A discouery of the errors of the English Anabaptists As also an admonition to all such as are led by the like spirit of error. Wherein is set downe all their seuerall and maine points of error, which they hold. With a full answer to euery one of them seuerally, wherein the truth is manifested. By Edmond Iessop who sometime walked in the said errors with them.

Their fourth point is: That the stedfastnesse of mans iustification and saluation doth depend vpon his owne will, in continuing in the act of be∣leeuing and works of righteousnesse; and that such as haue faith in Christ Iesus, regenerate persons hauing their names written in the book of life, may fall away from all, may become vnregenerate, and haue their names rased out of the booke

of life againe, and perish: and that God doth alter and change his purpose and promise, and come to hate and reiect such as he hath formerly loued and iustified.

Answ.

TO teach that the stedfastnes of mans iustification & saluation, doth depend vpon his owne will, in con∣tinuing in the act of beleeuing and works of righteous∣nes; and that such as haue faith in Christ, regenerate persons, hauing their names written in the book of life, may fall away from all, become vnregenerate, and haue their names rased out of the booke of life, and perish; and y^• God doth alter his purpose & promise of mercie and loue, and come to hate and reiect such as he hath formerly loued and iustified: to teach all this (I say) is to denie the very foundation, and to make God vn∣faithfull, and is one of the maine errors of the Anti∣christian Church of Rome.

But the doctrine of the Church of God is this: That such as to whom God hath giuen true repen∣tance, and faith in Christ whereby they are iustified from their sinnes, and haue their hearts sanctified, such as haue their parts in the first resurrection, whose names were written in the booke of life from the foundation of the world, shall neuer fall away from this estate, nor from any part thereof; because they stand not, neither are kept by the strength of their owne will, act of faith, or works of righteousnes, but by the power & strength of God, in and through the vertue and life of Christ their head. For as God the Father did of himselfe, first chuse them in Christ his Sonne, and predestinate them vnto the adoption of children, and to be conformed to the image of his Sonne, euen from the foundation of the world; and as he also in time calleth them to repen∣tance, iustifieth them, & purifieth their hearts by faith, through grace in Christ, and by the Spirit of his Son, which he sendeth forth into their hearts, doth adopt

them to be his children, and conforme them to the i∣mage and likenesse of his Sonne, both in respect of his death, and also in regard of his resurrection, dying to sinne, and rising to holinesse and newnesse of life; from minding earthly things, to set their affections on things that are aboue, where Christ sitteth at his right hand: so (I say) it is God which in and through his Son, doth keepe and defend them, as it is written, Who are kept by the power of God through faith vnto saluation. Yea he is the rock of their saluation, and strong tower of defence; he is their watch-man, which doth neither slumber nor sleep; their shepherd that feedeth them, as the Psalmist speaketh; he is the husband-man, that did not only in∣graft and plant them in his Sonne the true vine, and cause them to beare fruite in him, but euery branch that beareth fruit in him, he purgeth, that it may beare more fruit; he gaue them his Sonne, and his Son them, and the Sonne reiecteth none that come vnto him, but taketh them into his protection, like the good shep∣herd, and they heare his voice, and he knoweth them, and they follow him, and he wil giue them eternal life, & they shall not perish, for none are able to pluck them out of his hands; and the Father that gaue them him, is greater then all, and no man is able to plucke them out of his Fathers hands. Nay if Satan should desire to sift them, and that their faith (through the violence of temptation) should seeme to faile, as touching their act of beleeuing, and that their fruit (by meanes thereof) should not appeare, (for so it may sometimes befall them, as it did the Apostle Peter) yet notwithstanding, the Lord their rocke, the foundation and chiefe cor∣ner stone, whereon these liuely stones are built, sustai∣neth and vpholdeth them; the vertue and strength of him, the true vine, in which they are ingraffed, the Son in whom they haue beleeued (he hauing also prayed the Father, that their faith faile not) shall raise them vp▪ refresh them, and make them to flourish again, as well

in regard of their faith, as fruites; and being thus con∣uerted and raised vp, shal be able thenceforth to streng∣then their brethren. And in these respects & considera∣tions, Christ faith to Peter, Vpon this rocke will I build my Church, and the gates of hell shall not preuaile against it. For as at the first they were not iustified from their sinnes by their owne act of beleeuing, though their act of be∣leeuing were necessary vnto their iustification; nor yet by their works of righteousnes which followed, though they were also necessary for the proofe and manifesta∣tion of their faith; but by the free grace of God in Ie∣sus Christ, ministred vnto them by his word and Spirit, which their act of faith onely (in their hearts) doth en∣tertaine: so neither doe they stand, or are vpholden, by their act of beleeuing, though it be necessary also, for their continuall comfort, that they should be euermore exercised, as in the word and promise of God, so in the act of beleeuing, going on still from strength to strength, drawing nearer and nearer vnto God, in the full assurance of faith, vntill at last they come to see his face, and enioy his presence, in the promised Ierusalem, where is all fulnesse of ioy, and at whose right hand there are pleasures for euermore, (as assuredly one day they shall;) not yet by their works of righteousnesse, though it be likewise necessary, that they should be al∣wayes walking in, and working the works of righteous∣nes: but the stedfastnesse and certaintie of their estates in Christ, their life, saluation, and glorie euerlasting, de∣pendeth on the stedfastnesse, certaintie and vnchange∣ablenesse of Gods purpose, promise, loue, and on the loue and life of Christ their head, which was once dead, but is now aliue, and liueth still for euermore. And so sure and certaine as God purposeth, and it cometh to passe, as he promiseth and faileth not, loueth once, and loueth to the end; so sure as Christ which loueth them liueth, shall they abide in him, liue by him, and not die for euer; as it is written, He that eateth my flesh

and drinketh my blood, dwelleth in me, and I in him. As the liuing Father hath sent me, and I liue by the Father, so he that eateth me, euen he shall liue by me. For he is the bread of life; and euery one that beleeueth in him, doth (in a spi∣rituall maner) eate of him, and so liueth by him, and shal haue euerlasting life. For as Saint Paul reasoneth, If when we were enemies, we were reconciled to God by the death of his Sonne; much more being reconciled, shall we be saued by his life. So that he that is once iustified by the blood of Christ, and reconciled to God through faith in him, his estate is certain and permanent: and though the moun∣taines shall depart, and the hils be moued, yet shall not the kindnesse and loue of God in Christ depart, nor the couenant of peace towards them in him, be euer remo∣ued from them, as the Prophet testifieth. Nay what shall or can possibly separate them from the loue of Christ, or frō the loue of God the Father towards them in him? Shall tribulation, or distresse, or persecution, or famine, or na∣kednes, or perill, or sword? As it is written, For thy sake are we killed all the day long, and are counted as sheepe for the slaughter. Nay saith Saint Paul, In all these things we are more then conquerours through him that loued vs. For I am perswaded (saith he) that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord.

Thus, as God did predestinate, call, iustifie and san∣ctifie them; so it is he that keepeth & defendeth them; and the stedfastnes of their estates in him, doth depend vpon the stedfastnes and immutabilitie of his purpose, promise, loue, and on the loue and life of Christ; and all is free, without any respect of will, faith, or works of ours, in him and of him; to whom be all power and glo∣rie, praise and thanksgiuing for euer. Amen.

