewes
,
and
not
only
to
such
of
them
as
were
the
true
regenerate
Saints
of
God
;
and
it
is
no
more
in
effect
but
this
:
Brethren
,
let
euery
one
of
you
search
and
trie
his
owne
heart
,
for
feare
lèst
hee
should
haue
an
vnbeleeuing
heart
,
and
so
should
depart
from
God
at
last
:
which
the
true
regenerate
Saints
of
God
,
and
such
as
are
true
belee●…ers
can
neuer
doe
,
Ier.
32.
40.
Iohn
6.
68.
and
1
Iob.
2.
19.
And
as
for
that
of
Hebr.
4.
1.
11.
it
is
no
more
in
substance
but
this
:
Brethren
,
you
haue
a
gratious
and
pretious
promise
made
vnto
you
,
of
entring
into
the
heauenly
Canaan
,
see
therefore
that
you
labour
,
and
striue
to
enter
into
it
,
lest
you
come
short
of
it
,
and
so
lose
the
benefit
and
comfort
of
this
promise
.
What
are
these
two
places
to
this
falling
away
from
grace
?
surely
,
nothing
at
all
.
All
men
must
examine
their
hearts
to
see
whether
they
are
sincere
and
vpright
:
all
must
striue
to
enter
into
Gods
rest
,
else
they
shall
neuer
doe
it
.
Therefore
a
regenerate
Saint
os
God
may
fall
from
grace
,
is
but
a
ridiculous
and
strange
Nonsequitur
.
To
these
admonitions
I
will
adde
that
of
Rom.
11.
8.
place
much
infisted
vpon
.
Be
not
high
minded
but
feare
.
To
which
I
answer
first
,
That
this
is
spoken
to
all
beleeuing
Ge●…tiles
,
who
had
taken
vpon
them
the
outward
profession
of
〈◊〉
,
and
not
to
the
particular
Saints
of
God
,
and
those
〈◊〉
regenerate
men
that
were
among
them
:
for
they
need
not
feare
a
breaking
off
:
for
Christ
himselfe
commands
them
no●…
to
feare
,
Luke
12.
32.
Feare
not
little
flocke
,
for
it
is
your
Fathers
will
to
giue
you
a
kingdome
.
Christ
hath
assured
them
,
that
they
〈◊〉
neuer
perish
,
and
that
none
shall
eu●…r
plucke
them
out
of
●…is
,
or
bis
Fathers
hands
,
Iohn
10.
28.
that
Nothing
shall
euer
separate
them
from
that
loue
of
God
which
is
in
Christ
Iesus
the●…
Lord
.
Rom.
8.
39.
and
therefore
they
need
not
feare
this
breaking
off
from
Christ
:
so
that
this
place
must
bee
applied
to
the
whole
visible
Church
of
the
Gentiles
and
not
to
the
Elect
,
faithfull
,
and
particular
Saints
of
God
within
the
Church
.
Secondly
,
I
answer
.
That
this
is
spoken
only
by
way
of
counsell
and
aduice
,
to
admonish
the
Gentiles
how
they
should
carry
themselues
towards
the
Iewes
:
that
they
,
should
not
therefore
contemne
the
Iewes
and
〈◊〉
ouer
them
,
because
that
God
had
cast
off
the
Iewes
,
and
had
chosen
them
to
be
his
people
in
their
roome
:
but
that
they
should
carry
themselues
louingly
and
humbly
toward●…
them
,
because
they
were
once
the
people
of
God
,
and
might
be
so
againe
for
ought
they
knew
:
and
God
might
as
well
cast
off
them
,
if
they
grow
insolent
and
sinne
against
them
,
and
〈◊〉
〈◊〉
the
Iewes
againe
in●…o
his
fauour
,
as
hee
did
cast
off
the
Iewes
to
receiue
them
.
What
then
makes
this
to
your
purpose
?
God
may
reject
the
Gentiles
and
receiue
the
Iewes
,
therefore
the
true
regenerate
Saints
and
members
of
Iesus
Christ
may
fall
from
grace
,
is
no
good
consequent
.
〈◊〉
I
answer
with
Anselme
in
his
Exposition
vpon
this
chapter
,
that
this
so
th●…t
wee
shall
not
d●…part
fro●…●…im
Ier.
32.
40.
therefore
this
being
but
an
exhortation
vnto
such
a
grace
as
is
one
of
the
chiefest
meanes
to
keepe
vs
from
falling
from
the
state
of
Grace
,
cannot
implie
a
fall
from
grace
as
you
pretend
it
doth
.
Lastly
,
I
answer
,
that
the
Saints
of
God
,
they
are
humble
,
meeke
,
and
lowly
men
,
they
are
not
high-minded
,
nor
haughti●…
hearted
,
and
they
alwayes
stand
in
awe
of
God
,
Psal.
131.
1.
2.
Psal.
39.
2.
Isai.
61.
1.
Math.
5.
3.
5.
cap.
11.
29.
Gal.
5.
22
,
23.
and
Col.
3.
12.
therefore
they
need
not
feare
to
be
dissected
or
broken
off
from
Christ
for
pride
and
arrogance
:
and
so
they
are
not
within
the
compasse
of
this
admonition
and
aduice
of
Paul
:
at
least
not
within
the
compasse
of
the
punishment
of
that
sinne
,
which
Paul
doth
here
dehort
the
Gentiles
from
.
All
these
admonitions
and
cautions
therefore
which
you
here
obiect
,
make
nothing
at
all
against
me
:
they
serue
only
in
maiorem
cautelam
,
to
make
the
Saints
more
wary
,
not
lesse
firme
and
stable
in
the
state
of
grace
.
The
ninth
objection
which
may
bee
framed
against
mee
,
is
that
of
the
1
Cor.
16.
13.
Watch
you
and
stand
fast
in
the
faith
,
quitte
you
like
men
,
bee
strong
.
That
of
Phil.
4.
1.
stand
fast
in
the
Lord
.
That
of
Heb.
4.
14.
Hold
fast
your
profession
;
That
of
Re●…
.
2.
25
,
46.
Hold
fast
till
I
come
,
and
the
like
.
These
exhortations
intimate
,
that
the
Saints
may
fall
from
grace
,
else
they
were
but
idle
.
I
answer
,
that
you
are
The
tenth
objection
that
may
bee
made
against
me
,
are
these
conditionall
texts
of
Scripture
following
,
Iohn
8.
31.
51.
If
you
continue
in
my
words
,
then
are
you
my
disciples
indeed
.
If
a
man
keepe
my
sayings
hee
shall
neuer
see
death
,
1
Cor.
15.
2.
By
which
word
you
are
saued
,
if
you
k●…epe
in
memorie
what
I
preached
vnto
you
,
1
Chron.
28.
9.
If
thou
seeke
him
,
hee
will
be
found
of
thee
:
but
if
thou
forsake
him
,
bee
will
cast
thee
off
for
ouer
.
Gal.
6.
9.
In
due
time
you
shall
reape
if
you
faint
not
,
Col.
1.
21
,
22
,
23.
You
that
were
sometimes
alienated
,
and
enemies
by
your
wi●…ked
workes
,
yet
now
hath
hee
reconciled
in
the
body
of
his
flesh
through
death
,
to
present
you
holy
,
vnblamable
,
and
irrepròuable
in
his
sight
,
if
you
continue
in
the
faith
grounded
and
settled
,
and
bee
not
moued
away
from
the
hope
of
the
Gospell
which
you
haue
heard
,
1
Thes.
3.
8.
now
wee
liue
,
if
you
stand
fast
in
the
Lord
,
1
Tim.
2.
25.
Notwithstanding
she
shall
be
saued
by
childe-bearing
,
if
they
continue
in
faith
,
in
charity
and
holinesse
with
sob●…tie
,
2
Tim.
2.
12.
If
wee
denie
him
,
hee
will
also
denie
vs
,
Hebr.
3.
6.
whose
house
are
wee
,
if
wee
hold
fast
the
confidence
and
reioycing
of
the
hope
firmely
vnto
the
end
,
and
2
Pet.
1.
10.
If
you
doe
these
things
you
shall
neuer
fall
.
These
condition
all
places
implie
,
that
a
true
regenerate
man
may
fall
from
grace
,
or
else
they
serue
to
little
purpose
,
they
are
but
idle
and
and
superfluous
.
To
this
I
answer
first
,
that
none
of
these
places
were
euer
recorded
or
spoken
to
this
end
,
to
proue
that
the
true
regenerate
Saints
of
God
might
fall
away
from
the
state
of
grace
,
neither
doe
they
intimate
asmuch
:
For
first
,
some
of
these
places
proue
no
more
but
this
,
that
none
are
truly
regenerated
and
ingrafted
into
Christ
,
but
such
as
perseuere
vnto
the
end
:
this
is
the
only
end
and
scope
of
them
,
as
that
of
Iohn
8.
31.
Col.
1.
21
,
22
,
23.
and
Heb.
36
So
that
if
you
collect
any
argument
against
me
from
them
,
it
must
be
this
:
None
are
the
true
regenerate
Saints
of
God
,
none
are
reconciled
truly
vnto
God
,
none
are
the
house
of
God
but
those
that
continue
and
perseuere
vnto
the
end
:
therefore
,
the
true
regenerate
Saints
of
God
may
fall
from
grace
:
which
conse●…uent
is
quite
contradictorie
and
repugnant
to
the
Antecedent
:
whereas
the
only
true
consequent
from
it
is
this
,
therefore
the
true
Saints
of
God
can
neuer
fall
from
grace
.
Secondly
,
the
greater
number
of
these
places
are
no
more
in
sense
,
and
substance
but
this
.
Such
as
continue
to
the
end
,
they
shall
bee
saued
,
as
Iohn
8.
51.
1
Cor.
15.
2.
Gal.
6.
9.
Col.
1.
21
,
22
,
25.
1
Tim.
2.
15.
Heb.
3.
6.
2
Pet.
1.
10.
So
that
your
argument
from
them
can
be
but
this
.
Such
only
as
continue
to
the
end
shall
bee
saued
:
therefore
the
true
regenerate
Saints
of
God
may
fall
from
grace
:
which
is
a
meere
ridiculous
inconsequent
;
supposing
perseuerance
in
grace
,
and
the
vsing
of
the
meanes
of
saluation
,
to
implie
a
necessarie
possibilitie
of
falling
from
grace
,
and
loosing
of
saluation
.
Thirdly
,
the
other
places
that
are
objected
;
as
1
Chron.
28.
9.
2
Tim.
2.
12.
and
that
of
Rom.
8.
13.
If
you
liue
after
the
flesh
you
shall
die
:
are
no
more
in
sense
and
substance
but
this
.
That
if
men
liue
vngodly
liues
,
and
doe
not
perseuere
vnto
the
end
,
that
then
they
shall
not
be
saued
:
this
is
the
only
,
true
,
and
proper
sense
and
drift
of
these
places
and
nothing
else
.
What
then
can
you
collect
from
them
?
Surely
no
more
but
this
.
Such
as
forsake
God
and
liue
in
their
sinnes
shall
die
:
therefore
the
true
regenerate
Saints
of
God
may
fall
from
grace
.
Or
,
if
the
Saints
of
God
forsake
God
,
and
liue
in
their
sinnes
without
repentance
,
they
shall
die
eternally
,
and
God
will
cast
them
off
for
euer
.
Therefore
,
they
may
fall
from
grace
,
a
learned
and
profound
inconsequent
.
Reader
,
canst
thou
forbeare
to
wonder
at
such
arguments
as
these
,
which
are
all
composed
of
such
strange
,
ridiculous
and
absurd
consequencies
,
as
euen
children
and
mad-men
would
blush
for
to
produce
them
?
Yea
,
but
our
learned
and
profound
Antagonists
,
(
who
haue
such
acute
and
piercing
eyes
,
that
they
can
prie
and
diue
beyond
the
reach
of
ordinarie
capacities
,
and
beyond
the
sense
and
meaning
of
the
Scriptures
)
will
object
:
If
you
continue
stedfast
in
the
faith
,
if
you
indure
to
the
end
,
if
you
faint
not
,
you
shall
be
saued
,
but
if
you
forsake
me
,
if
you
giue
ouer
before
you
come
vnto
your
journies
end
,
and
turne
backe
vnto
your
sinnes
,
I
will
then
cast
you
off
and
you
shall
be
damned
.
What
shall
the
Saints
of
God
now
make
this
exposition
of
these
and
such
like
places
,
that
God
doth
distrust
them
,
and
doubt
of
their
fidelitie
towards
him
,
that
hee
is
affraid
that
they
will
fall
from
grace
,
and
cast
off
this
yoke
?
that
these
speeches
of
God
doe
necessarily
implie
,
that
they
may
fall
from
grace
?
God
forbid
,
for
this
would
breed
such
a
jealousie
betweene
God
and
his
Saints
,
that
one
of
them
would
neuer
trust
the
other
:
God
then
should
neuer
trust
his
Saints
,
and
so
they
would
neuer
trust
him
with
any
thing
,
much
lesse
with
the
keeping
of
their
soules
.
Wee
finde
by
common
experience
,
that
no
man
will
trust
another
,
nor
yet
beleeue
another
who
dares
not
for
to
trust
and
beleeue
him
;
because
he
reputes
such
a
one
who
dares
not
for
to
trust
him
as
his
enemie
,
and
as
one
that
doth
vilifie
and
disparage
him
:
If
God
therefore
were
jealous
of
his
Saints
,
who
are
his
friends
,
and
his
best
beloued
,
to
whom
hee
doth
communicate
his
secrets
and
his
will
,
they
would
not
,
nay
,
they
could
not
put
their
trust
●…n
him
,
Yea
,
it
would
cause
them
for
to
call
his
promises
and
truth
into
question
,
wherein
hee
hath
promised
to
preserue
them
from
Apostacie
,
to
keepe
them
from
falling
,
and
to
put
his
feare
into
their
hearts
that
they
should
not
depart
from
him
,
and
the
like
.
Wherefore
they
must
and
doe
,
take
all
these
Scriptures
to
be
nothing
else
,
but
so
many
motiues
and
incouragements
,
both
from
the
danger
and
the
profit
,
to
stirre
them
vp
to
a
finall
,
constant
,
vigilant
,
circumspect
,
and
cheerefull
perseuerance
in
grace
,
which
is
the
true
,
the
proper
and
only
vse
and
end
of
them
:
So
that
these
objections
and
arguments
,
which
you
●…rame
from
these
and
such
like
Scriptures
,
are
but
friuolous
and
idle
,
they
are
but
meere
inconsequencies
,
and
come
not
to
the
purpose
.
Lastly
,
the
Saints
of
God
by
the
helpe
and
assistance
of
Gods
Spirit
,
doe
a●…waies
perfor●…e
these
conditions
;
they
doe
continue
stedfast
in
the
faith
,
they
doe
perseuere
vnto
the
end
,
they
are
alwayes
adding
one
grace
vnto
another
,
they
doe
still
hold
on
their
way
,
they
still
grow
stronger
and
stronger
,
they
mount
vp
with
wings
as
Eagles
,
they
runne
and
are
not
wearie
,
they
walke
and
doe
not
faint
,
they
walke
in
gods
statutes
,
and
they
keepe
his
iuagements
and
doe
them
.
Iob
17.
9.
Isai.
49.
31.
〈◊〉
.
36.
27.
therefore
they
shall
neuer
fall
,
therefore
they
shall
be
saued
:
so
that
these
conditionall
speeches
proue
only
,
that
they
cannot
fall
from
grace
;
because
that
God
doth
alwayes
inable
them
for
to
performe
the
conditions
.
The
eleuenth
obiection
which
may
be
made
against
mee
is
that
of
Heb.
10.
35
,
38.
Cast
not
away
your
confidence
which
hath
great
recompence
of
reward
.
If
any
man
draw
backe
,
my
soule
shall
haue
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
false
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
loue
to
them
,
mauger
all
those
afflictions
which
did
befall
them
:
they
are
nothing
else
but
an
exhortation
vnto
constancie
and
perseuerance
in
the
state
of
grace
,
and
therefore
they
doe
not
imply
a
fall
from
grace
.
All
the
argument
that
you
can
haue
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
vs
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
loue
,
and
call
their
saluation
into
question
in
times
of
pressure
&
affliction
,
yet
it
followes
not
,
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
haue
most
grace
,
may
in
times
of
pressure
and
temptation
,
call
Gods
eternall
loue
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
loue
&
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
onely
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
loue
,
and
vnion
vnto
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
from
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
onely
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
haue
no
pleasure
in
him
.
The
just
men
who
haue
a
true
and
liuing
faith
,
are
here
put
in
opposition
to
those
that
haue
it
not
,
but
only
in
outward
shew
.
Those
that
haue
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
haue
not
this
true
and
liuing
faith
,
and
yet
make
an
outward
profession
and
shew
of
faith
in
times
of
peace
,
they
alwaies
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
haue
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
onely
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
vnto
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
the
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
onely
hypocrites
,
and
not
true
beleeuers
;
so
that
your
Antecedent
is
false
,
and
no
waies
warranted
by
this
text
of
Scripture
,
which
comes
not
home
vnto
our
purpose
,
and
doth
no
waies
make
against
me
.
Secondly
,
admit
that
these
words
are
spoken
of
such
as
haue
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
that
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
,
to
purge
them
,
to
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
onely
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
onely
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
onely
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
vs
,
The
thirteenth
obiection
that
may
bee
brought
against
mee
,
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
onely
a
fall
into
affliction
,
and
not
a
fall
from
grace
.
This
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
crosses
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
vs
,
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
mee
,
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
answer
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
giue
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
loue
to
God
,
to
discourage
them
in
the
practise
of
religion
,
or
to
prouoke
them
vnto
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
vnto
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
giue
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
giue
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
onely
Gods
mercie
which
supports
him
,
and
not
their
scandall
that
offends
him
,
that
keepes
him
from
Apostacie
:
therefore
God
is
as
much
offended
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
yonger
widowes
refuse
;
for
when
they
haue
begun
to
waxe
wanton
they
will
marry
,
hauing
damnation
because
they
haue
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
warranted
The
sixteenth
objection
is
this
.
A
man
man
receiue
the
grace
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
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.
vpon
the
2
Cor.
5.
19
,
20.
God
hath
committed
vnto
vs
the
word
of
reconciliation
.
Now
then
wee
are
ambassadors
for
Christ
,
as
though
God
did
beeseech
you
by
vs
,
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
onely
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
haue
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
haue
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
be
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
,
is
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
argument
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
vnto
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
vnto
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
vnto
God
for
his
presence
and
spirit
,
doe
imply
that
God
will
not
giue
them
to
you
?
If
it
doth
,
how
then
can
you
pray
in
faith
without
doubt
and
wa●…ering
,
beleeuing
that
you
shall
receiue
the
thing
you
pray
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
,
is
collected
from
these
words
of
Paul
,
Gal.
5.
4.
Christ
is
become
of
none
effect
vnto
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
is
The
nineteenth
obiection
may
be
drawn
from
that
prayer
of
Agur.
Pro.
30.
8.
9.
Giue
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
:
neuer
leaue
them
nor
forsake
them
,
and
hee
doth
sanctifie
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
giue
him
perseuerance
,
and
to
remoue
those
lets
and
obstacles
which
might
hinder
him
in
his
perseuerance
?
What
an
absurdity
would
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
me
,
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
there
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
onely
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
,
that
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
haue
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
onely
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
to
your selues
,
that
wee
lose
not
those
things
which
wee
●…aue
wrought
,
but
that
wee
may
receiue
a
full
reward
.
Regenerate
men
may
lose
the
things
which
they
haue
wrought
;
therefore
they
may
fall
from
grace
.
I
answer
,
that
the
Antecedent
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
haue
wrought
,
but
that
yee
receiue
a
full
reward
:
but
looke
to
your selues
,
that
wee
lose
not
the
thing●…
which
wee
haue
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
ministers
of
the
Gospell
,
and
haue
preached
Christ
vnto
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
haue
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
vs
best
content
,
and
brings
vs
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
haue
any
care
or
respect
to
vs
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
haue
wrought
,
but
that
wee
may
receiue
a
full
reward
of
ioy
and
comfort
both
here
and
hereafter
;
This
is
the
true
,
genuine
,
proper
and
onely
sense
,
scope
,
and
meaning
of
this
place
;
and
what
makes
this
against
me
?
Surely
nothing
at
all
:
and
therefore
I
will
forbeare
to
giue
any
further
answer
to
it
.
The
twenty
two
Objection
is
that
of
Psal.
119.
176.
I
haue
gone
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
argument
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
vs
,
that
hee
had
gone
astray
like
a
lost
sheepe
,
yet
he
certifieth
vs
withall
,
that
euen
then
when
as
he
went
astray
,
hee
did
not
forget
Gods
commandements
:
though
in
his
flesh
hee
did
serue
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
vs
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
haue
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
may
bee
made
a
member
of
an
harlot
,
1
Cor.
6.
15
,
16.
therefore
he
may
fall
from
grace
.
I
answer
,
that
the
Argument
followes
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
this
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
onely
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
giue
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
haue
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
vpon
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
haue
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
with
delusions
,
hee
hath
giuen
them
ouer
to
a
reprobate
and
iniuditious
sence
to
beleeue
those
lies
and
fancies
of
their
owne
,
because
they
would
not
receiue
the
loue
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
;
roote
and
fountaine
of
this
damnable
and
pernitious
Error
,
of
the
finall
and
totall
Apostacie
of
the
Saints
:
and
it
is
onely
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
and
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
euery
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
euery
sinne
doe
it
,
as
well
as
any
sinne
?
Euery
sin
is
alike
mortall
in
it
felfe
,
and
in
its
owne
nature
:
and
therefore
euery
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
onely
this
,
that
it
is
a
mortall
sinne
:
now
euery
sinne
is
a
like
mortall
in
its
owne
essence
and
nature
:
therefore
euery
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
euery
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
vpon
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
men
,
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
vs
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
vnto
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
euery
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
haue
the
habituall
grace
of
true
repentance
in
them
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
,
)
bee
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
haue
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
onely
the
inward
and
habituall
disposition
and
inclination
of
the
heart
and
soule
that
God
requires
and
regards
,
as
an
acceptable
and
pleasing
sacrifice
vnto
him
,
neuer
respecting
the
outward
act
of
repentance
,
vnlesse
it
proceed
from
that
babit
of
repentance
which
is
within
vs
:
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
then
beefull
of
fractions
and
interruptions
,
full
of
inconstancie
,
and
ficklenesse
,
whereas
the
Scripture
doth
informe
vs
,
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
vnto
his
Saints
and
children
,
so
hee
doth
also
together
with
him
freely
giue
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
vnto
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
vnto
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
can
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
loue
,
from
justification
and
adoption
,
which
cannot
bee
disioyned
or
seuered
from
the
other
.
For
a
man
may
commit
a
grosse
sinne
,
and
yet
haue
true
and
sauing
faith
and
loue
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
loue
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
vpon
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
vnto
vs
of
God
righteousnesse
and
iustication
and
redemption
:
1
Cor.
1.
30.
31.
and
suspendeth
all
vpon
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
vpon
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
haue
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.
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
vnto
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
for
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
vpon
equall
tearmes
:
but
yet
vpon
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
vnder
,
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
haue
crucified
the
flesh
with
the
affections
and
lusts
thereof
)
there
they
are
not
incompatible
,
they
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
end
.
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
graces
,
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
regenerate
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
their
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
,
For
the
first
of
these
,
it
will
be
plaine
and
manifest
,
if
wee
consider
how
farre
those
men
must
goe
,
that
will
sinne
vnto
death
,
or
sinne
so
farre
as
to
put
themselues
into
the
state
of
damnation
.
He
that
will
sinne
vnto
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
vnto
sinne
,
and
Sathan
,
so
that
the
whole
intire
wrath
of
God
cannot
light
and
fall
vpon
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
from
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
vs
,
(
[
a
](A10194-e57700-b)
a
Psal.
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
vs
,
(
[
b
](A10194-e57730-b)
b
Rom.
14.
4.
)
that
hee
shall
be
holden
vp
,
for
God
is
able
to
make
him
stand
.
The
Saints
of
God
,
(
[
c
](A10194-e57750-b)
c
2
Cor.
4.
9
,
10.
)
they
may
be
troubled
on
euery
side
,
by
reason
of
sinne
,
but
yet
not
distressed
,
they
may
be
cast
downe
by
sinne
,
but
not
destroyed
:
they
may
be
(
[
d
](A10194-e57800-b)
d
2
Cor.
6.
9.
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
(
[
e
](A10194-e57830-b)
e
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
(
[
f
](A10194-e57850-b)
f
Reu.
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
(
[
g
](A10194-e57870-b)
g
Lib.
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
(
[
h
](A10194-e57900-b)
h
Isai.
42.
3.
)
but
bruised
reedes
,
and
smoaking
flaxe
,
they
are
neuer
[
i
](A10194-e57960-b)
i
2
Chron.
19.
2
,
3.
)
some
good
things
in
them
,
of
which
God
takes
speciall
notice
:
there
is
still
a
(
[
k
](A10194-e57980-b)
k
Reu
3.
2.
8.
)
little
strength
within
them
,
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
vnto
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
vs
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
vs
,
is
sufficient
for
vs
,
it
is
stronger
then
sinne
or
Sathan
,
it
is
able
to
vanquish
and
subdue
them
,
and
to
treade
and
bruise
them
vnder
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
greatest
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
vnto
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
vnto
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
haue
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
life
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
haue
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
euery
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
vnder
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
God
,
and
haue
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
euer
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
haue
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
vpon
the
Crosse
,
hath
perfected
for
euer
those
that
are
sanctified
,
Hebr.
10.
14.
The
justification
and
sanctification
of
the
Saints
,
extend
not
onely
vnto
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
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
vnto
God
in
Christ
,
those
who
are
but
once
truly
and
thorowly
ingrafted
into
Christ
,
who
of
God
is
made
vnto
them
righteousnesse
,
wisedome
,
iustification
,
sanctification
,
and
redemption
:
they
are
justified
,
sanctified
,
and
reconciled
vnto
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
loue
of
God
,
which
is
in
Christ
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
vnto
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
vpon
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
for
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
hath
no
more
dominion
ouer
him
)
ere
the
Saints
of
God
who
eternall
Spirit
of
God
.
Now
euery
true
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
euery
true
and
faithfull
member
of
Iesus
Christ
,
(
euen
as
the
same
soule
doth
animate
and
informe
euery
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
,
haue
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
damnation
,
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
.
To
the
first
of
these
,
I
answer
:
that
it
is
true
,
that
the
sins
the
sting
of
death
is
sinne
,
so
the
strength
of
sinne
is
the
law
,
〈◊〉
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
death
,
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
vnto
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
vnto
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
haue
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
vnto
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
euery
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
vnto
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
and
deuided
from
them
;
consider
how
God
hath
promised
to
forgiue
them
in
his
mercie
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
.
To
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
vpon
his
first
regeneration
and
conuersion
vnto
God
,
)
but
it
is
onely
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
moneth
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
felonie
,
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
haue
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
his
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
giue
them
a
bill
of
deuorce
vpon
euery
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
vnto
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
vnto
himselfe
for
euer
,
in
faithfulnesse
,
in
louing
kindnesse
,
&
in
mercies
:
therefore
will
he
loue
them
,
and
not
cast
them
off
:
therefore
will
hee
not
seuer
or
deuorce
them
from
him
.
Hee
hath
commanded
vs
,
not
to
seperate
those
whom
hee
hath
ioyned
together
:
therefore
hee
married
and
betrothed
to
himselfe
for
euer
:
but
hee
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
(
[
a
](A10194-e60150-b)
a
2
Sam.
7.
14.
〈◊〉
.
Ps.
89.
26.
to
38.
)
chasten
and
correct
them
with
the
rods
of
men
,
and
with
the
stripes
of
the
children
of
men
,
(
[
b
](A10194-e60170-b)
b
Prou.
3.
12.
)
out
of
his
fatherly
care
and
loue
vnto
them
,
and
out
of
a
desire
of
their
good
,
(
[
c
](A10194-e60190-b)
c
1
Cor.
11.
32.
)
that
so
they
may
not
be
condemned
with
the
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
,
(
[
d
](A10194-e60230-b)
d
Mich.
7.
18.
)
who
delights
in
mercy
,
(
[
e
](A10194-e60250-b)
e
Psa
103.
8
,
9
,
10
,
13.
Mal.
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
onely
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
onely
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
vnto
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
,
diuorced
,
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
vnto
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
haue
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
had
made
them
free
from
the
law
of
sinne
and
〈◊〉
before
,
being
made
a
curse
for
them
,
that
they
might
bee
made
the
righteousnesse
of
God
in
him
:
therefore
they
might
bee
saued
without
this
Dauid
.
Psal.
32.
5.
I
said
I
will
confesse
my
transgressions
vnto
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
euery
grosse
and
knowne
sinne
which
the
Saints
commit
,
yet
it
is
not
absolutely
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
,
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
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
haue
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
or
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
haue
repented
,
no
doubt
but
that
they
would
haue
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
haue
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
them
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
vnto
the
inward
frame
and
disposition
,
the
inward
integritie
and
synceritie
of
the
heart
,
to
the
constant
tenor
and
carriage
of
his
Saints
,
and
not
vnto
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
vnto
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
vnto
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
vnto
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
giue
them
such
an
actuall
&
particular
repentance
,
as
shall
saue
their
soules
,
for
hee
hath
praedestinated
them
vnto
euerlasting
life
;
and
therefore
hauing
predestinated
them
vnto
the
end
,
he
doth
likewise
predestinate
them
vnto
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
vnto
it
:
and
therfore
put
the
worst
you
can
imagine
,
yet
we
may
safely
say
,
that
God
doth
alwayes
giue
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
haue
beene
so
prolix
and
tedious
in
my
answer
to
it
.
The
twentie
fiue
Argument
or
obiection
that
is
made
against
me
is
,
That
a
true
regenerate
Saint
of
God
may
bee
excommunicated
,
therefore
he
may
fall
from
grace
.
I
answer
,
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
vpon
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
me
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
haue
beene
baptized
into
Christ
,
haue
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
vnto
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
mercie
,
that
hee
will
giue
vnto
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
vs
.
Wee
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
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
giue
a
full
and
satisfactorie
answer
to
it
,
in
which
I
shall
bee
forced
to
bee
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
thou
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
,
haue
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
loue
,
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
loue
,
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
haue
regenerated
them
,
and
purified
them
from
their
sins
,
Peter
would
neuer
haue
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
vs
,
and
ingraft
vs
into
Christ
,
Rom.
4.
3.
5.
cap.
5.
1.
2
Cor.
13.
5.
Gal.
5.
6.
and
Ephes.
2.
8.
it
is
faith
onely
that
doth
make
the
Sacraments
effectuall
to
regenerate
vs
,
and
ingraft
vs
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
haue
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
them
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
haue
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
;
the
sauour
of
life
vnto
life
to
some
,
yet
it
is
the
sauour
of
death
vnto
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
not
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
.
Baptisme
or
putting
away
of
the
filth
of
the
flesh
only
,
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
euery
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
vpon
euery
one
that
is
baptized
whether
it
will
or
no
,
whereas
Christ
himselfe
tells
vs
euen
in
this
very
case
of
baptisme
and
spirituall
regeneration
,
that
the
Spirit
bloweth
where
he
listeth
:
he
is
not
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
vnto
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
only
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
should
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
(
[
a
](A10194-e61410-b)
a
Ier.
31.
31.
32.
)
of
God
was
neuer
written
in
their
hearts
,
nor
yet
ingrauen
in
their
inward
parts
:
God
did
neuer
(
[
b
](A10194-e61440-b)
b
Ezech.
36.
26.
to
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
(
[
c
](A10194-e61510-b)
c
Ier.
31.
31.
)
a
husband
to
them
:
hee
neuer
chose
them
to
bee
(
[
d
](A10194-e61530-b)
d
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
onely
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
not
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
haue
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
new
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
haue
any
benefit
by
the
Seale
,
that
haue
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
haue
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
onely
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
,
Acts
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
giue
an
answer
to
all
the
Fathers
which
are
objected
to
the
contrary
.
Who
when
they
say
of
Baptisme
:
that
it
is
(
[
d
](A10194-e61930-b)
d
Tert.
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
baptized
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.
vpon
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
holy
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
Infants
them
into
the
Church
,
making
them
visible
members
of
the
visible
Church
,
and
giuing
them
an
to
the
end
;
Acts
16.
14.
15.
31.
33.
34.
therefore
the
end
why
baptisme
was
instituted
,
was
not
for
to
〈◊〉
men
.
Why
then
may
I
come
now
to
the
second
,
to
proue
,
that
Gal.
3.
27.
As
many
of
you
as
haue
beene
baptised
into
Christ
,
haue
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
vnto
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
haue
but
one
Christ
:
and
not
,
all
of
you
who
haue
beene
baptized
haue
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
haue
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
proue
,
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
vs
as
were
baptized
into
Christ
,
were
baptized
into
his
death
:
and
as
many
of
you
as
haue
beene
baptized
into
Christ
haue
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
vnto
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
:
therefore
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
,
haue
put
on
the
name
and
profession
of
Iesus
Christ
,
you
haue
vowed
to
forsake
all
other
things
and
doctrines
whatsoeuer
,
and
to
bee
to
him
alone
;
you
haue
couenanted
to
depend
wholly
vpon
him
,
and
to
follow
his
counsell
in
all
things
:
therefore
seeing
that
you
haue
put
on
the
name
and
profession
of
Iesus
Christ
,
seeing
you
haue
sworne
alleageance
vnto
him
,
and
haue
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
vnto
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
,
doe
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
haue
beene
baptized
haue
put
on
Christ
by
their
baptisme
;
all
hee
saith
is
only
this
,
that
as
many
of
them
as
haue
beene
baptized
into
Christ
,
haue
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
vs
,
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
haue
beene
baptized
into
Christ
,
haue
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
vpon
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
loue
.