But some will obiect and say, What then meaneth the Scriptures, which so often speake of falling away

from righteousnesse, from faith; from Christ, from God; as where it saith, But when the righteous man turneth away from his righteousnes, and committeth iniquitie, and dieth in them; for the iniquities that he hath done, shall be die. And againe it is said, that he which taketh the plough by the hand and looketh behind him, is not meete for the kingdome of God. And againe, When a soule spirit is cast out of a man, and he walking in drie places, findeth no rest, but returneth to the house from whence he came out; and finding it swept and garnished, entreth therein with seuen more worse then himselfe; and the end of that man shall be worse then the be∣ginning. And again, some are said to beleeue for a time, to be offended when tribulation cometh. And some branches are said to be taken away from the vine. Others to withdraw themselues, and to depart away from the liuing God: to be made partakers of the holy Ghost, and to taste of the good word of God and of the powers of the world to come, and to fall away, not to be re∣newed againe by repentance. That a man may be san∣ctified by the blood of the testament, and afterwards tread vnder foote the Son of God, and count the same blood as an vnholy thing, and despight the Spirit of grace. Some to be cleane escaped from the filthinesse of the world, and after this to be entangled againe, whose end also is worse then the beginning, likened vnto the dog that returneth to his owne vomit, and to the sow that is washed, and turneth to wallow in the mire againe: And some that do make shipwrack of faith and a good conscience; with diuers other sayings to this purpose. Also these doubtfull speeches: He that endu∣reth to the end. If ye hold fast vnto the end: Whose house ye are if ye continue. He that ouercometh and keepeth my words vn∣to the end. And againe: Let them be blotted out of the booke of the liuing. I will take away his part out of the booke of life, and out of the holy Citie. These Scriptures seeme to con∣tradict all that is said before, and to proue that there is no estate to be attained vnto, but may be fallen from,

lost and vndone againe.

These Scriptures may seeme (with men not instru∣cted of God) to contradict all what haue been mentio∣ned before, and to proue a falling away from all grace whatsoeuer; but with such as God hath been pleased to instruct, it is otherwise: and although not only your sects, but the Antichristian Church of Rome, the Ar∣minians and others, doe conceiue and teach from these Scriptures, that there is no estate to be attained vnto in this life, but men may fall therefrom and perish: and because you will not admit (as it were too grosse yee should) of contradiction in Scriptures, wrest & wring all the former Scriptures which doe cleerly proue the contrary, either to make for this your erronious con∣ceit, or else (at least) not to oppose the same; yet I say neuerthelesse, the truth is, that ye are deceiued, not on∣ly in this, but in the other of your points, being (most of them) of the same nature, but all tending to the wrong marke.

It is true, these Scriptures do plainly shew, that men may attaine to many excellent graces and gifts of the holy Ghost; they may receiue the word with ioy, take the plough by the hand, be enlightned, beleeue and be baptized; they may be branches in the vine; they may haue a foule spirit cast out of them, and be swept and garnished; they may taste of the heauenly gift, and be made partakers of the holy Ghost, and taste of the good word of God, and of the powers of the world to come; they may be in some respects sanctified by the blood of the testament, and be cleane escaped from the pollutions of the world; they may haue a kind of righ∣teousnes, and be in some sort termed righteous men; they may haue faith to cast out diuels, and doe many great works: all this they may attaine vnto, and yet come short of the chiefe things, fall away from all, lose all, and Christ may (notwithstanding all these things) iustly and truly say vnto them (in the day of account)

Depart from me ye workers of iniquitie, I neuer knew ye.

And it is as true, that there be greater and more spe∣ciall things then all these, which whosoeuer can attain, shall as certainly abide in Christ and be saued, as Christ abideth in the Father and liueth. But the greatest diffi∣cultie lieth in this, to distinguish these things rightly asunder, according to the meaning of the Scriptures, that so their true difference being discerned of vs, we may not only auoide the great confusion, which the want thereof hath caused in the mindes of many, and the sundry errors, they through their ignorance haue fallen into, but may be brought to examine and proue our selues by the rule thereof, whether our estates be yet such as will abide the triall in the day of account, or no. If we find that they be, we haue then great cause of comfort: if not, then haue we great reason to feare, and with all speed to humble our soules before God, and earnestly ••o desire him, that he would be pleased to forme his sonne Christ in vs, and to conforme vs vnto his image, which is the estate that will giue vs boldnes in the day of his appearing.

Now that we may rightly vnderstand these things, and discerne their true difference, let vs obserue, that as the Gospel hath two seuerall operations in the hearts and consciences of men, (to some it is the sauour of life vnto life, and to others the sauour of death vnto death, not of it selfe, but through the wickednes of mens hearts:) so likewise there is a two-fold administration thereof, the one generall, common to all, the other speciall, pe∣culiar to a few: that which is generall and common, is a publique declaration, that such a thing there is, whereby all men in general haue this benefit, (namely) y^• whereas after Adam had sinned, before the promise was made, that the seed of the woman should bruise the Serpents head, there was no time nor place for repentance to any, nor remission of sins vpon any ground to be expected; now since that time, by vertue of the promise, all sinne

i•• made pardonable, there is time and place for repen∣tance to all, and remission of sinnes thereupon granted; so that whosoeuer shall come, and with sorrow of heart confesse his sinnes vnto God, and humbly desire mercie and forgiuenesse at his hands, shall receiue it; and thus far the Gospell is preached to all, euen to euery creature vnder heauen, as Saint Paul speaketh: so that there is not, nor hath been a nation or people, in any time or part of the world, that can truly say, we haue not heard it; for (as it is written) their sound went forth throughout all the earth, and their words vnto the ends of the world; and so all are left without excuse, because God hath not left him∣selfe without witnesse. But the maner and measure of Gods declaration of his Gospell, hath been diuers: he declared it vnto the nations of the Gentiles in former times, yea and at this present doth in diuers parts of the world, onely by the workes which he hath created, and benefits that he daily giueth them, as the heauens and firmament, day and night, Sunne and raine, and in that he giueth them fruitfull seasons, filling their hearts with food and gladnesse, with many other blessings; all which do (in their maner and kind) preach and declare vnto them, that God is good and gracious to mankind, and hath some speciall respect vnto him, and doe also call vpon them daily to seeke him that made all, and gi∣ueth all those good things vnto them, and proueth vnto them, that if they had sought, they might haue found, in him, yet greater things, which some of them (doubles) haue attained vnto, & the rest by this means are left without excuse. He shewed it to the nation of the Hebrewes, not onely by his works and benefits, which they (especially had in great abundance,) but in another more excellent maner, and in a far greater measure, as namely by the testimonies of the Fathers, and by the ministerie of Moses and the Prophets, who receiued it from God, and spake as they were moued by the holy Ghost; he stretched forth his hand all the day long vnto that people, preaching his Gospell (the

word of faith vnto them; so as that they of all other, had least reason to say in their hearts, Who shall ascend into heauen for vs, to fetch it vs? or who shall go downe into the deepe to bring it vs, that we may heare it and doe it? but the word was nigh enough vnto them, euen in their mouthes and in their hearts, &c; and if the Gentiles were left without excuse, much more they.

And now he hath spoken and declared it vnto vs in these last times by his Sonne Iesus Christ, that Seed which was promised to Adam, to Abraham, was spo∣ken of by Moses, foretold by the Prophets, in whom, by whom, and through whom, all blessings, all hope, all grace, and life is granted, is purchased, is to be attained, by him (I say) and by his holy Apostles, in the power and gifts of the holy Ghost, he hath declared vnto vs all things cleerly, many whereof being such as in all o∣ther former ages were not knowne: so that the earth floweth with the knowledge of the Gospell in these dayes, aboue all those other times past, and many haue been enlightned through the preaching of it, by the Spirit, and haue beleeued and giuen their assents vnto the truth of it; many haue tasted of the heauenly gift, and haue been made partakers of the holy Ghost, haue tasted of the good word of God, and of the powers of the world to come; many are able to preach and dis∣course thereof in great and excellent measure; and if the Hebrewes could at no time (truly say, we haue not heard it) nor yet those Gentiles that had not the Law, to wit, those Scriptures and ordinances of the Law, which the Hebrewes had: what can we then say, who haue not only had all the meanes and light which those Gentiles & Hebrews had, but also the plaine reuelation of the Gospell, according as it was foretold to be in these last times, confirmed by the death & resurrection of Iesus Christ, and left recorded vnto vs by his holy A∣postles in full measure; how can it be (I say) therefore, but that the things which we haue heard and beleeued, will be vnto vs the sauour of death vnto death in a ful∣ler

and larger measure, then vnto any of them, seeing we haue receiued a greater & larger measure of know∣ledge, if we obey not the Gospell, if we attaine not vn∣to the speciall grace and benefits thereof: for as the Lord himselfe testifieth, He that knoweth his masters will, and doth it not, shall be beaten with many stripes.