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
of
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
giue
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
vnto
them
:
but
that
all
infants
that
are
baptized
are
in
truth
regenerated
that
it
proues
not
:
Mr.
Mountague
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
haue
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
haue
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
vnto
the
Church
.
Our
Church
out
of
charity
,
because
shee
knoweth
nothing
to
the
contrary
,
doth
beleeue
,
that
euery
particular
infant
that
is
baptized
is
regenerated
,
that
is
,
sacramentally
,
or
(
because
you
will
haue
it
so
,
Mr.
Mountague
)
really
and
spiritually
,
yet
shee
beleeueth
not
,
that
all
infants
that
are
baptized
are
spiritually
and
truly
regenerated
by
their
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
is
I
was
made
a
member
of
Christ
,
a
childe
of
God
and
an
inheritor
of
the
kingdome
of
heauen
:
that
is
,
I
haue
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
them
,
but
doth
not
giue
mee
actuall
and
full
possession
of
them
,
For
these
words
in
the
Rubricke
before
the
Catechisme
.
That
children
being
baptized
haue
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
haue
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
haue
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
haue
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
grant
,
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
vpon
vs
;
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
haue
euerlasting
life
,
and
be
made
partakers
of
Christs
kingdome
:
you
must
of
necessity
beleeue
,
that
they
shall
perseuere
in
grace
vnto
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
haue
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
they
shall
haue
euerlasting
life
,
and
bee
made
partakers
of
Christs
kingdome
,
but
only
conditionally
:
if
they
perseuere
in
the
that
they
are
regenerated
,
why
doe
you
not
as
absolutely
beleeue
,
that
they
shall
haue
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
vpon
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
baptized
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
,
and
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
haue
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
haue
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
haue
beene
ouer
tedious
,
by
reason
that
our
Antagonists
rely
so
much
vpon
it
.
The
twenty
seuenth
argument
which
may
be
objected
against
mee
,
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
.
The
first
argument
from
Examples
,
is
drawne
from
Adam
and
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
vnto
theirs
,
may
fall
totally
and
finally
from
grace
as
well
as
they
.
I
answer
,
that
the
Argument
followes
not
,
because
there
That
good
thing
that
was
committed
to
thee
,
keepe
by
the
holy
Ghost
which
dwelleth
in
vs
:
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
vnto
saluation
:
the
power
of
God
,
it
doth
not
onely
keepe
the
Saints
vnto
saluation
,
but
it
preserues
and
keepes
their
faith
to
.
So
in
the
1
Tim.
1.
12.
I
know-whom
I
haue
beleeued
,
and
I
am
perswaded
,
that
he
is
able
to
keepe
that
which
I
haue
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
your
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
haue
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
which
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
haue
now
,
they
haue
the
promises
of
perseuerance
and
perpetuitie
annexed
to
them
;
(
as
you
may
see
by
all
those
gratious
promises
which
I
haue
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
had
,
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
haue
,
they
had
the
benefit
of
Christs
prayer
whiles
he
was
on
earth
;
and
they
haue
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
did
.
Fiftly
,
that
grace
which
Ada●…
and
the
Angels
had
,
they
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
haue
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
Angells
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
that
so
they
might
be
sure
to
all
the
seed
,
stand
not
in
the
wisdome
,
or
nature
of
men
,
but
in
the
power
of
God
,
2
Cor.
2.
5.
2
Pet.
1
4.
they
haue
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
haue
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
Adam
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
haue
fallen
from
grace
:
from
which
this
argument
is
framed
.
If
whole
Churches
haue
fallen
totally
and
finally
from
grace
,
then
much
more
may
priuate
and
particular
Saints
fall
so
too
:
But
whole
Churches
haue
fallen
totally
and
finally
from
grace
.
Therefore
priuate
and
particular
Saints
may
fall
so
too
.
For
answer
to
this
argument
,
I
must
first
distinguish
of
whole
Church
:
for
sometimes
it
is
taken
vniuersally
for
all
and
euery
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
euery
indiuiduall
and
particular
member
.
If
you
take
now
the
whole
Church
,
in
the
largest
sense
,
for
euery
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
members
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
against
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
roote
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
:
Secondly
,
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
vs
,
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
vs
,
not
against
vs
.
The
second
example
is
taken
from
the
Galathians
.
The
Galathians
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
vnto
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
to
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
faith
in
Christ
Iesus
,
Gal.
3.
26.
therefore
they
were
all
regenerated
.
I
answer
,
that
the
meaning
of
these
words
of
Paul
,
another
Gospell
,
were
such
onely
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
onely
the
greater
part
of
them
fell
from
grace
?
If
all
,
then
they
were
no
Church
,
when
as
Paul
did
write
vnto
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
onely
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
onely
;
if
the
chaffe
of
them
,
if
the
Goates
,
and
not
the
wheate
and
sheepe
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
.
The
third
example
is
taken
from
the
Churches
of
Ephesus
,
Smyrna
,
Thyatira
,
and
Pergamus
,
these
they
lost
their
first
loue
,
and
fell
from
grace
.
Reu.
2.
4
,
5.
therefore
the
true
regenerate
Ephesus
:
verse
,
2
,
3.
that
shee
had
workes
,
and
labour
,
and
patience
:
that
shee
could
not
beare
them
which
were
euill
;
that
shee
had
tried
them
which
saide
they
were
Apostles
,
and
were
not
,
and
shee
found
them
to
be
lyars
:
that
shee
had
patience
,
and
that
shee
had
laboured
for
Gods
name
sake
,
and
had
not
fainted
;
of
which
God
tooke
speciall
notice
:
and
God
himselfe
tells
her
,
that
hee
had
but
somewhat
to
say
against
her
:
all
that
was
in
her
was
not
out
of
order
,
she
was
not
generally
faulty
,
something
only
was
amisse
:
and
what
was
that
?
she
had
lost
,
not
her
loue
,
but
her
first
loue
:
that
is
,
shee
had
lost
the
degrees
,
the
zeale
,
the
heate
and
feruencie
of
her
loue
:
her
loue
was
not
so
intense
,
so
hot
,
so
zealous
and
so
ardent
as
it
was
before
:
but
yet
the
habit
of
her
loue
was
still
remaining
in
her
:
shee
had
loue
in
her
still
though
not
in
that
degree
as
shee
had
it
before
:
yet
she
had
it
in
such
a
degree
,
that
shee
hated
the
deedes
of
the
Nicholitans
,
whom
God
hated
,
and
shee
could
not
beare
them
which
were
euill
.
verse
3
,
6.
which
shee
could
neuer
haue
done
,
if
this
habit
and
grace
of
loue
had
beene
vtterly
extinguished
and
abolished
in
her
:
and
therefore
,
because
that
all
things
in
her
were
not
amisse
,
because
there
were
many
graces
and
good
things
in
her
,
of
which
God
tooke
speciall
notice
,
it
is
most
certaine
that
she
was
not
fallen
totally
nor
finally
from
the
state
of
grace
.
The
same
answer
may
serue
for
all
the
other
Churches
:
for
they
had
all
,
workes
,
charity
,
seruice
,
faith
,
patience
;
they
did
hold
fast
the
name
of
Christ
,
and
not
deny
his
faith
:
and
their
last
workes
were
〈◊〉
then
their
first
:
vers●…
9.
13
,
19.
and
of
this
God
himselfe
takes
speciall
notice
:
and
can
you
thinke
that
these
Churches
which
had
these
things
in
them
were
fallen
quite
from
grace
?
Can
any
Church
or
person
haue
all
these
graces
in
them
,
and
yet
be
fallen
totally
from
the
state
of
grace
?
Credat
〈◊〉
Apella
,
non
ego
:
others
may
beleeue
it
if
they
will
,
but
men
of
any
judgement
cannot
doe
it
:
because
it
is
a
plaine
contradiction
,
that
a
man
should
bee
fallen
totally
from
grace
,
and
yet
haue
many
graces
in
him
still
.
So
that
these
examples
proue
nothing
at
all
against
mee
.
Yea
,
I
may
boldly
say
,
they
are
vnanswerable
proofes
and
euidences
for
mee
.
For
say
I
,
if
these
Churches
of
God
when
as
they
fell
into
those
sinnes
for
which
God
reproues
them
,
did
not
fall
totally
from
the
state
of
grace
,
(
as
it
is
manifest
they
did
not
)
then
it
is
plaine
,
that
the
Saints
of
God
doe
neuer
fall
from
grace
:
(
for
if
they
fall
not
from
the
state
of
grace
by
falling
into
sinne
,
they
fall
not
from
it
by
any
other
meanes
,
and
so
they
fall
not
from
it
at
all
.
)
So
that
these
maine
examples
and
proofes
on
which
you
doe
rely
,
they
are
the
strongest
euidences
that
make
against
you
.
Thus
much
for
the
second
sort
of
examples
.
The
third
sort
of
examples
are
taken
from
some
particular
Saints
of
God
;
and
these
are
many
in
number
.
First
,
the
examples
of
the
second
and
third
ground
are
produced
against
vs
.
The
second
and
third
ground
,
they
had
true
grace
and
faith
:
but
they
fell
away
from
grace
.
Math.
13.
5
,
6
,
7
,
20
,
21
,
22.
Therefore
the
true
regenerate
Saints
of
God
may
fall
from
grace
.
I
answer
,
that
the
Major
is
false
:
for
though
stonie
and
thornie
ground
still
,
the
word
the
which
they
did
receiue
,
it
wrought
no
chang
or
alteration
in
them
,
they
were
still
the
same
they
were
before
.
Now
how
is
it
possible
,
that
such
as
were
neuer
changed
and
regenerated
,
such
as
continued
in
their
carnall
and
old
estate
,
being
as
bad
as
euer
;
such
in
whose
hearts
there
was
no
alteration
and
renouation
wrought
,
that
they
should
haue
true
grace
or
faith
within
them
?
For
true
grace
and
true
faith
,
they
doe
regenerate
,
transforme
and
alter
men
,
they
purifie
and
〈◊〉
their
hearts
and
soules
,
and
make
them
new
men
and
new
creatures
.
Rom.
12.
2.
Acts.
15.
9.
2
Cor.
5.
17.
Ephes.
4.
22
,
23
,
24.
Gal.
5.
24.
and
Col.
3.
9
,
10.
and
therefore
these
two
grounds
could
haue
no
true
and
sauing
grace
or
faith
,
because
they
were
not
thus
truly
regenerated
,
purified
,
and
transformed
into
good
ground
,
but
continued
stonie
and
thornie
as
they
were
before
.
Thirdly
,
because
it
is
said
of
one
of
the
groundes
,
that
afflictions
and
temptations
made
the
seeds
that
was
sowen
in
it
to
wither
away
:
and
of
the
other
ground
,
that
the
thornes
and
weeds
sprung
vp
and
choaked
the
seede
that
was
sowen
in
it
.
Now
this
is
the
propertie
of
true
,
justifying
and
sauing
faith
,
that
it
makes
men
to
abide
the
triall
,
and
to
hold
out
in
times
of
persecution
,
affliction
and
temptation
.
Iam.
1.
12.
and
1
Pet.
1.
7.
that
it
ouercomes
the
world
and
the
cares
and
troubles
,
and
temptations
of
it
.
1
Iohn
5.
4
5.
and
therefore
these
two
grounds
which
were
ouercome
of
temptations
persecutions
and
afflictions
,
and
of
the
cares
,
the
pleasures
and
riches
of
this
world
,
had
no
true
,
justifying
and
sauing
faith
within
them
.
Fourthly
,
because
that
true
,
justifying
and
liuing
faith
(
of
which
only
our
question
is
intended
,
)
is
alwaies
rooted
and
grounded
in
the
soule
,
so
that
it
can
neuer
wither
,
nor
yet
be
rooted
and
weeded
out
:
as
we
may
reade
at
large
Ephes.
3.
17.
Col.
1.
23.
cap.
2.
5.
7.
1
Cor.
15.
58.
Ier.
17.
8.
and
Heb.
6.
19.
but
the
faith
which
these
two
grounds
had
,
it
had
no
roote
at
all
.
Math.
13.
5
,
6
,
21.
Luke
.
18.
13.
it
was
such
a
faith
,
or
credulity
rather
,
which
was
setled
in
the
vnd●…rstanding
,
but
was
not
rooted
and
grounded
in
the
heart
and
spirit
;
therefore
it
was
no
true
,
liuely
,
justifying
and
sauing
faith
.
Fifthly
,
because
the
faith
of
these
two
grounds
is
put
by
way
of
〈◊〉
and
opposition
to
that
of
the
〈◊〉
and
good
gro●…nd
:
these
two
temporary
sorts
of
hearers
are
〈◊〉
and
distinguished
from
the
fourth
sort
,
who
did
with
honest
and
good
hearts
not
only
heare
the
word
of
God
,
but
keepe
it
to
,
and
bring
forth
fruite
with
patience
,
which
the
others
did
not
.
The
text
it selfe
makes
a
kinde
of
speciall
difference
betweene
the
faith
of
the
one
,
and
of
the
other
;
and
therefore
their
faith
could
not
bee
true
,
because
it
is
distinguished
and
put
in
opposition
to
the
faith
of
the
fourth
ground
.
But
if
all
this
will
not
giue
you
satisfaction
.
I
answer
,
that
the
difference
in
this
parable
is
only
intended
and
meant
of
hearers
not
of
beleeuers
:
the
parable
informes
vs
that
there
are
foure
seuerall
sorts
of
hearers
,
not
foure
different
sorts
of
beleeuers
.
Now
of
all
these
foure
sorts
of
hearers
,
there
was
but
one
sort
of
them
that
were
true
beleeuers
,
for
in
the
other
three
sorts
,
the
word
preached
did
not
profit
them
,
and
why
was
this
?
because
it
was
not
mixed
with
faith
in
them
that
heard
it
.
Heb.
4.
2.
therefore
it
is
certaine
,
that
the
three
first
sorts
of
hearers
had
no
faith
at
all
,
as
you
surmise
they
had
:
neither
can
there
be
foure
sorts
of
true
bel●…euers
,
as
you
would
hence
collect
:
for
as
there
is
but
one
God
,
one
Lord
,
one
spirit
,
and
one
body
:
so
there
is
but
one
faith
,
one
kinde
,
one
sort
and
speci●…s
of
true
beleeuers
,
who
are
not
different
and
many
,
but
all
one
in
Christ
.
Ephes.
4.
3
,
4
,
5.
1
Cor.
12.
12
,
27.
Rom.
15
,
5
,
6.
1
Cor.
1.
10.
cap.
10.
17.
2
Cor.
13.
11.
Phil.
1.
27.
cap.
2.
2.
Col.
3.
15.
and
therefore
this
Scripture
being
only
meant
of
seuerall
kindes
of
auditors
,
and
not
of
seuerall
kindes
of
beleeuers
,
makes
nothing
at
all
against
mee
.
The
second
example
is
of
those
,
Iohn
2.
23
,
24.
Those
that
〈◊〉
in
the
name
of
Christ
when
as
they
saw
his
miracles
had
true
iust●…fying
faith
.
But
these
fell
from
grace
:
for
Iesus
did
not
commit
●…imselfe
vnto
them
,
for
hee
k●…ew
all
●…en
:
therefore
the
true
regenerate
Saints
of
God
may
fall
from
grace
.
I
answer
,
that
these
had
not
true
justifying
and
liuing
a
fruite
of
the
spirit
of
God
.
Gal.
5.
22.
so
it
is
alwaies
wrought
by
the
word
of
God
.
Rom.
10.
14
,
15
,
27.
whence
it
is
stiled
,
the
word
of
faith
.
Gal.
3.
2.
and
1
Tim.
4.
6.
therefore
this
beliefe
which
was
wrought
meerely
by
miracles
without
the
word
and
spirit
of
God
,
could
be
no
true
,
justifying
,
and
liuing
faith
.
Secondly
,
these
men
could
be
no
true
beleeuers
,
because
the
text
saith
,
that
Iesus
did
not
commit
himselfe
vnto
them
,
because
hee
knew
all
men
:
and
needed
not
that
any
should
testifie
of
man
;
for
hee
knew
what
was
in
man
:
that
is
,
Christ
knew
them
to
be
but
hypocrites
,
he
knew
their
hearts
were
not
vpright
towards
him
,
and
therefore
he
would
not
trust
himselfe
with
them
.
Now
will
any
man
dare
to
say
,
that
those
whom
Christ
himselfe
knew
to
be
hypocrites
,
that
those
to
whom
Christ
would
not
commit
himselfe
,
were
true
beleeuers
?
that
they
had
true
and
sauing
faith
within
them
?
if
hee
doth
(
as
our
Antagonists
doe
)
what
is
this
but
to
make
Christ
ignorant
of
the
estates
of
men
,
and
to
make
our selues
more
skilfull
in
discerning
of
mens
hearts
then
hee
?
Well
marke
these
words
of
the
Euangelist
.
First
he
saith
,
that
Christ
did
not
commit
himselfe
vnto
them
:
therefore
they
had
no
true
faith
,
therefore
they
were
no
true
beleeuers
.
For
Christ
is
so
farre
from
not
committing
of
himselfe
to
true
beleeuers
,
that
hee
doth
euen
inhabit
and
dwell
in
their
hearts
by
faith
.
Ephes
3.
17.
and
2
Cor.
13.
5.
Secondly
,
hee
saith
that
the
reason
why
Christ
did
not
commit
himselfe
vnto
them
was
,
because
hee
knew
all
men
:
that
is
,
hee
knew
them
to
be
hypocrites
,
as
most
interpreters
expound
it
:
if
they
were
hypocrites
,
and
not
sound
at
hart
,
then
they
were
no
true
beleeuers
:
for
true
faith
it
purifieth
the
heart
,
it
makes
it
syncere
and
vpright
,
and
purgeth
it
from
all
hypocrisie
.
Acts.
15.
9.
Math.
23.
26.
and
2
Cor.
2.
17.
If
you
now
object
,
that
they
beleeued
in
his
name
:
therefore
this
phrase
implyeth
that
they
had
true
faith
.
I
answer
,
that
this
phrase
in
this
place
,
(
for
the
reasons
formerly
giuen
)
declares
no
more
then
this
,
that
they
had
an
historicall
faith
,
that
they
beleeued
him
to
be
the
Christ
:
and
not
that
they
did
rely
and
trust
vpon
him
,
or
take
him
for
their
Lord
and
Sauiour
,
and
in
this
very
sense
it
is
taken
.
Math
7.
21.
22.
Iohn
.
6.
2.
14.
cap.
11.
40
,
41
,
48.
cap.
12.
42
,
43.
cap.
5.
44
&
Iames
2.
19.
and
so
haue
all
interpreters
agreed
it
,
vpon
this
place
.
But
admit
that
these
Iewes
here
mentioned
had
true
faith
.
Then
I
deny
your
Minor
,
that
they
fell
away
from
it
againe
:
the
text
saith
no
such
thing
,
that
they
fell
from
grace
;
and
you
can
produce
no
other
text
of
Scripture
,
to
proue
that
these
particular
Iewes
which
Saint
John
here
mentions
,
fell
away
from
grace
or
faith
;
it
is
your
owne
imagination
and
surmise
:
wherefore
let
these
bee
true
beleeuers
,
or
no
true
beleeuers
,
this
their
example
proues
nothing
against
mee
.
The
third
example
is
that
of
Iohn
6.
66.
Many
of
Christs
Disciples
went
backe
,
and
walked
no
more
with
him
:
but
these
had
true
faith
:
therefore
those
who
haue
true
faith
may
fall
from
grace
.
I
answer
,
that
the
Minor
is
false
:
for
Christ
himselfe
informes
did
seeke
and
follow
him
,
not
for
his
doctrine
or
his
miracles
,
or
for
that
meate
which
indureth
vnto
euerlasting
life
,
but
onely
because
they
did
eate
of
the
loaues
and
were
filled
:
and
therefore
when
he
exhorted
them
to
eate
his
flesh
,
and
drinke
his
blood
;
that
is
,
to
feed
on
him
in
their
hearts
by
faith
,
this
very
thing
did
so
much
offend
them
,
that
they
departed
from
,
him
:
which
makes
it
cleare
that
they
had
no
faith
at
all
;
for
then
they
could
not
haue
taken
scandall
at
an
exhortation
vnto
faith
.
Yea
,
Christ
himselfe
doth
certifie
vs
:
verse
64
:
that
those
who
departed
did
not
beleeue
:
and
it
appeares
by
Peters
answer
:
verse
68
,
69.
that
the
reason
why
they
did
depart
was
only
this
,
because
they
did
not
beleeue
,
that
Christ
had
the
words
of
eternall
life
,
neither
were
they
sure
that
hee
was
that
Christ
,
the
sonne
of
the
liuing
God
.
For
the
Disciples
which
did
beleeue
this
did
continue
with
him
,
euen
for
this
very
cause
,
because
they
did
beleiue
it
:
so
that
this
example
is
impertinent
,
because
they
were
no
true
beleeuers
.
The
fourth
example
is
from
Dauid
:
Dauid
was
a
true
regenerate
man
and
Saint
of
God
.
But
hee
fell
from
grace
by
committing
adultery
and
murther
.
For
first
,
hee
prayes
to
God
,
to
create
a
new
heart
,
and
to
renew
a
right
spirit
within
him
.
Psal.
51.
10.
Secondly
,
hee
was
a
murtherer
,
and
therefore
had
no
eternall
life
abiding
in
him
.
1
Iohn
3.
14
,
15.
Thirdly
,
hee
was
guilty
of
adultery
,
which
disinherits
men
of
heauen
,
1
Cor.
6.
10
Gal.
5.
21.
and
Ephes.
5.
5.
Fourthly
,
he
lay
long
in
these
sinnes
without
repentance
:
therefore
a
true
regenerate
man
and
Saint
of
God
may
fall
from
grace
,
as
Dauid
did
.
To
this
I
answer
,
that
the
Minor
is
false
,
and
that
Dauid
heart
was
vpright
towards
God
,
and
the
whole
bent
and
frame
of
his
heart
was
turned
towards
him
:
for
God
himselfe
testifieth
of
him
,
that
hee
was
a
man
after
his
heart
.
Acts
13.
22.
that
hee
went
fully
after
the
Lord
.
1
Kings
11
:
6.
and
that
his
heart
was
perfect
with
the
Lord
.
verse
4.
and
therefore
since
that
God
himselfe
hath
giuen
such
Elogies
,
and
testimonies
of
him
,
it
cannot
stand
together
with
them
,
that
Dauid
should
fall
quite
away
from
grace
,
though
hee
fell
into
these
sinnes
.
Thirdly
,
it
is
euident
and
plaine
by
Psal.
51.
11.
for
there
hee
prayes
to
God
in
his
penitentiall
Psalme
(
which
was
penned
when
as
the
Prophet
Nathan
came
vnto
him
and
informed
him
of
his
sinnes
of
murther
and
adultery
.
)
Cast
me
not
away
from
thy
presence
,
and
take
not
thy
holy
spirit
from
me
.
If
Dauid
then
immediately
vpon
the
sight
of
these
his
sinnes
,
did
pray
to
God
,
not
to
take
away
his
holy
spirit
from
him
:
it
is
certaine
then
that
hee
had
the
spirit
of
God
abiding
in
him
,
notwithstanding
these
his
sinnes
;
else
hee
would
haue
prayed
thus
to
God
;
restore
and
giue
me
thy
holy
spirit
ô
Lord
;
and
not
,
Lord
take
not
thy
holy
spirit
from
me
:
if
then
the
spirit
of
God
were
still
within
him
,
then
certainely
hee
was
not
fallen
totally
from
the
state
of
grace
.
Yea
,
but
saith
Hunnius
and
some
other
of
our
Antagonists
:
not
to
take
away
his
holy
Spirit
from
him
;
if
he
had
it
not
as
yet
restored
to
him
?
for
when
he
penned
this
Psalme
he
did
but
begin
,
he
had
not
fully
finished
his
repentance
for
these
sinne
:
therefore
the
holy
Spirit
of
God
was
not
restored
to
him
after
his
repentance
.
If
it
were
restored
vnto
him
in
the
very
beginning
,
and
act
of
his
repentance
,
from
whence
doth
that
appeare
?
sure
I
am
,
there
is
no
ground
in
Scripture
for
to
warrant
it
,
and
if
it
were
so
;
then
it
follows
that
the
Spirit
of
God
may
bee
restored
vnto
men
before
their
actuall
repentance
,
(
which
you
denie
)
because
the
very
beginning
of
repentance
,
or
a
thought
to
repent
,
is
no
perfect
actuall
repentance
,
no
such
repentance
as
you
require
,
to
regaine
the
Spirit
and
the
state
of
Grace
.
And
therefore
,
seeing
that
the
Scripture
informes
vs
,
that
the
holy
Ghost
abides
and
dwells
in
mens
hearts
and
soules
for
euer
,
Iohn
14.
15.
16
,
and
1
Iohn
1.
20.
27.
we
may
safely
say
,
that
the
holy
Spirit
of
God
was
neuer
taken
away
from
Dauid
,
but
continued
in
him
still
.
Againe
,
to
what
end
should
this
prayer
of
Dauid
serue
,
if
God
had
now
restored
his
Spirit
to
him
?
He
had
as
yet
committed
no
such
sinne
,
since
the
restitution
of
the
Spirit
to
him
,
as
might
cause
God
to
depriue
him
of
it
:
and
therefore
this
prayer
of
his
was
not
so
fitting
to
the
purpose
in
this
sense
:
therefore
we
must
take
it
in
the
ap●…st
sense
,
and
as
Dauid
did
intend
it
:
Dauid
he
was
affraid
left
God
should
depriue
him
of
his
holy
Spirit
,
for
those
sinnes
which
he
had
committed
against
him
before
,
and
this
was
the
cause
and
ground
of
this
his
prayer
now
:
therefore
this
his
prayer
and
the
whole
Psalme
,
hauing
reference
only
to
his
former
,
and
not
to
his
future
sinnes
:
it
must
needs
follow
,
that
this
prayer
of
Dauid
extendeth
meerely
to
the
Spirit
,
which
hee
had
before
his
sinnes
committed
,
and
not
to
the
Spirit
newly
restored
to
him
:
for
that
was
not
in
danger
to
be
lost
for
any
former
sinnes
.
The
holy
spirit
of
God
therefore
continuing
still
in
Dauid
,
it
is
certaine
that
he
did
not
fall
totally
from
the
state
of
Grace
by
these
sinnes
of
his
:
Fourthly
,
if
Dauid
had
fallen
quite
away
from
the
state
of
grace
,
he
could
not
haue
repented
so
soone
as
now
he
did
.
For
no
sooner
had
Nathan
told
him
,
thou
art
the
man
:
but
presently
Dauid
he
doth
confesse
his
sinne
to
God
.
I
haue
sinned
(
saith
he
)
against
the
Lord
:
and
presently
Nathan
,
the
Lord
also
hath
put
away
thy
sinne
,
thou
shalt
not
die
:
whence
he
records
it
of
himselfe
,
Psal.
32.
5.
I
acknowledge
my
sinne
vnto
the
Lord
,
and
my
iniquitie
haue
I
not
hid
:
I
said
,
I
will
confesse
my
transgression
to
the
Lord
,
and
thou
gorgauest
the
iniquitie
of
my
sinne
.
Certainly
,
if
Dauid
had
beene
dead
in
sinnes
and
trespasses
,
if
he
had
had
no
life
of
grace
within
him
,
he
had
not
beene
so
soone
awaked
and
reuiued
as
now
he
was
:
he
could
not
haue
penned
such
a
passionate
and
true
poenitentiall
Psalme
as
this
.
I
will
not
stand
to
argue
,
that
Dauid
was
borne
of
the
immortall
seed
of
grace
,
and
therefore
he
could
not
sinne
vnto
death
,
because
the
seed
of
grace
remained
in
him
,
and
because
he
was
borne
of
God
:
or
that
he
could
not
fall
from
grace
,
because
the
Lord
sustained
,
and
vpheld
him
with
his
hand
:
the
former
reasons
are
sufficient
,
for
to
doe
it
.
Now
that
Dauid
did
not
fall
totally
from
grace
,
nor
yet
lose
the
Spirit
of
God
by
this
his
fall
:
we
haue
the
testimonies
of
Irenaeus
,
lib.
4
adu
:
Haereses
:
cap
45.
Of
Origen
,
hom
:
4.
in
Psal.
36.
of
Basil
:
Scholia
in
Psa.
50.
alias
51.
Of
Chrisostome
,
Hom.
44.
in
1
Cor.
16.
Of
Augustine
,
de
Doctr:
Christ
:
lib.
3.
cap.
21.
and
Comment:
in
Psal.
50.
alias
51.
Of
Anselme
,
Com:
in
Hebr.
6.
Of
Bernard
de
Natura
&
dignitate
amoris
diuini
:
cap.
6.
Of
Luther
in
Psal.
51.
vers.
11.
12.
Of
Caluin
in
Psa.
51.
vers.
11.
12.
Of
Bucer
in
Psal.
1.
and
in
Rom.
8.
Of
Marlorat
Exposit
in
Psal.
51.
11
,
12
,
13.
and
in
1
Iohn
39.
Of
Musculus
in
Psal.
51
O●…
Tyndall
,
in
his
Treatise
of
the
manner
of
Election
:
Of
Abbot
,
Benefield
,
Scharpius
,
Prideaux
,
Zanchius
Beza
,
Bastingius
,
and
all
other
moderne
Protestant
and
Orthodox
writers
.
Tertullian
,
Cyprian
,
and
the
other
ancient
Fathers
,
they
onely
make
mention
of
Dauids
sinne
and
repentance
,
but
speake
not
that
he
fell
from
grace
:
and
therefore
there
is
no
great
question
,
but
that
Dauid
continued
still
in
his
estate
of
grace
,
notwithstanding
that
he
fell
into
these
sinnes
.
As
for
that
which
is
objected
by
our
Antagonists
,
that
Dauid
create
in
him
a
cleane
heart
:
therefore
his
heart
was
wholly
polluted
before
,
and
he
was
fallen
quite
from
grace
.
I
answer
,
that
this
word
create
,
though
in
its
create
in
mee
a
cleane
heart
O
Lord
,
and
renew
a
right
spirit
within
mee
:
now
if
Dauid
had
not
intended
meerely
a
renouation
,
but
a
new
creation
of
his
heart
and
graces
:
he
would
haue
vsed
onely
these
words
,
create
in
me
a
new
heart
:
omitting
these
subsequent
words
:
and
renew
a
right
spirit
within
mee
:
for
else
there
were
a
contradiction
in
them
:
For
creation
is
to
make
a
thing
out
of
nothing
:
renouation
is
to
repaire
and
renew
a
thing
that
was
in
being
before
:
and
therefore
Dauid
joyning
them
both
together
,
his
meaning
is
no
more
but
this
.
Lord
repaire
the
breaches
of
my
heart
and
soule
,
and
renew
those
graces
of
thy
Spirit
in
me
which
my
sinnes
haue
blurred
and
d●…aced
:
take
then
these
words
in
their
naturall
and
proper
sense
,
and
then
they
make
for
me
not
against
me
.
Secondly
,
I
answer
,
that
Dauid
was
here
deeply
affected
with
his
sinnes
,
and
hee
beheld
a
great
deale
of
filth
,
of
sinne
,
of
flesh
and
corruption
in
his
heart
,
and
therefore
out
of
a
godly
zeale
and
feruencie
,
and
a
detestation
of
his
sinne
,
he
prayes
to
God
to
giue
him
a
new
heart
,
and
to
create
in
him
such
an
heart
as
might
be
cleane
,
and
free
from
all
corruption
:
and
this
hee
doth
not
because
there
was
no
synceritie
and
grace
in
his
heart
before
,
for
then
it
is
certaine
that
hee
could
not
haue
prayed
thus
to
God
:
but
because
he
did
desire
to
haue
his
heart
better
then
it
was
before
:
So
that
these
words
of
Dauid
being
but
a
prayer
,
they
doe
not
necessarily
implie
that
Dauid
had
no
grace
in
him
before
.
I
would
aske
our
Antagonists
but
this
question
:
Whether
this
prayer
of
Dauid
,
be
not
the
daily
prayer
of
euery
true
regenerate
man
?
Doe
not
those
who
are
in
the
state
of
grace
pray
earnestly
to
God
.
To
create
in
them
a
new
heart
,
and
to
renew
a
right
spirit
within
them
?
to
make
them
new
men
and
new
creatures
?
and
will
you
then
conclude
,
that
because
these
true
regenerate
Saints
of
God
doe
vse
this
prayer
,
that
therefore
they
are
not
in
the
state
of
grace
?
If
you
should
doe
so
,
you
would
but
make
your selues
ridiculous
:
and
therefore
if
you
cannot
conclude
that
those
Saints
of
God
which
vse
this
prayer
as
well
as
Dauid
,
are
not
in
the
state
of
grace
,
because
they
vse
it
;
neither
can
you
conclude
,
that
Dauid
was
not
in
the
state
of
grace
,
because
he
vsed
it
.
You
know
it
is
the
vsuall
custome
of
the
Saints
of
God
to
humble
and
debase
themselues
in
the
sense
and
feeling
of
their
owne
corruptions
.
Iacob
he
confesseth
,
(
[
a
](A10194-e68200-b)
a
Gen.
47.
9.
)
that
the
dayes
of
his
pilgrimage
were
but
few
and
euill
.
Holy
Iob
the
most
just
and
vpright
man
vpon
the
earth
,
he
confesseth
himselfe
(
[
b
](A10194-e68230-b)
b
Iob
40.
4.
&
42.
5.
)
to
be
vile
,
and
therefore
he
abhors
himselfe
,
and
repents
in
dust
and
ashes
:
the
holy
Prophet
Isaiah
,
he
cries
out
,
(
[
c
](A10194-e68270-b)
c
Isai.
6.
5.
)
Woe
is
me
,
for
I
am
vndone
,
because
I
am
a
man
of
vncleane
lips
.
(
[
d
](A10194-e68290-b)
d
Luke
5.
8
,
9.