But some will say, we haue not onely knowledge of his will, but obedience also, we are not like vnto those strange fornicators and idolaters of the Gentiles, nor as the cruell, vnbeleeuing Hebrewes, which killed the Prophets, and murdered the Lord of glorie; neither are we of the common sinners of the world, though we haue been so heretofore; nay the power of the holy Ghost, by the preaching of the word of God, hath alte∣red vs, the foule spirit is now cast out by a stronger then he, we are now cleane escaped from the filthinesse of the world, our liues and actions are reformed, we ap∣ply our selues now to the hearing of the word, we con∣ferre thereof, and reade it oft, we pray also oft, we re∣ceiue the Sacraments oft, we instruct our children and our seruants in the principles of Christian religion, we keep the Sabbath, we distribute of our goods to the poore, we neglect no dutie which we conceiue we ought to performe; so that we are washed and sanctified by the blood of the testament.

I confesse, thou hast here a kind of obedience, and doest (in part) thy masters will, and art so far forth san∣ctified by the blood of the testament, for by it, all gra∣ces and gifts of the Spirit are purchased, and thou coul∣dest neuer haue attained to these things but by vertue of it; yet I say, notwithstanding all this, the chiefe thing may be wanting in thee; for if this be to do thy masters will, according to our Sauiours meaning, then (doubt∣lesse) the Scribes and Pharises did his will as wel as thee; they made cleane the outside of the cup and platter, they had such a kind of beliefe, and were as strict in all outward obseruations as all this, and yet their insides

were foule, their hearts were full of rancor and malice; and so may it be with thee for all this. Here is a faire blade indeede, but where is the fruit? Doest thou not know that except thy righteousnes exceed the righ∣teousnes of the Scribes and Pharises, thou shalt in no wise enter into the kingdome of God? Herod heard Iohn gladly, and did many things willingly; and Iudas no doubt was faire in the leafe, but his heart was euer cor∣rupt, as the Euangelist testifieth, saying, This he spake, not that he had care of the poore, but that he was couetous, and carried the bag. How thinkest thou, can an euill tree bring forth good fruit? or can one and the same foun∣taine, bring forth sweet waters, and bitter? Or can a stincking polluted fountaine, bring forth sweet waters? The heart of man is the tree or fountaine, from whence either good or euill commeth, as Christ himselfe testi∣fieth; A good man out of the good treasure of the heart, bringeth forth that which is good; and an euill man out of the euill treasure of his heart, bringeth forth that which is euill. If thy heart be euill and vncleane, how canst thou then bring forth from thence any good fruit? Grant thou art sanctified outwardly, thou hast belieued and art bapti∣zed, thou hearest the word with ioy, thou art all as be∣fore is spoken, yet if in heart thou beest hard and vnre∣pentant, proud, puft vp, couetous, vnmercifull, one that louest thy selfe and this present euill world, enui∣ous to others, cruell, what will all thy beliefe and righ∣teousnes auaile thee? Nay, admit thou hadst all faith, so as thou couldest moue mountaines, and that thou shouldst giue all thy goods to the poore, and thy bodie to be burned, and that no man could tax thy heart by any euill fruit that yet appeared, nor thy selfe perceiue thine owne heart to be euill; yet if thou hast not that faith which worketh by loue, that loue with her natu∣rall properties, which the Apostle describeth, saying, Loue suffereth long, and is kind, it enuieth not, it vaunteth not it selfe, it is not puffed vp, it behaueth not it selfe vnseemly,

it seeketh not her own, it is not easily prouoked, it thinketh none euill, it reioyceth not in iniquite, but it reioyceth in the truth; It beareth all things, it belieueth all things, it hopeth all things, it endureth all things. I say if thou hast not that faith which bringeth forth these effects, thou art nothing, thou art but as a sounding brasse, and as a tinckling Cimball, notwithstanding all thy gifts of knowledge, faith, prophesie, righteousnes, or whatsoeuer, and shalt be found to be, but either as the high waies side, or as the stony ground, or thornie ground mentioned in the Gospell, which indured not, which neuer came to bring forth goodfruit, neither in the greatest, nor least mea∣sure, (like vnto the good ground described after,) and thy end will be like that earth, which notwithstanding the raine commeth oft vpon it, bringeth forth nothing but thornes and briars, and is therefore neere vnto cur∣sing; and as the tree, which though it haue had much dressing, yet because it bringeth not forth goodfruit, is hewen downe and cast into the fire. Consider there∣fore what neede there is, that we should dilligently en∣quire into these things, and see the difference betweene these two estates, and that our care and study, might, and dayly should be to learne the best.

Now touching the speciall administration of the Gospell, and those gifts of the Spirit, which are perti∣culiar to afew, euen Gods elect onely.

The speciall administration of the Gospell is this, namely a particular application, or preaching the word of promise, the glad tidings of peace, the forgiuenesse of sins to the soule of a sinner, whereby he is truly pos∣sest of the grace & loue of God in Iesus Christ through faith in him, and of the forgiuenesse of his sinnes; And this is neuer done but by a speciall gift and power of the holy Ghost. Now the course which God doth take to effect and bring this thing to passe, is this; when and after such time, as God by the generall administration of his Gospell, hath made knowne, and by a common gift

of the Spirit, hath caused them to beleeue, and assent vnto, the summe, or necessary parts thereof, as namely, that repentance and remission of sins is granted to sin∣ners, and saluation to all that can attaine thereto: then doth he by a special & more effectuall gift of the Spirit, work vpon the hearts of his elect, whom he fore knew, and had predestinate, calling them to repentance (that is to say) turning them from all their sinnes, and from the wayes of all the fleshly, and sinfull pleasures, wherein their soules had formerly delighted, into a great feare & sorrow for the same, and with many teares to lament the time that euer they tooke pleasure therein; and falling downe before him, with humble and contrite hearts, confesse their sins vnto him, desiring in an vn∣speakable maner, mercy and forgiuenesse at his hands, peace, loue, and reconciliation with him; which till they obtaine, they can take no rest, they haue no ioy, they cannot be satisfied, none of all their former de∣lights will afford them now any comfort; they stand aloofe looking strangely vpon them, like friends in ad∣uersitie, finding them now no fit companions for them; Nay, there is not any thing, that will, or can relieue their poore distressed soules, or giue them their desired content, but onely the loue of God in Iesus Christ, sea∣led in their hearts by his holy Spirit of promise. These are those poore which the Scriptures speake of, vnto whom Christ was sent to preach good tidings, the brui∣sed and broken in heart, them that labour sore, and are heauie laden, the sicke, the lost, the dead, which Christ came to binde vp, to heale, to seeke out, to quicken and raise to life; these I say, and none but these, are they whom the Prophet speaketh of, testifying of the Sauiour, and of the speciall administration of the Gos∣pell of peace: saying, The Spirit of the Lord is vpon me, and he hath anointed me to preach good tidings to the poore, he hath sent me to binde vp the broken hearted, to proclaime liberty to the captiues, and the opening of the prison to them

that are bound, to proclaime the acceptable yeare of the Lord, and the day of vengeance of our God, to comfort all that mourne, to appoint vnto them that mourne in Sion, to giue vn∣to them, beauty for ashes, the oyle of ioy for mourning, the gar∣ment of praise for the spirit of heauinesse, that they might be called, Trees of righteousnes, the plantation of the Lord, that he may be glorifiea. And these are the poore, of whom Christ himselfe speaketh, saying, And the poore haue the Gospell preached vnto them; or receiue the Gospell, as some translations haue it; for the word doth import such a preaching, as doth imply a receiuing of it, in the heart of him to whom it is so preached, as also doth the words of Esay before mentioned. And although all haue it preached vnto them in the former generall maner, yet none haue it preached vnto them in this speciall peculiar sort, but these poore repentant persons onely, who alone are capable of the receit thereof, by faith vn∣to Iustification; (& this is that effect of the holy Ghost in the heart of man,) which the Scriptures call, The bap∣tisme of Iohn, the baptisme of water, the baptisme of repen∣tance, the birth of water, the baptisme which Iohn preached, the preparation of the Gospell of peace, repentance; which is, the beginning of the Gospell of Iesus Christ, the first principall of the doctrine of Christ, the beginning and first part of regeneration, as the Scripture declareth it; the labour and trauell in the birth, but not the full per∣fection of the new birth, onely the soule of the sinner trauelleth readie to be deliuered; this is the second effect of the holy Ghost, but the first peculiar. Then doth God in the third place, reach forth his hand, and taketh hold of this poore labouring soule, and by ano∣ther speciall effect, and power of the holy Ghost, doth deliuer him, and bring him forth, washeth him & clean∣seth him from his bloud, wherein he lay polluted, his sinnes which cried out so iustly against him, and lay so heauy vpon him, easeth him of all, and writeth in his heart of flesh, his contrite repentant heart, his couenant

of mercie and loue, which it so much desired, assuring it, that he is now reconciled with him, and that his sins are cleane forgiuen and forgotten, neuer to be recko∣ned or remembred more; and that he hath loued him, and doth loue him in Iesus Christ, and will neuer put him out of fauour, so long as Christ remains in fauour.

This is the special administration of the word, and that gift of the Spirit, whereby Christ is formed in the heart of the poore repentant sinner through faith, by which he is iustified from all his sinnes, and his heart sancti∣fied, and is the second part and finishing of the new birth; and these are alwayes together in the act of iusti∣fication, the word, the Spirit, and faith; so that a sinner cannot be said to be actually iustified, till the couenant of remission of sinnes, which God hath made to the re∣pentant sinner, be applied by the Spirit to his broken heart, and that he beleeueth in his heart that his sinnes be forgiuen, and that God loueth him in Iesus Christ: and this administation of the word, gift of the Spirit and faith, are expressed in Scripture, and distinguished from all other administrations, of the word, gifts of the Spirit, and kinds of faith whatsoeuer, by seuerall distinct names.

As first, this administration of the word is called in Scripture, The glad tidings of peace and good things, good tidings, the binding vp of the broken heart, libertie to the captiues, The opening of the prison to them that are bound, Comfort to the mourners, The reuiuing of the spirits of the humble and contrite, The couenant of the remission of sinnes, The couenant of life and peace, The kingdome of God; Ease, Rest to the soule. The word of his grace, The word preaching peace by Iesus Christ, The word of reconciliation, &c.

And it is so called in regard of the great and speciall benefit it bringeth, & doth administer vnto the soule of the repētant sinner, by the applicatiō of the Spirit. And for that it is directed of God, and appointed to be prea∣ched to such, and to no 〈◊〉〈◊〉 For though the Gospell

be preached to all, in a generall consideration (as before is shewed,) yet (as it is here intended) it belongeth to none, nor is to be preached to any but the repentant only. And repentance, though it be a part of the Gos∣pel, as it is sometimes in a generall maner proposed, yea the beginning and first principle thereof, and a pecu∣liar gift of the Spirit, as before also is noted; yet (as it is intended in these seuerall Scriptures) repentance is no part, but onely the preparation thereunto, or the ma∣king ready the heart of a sinner for the same; in which consideration, Iohn the Baptist, and our Sauiour both preached, saying, Repent, for the kingdom of God is at hand: where they make repentance to be one thing, and the kingdome of God (the glad tidings of the Gospel) ano∣ther; & require repentance in the first place, as a thing necessary to be effected in them, before they could re∣ceiue by faith the glad tidings of the Gospell, the king∣dome of God, which was at hand to follow after, and to be preached vnto them thereupon. Which order was also obserued by the Prophets before; as Dauid, To day (saith he) if you will heare his voice, harden not your hearts, &c. lest ye enter not into his rest. In which words he de∣clareth plainly to the people, that if they would be∣leeue the promise of entrance into rest, and so by faith enter thereinto, they should vnharden their hearts, that is to say repent, otherwise there was no possibilitie of beleeuing, of entrance.

And secondly, as the speciall administration of the word, which is so peculiar to the repentant, is distin∣guished from all other common administrations; so is the Spirit, or rather the effect of the Spirit, by which this glad tidings of peace is applied vnto, and written in the heart of the repentant, set forth and distinguished also in Scripture from other gifts of the Spirit, by pecu∣liar and distinct names: as, The baptisme of the holy Ghost, The birth of the Spirit, The renewing of the holy Ghost, The Spirit of Christ; The Spirit of the Sonne, which crieth Abba,

Father; the Spirit of adoption, the Spirit of life, the Spirit of truth, the Comforter, the anointing of the holy Ghost, and such like. And it is so called in regard of the spe∣ciall effects it worketh in the hearts of the repentant, beyond those that are common to others, as faith, righ∣teousnesse, peace, ioy in the holy Ghost, and other vn∣speakable comforts and treasures of life.

And thirdly, as the word and Spirit, so the faith which the Spirit causeth in the heart of the repentant (by the application of the same word of God, and the testification of his loue vnto it) is also exprest and distin∣guished from all other kinds of faith, by speciall distinct names: as, The faith of Gods elect, The faith of Christ, The faith of Iesus Christ, The effectuall faith, The faith of the Sonne of God, The faith of the Saints, Their most holy faith, Their precious faith, The faith which iustifieth, The faith which sanctifieth the heart, The faith of Abraham, The faith which worketh by loue, &c. And it is so called, in regard of the special grace, mercie & loue of God in Iesus Christ, which is shed abroad and sealed (by the Spirit) in the heart of him that possesseth it; and also in respect of the excellent fruite it doth produce and cause to come forth of the same heart, which is now truly sanctified by it, and in which (Christ being now formed) dwelleth: as, mortification to sinne and to this present world; loue to God, and to Christ the Lord, who hath so truly lo∣ued them; loue to the truth, loue to the children of God, loue to all men: which fruite we will also search for the true nature of, and enquire how the Scriptures doe seuer it from all outward appearances and shewes which come neare vnto it, hauing the forme thereof, but is not the same in truth and power.