)
Peter
he
falls
at
Iesus
feet
,
saying
,
depart
from
me
,
for
I
am
a
sinfull
man
,
O
Lord
:
and
holy
Paul
records
it
of
himselfe
,
(
[
e
](A10194-e68320-b)
e
Rom.
7.
14.
18.
24.
)
Wee
know
that
the
law
is
spirituall
,
but
I
am
carnall
,
sold
vnder
sinne
:
for
I
know
that
in
me
(
that
is
,
in
my
flesh
)
dwelleth
no
good
thing
:
and
therefore
he
cries
out
:
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
the
body
of
this
death
?
I
thinke
now
that
no
man
will
bee
so
vncharitable
,
or
absurd
,
as
to
say
,
that
Iaacob
,
Iob
,
Isaiah
,
Peter
,
and
Paul
,
had
no
grace
at
all
within
them
,
that
they
were
in
the
state
of
death
and
damnation
,
because
they
vse
these
words
of
themselues
.
And
againe
,
I
suppose
that
no
man
will
be
so
ridiculous
,
as
to
affirme
that
euery
one
which
doth
vse
the
Lords
prayer
,
is
not
in
the
state
of
grace
and
justification
,
because
he
prayes
to
God
,
to
forgiue
him
his
trespasses
,
which
may
seeme
for
to
implie
,
that
his
sinnes
are
not
as
yet
forgiuen
,
and
so
he
is
not
iustified
.
If
men
then
will
not
be
so
absurd
and
ridiculous
,
to
collect
such
an
inference
and
conclusion
from
these
forecited
speeches
and
prayers
,
why
then
should
they
doe
it
from
this
prayer
of
Dauid
,
create
in
me
a
new
heart
,
O
God
,
and
renew
a
right
spirit
within
me
,
which
doth
not
intimate
or
implie
as
much
as
they
?
Thirdly
,
I
would
demand
of
our
Antagonists
whether
Dauid
had
not
the
Spirit
of
God
within
him
,
whether
he
were
not
in
the
state
of
grace
when
as
he
penned
this
Psalme
?
If
he
had
not
the
Spirit
of
God
within
him
,
if
he
were
not
in
the
state
of
grace
:
how
then
could
this
bee
a
poenitentiall
Psalme
?
(
for
no
man
can
vnseignedly
repent
him
of
his
sinnes
,
but
by
the
helpe
and
assistance
of
Gods
Spirit
:
)
If
hee
had
not
the
Spirit
of
God
within
him
,
why
then
doth
he
pray
to
God
in
the
next
verse
,
Cast
me
not
out
of
thy
presence
,
and
take
not
thy
holy
Spirit
from
mee
?
yea
,
why
is
this
Psalme
recorded
and
receiued
as
Canonicall
Scripture
if
Dauid
,
were
not
in
the
state
of
grace
,
if
he
had
not
the
Spirit
of
God
within
him
(
which
is
the
author
of
all
Canonicall
Scripture
)
when
as
he
penned
it
?
If
then
Dauid
had
the
holy
spirit
of
God
within
him
,
when
as
hee
penned
this
Psalme
(
as
our
Antagonists
must
needs
grant
,
or
else
they
must
raze
this
Psalme
out
of
the
Booke
of
God
)
then
it
is
certaine
,
that
these
words
of
Dauid
,
Create
in
me
a
cleane
heart
O
God
,
and
renew
a
right
Spirit
within
me
,
cannot
implie
that
Dauid
was
now
fallen
from
the
state
of
Grace
by
these
his
sinnes
.
So
that
the
first
reason
of
our
Antagonists
,
is
vaine
and
idle
.
For
the
second
reason
drawne
from
Iohn
:
that
no
murtherer
life
abiding
in
him
:
therefore
Dauid
being
a
murtherer
fell
from
grace
.
I
answer
:
first
,
that
the
scope
of
the
St.
Iohns
words
,
was
passed
from
death
to
life
,
and
did
dwell
in
God
,
and
God
in
him
:
1
Iohn
3.
14.
and
4.
16.
Secondly
,
I
answer
,
that
this
is
onely
true
of
such
,
as
neuer
were
in
the
state
of
grace
,
and
of
such
as
liue
and
die
without
repentance
in
this
sinne
,
and
not
of
the
Saints
,
and
therefore
it
cannot
be
applied
vnto
Dauid
:
But
because
I
would
be
as
briefe
as
may
be
,
for
further
answer
to
this
,
and
to
the
other
two
reasons
which
our
Antagonists
object
;
to
proue
that
Dauid
fell
from
grace
,
I
referre
you
to
,
my
answer
of
the
twentie
foure
Argument
:
where
these
three
reasons
are
fully
answered
:
and
to
my
two
obseruations
immediatly
before
my
answer
to
these
Arguments
,
where
I
haue
proued
,
that
no
true
regenerate
men
can
fall
from
grace
,
and
that
such
as
doe
fall
away
,
had
neuer
but
a
shadow
,
and
no
truth
of
grace
:
All
which
being
pondered
and
considered
,
together
with
my
reasons
here
alledged
,
will
giue
you
full
satisfaction
,
that
Dauid
did
neither
finally
nor
totally
fall
from
grace
.
The
fift
Example
is
Peter
:
Peter
hee
was
a
true
regenerate
man
:
But
he
fell
from
grace
in
denying
of
Christ
.
For
first
,
hee
denyed
him
thrice
,
and
that
with
an
oath
;
yea
,
with
many
oathes
and
execrations
,
Math.
26.
72
,
73.
74.
Now
he
that
denieth
Christ
before
men
,
hee
hath
not
the
spirit
of
Christ
:
and
Christ
will
denie
him
before
his
Father
which
is
in
heauen
,
Rom.
8.
9.
2
Iohn
7.
Math.
10
33.
Luke
9.
26.
and
therefore
Peter
in
denying
Christ
thus
fell
from
grace
.
Secondly
,
Christ
himselfe
intimates
that
hee
should
fall
from
grace
in
denying
him
,
Luke
23.
for
he
saith
vnto
him
,
with
reference
to
his
deniall
:
and
when
thou
art
conuerted
strengthen
thy
brethren
:
Peter
needed
a
new
conuersion
,
therefore
he
fell
from
grace
.
Therefore
true
regenerate
men
may
fall
from
grace
as
well
as
Peter
.
I
answer
,
that
the
Minor
is
false
,
and
that
Peter
in
denying
had
prayed
that
his
faith
should
not
faile
.
Luke
22.
32.
If
therefore
Peter
fell
from
grace
,
either
Christs
prayer
was
not
heard
,
which
is
contrary
to
the
Scriptures
:
for
he
himselfe
informes
vs
:
Iohn
11.
42.
that
his
Father
heareth
him
alwayes
,
or
else
Christ
made
no
such
prayer
:
either
of
which
makes
Christ
a
lyar
.
If
you
replie
,
that
Christs
prayer
extended
meerely
to
a
finall
,
not
to
a
totall
failing
;
that
he
prayed
that
Peters
faith
Sathan
did
seeke
to
sift
him
as
wheate
,
in
tempting
of
him
to
denie
his
Master
,
that
euen
in
this
particular
temptation
his
●…aith
might
not
faile
in
his
heart
,
though
it
did
in
his
mouth
.
So
that
this
speach
and
prayer
of
Christ
hauing
reference
to
this
very
act
of
Peters
deniall
of
him
,
that
his
faith
might
not
so
much
as
faile
in
it
,
you
cannot
without
great
wrong
to
Peter
,
but
greater
iniury
to
Christ
,
affirme
that
his
faith
did
totally
faile
at
this
particular
time
:
and
so
this
your
replie
is
vaine
and
friuolous
.
Secondly
,
it
is
manifest
that
Peter
did
not
fall
totally
from
grace
in
denying
Christ
,
because
he
did
it
onely
out
of
feare
and
infirmitie
,
and
not
out
of
malice
,
or
infidelitie
:
hee
did
it
being
forced
to
it
by
carnall
feare
,
and
not
with
a
full
consent
:
hee
denied
him
onely
in
the
flesh
and
in
the
tongue
,
and
not
in
the
heart
and
soule
.
Now
all
will
grant
,
that
sinnes
of
infirmitie
and
not
of
malice
.
That
sinnes
committed
by
the
flesh
,
against
the
consent
and
approbation
of
the
spirit
,
and
the
inward
man
,
doe
neuer
cast
a
man
wholly
downe
from
the
state
of
grace
:
(
or
else
none
could
stand
in
the
state
of
grace
so
much
as
for
one
houre
)
such
a
sinne
was
Peters
,
as
all
the
Fathers
and
others
doe
agree
,
therefore
this
sinne
of
his
,
though
it
were
great
and
grieuous
,
yet
it
could
not
wholly
depriue
him
of
the
state
of
grace
.
Thirdly
,
it
is
euident
,
that
Peter
fell
not
totally
from
the
state
of
grace
,
because
one
act
of
infidelity
cannot
destroy
an
whole
habit
of
grace
,
especially
being
in
such
a
nature
as
Peters
was
.
For
Peter
here
,
did
not
denie
that
Iesus
was
the
Christ
and
Sauiour
of
the
world
,
hee
did
not
denie
that
he
was
God
equall
with
the
Father
,
hee
did
not
denie
any
thing
touching
his
Deity
or
humanity
,
or
which
did
crosse
any
A●…ticle
of
faith
;
he
onely
denies
that
he
was
personally
acquainted
with
Christ
,
or
that
he
was
one
of
his
companions
or
followers
:
and
will
you
say
that
such
a
deniall
of
the
personall
knowledge
of
Christ
as
this
,
did
vtterly
destroy
that
habit
and
seed
of
grace
and
faith
which
was
in
Peters
heart
,
when
as
he
did
beleeue
in
his
heart
,
that
Iesus
was
the
Christ
the
Sonne
of
the
liuing
God
?
when
as
this
was
no
sinne
of
infidelitie
,
but
of
feare
;
and
did
onely
argue
not
want
of
faith
,
but
want
of
courage
in
Peter
?
will
you
make
this
one
acte
of
cowardice
in
Peter
,
to
abolish
and
destroy
,
the
very
seed
and
habit
of
his
faith
:
especially
since
he
had
no
sooner
denied
Christ
with
his
mouth
,
but
he
presently
bleeds
for
it
at
the
heart
?
Certainly
if
you
doe
it
,
it
is
a
signe
you
want
the
grace
of
charity
,
who
judge
so
harshly
of
other
mens
sinnes
,
and
yet
thinke
so
lightly
of
your
owne
:
Fourthly
,
it
is
euident
that
Peter
fell
not
totally
from
the
state
of
grace
by
this
his
sinne
,
both
by
his
cariage
in
and
after
this
his
sinne
:
For
as
Peter
shewed
his
faith
and
loue
to
Christ
in
following
him
to
the
high
Priests
pallace
,
when
as
all
the
other
Disciples
fled
away
:
so
his
vnwillingnesse
to
forsake
Christ
,
euen
then
when
as
he
was
suspected
to
bee
one
of
his
friends
and
followers
(
which
might
haue
brought
him
into
danger
)
did
shew
that
hee
did
still
affect
and
loue
him
in
his
heart
,
euen
then
when
as
he
denyed
that
he
knew
him
with
his
mouth
.
I
would
demand
but
this
question
of
our
Antagonists
who
doe
so
much
presse
this
Example
,
whether
Peter
,
euen
at
that
very
time
when
as
hee
denyed
with
an
oath
,
that
he
knew
not
Christ
,
did
not
beleeue
on
him
,
and
relie
on
him
,
as
on
his
onely
Lord
and
Sauiour
in
his
heart
?
If
he
did
so
(
as
it
is
more
then
probable
,
that
he
did
by
Iohn
6.
67
,
68.
Math.
16.
16
,
17.
and
Luke
32.
32
,
33.
and
by
this
his
action
here
,
in
that
he
did
not
leaue
him
or
forsake
him
)
then
it
is
certaine
that
his
faith
did
not
vtterly
saile
him
,
that
the
habit
and
seed
of
grace
and
faith
were
still
within
him
,
and
so
he
fell
not
from
the
state
of
grace
:
If
he
did
not
thus
,
if
he
did
not
relie
vpon
him
for
saluation
,
but
disclame
him
for
his
Sauiour
,
let
our
Antagonists
then
proue
the
contrary
by
the
Scriptures
:
that
I
am
sure
they
cannot
doe
,
and
therefore
I
am
not
bound
to
beleeue
their
bare
assertion
for
it
.
Againe
,
Peters
cariage
after
this
his
sinne
com●…itted
,
proues
that
he
did
not
totally
fall
from
grace
:
for
no
for
had
the
Cocke
crowen
,
but
hee
presently
remembers
the
words
which
Iesus
spake
vnto
him
,
and
hee
went
forth
and
wept
bitterly
:
I●…
Peter
had
fallen
totally
from
the
state
of
grace
by
this
his
sinne
,
if
he
had
had
no
habit
,
no
seed
,
and
no
remainders
of
grace
left
in
him
,
when
as
he
had
denyed
Christ
,
it
had
beene
impossible
for
him
to
haue
beene
so
apprehensiue
and
sensible
of
his
sinne
as
now
he
was
:
No
sooner
had
he
committed
this
sinne
of
his
,
but
presently
the
Cocke
crowes
:
no
sooner
had
the
Cocke
crowen
,
but
forthwith
he
remembers
the
words
of
Christ
,
and
was
deeply
affected
with
this
sinne
of
his
:
Hee
g●…eth
out
and
weepes
bitterly
:
his
repentance
followes
so
soone
●…on
his
sinne
,
that
if
his
faith
and
ancient
graces
had
not
continued
in
him
no
new
infused
grace
could
haue
come
betweene
his
sinne
and
his
repentance
:
and
therefore
Peters
carriage
both
in
and
after
his
sinne
committed
,
doth
proue
that
he
did
not
fall
totally
from
grace
by
this
his
sinne
:
Fistly
,
I
would
demand
this
question
of
our
Antagonists
,
whether
the
other
Disciples
did
not
fall
from
gra●…s
well
as
Peter
?
for
they
denyed
him
in
deeds
,
in
flying
from
him
:
hee
denyed
him
but
in
words
,
in
saying
,
that
he
knew
him
not
:
If
the
other
Disciples
fell
from
grace
in
flying
from
him
,
where
then
was
the
Church
of
God
?
in
what
persons
was
it
then
existing
?
if
they
fell
not
from
grace
in
flying
from
him
,
then
neither
Peter
in
denying
of
him
.
Sixtly
,
the
Scriptures
make
no
mention
at
all
that
Peter
in
denying
Christ
did
fall
from
grace
;
strange
then
that
our
Antagonists
should
so
confidently
affirme
it
,
vnlesse
they
haue
it
by
some
spetiall
reuelation
.
Is
not
this
a
strange
kinde
of
presumption
in
men
,
to
determine
and
judge
of
other
mens
estates
in
such
a
resolute
and
peremptorie
manner
,
without
a
ground
in
Scripture
for
it
?
is
not
this
a
kinde
of
folly
and
arrogancie
in
them
,
to
censure
and
judge
of
other
mens
estates
which
they
neuer
were
acquainted
with
,
and
in
the
meane
time
to
neglect
to
s●…arch
and
trie
their
owne
?
Sure
I
am
,
the
Scripture
makes
no
mention
that
Peter
fell
from
grace
by
this
his
sinne
,
therefore
I
may
safely
say
he
did
not
fall
from
grace
,
and
may
well
aduise
our
Antagonists
,
to
search
and
trie
their
owne
estates
,
and
to
forbeare
to
censure
and
determine
Peters
,
till
the
Scriptures
haue
defined
it
.
Lastly
,
that
Peter
fell
fell
not
totally
from
the
state
of
grace
in
denying
Christ
,
it
is
the
expresse
determination
and
resolution
of
most
Diuines
both
ancient
and
moderne
.
So
it
is
resolued
by
Tertullian
:
De
fuga
in
Persecutione
.
lib.
cap.
3.
by
Origin
.
Hom.
4.
in
Psal.
36.
et
Hom.
3.
in
Math.
by
Hilarie
in
Psal.
54.
by
Basilius
Magnut
de
Humilitate
sermo
.
by
Chrysostome
.
Homil.
88.
in
Math.
by
Augustine
de
Corrept.
et
Gratia
.
lib.
cap.
6.
7.
&
Contra
Mendatinm
ad
Consentium
cap.
6.
by
Prosper
in
his
Epist.
de
Liber●…
Arbitrio
ad
Ruffinum
.
pag.
12
〈◊〉
Leo
de
Passione
Dom.
sermo
.
3.
9.
by
Gregorius
Magnus
Hom.
15.
in
Ezech.
et
Morral
.
lib.
25.
cap.
11.
by
Anselme
in
Hebr.
6.
4
,
5
,
6.
by
Theophylact
in
Luke
22.
32.
by
Bernard
.
De
natura
et
dignitate
amoris
diuini
.
cap.
6.
by
Luther
in
John
17.
&
Enarratio
.
in
magno
Comment.
in
cap
5.
ad
Galatas
.
by
Melanethon
in
1
Cor.
10.
by
Bucer
in
Psal
1.
&
in
Rom.