Like as the trees that are planted by the riuer side, do bring forth their fruit in due season; and as the good ground, which hauing receiued the seed that is sowne therein, bringeth forth fruit, a hundred, sixtie, and thir∣tie fold; and as the earth which drinking in the raine

that cometh oft vpon it, bringeth forth herbs, meet for him by whom it is dressed: so do these righteous trees and branches of the Lords owne planting, his good ground and earth, which he hath thus dressed and wa∣tered, bring foorth fruite meete for him their Lord, the good husband-man, that hath planted & dressed them. First, as they haue receiued mercie at the hands of God by faith, and are assuredly perswaded in their hearts of the forgiuenesse of their sinnes: so doe they now per∣fectly and truly, euen from their very hearts, hate all sin, yea and the garment that is defiled therewith, and ab∣staine from all appearance of euill, mourning and la∣menting when at any time they do but think thereon; and mortifying their members and affections of flesh, do restrain them frō their old accustomed wayes, remē∣bring that they are washed and redeemed with a great price, euen with the blood of the Lamb of God, that they should now be holy, as their heauenly Father is ho∣ly, that hath chosen them. And though they finde the law of their members to rebel and fight against the law of their minds, enticing them night & day, with strong motions and perswasions to regard and giue entertain∣ment againe to their former lusts and pleasures, yet they remembring the day of their feare and great distresse, sigh and weepe in soule, to thinke that they should yet be constrained by the force of their owne flesh & mem∣bers thereof to cast but an eye, or once to thinke vpon that which now their soules do loathe, and from which they haue been so graciously deliuered. And therefore remembring Lots wife, and the end of those that hauing taken the plough by the hand, looke behind them, by whose examples their Lord hath forwarned them, dare not presume to turne aside, and grieue the holy Spirit, whereby they are sealed vnto the day of redemption: but if they should (through the strength of temptation and their owne weaknesse) fall, they go foorth and weep bitterly, till they be restored by faith to strength

againe; and neuer fall or looke behind them so, as to giue entertainment in soule, to their old delights of sin againe, or to embrace this present world, or pleasures thereof as aforetime: nay, though they be hated, reui∣led, and scorned of all men, and made a gazing stocke both to men and Angells, yet still they go on their way out of the camp following their Lord, and willingly bearing his reproach, counting his rebukes, greater riches then all the pleasures of the Egypt of this world, which is now crucified to them, and they to it. And so in patience possesse they their soules, hauing an as∣sured hope, that though now they goe on their way weeping, sowing precious seed, yet there will come a day wherein they shall returne with ioy, reape the fruit of their labours, and bring their sheaues with them.

Secondly, as they doe hate sin and mortifie the flesh with the affections and lusts thereof, and crucifie vnto themselues this present world and themselues vnto it; so doe they now, on the contrary part, loue God with all their heart, and with all their soule, and delight in him and in his wayes: and this their loue vnto him is caused by that loue wherewith he first loued them, which he hath shed forth and sealed in their hearts by his holy Spirit, and wherEof they are now assuredlie perswaded, as it is written, Wee loue him, because he loued vs first. And as to be beloued of God, is a blessing be∣yond all comparison, a treasure not to be vttered, so their loue to him is a fruit, which no man is able to con∣ceiue the nature of, but they alone in whose hearts his loue is first shed forth, and they certainly perswaded thereof.

And as they loue God the Father, so doe they loue Christ his Sonne, who hath redeemed them from the thraldome of their sinnes; and their loue to him is like∣wise caused, by his loue which was first made knowne to them, and is exprest in this, that while they were his enemies, he died for them, that they should be

reconciled to God his Father, and be made the Sonnes of God by adoption in him. And greater loue then this hath no man, that one should die for his enemies (and specially such a one) to bring them to so great honour, therefore their loue to him is also vnspeake∣able.

And as they loue God the Father, and Christ the Redeemer, so loue they the children of God who are borne of him, and made partakers with them of his grace and loue in Christ; As it is written, He that loueth him that begetteth, loueth him also that is begotten of him. And this their loue vnto the children of God, as it is not now for naturall respects, though in that regard they al∣so loue them, but because they are in grace and loue with God, and do belong to Christ, whom they serue and belong vnto: So their loue vnto them is heauenly and spirituall, and such as no man hath, nor can attaine vnto, vnlesse he be borne from aboue of water and the Spirit, as they are. For the children of this world who are borne but of flesh, as they know not the children of God (that are borne & begotten of him) because they know not him that hath begotten them, nor Christ whom they serue and follow: so neither doe, nor can they loue them for his sake, nor haue part and fellow∣ship with them in their spirituall and heauenly commu∣nion. They pray together as children of one Father the Lord of hosts, and praise his name with one accord; they suffer together as members of one bodie, euen that body whereof Christ is the head; they weepe to∣gether, and they reioyce together, and are of like affec∣tion one towards another; and if any of them haue this worlds goods, (called in Scripture the vnrighteous Mammon, because of the vnrighteous vse which the louers thereof doe applie them to,) they (according to the commandement of their Lord, like vnto the vniust Steward) make them friends therewith. If Christ hun∣ger, they feed him; If he thirst, they giue him to drink;

If he be naked, they cloth him; If he be sicke or in pri∣son, they visit him. And though he himselfe be now in heauen, & they cannot do it to him, neither needeth he as touching his owne person, yet in so much as they do it to his brethren the children of God, they doe it to him, and he and his Father both, will be their friends in time of neede, and will receiue them into euerlasting habitation. Yea though they haue not the plentie of this worlds goods, but shall out of their pennury cast into this his treasurie, the least mite, or shall giue to eate, to any of the seruants of God, and bretheren of Christ, out of their scarsitie, the least portion of bread or oyle, or but a cup of cold water to drinke, because they belong to Christ, they shall not lose their reward, but in the day when he shall come in his glory, and all his holy Angells with him. And when he shall sit in the Throne of his glory, and that all, of all nations shalbe gathered before him & called to accompt, he will say vnto them, Come yee blessed of my Father, inherit the kingdome prepared for you, from the foundation of the world; for I was an hun∣gry, and yee fed me; I was a thrist, and ye gaue me drinke; I was naked, & ye clothed me, &c. And whereas on the other side, he will say vnto all that haue not done any of these things for his sake. Go ye cursed into euerlasting fire, pre∣pared for the Diuell and his Angells; for I was a hungry, and ye gaue me no meate; I was a thirst and ye gaue me no drinke; I was naked, and ye clothed me not, &c.

For the loue that is showed to the children of God, the bretheren of Christ, because they belong to him. Of all the fruits and workes of righteousnes, that can be performed by man, to man, is of greatest esteeme with God, and hath the promise of reward aboue them all, not by reason of any worthines of desert, that is therein, but onely for his promise sake, and because it pleaseth him for his Sonne Christs sake, so to accept of it and re∣ward it. And therefore for this especially shall all men be called to accompt in the day of iudgement, and

iudged according as they haue done, or haue not done the same. And because it is the chiefest fruit, whereby the inward estate of the children of God is knowne and discerned from the children of this world, in whom it is not, but the contrary euills. Therefore doth the Lord put vs in minde thereof afore hand, because we should now in our life times before that day commeth, learne to know the Lord, that we may also know the children of God, and loue them. Hereby we know that we are tran∣slated from Death to life, because we loue the brethren. And hereby we know that we loue the children of God, when we loue God and keepe his Commaundements.

And last of all this fruit of faith doth extend it selfe to euery man else whatsoeuer, (onely such excepted) as doe hate God, and haue blasphemed the holy Ghost, whose sinne shall neuer be forgiuen them, neither in this world, nor in the world to come, who may not be prayed for, but are to be held as execrable vnto the day of the Lord. They loue (I say) all men as brethren, yea euen their enemies, and knowing that they are both, (as touching nature) descended of one stocke, and that they themselues were once far off, and strangers from the Common-wealth of Israell aswell as they, and also that God doth as freely inuite them, and call vpon them to repent and belieue his Gospell as he did them. And because no man can tell when, or to whom God will giue repentance and remission of sinnes, therefore they loue them as brethren, and do exhort and beseech them dayly that they would repent and turne vnto God, and humbly confesse their sinnes vnto him, and earnestly seeke and desire grace & mercie at his hands, declaring vnto them what great things he hath done for the re∣demption of man, and what grace and loue (they for their parts) haue already found, who were by sin as far spent as they. Though they hate these, yet do they loue them, and pray vnto God for them with many teares. If they hunger fhey feed them, If they thirst they giue