7.
by
Tyndall
in
his
Treatise
of
the
manner
of
our
Election
.
by
Zanchius
,
Caluin
,
Pareus
,
Mar●…
,
〈◊〉
,
Abbot
,
and
by
all
other
moderne
writers
of
our
side
:
yea
,
and
by
most
Pontificians
to
:
and
therefore
wee
may
rest
in
their
judgements
,
and
not
preferre
the
sentence
and
opinion
of
euery
factious
Noueller
before
them
,
who
hath
nothing
else
but
his
owne
words
and
fancie
for
his
warrant
.
Now
wee
haue
sufficiently
proued
,
that
Peter
fell
not
totally
from
grace
by
this
his
sinne
,
I
will
answer
the
reasons
that
are
obiected
to
the
contrary
.
For
the
first
of
them
,
that
such
as
deny
Christ
haue
not
the
spirit
of
Christ
,
and
that
Peter
,
that
hee
had
prayed
for
him
that
his
faith
might
not
faile
:
and
then
these
words
follow
vpon
it
:
and
thou
when
thou
art
conuerted
strengthen
thy
brethren
:
which
connection
by
this
coniunction
copulatiue
,
and
;
with
the
former
words
,
proues
that
Peters
conuersion
here
,
was
only
a
conuersion
from
that
sinne
of
his
in
denying
of
Christ
,
to
a
confession
and
profession
of
his
name
:
and
not
a
conuersion
from
infidelity
to
faith
:
and
so
doe
the
most
and
best
expound
it
.
So
that
notwithstanding
all
these
cauils
,
it
is
plaine
and
euident
,
that
Peter
fell
not
from
the
state
of
grace
,
and
so
his
example
makes
for
vs
,
not
against
vs
:
and
is
as
farre
from
your
purpose
,
as
Peter
was
falling
from
the
state
of
grace
.
The
sixth
Example
is
Iudas
.
Iudas
was
once
a
true
regenerate
man
and
in
the
state
of
grace
,
but
hee
fell
totally
and
finally
from
grace
.
Therefore
others
may
fall
so
to
.
I
answer
,
haue
I
not
chosen
you
twelue
,
and
one
of
you
is
(
not
shall
be
)
a
deuill
:
this
(
saith
the
Euangelist
)
hee
spake
of
Iudas
Iscariot
which
should
afterwards
betray
him
.
If
Iudas
were
then
a
Deuill
,
where
then
was
that
true
grace
and
faith
the
which
you
speake
of
?
True
it
is
,
the
diuills
themselues
beleeue
and
tremble
.
Iam
2
19.
it
may
be
Iudas
did
so
to
:
but
yet
that
Iudas
who
was
a
Deuill
,
or
that
the
Diuells
haue
any
true
grace
and
justifying
faith
within
them
,
I
thinke
that
none
but
Diuills
dare
affirme
.
Secondly
,
Christ
himselfe
stiles
Iudas
,
the
sonne
of
perdition
.
Iohn
17.
of
wrath
fitted
for
destruction
,
was
neuer
truly
regenerated
.
Thirdly
,
hee
was
alwaies
couetous
,
he
loued
the
bagge
better
then
the
poore
at
Iudas
was
chosen
of
Christ
,
and
giuen
vnto
him
of
God
.
Ioh.
6.
70.
and
17.
12.
therfore
hee
was
regenerated
and
in
the
state
of
grace
.
Surely
these
who
leaue
no
stone
vnmoued
,
know
Iudas
better
then
Christ
euer
did
:
hee
neuer
tooke
him
but
for
a
deuill
,
and
a
sonne
of
perdition
:
they
like
the
ancient
(
[
a
](A10194-e70040-b)
a
Contr.
Har.
lib
1.
Tom.
3.
Har.
38.
)
Caianites
mentioned
by
Epiphanius
,
adore
him
for
a
Saint
:
whether
Christ
or
they
are
to
bee
beleeued
bee
you
the
judges
.
But
to
answer
this
objection
:
I
say
,
that
this
election
and
choise
of
Iudas
was
only
to
an
office
,
to
be
a
Disciple
,
not
a
Saint
:
which
is
euident
first
by
expresse
Scriptures
:
as
Mar.
3.
14.
Luke
.
6.
13.
Acts
1.
20.
Iohn
6.
70.
where
Iudas
is
mentioned
among
the
number
of
those
twelue
whom
Christ
did
chuse
not
to
bee
his
Saints
,
but
his
Disciples
.
Secondly
,
it
is
euident
that
Iudas
was
not
chosen
to
be
a
Saint
,
but
a
Disciple
,
because
hee
was
only
chosen
by
Christ
,
not
in
Christ
.
Now
all
those
who
are
chosen
to
bee
Saints
,
are
chosen
by
God
the
Father
in
Iesus
Christ
(
not
by
him
)
before
the
foundations
of
the
world
were
laide
(
not
when
Christ
was
on
earth
)
Ephes.
1.
4.
therefore
Iudas
being
chosen
by
Christ
only
,
not
by
the
Father
,
&
that
in
the
daies
of
Christs
abode
on
earth
,
not
from
all
eternity
,
must
needes
bee
elected
and
chosen
to
an
office
only
,
and
not
to
be
a
Saint
.
Thirdly
,
Iudas
was
appointed
,
and
prophecied
of
long
before
Christs
comming
,
or
his
owne
being
,
that
he
should
betray
Christ
,
and
therefore
hee
was
neuer
elected
or
chosen
to
saluation
.
And
whereas
you
say
,
that
hee
was
giuen
by
God
to
Christ
;
true
as
a
sonne
of
perdition
(
as
the
same
text
tells
you
)
not
as
a
sheepe
of
Christ
;
as
a
traytor
,
not
as
a
friend
:
as
a
Disciple
,
not
as
a
Saint
:
as
one
ordained
to
destruction
,
that
the
Scripture
,
might
be
fulfilled
,
nor
as
one
elected
to
saluation
:
therefore
this
example
comes
as
short
of
the
purpose
,
as
Iudas
did
of
grace
.
The
seuenth
Example
is
Salomon
:
Salomon
he
was
a
regenerate
Saint
of
God
.
But
hee
fell
away
from
grace
in
committing
idolatrie
.
1
Kings
11.
1.
to
13.
Therefore
other
regenerate
men
as
well
as
hee
may
fall
from
grace
.
To
this
I
that
Salomon
went
not
fully
after
the
Lord
his
God
as
did
Dauid
his
father
:
which
word
fully
implyeth
,
that
hee
did
still
follow
the
Lord
notwithstanding
his
idolatry
,
but
not
so
fully
as
hee
should
haue
done
,
not
so
fully
as
Dauid
did
.
Psal.
68.
30.
to
38.
and
2
Sam.
7.
13.
14.
where
God
bindes
himselfe
by
his
oath
and
couenant
to
Dauid
,
that
though
Solomon
should
sinne
against
him
,
yet
his
mercy
should
not
depart
from
him
as
hee
tooke
it
from
Saul
:
that
he
would
not
vtterly
take
from
him
his
louing
kindnesse
,
nor
suffer
his
faithfulnesse
to
faile
:
that
hee
would
not
breake
his
couenant
with
him
,
nor
alter
the
thing
that
was
gon
out
of
his
lips
,
but
that
hee
would
establish
him
for
euer
before
him
,
though
hee
did
visite
his
iniquitie
with
rods
,
and
his
sin
with
scourges
:
which
places
being
compared
with
his
Ecclesiastes
(
which
most
take
to
bee
a
penetentiary
booke
for
his
idolatry
and
other
sinnes
,
)
will
fully
proue
,
that
Solomon
did
neither
finally
nor
totally
fall
from
grace
.
To
auoide
prolixity
:
and
to
end
these
examples
:
Saul
,
Asa
,
Ioash
,
Symon
Magus
,
The
Elders
of
the
Church
of
Ephesus
,
Demas
,
Hymeneus
,
and
Alexander
:
Those
of
whom
Christ
prophecied
that
their
loue
should
waxe
cold
.
Mat.
24.
12.
Those
of
whom
Paul
and
Peter
and
lude
prophecied
,
that
they
should
depart
from
the
faith
,
and
sed●…ce
many
:
all
these
say
our
Antagonists
were
true
regenerate
men
,
they
had
the
Spirit
,
and
true
faith
.
But
all
these
they
fell
away
from
grace
either
totally
or
finally
.
Therefore
true
regenerate
men
may
fall
from
grace
.
I
answer
,
that
the
Major
is
false
:
these
had
no
for
then
they
would
haue
continued
with
the
residue
of
his
flocke
,
that
went
not
from
the
fold
;
but
they
went
out
from
them
that
it
might
bee
made
manifest
that
they
were
not
of
them
1
Iohn
2.
19.
If
any
of
these
by
the
verdict
of
the
Scriptures
had
the
Spirit
,
it
was
but
only
the
ordinary
and
common
gifts
,
but
not
the
justifying
,
sanctifying
,
and
sauing
graces
of
the
Spirit
.
If
any
of
them
had
any
faith
,
it
was
an
historicall
,
not
a
justifying
and
sauing
faith
,
and
the
faith
from
which
they
departed
was
nothing
else
but
the
doctrine
of
faith
,
and
not
the
grace
of
justifying
and
liuing
faith
:
as
is
euident
by
Acts
20.
30.
Phil.
1.
27.
1
Tim.
1.
18
,
19
,
20.
cap.
4.
1
,
2
,
3.
2
Tim.
3.
8
9.
and
2
Pet.
2.
1.
2
,
3.
Iude
3.
The
loue
the
which
they
had
it
was
but
counterfeite
:
for
many
waters
cannot
quench
true
loue
,
neither
can
the
floods
drowne
it
.
Can.
8.
7.
Yea
,
the
very
Scriptures
,
from
which
these
examples
are
taken
,
do
distinguish
them
from
the
Saints
of
God
,
and
reckon
them
as
hypocrites
;
as
wicked
and
prophane
persons
,
as
gracelesse
men
,
as
reprobates
,
as
the
seede
and
children
of
the
diuell
:
so
that
I
cannot
chuse
but
wonder
at
the
impudencie
of
our
Antagonists
,
who
will
canonize
them
for
Saints
and
godly
men
,
against
the
manifest
and
reuealed
truth
of
God
,
as
if
they
knew
them
better
then
God
himselfe
:
and
therefore
since
God
himselfe
hath
branded
them
for
hypocrites
,
they
come
not
to
the
point
in
question
.
The
twenty
eight
and
last
argument
is
drawne
from
those
dangerous
consequencies
which
would
follow
vpon
this
doctrine
of
the
finall
and
totall
perseuerance
of
the
Saints
.
Bertius
he
enumerates
and
musters
vp
some
sixteene
of
them
,
the
most
of
which
are
but
meere
trifles
and
not
worth
the
answering
.
I
will
only
cull
out
three
of
them
which
are
the
chiefe
,
and
most
commonly
objected
by
all
our
Antag●…nists
,
and
will
waiue
the
other
as
idle
and
impertinent
.
The
first
inconuenience
which
is
obiected
is
this
.
That
this
our
assertion
haue
not
so
learned
Christ
as
you
haue
done
.
If
you
were
but
acquainted
with
the
Scriptures
,
or
with
the
nature
of
true
and
sanctifying
grace
,
you
should
finde
,
that
notwithstanding
the
true
regenerate
Saints
of
God
,
could
neither
finally
nor
totally
fall
from
grace
,
yet
they
dare
not
sinne
either
willingly
or
wittingly
against
the
Lord
,
for
these
insuing
reasons
.
First
,
because
their
hearts
and
natures
are
changed
and
regenerated
,
sinne
now
becomes
as
odious
and
distastfull
vnto
them
in
their
proportion
and
degree
,
as
it
is
to
God
himselfe
:
they
hate
and
detest
,
yea
they
do
vtterly
defie
and
abhor
from
their
very
hearts
and
soules
,
all
kinde
of
sinne
;
they
hate
it
with
an
implacable
and
perfect
hatred
,
as
an
odious
,
dangerous
and
bitter
thing
,
and
as
the
greatest
enemy
of
their
soules
:
therefore
they
will
not
,
therefore
they
cannot
commit
it
.
Strange
it
is
that
any
man
should
so
much
mistake
himselfe
,
as
to
thinke
that
perseuerance
in
the
state
of
grace
,
(
which
is
the
onely
meanes
to
keepe
men
from
committing
sinne
)
should
cause
them
for
to
sinne
with
greater
boldnesse
and
security
?
Is
it
not
grace
,
&
that
only
,
that
restraines
and
keepes
men
backe
from
sinne
?
Is
it
not
grace
,
and
that
onely
,
which
makes
men
to
detest
,
abhor
and
vtterly
renounce
all
sinne
?
and
dare
you
then
affirme
,
that
perseuerance
in
the
state
of
grace
,
will
imbolden
and
incourage
men
to
rush
into
all
kinde
of
sinne
?
doubtlesse
you
are
much
mistaken
and
deceiued
in
affirming
it
;
and
it
is
an
infallible
argument
,
that
you
are
so
●…arre
from
hauing
any
truth
of
grace
within
you
,
that
as
yet
you
know
not
what
this
true
grace
is
of
which
wee
now
dispute
.
Secondly
,
regenerate
men
,
they
are
dead
to
sinne
:
they
haue
crucified
the
flesh
with
the
〈◊〉
and
lusts
thereof
:
and
therefore
though
What
shall
wee
say
then
?
shall
wee
continue
in
sinne
that
grace
may
abound
?
God
forbid
:
how
shall
wee
that
are
dead
to
sinne
,
liue
any
longer
therein
?
the
true
regenerate
Saints
of
God
they
are
dead
to
sinne
,
therefore
they
cannot
liue
any
longer
to
it
:
they
haue
put
off
their
coate
,
how
then
shall
they
put
it
on
?
they
haue
washed
their
〈◊〉
,
how
then
shall
they
defile
them
?
they
are
regenerated
sanctisied
and
dead
to
sinne
:
therefore
they
cannot
,
therefore
they
will
not
runne
into
it
,
though
they
cannot
fall
from
grace
.
Thirdly
,
the
true
regenerate
Saints
of
God
,
they
are
(
[
a
](A10194-e70830-b)
a
2
Cor.
5.
15.
)
redeomed
from
their
sinnes
,
that
they
might
no
longer
liue
vnto
them
,
but
liue
vnto
the
Lord
:
they
are
now
(
[
b
](A10194-e70860-b)
b
Reu.
1.
5.
)
made
Kings
and
Priests
vnto
God
the
Father
,
to
offer
vp
spirituall
all
sacrifices
vnto
him
;
they
are
now
quite
other
persons
then
they
were
before
:
and
therefore
they
scorne
now
to
stoope
to
those
base
and
filthy
sinnes
,
which
might
defile
their
soules
,
and
〈◊〉
their
professions
:
they
are
now
the
sonnes
of
God
,
and
heires
of
heauen
;
they
are
now
the
(
[
c
](A10194-e70900-b)
c
1
Cor
6.
19.
)
vessels
and
●…emples
of
the
holy
Ghost
:
and
they
haue
vowed
to
fo●…sake
their
sinnes
and
lusts
,
and
to
(
[
d
](A10194-e70920-b)
d
Iam
1.
27.
)
keepe
themselues
vnspotted
from
the
world
:
and
therefore
now
though
they
cannot
fall
from
grace
,
yet
there
is
such
an
holy
ingenuity
and
magnanimitie
wrought
within
them
,
that
〈◊〉
they
scorne
for
to
how
and
yeeld
to
sin
,
or
to
sell
themselves
as
slaues
and
〈◊〉
to
it
.
Fourthly
,
the
true
regenerate
Saints
of
God
,
they
hauethe
loue
of
God
which
is
shed
abroade
in
their
hearts
by
the
holy
Ghost
,
(
which
loue
is
preserued
and
increased
in
their
hearts
and
soules
,
by
the
assurance
of
their
constant
and
finall
perseuerance
in
the
state
of
grace
.
)
Now
this
loue
of
God
doth
so
worke
vpon
their
hearts
and
soules
,
and
so
awe
and
curbe
them
,
that
they
dare
not
sinne
against
the
Lord
,
for
feare
of
greeuing
&
offending
him
,
though
God
would
neuer
disinherite
them
for
their
sinnes
.
A
dutifull
and
louing
fonne
that
honours
and
respects
his
father
,
though
he
be
sure
of
his
fathers
loue
and
fauour
to
him
,
yet
hee
dares
not
to
offend
him
,
because
hee
honours
and
respects
him
:
God
is
an
exceeding
good
gracious
and
louing
Father
vnto
all
his
Saints
,
and
they
are
exceeding
dutifull
and
louing
vnto
him
,
yea
,
they
estimate
his
louing
kindnesse
better
then
life
it selfe
.
Psal.
63.
3.
and
therefore
though
they
cannot
fall
from
grace
,
yet
they
dare
not
,
yet
they
will
not
sinne
against
him
,
for
feare
of
greeuing
and
offending
him
.