them to drinke, If they want clothing, or harbor, or be in any other kind of distresse, they (according to that portion God hath giuen them,) minister vnto them. If they curse them, yet they blesse them, If they perse∣cute and kill them, yet still they loue them, and make request to God for them, that he would not lay their sinne to their charge, but forgiue them. This is the perfection which the Scriptures speake of, the new commandement, the garment washt white in the bloud of the Lambe, the righteousnes of Saints, euen that righteousnes which exceedeth the righteousnes of the Scribes and Pharises; yea, and the faire pretended righ∣teousnes of all pharisaicall vnregenerate christians, who for a like kind of stricknes, in some such outward obser∣uations, would faine be counted holy, though their hearts were neuer sanctified: This fruit, I say, doth far surmount their blade also: This is the first resurrection, which the Spirit mentioneth, saying, Bessed and holy is he which hath part in the first Resurrection, on such the se∣cond death shall haue no power. These are they that be risen with Christ, and seeke those things that are aboue where Christ sitteth at the right hand of God, to whom old things are past away, and all things are become new, these are not of the world, neither doe they loue the world, nor the things of the world, but the loue of God the Father is in their hearts, and the loue of Christ, their conuersation is in heauen, and they minde heauenly things: the Lord their God is now their portion, he is their refuge in all times of neede, in all their distresses they flie to him for succour, and from his hands onely do they expect reliefe; therefore to him onely do they pray as to their God and Father, on his name they call, and on no other, earely in the morning, and late in the euening with broaken and contrite hearts, (the sacrifice which he neuer did despise) come they before him, and humbling themselues, their soules and bodies at his sootestoole, confesse vnto him their great weaknes, and

vnworthines, and knowing they haue no other God or Father, in whom they may put their trust, but him alone: Therefore in sure consideration of his grace and loue, being confounded in themselues and ashamed, as touching their owne will and workes, and giuing all praise and honour vnto his holy name, they do beseech him, (though they be not worthy the least of his mer∣cies) that he would be pleased (notwithstanding) to extend his grace and loue vnto them, and poure forth his holy Spirit, the ruler and gouernour of his king∣dome here on earth, into their hearts, to comfort, san∣ctifie, and guide them in his truh, that being guided and sanctified thereby, they may euermore doe his will, obey his commandements, and walke before him here on earth, euen as his holy Angells and seruants doe in heauen. And acknowledging his goodnes towards them, his prouidence, and care, in feeding and cloath∣ing them, and giuing them all other things which the necessities of this their present life requires; do request him also, that he would dayly supply and continue the same, with his continuall blessing thereon, receiuing them alwayes with thanksgiuing, knowing that they are all sanctified by his word and prayer. And calling to mind their manifold sinnes and trespasses, which they in their flesh and bodies of death doe dayly commit a∣gainst him, poure out their soules in teares before him, bewailing their wretchednes and misserie herein, be∣seeching him for his Son Iesus Christ his sake, through whom they haue now great confidence of his grace, that he would not lay their sinnes to their charge, but forgiue them, hauing also a true testimonie in their consciences (which they likewise cleere before him) that they are at peace with all men, and doe for∣giue euen their enemies; and so withall doe earnestly intreate him, that he would vouchsafe them his graci∣ous and Fatherly perfection to sustaine and keep them, that no temptation may at any time preuaile against

them, to leade, or any way to induce them to commit euill in his sight, but that they may by the power of his grace and holy Spirit withstand the same. And so re∣posing their trust and whole affiance in him, they rest in peace, knowing also, and acknowledging that the kingdome and the power, and the glory is his for euer and euer Amen. Thus these iust and sanctified seruants of God, goe one from strength to strength, as the Pro∣phet speaketh, and from faith to faith, neuer giuing ouer, nor turning backe, nor falling away from the li∣uing God, like those that haue an euill heart and vn∣faithfull, but still step forward, drawing neerer and neerer vnto God, with a true and good heart in the full assurance of faith, vntill they come to see his face in the promised Ierusalem. For the iust doe liue by faith, as it is written, For yet a little while, and he that shall come will come, and will not tarry. Now the iust shall liue by faith: But if any draw backe, my Soule shall haue no pleasure in them. But saith the Apostle we are not of them, that draw backe to perdition, but of them that follow faith, vnto the sauing of the Soule. In these words, he putteth a plaine difference, & doth distinguish between them, whose hearts being euill, and vnfaithfull, do turne backe to perdition, and them whose hearts are true and iust, and who hauing the full assurance of faith, doe perseuere and continue vnto the saluation of their soules. As if he should haue said: There be some indeed (whose hearts were neuer sanctified by the faith of Gods elect, the faith of Abra∣ham; But onely by a generall kind of faith, their out∣ward parts, their house was a little Superficiallie swept, which fall backe to destruction; (but we) meaning himselfe, and such sanctified soules with him, as him∣selfe was, we are not of that sort, but of another, euen of them which doe beleeue after another maner, who haue the faith of Abraham, the faith of Gods elect, the effectuall faith, the faith of Christ, the faith that wor∣keth by loue, the faith which maketh a sinner iust, the

faith by which the iust doe liue, and are saued. Which very thing Saint Iohn also cleereth, speaking of the An∣tichrists, that were gone out from them. They went out from vs (saith he) but they were not of vs; If they had bin of vs, they would no doubt, haue continued with vs; But they went out from vs, that it might be made manifest, that they were not all of vs. In which words he proueth plan∣ly, that if they had euer beene of the faithfull sort, (namely the sanctified in heart) whereof Iohn was one, they had neuer fallen back, but had (without all doubt) continued, but by this their falling off, it was made manifest (which was not so cleere before) that they were neuer of them, what outward shewes soeuer they made. The very same (againe) is manifest concerning Iudas; for after he had plaid his treacherous part, that he was discouered and burst in peeces, the Spirit of God taking notice of his former pretended charitie to the poore, which he vttered in these words. Why was not this oyntment sold for three hundred pence, and giuen to the poore; And of this euill couetuous and theuish heart at the same time, he saith, This he spake, not that he cared for the poore, but because he was a theefe, and had the bag, and bare what was put therein. So that Iudas was neuer any of the faithfull, his heart was neuer vpright from the be∣ginning, he belieued not in his heart vnto Iustification, he had not the faith of the Saints, the faith that worketh by loue, the faith of Christ, as Christ himselfe testifieth against him, saying, But there are some of you which be∣lieueth not, and Iudas was one of them, and the speciall man aimed at, as Saint Iohn in the next wordes noteth, saying, For Iesus knew from the beginning, who they were that belieued not, and who should betray him. And Iesus said vnto them, therefore said I vnto you, that no man can come vnto me, except it be giuen him of my Father. Meaning by comming vnto him, belieuing in him vnto iustificati∣on, as he said, Come vnto me all ye that are weary and heauy laden, &c. And againe, All that the Father giueth me,

commeth to me, and him that commeth to me I will in no wise cast out. Therefore the text saith. From that time many of his Disciples went backe, and walked no more with him. And Iudas though he taried after them (yet a while) it was but to make vp the full measure of his sinnes; For his heart was then as euill, if not worse then theirs, as Christ testifieth to his face, in the presence and hearing of the other Apostles, saying, Haue I not chosen you twelue, and one of you is a Diuell. This he spake of Iudas, and though he be here said among the rest to be cho∣sen, it is to be vnderstood but of his outward office, and in respect of the common guifts of the Spirit which he had receiued.

And although this was the case of Iudas, and of his fellow disciples, who could not relish the words of eter∣nall life, which Christ spake, saying, Except ye eate the flesh of the Sonne of man, and drinke his blood, ye haue no life in you: and the case of those Antichrists, and of those vn∣faithfull euill hearted draw-backs, as it hath been the case of many thousands more, and is still at this day; yet the case of Peter, of Iohn, and the rest of the Apostles was far otherwise, as is now also the case of all regene∣rate true hearted Christians; they beleeue to the sauing of the soule; they eate the flesh of the Sonne of man, and drinke his blood, spiritually by faith, and haue eternall life abiding in them; they dwell in Christ, and Christ in them; they are borne of God, and therefore draw not backe, sinne not to perdition, for the seed whereby they are begotten remaineth in them, neither can they so sinne, because they are borne of God; nay, they are sealed (by the holy Spirit of promise) vnto the day of redemption; they ouercome the world, endure and keepe his words and works vnto the end; they are the liuely stones of Gods temple, built vpon the chiefe corner stone, who are made a spiritual house, to offer vp spirituall sacrifices acceptable to God by Iesus Christ; his Church, against which, the gates of hell shall not

preuaile; they are the good ground spoken of, the good trees, which cannot bring forth euill fruit, but good on∣ly; the euill which they doe (at any time) is not their fruit, because it proceedeth not from their hearts, but is done vnwillingly, through weaknesse, for in their hearts they serue the law of God. The Scriptures ac∣count that to be a mans fruite, which cometh from his heart, whether it be good or euill, because thereby the nature of the fountaine (which is the heart) is knowne, as the nature of trees are by their fruite. So that the na∣ture of a good man (I meane that which is borne of the Spirit, not his fleshly nature) is now to bring foorth good fruite only, as Christ testifieth, saying, A good man out of the good treasure of his heart, bringeth foorth that which is good. We can do nothing against the truth, saith the Apostle. A good tree cannot bring forth euill fruite.

And whereas the Scriptures speake so often after this maner: If ye hold fast vuto the end. If ye continue. Him that ouercometh, and keepeth my words, and works to the end: then are ye his house, then will he approue of ye, then shall ye be saued. And on the contrary, He that looketh behind him; He that endureth not; If any draw backe, or fall away, &c. he is not meete for the kingdome of God; My soule shall haue no pleasure in him; There remaines no more sacrifice for sin. The drift of the Spirit of God is to informe vs of the different estates and conditions of Christians; of the danger of the one estate, and of the well being and safetie of the other; that so we seeing the difference, and being forewarned thereof, might not depend vpon that which is so dangerous, but striue vnto that, wherein there is safetie.

And where it saith of some, Let them be blotted out of the booke of the liuing. I will put his name out of the booke of life. The meaning is not, that God will put any mans name out of the booke of life, that is written therein, but his meaning is, that such desperate and wicked per∣sons, as blaspheme his truth and Spirit, shall be set down

as it were with a blot, cursed, vtterly excluded, and pro∣nounced against, for such as there is no hope, or place for repentance, as was Iudas and others of his compani∣ons, of whom it was foresaid: Let them be blotted out of the booke of the liuing; let them not be written with the righ∣teous, &c. for they persecue him whom thou hast smitten, they talke to the griefe of those whom thou hast chosen. So that whereas men may seeme to haue a place among the Saints in the Church of God, and to be in as good an estate as they, by reason of some gifts of the Spirit, which they may receiue, and some alteration the word of God may worke in them; yet) being neuer sanctified in heart, by the faith of the Sonne of God) in time they discouer themselues to be in heart euill, and aduersaries to the truth, and such as God doth by his word exclude and pronouuce cursed children, twice dead, and pluckt vp by the rootes, such as neuer had nor shall haue their names written with his people, in his records of life, which before their discouerie might seeme both to themselues and to others, to haue; and therefore it is said, And from him that hath not, shall be taken away, euen that which he seemeth to haue; which seemeth also to be an improper speech: for how can that which a man hath not, be said to be taken from him. He had some∣thing, may some say; and it is true, he had heard and re∣ceiued the word with ioy, but not in deepenesse of root, not in a good heart, his heart was neuer sanctified by faith, like vnto his, that brought forth fruit, he was en∣lightned, and had tasted of the good word of God, and of the powers of the world to come; but he seemed and made shew to haue more, he presumed (no doubt) that his name was written in the booke of life, which was more then that he had receiued could warrant him. This his pretended shew is now also taken from him, and his name is (openly) by the iust sentence of Gods word, put out of all hope, of being, or euer to be written in the book of life, and he is now (like the earth, which

bringeth forth nothing but briars and thornes) neere vnto cursing; it is impossible he should now be renew∣ed. For nothing is secret (saith the text) that shall not be made manifest, nor any thing hid, that shall not be knowne, and come to light; Therefore (saith he) take heed how ye heare. For whosoeuer hath, to him shall be giuen, and he shall haue a∣bundance; and whosoeuer hath not, from him shall be taken a∣way, euen that which he seemeth to haue.

But what is the booke of life; for peraduenture it is a secret to some? doubtlesse, It is both Gods secret, and re∣uealed decree or will, concerning such as shal be saued; by that which is reuealed, the secret is made knowne. His secret decree, we haue in the first beginning of our writing shewed, (which briefly is this:) That God (be∣fore the world was) foreseeing the fall of mankind, did chuse in Christ a certaine number of them to life and saluation, which were all foreseen and knowne of him, and recorded by his decree, in the roule of Christ, be∣fore they were; his reuealed will or decree, (which we haue before also at large exprest) is (briefly this) name∣ly, the speciall promises and testimonies of life and sal∣uation, which are most fully and often recorded, ••nd te∣stified in the Scriptures of God, to, and concerning such persons, in such maner qualified, as we haue before (ac∣cording to the Scriptures) described. So that euery man so qualified, may see and know, through the Spirit of God, in and by the same records, his name, to wit, his person, soule and body, decreed and recorded of God in Christ, euen from the foundation of the world, to be for life and saluation. This is the booke of life of the Lamb slaine, for in him it was and is done, and of this decree there is no alteration. And whereas it seemeth to some, that God doth alter his purpose, and change his word, because he sometimes promiseth blessings and life to men, which (by reason they, on their parts, do not that which he requireth) he performeth not; and like∣wise threatneth iudgement, which by reason men re∣pent,

he executeth not. The truth is, it doth but so seem to ignorant men, who doe not rightly conceiue of the power of God, nor vnderstand the drift and scope of his word. For God is not like vnto men, to purpose one thing to day, and resolue vpon another to morrow; but whatsoeuer he hath decreed in his heart, shall surely come to passe, though he sometimes vse to speake af∣ter the maner of men, because he knoweth they are but men whom he speaketh vnto. He publisheth his Gos∣pell to all men in generall, and doth promise saluation to all men that repent and beleeue, and he requireth repentance and faith of all, yet (notwithstanding) but few do repent and beleeue, and so come to saluation; doth God therefore alter his purpose, and change his word? He also gaue a law to all men before, and requi∣red obedience thereunto, promising life likewise to all that obeyed it, but no man euer kept it, and liued there∣by; did God therefore alter his purpose and change his word? nay, God did neuer purpose in his heart, nor promise, that any man should here (in the flesh) keepe his law and liue by it, though the Familists say he did; neither was it giuen to that end, though they affirme it was. For if it had bene so, God would neuer haue gi∣uen the other; nay he knew, such was mans miserable condition by his fall, and the fiery sharpnes of that law against him, that it was so farre impossible for him to keepe the same, and liue thereby, as that it vtterly slue him, and kept him off. Therefore God hauing decreed in his heart to saue some, was pleased to giue the other: if he had not done so, but should haue proceeded a∣gainst all, for the breach of the first, should he haue done any man wrong? nay, who dare say so? And is he now vniust in publishing his Gospell to all, because he saueth not all? or darest thou say, he altereth his pur∣pose, and changeth his word; nay, let God be true and vnchangeable, and all men liers and moueable. Men are as backward and vnwilling, and haue as little power