Fifthly
,
the
true
regenerate
Saints
of
God
,
they
haue
the
holy
Spirit
of
God
within
them
,
who
doth
sway
and
ouerrule
their
wills
,
their
hearts
and
soules
,
and
will
not
so
much
as
suffer
them
to
doe
the
sinne
and
euill
that
they
would
:
when
they
haue
any
euill
and
sinsull
lusts
or
thoughts
arising
in
their
hearts
,
the
holy
Ghost
doth
crush
and
quell
them
:
when
they
are
running
on
to
any
sinfull
actions
,
the
holy
Ghost
doth
pull
them
backe
,
and
quite
restraine
them
,
causing
them
to
walke
in
his
statutes
,
and
to
keepe
his
commandements
and
doe
them
,
so
that
they
cannot
will
or
do●…
the
euill
that
they
would
:
as
you
may
reade
.
Ezech.
32.
6.
27.
Rom.
7.
25.
c.
8.
1
,
2
,
13
,
14.
Gal.
5.
16
,
17
25.
1
Iohn
3
:
9.
and
5.
18.
therefore
though
they
cannot
fall
from
grace
,
yet
they
will
not
,
yet
they
cannot
rush
more
boldly
,
into
sinne
.
Sixthly
,
the
true
regenerate
Saints
of
God
,
though
they
cannot
fall
from
grace
,
(
because
God
will
preserue
them
,
and
cause
them
for
to
vse
the
meanes
,
which
should
preserue
them
in
the
state
of
grace
:
)
yet
they
know
,
that
they
cannot
perseuere
but
by
vsing
of
the
meanes
;
they
know
that
sinne
will
hinder
them
much
in
this
their
perseuerance
and
therefore
though
they
cannot
fall
from
grace
,
yet
because
they
must
vse
the
meanes
to
perseuere
in
grace
,
they
dare
not
plunge
themselues
presumptuously
into
any
sinne
.
Seuenthly
,
though
the
Saints
of
God
can
neuer
fall
from
grace
,
yet
they
dare
not
to
allow
themselues
in
any
sinne
,
because
they
know
that
euery
sinne
the
which
they
doe
commit
,
it
doth
wound
and
pierce
the
sides
of
their
gracious
and
louing
Sauiour
and
crucifie
him
afresh
:
they
know
that
hee
is
wounded
,
payned
,
and
grieued
with
their
sinnes
,
and
therefore
they
dare
not
to
commit
them
:
but
pray
against
them
as
Dauid
did
,
Psal.
19.
Lord
keepe
me●…
from
presumptuous
●…nnes
.
When
any
good
Christian
is
tempted
vnto
any
sinne
,
though
the
sinne
i●…
selfe
could
neuer
hurt
him
,
yet
hee
reasons
thus
with
himselfe
,
What
hath
not
my
blessed
Sauiour
been
crucified
already
for
my
sinnes
,
haue
I
not
wounded
and
grieued
him
enough
already
,
but
I
must
wound
,
and
grieue
,
and
crucifie
him
yet
once
againe
?
O
no
:
I
will
not
,
nay
,
I
dare
not
doe
it
,
though
I
might
gaine
a
thousand
worlds
.
I
will
not
shew
my selfe
such
a
gracelesse
and
vnthankfull
wretch
.
I
will
rather
die
,
I
will
rather
doe
or
suffer
any
thing
,
then
sinne
against
him
.
This
is
the
resolution
of
euery
Christian
soule
,
and
therefore
though
he
cannot
fall
from
grace
,
yet
hee
dares
not
,
yet
he
will
not
sin
.
Lastly
,
to
omit
all
other
reasons
:
The
true
regenerate
Saints
of
God
,
though
they
cannot
fall
from
grace
,
yet
they
dare
not
sinne
against
the
Lord
.
For
though
the
Lord
hath
promised
neuer
to
disinherite
or
cast
them
off
,
neuer
to
take
away
his
graces
,
or
his
euerlasting
mercies
from
them
:
yet
if
they
sin
against
him
,
he
hath
threatned
,
and
hee
will
performe
it
,
that
hee
will
chastise
them
with
the
rod
of
men
,
and
with
the
stripes
of
the
children
of
men
,
that
he
will
visite
their
iniquitie
with
rods
,
and
their
sinne
with
stripes
,
2
Sam.
7
14
,
15.
and
Psal.
89.
30.
to
34.
God
will
chastise
them
as
sonnes
,
though
he
condemnes
them
not
as
enemies
and
rebells
:
this
his
fatherly
correction
and
chastisement
then
is
sufficient
to
keepe
them
from
presumption
,
and
to
restraine
them
from
rushing
into
sinne
,
though
God
neuer
disinherits
or
casts
them
off
.
And
so
you
see
what
a
false
,
what
a
shallow
,
weake
,
and
carnall
inconuenience
and
pretence
this
is
,
which
is
obiected
against
our
Orthodox
and
comfortable
assertion
.
The
second
pretence
and
inconuenience
that
is
obiected
,
against
this
totall
and
finall
perseuerance
of
the
Saints
,
is
this
,
that
it
will
make
men
idle
,
negligent
,
and
floathfull
in
the
wayes
of
God
:
for
if
men
cannot
fall
from
grace
,
they
need
not
,
they
will
not
be
industrious
for
to
please
the
Lord
.
I
answer
you
as
Christ
once
answered
the
Sadduces
in
another
Yee
doe
erre
not
knowing
the
Scriptures
,
nor
the
power
of
God
.
For
when
once
the
seed
of
true
and
sauing
grace
is
sowen
in
mens
hearts
,
it
makes
them
much
in
action
,
and
they
cannot
but
be
operatiue
and
stirring
in
the
worke
and
seruice
of
the
Lord
.
First
,
because
the
loue
of
God
is
shed
abroad
in
their
hearts
by
the
holy
Ghost
,
and
it
constraines
men
for
to
please
and
serue
the
Lord
,
and
to
be
exceeding
fruitfull
and
abundant
in
his
worke
and
seruice
:
as
you
may
reade
,
Acts
2.
37.
cap.
4.
20.
Cant.
4.
9
,
10.
cap.
8.
6
,
7.
Iohn
21
15.
cap.
14
15.
22.
23.
cap.
15.
10.
2
Cor.
5.
15.
1
Thes.
1.
4.
Gal.
5.
6.
and
Ephes.
3.
19.
Therefore
though
the
Saints
of
God
can
neuer
fall
from
grace
,
yet
because
this
loue
of
God
is
seated
and
spread
abroad
in
their
hearts
,
they
cannot
be
idle
and
sloathfull
in
the
worke
and
seruice
of
the
Lord
.
Secondly
,
though
the
true
regenerate
Saints
of
God
can
neuer
fall
from
grace
,
yet
they
cannot
be
idle
and
sloathfull
in
Gods
seruice
,
because
it
is
the
very
ioy
,
the
very
comfort
and
reioycing
of
their
hearts
and
soules
,
their
very
heauen
vpon
earth
,
and
the
very
essence
and
substance
of
their
happinesse
,
to
obey
and
serue
the
Lord
,
and
to
be
abundant
in
his
worke
.
Nothing
is
there
that
brings
so
much
delight
and
ioy
vnto
the
Saints
,
as
frequencie
in
holy
duties
,
and
assiduitie
and
diligence
in
the
seruice
of
the
Lord
,
as
you
may
see
,
Prou.
3.
17.
cap.
21.
15.
Psal.
42.
1
,
2.
Psal.
84.
1.
2.
10.
Psa.
119.
97.
Psal.
122.
1.
Isai.
26.
8.
9.
and
cap.
58.
13.
Now
that
which
a
man
doth
most
of
all
delight
and
ioy
in
,
hee
will
bee
sure
neuer
to
neglect
and
sleight
;
he
will
be
diligent
and
frequent
in
it
,
euen
for
the
very
ioy
and
comfort
that
is
in
it
:
and
therefore
though
the
Saints
of
God
can
neuer
fall
from
grace
,
yet
because
their
only
ioy
and
chiefest
comfort
consists
in
seruing
God
,
they
cannot
but
be
operatiue
,
and
diligent
in
his
seruice
.
Thirdly
,
though
the
true
regenerate
Saints
of
God
can
neuer
fall
from
grace
,
yet
they
cannot
but
be
operatiue
and
stirring
in
his
seruice
,
because
the
Spirit
of
the
Lord
which
is
within
them
,
will
neuer
suffer
them
to
be
idle
,
but
will
alwaies
incite
and
stirre
them
vp
to
action
:
as
you
may
finde
it
in
the
1
Sam.
11.
6.
Iudges
14.
19.
cap.
15.
10.
Acts
4.
20.
Isai.
1.
1.
2.
Rom.
8.
1.
11.
14.
15.
26.
cap.
12.
11.
and
Gal.
5.
16.
17.
25.
Fourthly
,
though
the
Saints
of
God
can
neuer
fall
from
grace
,
yet
they
cannot
be
idle
and
sloathfull
in
Gods
worke
,
because
it
will
be
hurtfull
and
prejudiciall
to
themselues
.
The
lesse
men
are
in
the
worke
and
seruice
of
the
Lord
,
the
lesse
ioy
and
comfort
haue
they
here
,
and
the
lesse
glory
hereafter
,
but
the
more
fruitfull
and
abundant
they
are
in
all
good
workes
,
the
more
ioy
and
comfort
haue
they
here
,
and
the
more
glory
shall
they
haue
hereafter
.
Dan.
12.
3.
Math.
5.
12.
and
Luke
10.
17.
Therefore
though
they
cannot
fall
from
grace
,
yet
selfe-loue
,
and
the
care
of
their
eternall
happinesse
,
will
make
them
diligent
and
fruitfull
in
Gods
seruice
.
Fiftly
,
though
the
true
regenerate
Saints
of
God
can
neuer
fall
from
grace
,
yet
they
cannot
grow
cold
and
negligent
in
his
seruice
,
because
there
is
in
euery
regenerate
man
,
an
ambitious
and
inward
desire
of
attaining
to
perfection
,
and
to
the
vtmost
end
,
euen
to
the
very
toppe
and
height
of
grace
.
As
it
is
in
naturall
,
so
it
is
likewise
in
spirituall
things
,
they
both
desire
accomplishment
and
perfection
.
And
therefore
a
good
Christian
,
doth
alwaies
goe
from
grace
to
grace
,
from
faith
to
faith
,
and
from
strength
to
strength
:
He
forgets
that
which
was
before
,
and
presseth
forwards
towards
the
marke
of
the
price
of
the
high
calling
of
God
in
Christ
Iesus
;
indeauouring
to
attaine
vnto
the
measure
of
the
stature
of
the
fulnesse
of
Christ
,
Psal.
84.
7.
Psal.
92.
12.
13.
14.
Phil.
3.
13
,
14
,
15.
and
Eph.
4.
13.
Therefore
he
cannot
be
idle
and
sloathfull
in
Gods
seruice
,
though
he
cannot
fall
from
grace
euen
in
this
respect
.
Sixtly
,
though
the
Saints
of
God
,
can
neuer
fall
from
grace
,
yet
they
cannot
bee
negligent
and
carelesse
in
his
seruice
,
because
it
is
not
for
Gods
glory
that
they
should
be
idle
,
and
sloathfull
in
his
worke
.
The
more
diligent
and
painefull
,
that
the
Saints
are
in
Gods
seruice
,
the
more
honour
and
glory
doe
they
bring
to
God
,
Math.
5.
16.
Ioh.
17.
4.
and
Phil.
1.
11.
Now
the
true
regenerate
Saints
of
God
,
they
tender
Gods
glory
aboue
all
things
else
,
they
will
not
suffer
him
to
be
dishonoured
vpon
any
tearmes
,
and
therefore
they
cannot
be
negligent
and
backward
in
his
seruice
,
though
they
cannot
fall
from
grace
,
because
then
they
should
dishonour
God
.
Lastly
,
(
to
omit
all
other
reasons
)
though
the
Saints
of
God
can
neuer
fall
from
grace
,
yet
they
cannot
be
idle
and
sloathfull
in
Gods
seruice
,
because
that
grace
it selfe
is
of
an
actiue
,
growing
,
stirring
,
and
increasing
nature
;
and
will
not
suffer
any
man
to
sit
still
and
idle
.
Grace
is
that
which
makes
vs
diligent
and
carefull
in
Gods
seruice
,
it
is
that
which
incites
and
stirres
vs
vp
to
action
;
and
can
any
one
then
imagine
,
that
grace
should
make
men
negligent
and
idle
in
Gods
seruice
?
This
is
all
one
,
as
if
a
man
should
say
,
that
fire
makes
men
cold
;
that
life
makes
men
dead
;
that
knowledge
makes
men
ignorant
;
or
that
reason
makes
them
bruitish
:
therefore
since
grace
is
of
a
stirring
,
liuely
,
growing
and
increasing
nature
,
seeing
it
is
the
prime
and
onely
cause
that
makes
men
diligent
and
actiue
in
Gods
seruice
;
it
is
certaine
that
this
totall
and
finall
perseuerance
in
the
state
of
grace
,
can
neuer
make
men
negligent
and
sloathfull
in
the
worke
and
businesse
of
the
Lord
.
Yea
,
(
as
I
haue
formerly
proued
that
this
doctrine
of
a
totall
and
finall
fall
from
grace
,
is
the
onely
meanes
to
make
men
idle
,
and
sloathfull
in
the
worke
and
seruice
of
the
Lord
)
so
now
I
will
maintaine
it
against
our
Autagonists
that
the
onely
meanes
to
make
men
diligent
and
carefull
in
Gods
seruice
,
is
the
assurance
of
their
totall
and
finall
perseuerance
in
the
state
of
grace
.
This
is
cuident
by
that
speach
of
Dauid
,
Psal
27.
13.
I
had
fainted
,
vnlesse
I
had
bel●…eued
to
see
the
goodnesse
of
the
Lord
in
the
land
of
the
liuing
.
If
Dauid
had
not
beene
sure
of
saluation
,
and
of
his
totall
and
finall
perseuerance
in
the
state
of
grace
,
he
had
then
fainted
,
and
vtterly
giuen
ouer
the
worke
and
seruice
of
the
Lord
;
but
the
assurance
of
his
finall
and
constant
perseuerance
,
and
of
Gods
mercie
to
him
,
was
the
onely
thing
to
strengthen
,
quicken
,
and
rouse
him
vp
againe
.
That
which
made
Paul
to
suffer
so
much
for
the
Gospell
,
and
not
to
be
ashamed
of
it
was
this
:
that
hee
knew
whom
hee
had
beleeued
;
and
that
bee
was
perswaded
that
he
was
able
to
keepe
that
which
bee
had
committed
to
him
against
that
day
,
2
Tim.
1.
12.
Yea
,
the
same
Paul
informes
vs
;
that
the
onely
thing
which
makes
the
Saints
to
labour
,
that
whether
present
or
absent
,
they
may
bee
accepted
of
the
Lord
,
is
this
,
that
they
are
confident
of
Gods
loue
and
fauour
to
them
,
and
that
they
know
that
if
their
earthly
house
of
this
tabernacle
were
dissolued
,
yet
they
haue
a
building
of
God
,
not
made
with
hands
,
eternall
in
the
heauens
:
and
therefore
Paul
in
the
1
Cor.
15.
58.
exhorts
the
Corinthians
,
to
bee
stedfast
,
vnmoueable
,
alwayes
abounding
in
the
worke
of
the
Lord
,
euen
from
this
very
ground
,
for
as
much
as
they
knew
,
that
their
labour
was
not
in
vaine
in
the
Lord
:
intimating
thus
much
vnto
vs
;
that
the
onely
meanes
to
make
men
abound
in
the
worke
of
the
Lord
,
is
to
be
assured
that
they
shall
perseuere
in
grace
,
and
that
their
workes
shall
be
rewarded
at
the
last
.
Hence
also
is
the
ground
of
his
other
exhortation
in
the
2
Cor.
7.
1.
Hauing
therefore
these
promises
(
Dearely
beloued
)
let
vs
cleanse
our selues
from
all
pollution
of
flesh
and
spirit
,
perfecting
holinesse
in
the
feare
of
God
.
The
more
assured
men
are
of
their
continuance
in
the
state
of
grace
,
the
more
industrious
are
they
for
to
perfect
and
increase
their
graces
.
Hence
is
it
that
St.
Iohn
informes
vs
:
in
the
1
Iohn
3.
2.
3.
That
euery
man
which
bath
this
hope
,
that
when
Christ
Iesus
shall
appeare
,
hee
shall
bee
like
to
him
,
and
see
him
as
he
is
,
is
so
farre
from
being
idle
in
Gods
seruice
,
that
hee
purifieth
himselfe
,
euen
as
hee
is
pure
.
Was
it
euer
knowne
that
the
certaintie
and
assurance
of
the
end
,
should
make
men
slacke
and
sloathfull
in
vsing
of
the
meanes
?
Was
there
euer
any
Souldier
that
was
sloathfull
and
vnwilling
for
to
fight
,
becanse
he
was
sure
for
to
winne
the
field
?
Was
there
euer
any
Husband-man
that
was
slacke
in
tilling
of
his
ground
,
because
he
was
sure
for
to
reape
the
croppe
?
Was
there
euer
any
Merchant
who
was
vnwilling
for
to
traffique
,
because
he
was
sure
of
a
safe
returne
?
Or
was
there
euer
any
true
regenerate
Saint
of
God
on
earth
that
grew
idle
,
lazie
,
and
secure
,
because
he
was
sure
not
to
fall
srom
grace
?
Who
more
certaine
and
sure
of
perseuerance
in
the
state
of
Grace
then
Paul
?
and
yet
none
so
painefull
,
none
so
laborious
and
industrious
in
the
worke
of
God
as
hee
:
Neuer
was
it
heard
as
yet
of
any
childe
of
God
,
that
grew
secure
,
negligent
and
sloathfull
in
Gods
seruice
,
be●…
cause
he
could
not
fall
from
grace
:
the
assurance
of
cons●…ant
and
finall
perseuerance
,
hath
alwayes
made
the
Saints
industrious
,
neuer
idle
and
secure
:
and
therefore
this
second
pretence
,
and
inconuenience
which
our
Opposites
obiect
,
is
vaine
,
falfe
,
and
idle
,
and
sauours
only
of
fleshly
and
carnall
reason
,
not
of
heauenly
,
and
spirituall
.
The
third
and
last
pretended
inconuenience
of
this
our
assertion
is
,
that
it
would
make
men
proud
and
arrogant
.
I
answer
,
that
you
are
much
mistaken
.
True
it
is
that
this
Iob
:
Iob.
42.
5
,
6.
and
of
the
Prophet
Isaiah
:
Isaiah
6.
1.
to
6.
who
were
neuer
so
much
humbled
,
abased
and
confounded
in
themselues
,
as
when
they
saw
the
Lord
in
his
glory
,
and
considered
the
greatnesse
of
his
mercy
to
them
.
Therefore
this
our
assertion
can
neuer
make
men
proud
and
arrogant
as
you
surmise
,
because
you
neuer
felt
the
working
of
grace
;
and
of
Gods
mercies
on
your
hearts
.
Secondly
,
it
cannot
make
men
proud
and
arrogant
,
because
grace
is
alwaies
of
an
emptying
nature
,
it
alwaies
emptieth
vs
of
our selues
,
and
makes
vs
alwaies
to
ascribe
the
praise
and
glory
of
our
perseuerance
vnto
God
who
workes
it
in
vs
and
for
vs
,
and
that
out
send
a
messenger
of
Satan
for
to
buffet
them
,
as
he
did
to
Paul
.
2
Cor.
12.
7.
they
know
and
are
assured
;
that
God
doth
alwaies
resist
the
proud
,
and
giues
grace
to
the
humble
.
1
Pet.
5.
5.
and
therefore
though
they
cannot
fall
from
grace
,
yet
they
dare
not
swell
themselues
with
pride
,
least
God
should
humble
them
and
cast
them
downe
.
You
see
now
,
that
all
these
pretended
inconueniences
are
but
friuilous
,
false
and
idle
:
that
this
our
present
assertion
,
doth
neither
make
the
Saints
of
God
presumptuous
to
commit
sinne
,
nor
idle
and
slouthfull
in
Gods
seruice
,
nor
yet
proud
and
arrogant
in
themselues
.
What
then
though
wicked
men
which
haue
no
grace
within
them
,
abuse
this
sweete
and
comfortable
assertion
,
as
the
(
[
a
](A10194-e72010-b)
a
Iren●…us
a●…u
.
b●…r
lib.
1.
cap.
1.
)
Valentinians
,
&
Anabaptists
did
?
is
it
not
therefore
true
,
becaus●…
that
they
,
wrest
it
to
their
owne
confusion
?
power
of
I
haue
now
by
Gods
gratious
assistance
,
waded
through
the
depths
and
fords
of
this
great
and
weighty
controuersie
,
and
that
as
syncerely
,
indifferently
and
impartially
as
possiblie
I
could
.
God
who
knowes
the
very
secret
turnings
of
my
heart
can
testifie
,
that
I
haue
not
concealed
,
baulked
,
or
om●…ted
any
materiall
or
substantiall
thing
that
might
make
for
mee
or
against
me
.
And
now
I
hope
,
that
I
haue
so
fully
proued
and
confirmed
this
orthodox
and
comfortable
assertion
:
That
those
who
are
truly
regenerated
and
ingrafted
into
Christ
,
can
neither
finally
or
totally
fall
from
grace
:
from
Scripture
,
Fathers
,
Councells
,
and
all
Protestant
Churches
and
Diuines
:
and
so
satisfactorily
and
plainly
answered
the
principall
and
chiefe
objections
from
Scripture
and
from
reason
,
that
haue
or
can
be
made
against
it
,
that
there
are
none
but
obstinate
or
ignorant
readers
but
will
subscribe
vnto
it
.
And
here
I
could
very
fitly
,
and
I
would
as
willingly
set
vp
my
rest
,
and
take
my
farwell
of
this
truth
.
But
because
it
is
pitty
that
so
sweet
a
Theses
and
position
,
should
passe
without
some
comfortable
and
vsefull
application
,
I
will
giue
you
one
salute
or
two
with
it
at
parting
for
manners
sake
,
and
so
Adieu
.
If
this
then
be
the
estate
and
condition
of
all
those
that
are
that
they
can
neuer
finally
nor
totally
fall
from
grace
,
how
should
this
cause
vs
for
to
prise
and
estimate
the
state
of
grace
and
regeneration
,
which
is
now
so
vnderualued
and
slighted
of
the
world
?
It
is
the
part
of
wise
and
vnderstanding
men
,
to
prise
and
purchase
such
estates
,
as
they
are
alwaies
sure
to
inioy
:
now
there
is
no
estate
,
no
purchase
in
the
world
so
sure
and
stable
as
the
state
of
grace
.
Friends
,
goods
,
riches
,
honours
,
morrall
virtues
,
all
worldly
possessions
and
heritances
whatsoeuer
,
they
are
alwaies
subject
to
change
and
alteration
:
they
haue
their
periods
and
their
ends
,
they
are
or
may
be
lost
:
but
the
state
of
grace
and
regeneration
,
is
such
a
good
,
such
an
honour
,
such
an
estate
,
inheritance
and
po●…session
as
neuer
can
be
lost
:
no
affliction
,
no
temptation
,
no
crosse
or
chance
,
no
man
or
diuell
whatsoeuer
,
can
rob
,
depriue
,
or
dispossesse
those
of
it
,
who
doe
but
once
in
truth
inioy
it
.
It
is
such
a
Diuine
and
heauenly
treasure
,
that
no
moth
or
canker
can
corrupt
it
,
nor
no
theefe
purloine
it
:
hee
who
doth
but
once
inioy
it
,
is
made
an
happie
man
for
euer
after
;
He
hath
such
a
firme
,
fixed
,
sure
and
stable
felicitie
,
as
all
the
powers
of
hell
can
neuer
shake
:
he
hath
the
very
earnest
,
the
very
beginnings
of
heauen
whiles
he
is
on
earth
,
and
hee
shall
be
sure
to
inioy
the
whole
ere
long
:
and
yet
how
few
men
are
there
in
the
world
who
doe
estimate
and
prise
this
state
of
grace
?
Many
are
there
in
the
world
,
who
are
so
farre
from
prising
it
,
that
they
doe
vtterly
abhorre
,
contemne
,
and
vilifie
it
,
and
all
such
as
doe
in
truth
inioy
it
.
Most
men
doe
so
vnderualue
it
,
as
to
preferre
their
riches
,
their
pleasures
,
and
their
honours
(
which
are
subiect
to
a
thousand
changes
)
farre
before
it
.
All
men
doe
so
much
debase
it
,
as
not
to
prise
it
at
its
true
and
proper
worth
.
But
now
let
me
request
you
(
Christian
Readers
)
to
estimate
and
value
it
according
to
its
price
and
wor●…h
,
to
preferre
it
farre
before
all
treasures
that
the
world
affords
.
For
this
estate
of
grace
is
such
a
treasure
,
such
a
possession
and
inheritance
as
will
still
remaine
within
you
,
to
comfort
,
strengthen
,
and
support
your selues
,
euen
then
when
all
things
else
will
quite
forsake
you
.
When
troubles
,
trialls
,
and
temptations
come
,
when
stings
and
prickes
of
conscience
,
when
pangs
of
sicknesse
and
of
death
shall
come
vpon
you
,
(
as
they
will
surely
come
ere
long
)
then
what
will
all
your
worldly
inheritances
and
possessions
,
what
will
all
your
honours
,
friends
,
pleasures
,
and
riches
doe
?
then
they
will
all
forsake
you
,
then
they
will
leaue
and
faile
you
altogether
:
they
will
not
,
nay
,
they
cannot
comfort
you
or
doe
you
good
.
But
if
you
haue
once
this
state
of
grace
begun
within
you
,
this
will
neuer
faile
you
nor
forsake
you
at
your
need
:
this
will
still
abide
within
you
,
and
beare
you
company
in
all
distresses
:
When
you
are
in
any
asfliction
or
distresse
;
this
will
succour
,
comfort
,
and
support
you
,
that
you
sinke
not
vnder
it
:
when
you
are
assaulted
by
the
diuell
,
this
will
ayde
;
and
succour
you
,
that
he
shall
not
gaine
a
conquest
ouer
you
:
when
you
are
cast
downe
and
humbled
in
yonr
soules
,
in
the
sense
and
feeling
of
your
sinnes
,
this
will
comfort
and
cheere
vp
your
hearts
,
and
raise
you
vp
againe
:
When
you
lie
a
dying
on
your
death-beds
,
and
you
haue
none
to
helpe
and
comfort
you
,
then
this
will
strengthen
,
pacifie
,
comfort
and
reioyce
your
soules
.
Grace
will
neuer
leaue
you
hopelesse
,
helplesse
,
nor
comfortlesse
:
it
will
not
leaue
you
nor
forsake
you
,
till
it
brings
you
safe
to
heauen
,
where
there
is
no
end
of
ioy
and
happinesse
.
O
then
,
if
you
tender
the
wealth
,
the
good
,
the
ioy
and
comfort
of
your
soules
,
make
out
for
this
estate
of
grace
if
that
you
want
it
,
imploy
and
bend
your
mindes
and
thoughts
to
get
and
purchase
it
,
and
rather
part
with
all
you
haue
then
be
without
it
.
And
as
for
you
who
now
injoy
it
,
and
haue
it
in
possession
,
learne
more
and
more
to
prise
and
value
it
,
and
to
be
more
and
more
affected
,
joyed
and
delighted
with
it
.
It
is
the
onely
and
chiefest
treasure
of
your
soules
,
it
is
the
only
thing
that
makes
you
truly
blessed
,
and
that
for
euer
:
let
God
then
,
and
all
men
see
how
much
you
value
it
,
by
counting
all
things
losse
,
yea
,
drosse
and
dunge
,
and
worse
then
nothing
in
respect
of
it
.
Secondly
,
if
those
who
are
once
truly
regenerated
and
ingrafted
can
neither
finally
,
nor
totally
fall
from
grace
;
then
this
may
serue
to
comfort
and
reioyce
the
hearts
and
soules
of
all
such
men
,
as
are
thus
truly
regenerated
and
ingrafted
into
Christ
.
You
that
can
but
truly
say
,
that
you
are
regenerated
and
made
new
creatures
,
that
you
are
ingrafted
into
Iesus
Christ
in
synceritie
and
truth
:
yea
,
you
who
haue
but
the
least
sparke
and
attome
of
true
and
sauing
grace
began
within
you
,
and
planted
in
your
hearts
,
what
cause
haue
you
sor
to
reioyce
and
sing
for
ioy
?
You
haue
such
an
heauenly
treasure
,
such
a
firme
,
setled
,
and
sure
estate
of
grace
within
your
soules
,
as
nothing
shall
be
able
to
depriue
you
of
it
:
let
all
the
diuels
in
hell
,
or
men
on
earth
,
combine
and
plot
together
to
depriue
and
spoyle
you
of
it
,
they
are
not
able
to
effect
it
.
The
least
sparke
〈◊〉
that
seed
of
true
and
sauing
grace
which
is
within
you
,
is
of
such
a
diuine
,
permanent
,
and
immortall
nature
:
that
all
the
flouds
of
prosperitie
,
all
the
waters
of
aduersitie
,
all
the
stormes
of
temptation
,
all
the
malice
of
of
men
or
diuells
,
cannot
vtterly
extinguish
or
put
it
out
againe
.
What
then
should
euer
daunt
your
hearts
,
or
cause
you
for
to
feare
?
What
is
there
that
should
make
you
sad
or
heauy
,
or
interrupt
your
ioy
?
If
once
you
haue
but
the
true
seed
of
grace
within
you
,
be
it
neuer
so
little
,
neuer
so
small
,
it
is
a
sure
pledge
and
earnest
of
heauen
,
it
giues
you
actuall
possession
,
and
seison
of
eternall
life
,
it
keepes
you
so
that
you
can
neuer
perish
.
If
once
you
haue
the
smallest
dram
of
true
and
sauing
grace
,
you
need
not
feare
afflictions
or
temptations
,
you
need
not
feare
the
very
King
of
terrors
,
hell
and
death
:
you
need
not
feare
the
most
that
men
or
diuells
can
doe
to
you
:
they
cannot
seuer
you
from
the
loue
of
God
,
which
is
in
Christ
Iesus
your
Lord
,
nor
yet
disturbe
you
from
the
state
of
Grace
.
Wherefore
you
(
my
brethren
)
who
finde
and
feele
this
seed
and
habit
of
true
and
sauing
grace
within
your
soules
,
reflect
on
what
you
haue
,
and
see
that
matchlesse
happinesse
the
which
you
now
inioy
:
banish
all
anxious
,
sad
,
and
dolorous
feares
and
doubts
that
cause
your
hands
,
your
hearts
and
soules
to
droope
,
and
take
your
fill
of
ioy
and
comfort
:
reioyce
in
the
Lord
alwayes
,
and
againe
I
say
reioyce
,
and
let
not
any
thing
depriue
and
spoyle
you
of
that
ioy
and
comfort
which
is
due
vnto
you
.
This
is
the
fault
of
most
,
but
specially
of
young
and
tender-hearted
Christians
,
that
they
dote
too
much
vpon
their
sinnes
,
and
that
they
doe
not
so
much
prise
their
state
of
grace
,
nor
take
that
ioy
and
comfort
in
it
as
they
should
:
they
are
apt
to
bee
discouraged
and
deiected
,
apt
to
suspect
,
and
to
grow
jealous
of
their
state
of
grace
vpon
all
occasions
,
as
if
that
they
might
lose
it
,
and
bee
depriued
of
it
:
and
this
makes
them
●…o
dull
,
so
heauie
,
so
dead
and
lumpish
in
Gods
seruice
.
Wherefore
now
at
last
endeuour
for
to
know
your
happinesse
,
and
the
worth
and
nature
of
your
state
of
grace
.
It
is
a
state
of
joy
and
comfort
:
it
is
such
an
estate
as
you
can
neuer
lose
or
fall
from
:
hee
that
hath
the
life
of
grace
but
once
began
within
him
,
can
die
no
more
,
the
second
death
shall
haue
no
power
o●…er
him
.
Establish
then
and
settle
this
vndoubted
truth
,
and
ingraue
it
in
your
hearts
and
soules
.
That
those
who
are
once
truly
regenerated
and
ingrafted
into
Christ
by
a
true
and
liuely
faith
,
can
neither
finally
nor
totally
fall
from
grace
;
and
this
will
strengthen
and
support
,
this
will
comfort
and
reioyce
your
soules
in
all
temptations
and
afflictions
whatsoeuer
,
in
all
extremities
and
times
of
need
.
Wee
haue
all
great
cause
as
the
times
are
now
,
to
stablish
,
ground
and
settle
this
truth
within
our
soules
:
wee
see
what
feares
and
dangers
,
what
crosses
and
afflictions
,
what
iudgements
and
calamities
are
like
to
come
vpon
vs
:
wee
see
what
miserable
and
wofull
times
are
likely
to
befall
vs
;
if
then
we
haue
this
truth
ingrauen
in
our
soules
,
that
the
grace
we
haue
within
vs
,
is
of
an
incorruptible
and
immortall
nature
,
that
it
cannot
be
lost
or
perish
,
O
how
will
this
establish
,
settle
,
comfort
and
reioyce
our
soules
,
and
strengthen
and
inable
vs
to
vndergoe
asflictions
with
patience
,
ioy
and
comfort
?
This
will
make
vs
for
to
feare
no
euill
.
Though
the
earth
beo
moued
,
and
the
mountaines
carried
into
the
midest
of
the
Sea
,
though
carnall
and
wicked
men
shall
be
so
amazed
and
affrighted
,
with
the
that
they
shall
call
to
the
rockes
and
mountaines
for
to
fall
vpon
them
,
and
couer
them
,
and
bee
euen
at
their
witts
ends
for
very
feare
,
yet
such
as
haue
this
state
of
grace
within
them
,
shall
not
feare
,
but
they
shall
euen
reioyce
and
sing
in
the
middest
of
all
their
troubles
and
afflictions
,
and
lift
vp
their
heads
and
hearts
with
ioy
and
comfort
,
because
the
day
of
their
redemption
draweth
FINIS
.