or strength in themselues to obey the Gospell, as they had to keepe the law; nay, such is yet (naturally) the pride and loftinesse of mans heart (as lamentable expe∣rience hath long proued,) that he rather desireth to re∣maine vnder the rule and command of the law, and so seeke life by the works thereof, then to subiect his soule to the rule and commandements of the Gospell, (viz.) to repent of his sinnes from the bottome of his heart, and seeke life by faith in the free grace of God in Iesus Christ, and follow Christ in the regeneration. But so it is, I say, that before the world was, God did purpose and decree in himselfe, to saue (by the Gospell of his Sonne Iesus Christ) a seed, a remnant, of the foreseene fallen posteritie of mankind, which seed he reserued from the beginning, & cōprehended them in the promise, which he first made to Adam, (saying) The seed of the woman shal breake the Serpents head. Christ being the principall, and they in him and of him, and seuereth them with him, from the seed of the Serpent, in these words, And I will put enmitie betweene thee and the woman, and betweene thy seed and her seed. And afterwards againe, to Abraham in these words, In thy seed shall all nations of the earth be blessed. Meaning by thy seed, Christ, and by the nations, those children which God made Abraham the father of: as he said, I haue made thee a father of many nations; euen they that were to haue the faith of Abraham, the seed that were to beleeue in that one seed Christ. And again in these words, In Isaac shall thy seed be called. By all which it is euident, that as Christ was promised, and seuered from the seed of the serpent; so all the seed (betweene whom, and the seed of the serpent, there was to be en∣mitie) were also promised, as Gods free people, meerly giuen of him to life, and seuered by him also from them: and as Isaac was borne by promise, so are they. At this time will I come (saith God) and Sara shall haue a sonne. So Saint Paul saith, Now we (brethren) as Isaac was, are the children of promise. And that these children of the pro∣mise

(onely) are the children of God, and counted for the seed, the same Apostle also in another place wit∣nesseth, in these words, They which are the children of the flesh, are not the children of God; but the children of the pro∣mise are counted for the seed. And they are called the chil∣dren of God, because also they are borne of God, and adopted through the Spirit of his Son: and therefore God is not ashamed to be called their God, (as he said to Abraham, I will he thy God, and the God of thy seed) For be hath prepared for them a citie.

Now this seed, as God foreknew them all, and had chosen them in Christ frō the beginning, and predesti∣nated them to be conformed to his image and likenesse, who are therefore said to be written in the Lambs book of life, from the foundation of the world. And as he se∣uered them by promise from the seed of the Serpent: so from time to time, hee calleth them, and whom he calleth, hee iustifieth, and whom he iusti∣fieth, them also he glorifieth. He hath not done these things to all. The seed of the Serpent neuer had any of these priuiledges, God neuer chose them in Christ, nor predestinated them to be conformed to his image, nei∣ther were they euer written in the Lambs booke of life from the foundation of the world; neither did God e∣uer promise to call, iustifie, and glorifie them, or any of them: therefore God neuer altered his purpose, nor changed his word or promise, as some ignorantly ima∣gine; but there hath been euer enmitie betweene the seed of the serpent and the seed of the woman, euen from the dayes of Cain and Abel to this present, and shall be to the end, according to the word of the Lord; though they be inlightned, and taste as much of the good word of God, as either Cain or the Iewes did. God vseth threatnings (oft times) to bring that seed (which he promised to call) to repentance, he giueth them re∣pentance, he promiseth grace to the repentant, in a spe∣ciall particular maner, he giueth them faith also to re∣ceiue

it; he promiseth likewise saluation (absolutely) to these beleeuers; he admonisheth them, because they (of themselues) are apt to fall, yea and would fall and perish, if they stood by their owne strength, if God did not sustaine them, and had not ordered and dispo∣sed of all things for their safetie and wel being; he com∣mandeth them to watch and to pray, and he giueth them his Spirit, which helpeth their infirmities, with∣out the which they know not what to aske, and it ma∣keth request vnto God for them with sighs and grones which cannot be exprest; not because they may yet pe∣rish, but because they should not perish, and for that they are weake and apt to fall, and grieue the Spirit. He also chasteneth them, not for their hurt, nor in his wrath, but that they should not be condemned with the world. And because God hath appointed them to be holy, and so, to saluation; therefore he hath appoin∣ted all these things. For as he (before the world was) purposed to saue them, so likewise did he determine of the way and meanes whereby to saue them, and the meanes is as certaine as his decree.

And Gods promises concerning life eternal (to speake properly) are not vpon any conditions, though he doth seeme so to propose them to the world, but they are absolutely free, without any condition of our parts. It is true, God will saue none, but such as repent and be∣leeue his Gospell, bring forth fruite, endure to the end, &c. yet these are not conditions, for God giueth all these things to his elect, as freely as he gaue Christ vn∣them, he conformeth them hereby to the image of Christ; else, grace and saluation were of due debt, by de∣sert, which to teach, is erroneous and Antichristian.

And although God did elect men in Christ from the foundation of the world, yet did not the Elect fall from their Election in the fall of Adam, neither did Adam himselfe lose his Election by his fall, (as they would in∣fer thereupon▪) for Gods Election was not of man,

considered in his innocencie, but of men, 〈◊〉〈◊〉 foreseene fallen; and therefore they are said to be chosen in Christ, who was to be a reconciler and mediator for sinners, and not for innocent persons. So that the obiection of them, which say, if the Elect cannot fall out of Gods fauour, then did not all fall in Adam; If the elect cannot fall from their election, then haue not all sinned; is very carnall and wicked, much like vnto that of the Saduces, which said, Whose wife shall she be in the Resurrection, who like fooles, knew not that in the resurrection, they nei∣ther marry, nor giue in marraige: So they being igno∣rant of the wisedome and foreknowledge of God, giue out, If the elect cannot fall from their election, then haue not all sinned: And are as bould, and thinke themselues aswell armed hereby against the certainty and continuance of Gods election, as the Saduces thought themselues against the resurrection, when they came in scorne thereof to pose Christ. But I omit their friuolous obiections, as not hauing any collour of reason, because also we shall haue occasion to cleere those things hereafter.

Thus as we haue said, God first publisheth his Gos∣pell, and all doe enioy some benefit thereby, many are inlightned by it, and are made partakers of some com∣mon gifts of the Spirit, but few are made partakers of those which are speciall, and peculiar. And this is the order which God doth vse for the calling, sanctifying, and sauing of his elect: First, after they are inlightned to know his truth, he calleth them in a speciall maner to repentance; then in the second place by a more ex∣cellent gift of the Spirit, he iustifieth the repentant soule from his sinnes, and sanctifieth his heart; and then thirdly, they being now ingrafted into Christ their head, doe bring forth fruit in him, as before we haue described. And these are the plantation of God, the trees of righteousnes which the Scriptures speak of. God is the husbandman, and this is the maner of his

husbandry: And thus hath he seuered and distingui∣shed his plants, from all carnal vnregenerate Christians, vnder what name or title soeuer they passe, or in what outward estate or Church soeuer they liue. And blessed is that man that hath part with them in those speciall gifts and treasures of life, for on such the second death shall haue no power.

Thus haue we proued that whosoeuer, is borne from aboue of water and the Spirit, Iustified by faith in Christ, whose names are written in the booke of life frō the foundation of the world, shall neuer fall away, nor haue their names razed out of the booke of life againe. And that God doth neuer alter his purpose or promise, but that all his decrees and promises shall surely come to passe.

Notes

• Reuel. 13. 8.
• 1. Pet. 1. 5.
• Rom. 5. 10.
• Ephes. 1. 4, 5, 6.
• Rom. 8. 29. 30.
• Acts 15. 9. & 10. 43.
• Rom. 8. 15, 16.
• 〈◊〉〈◊〉. 29.
• Col. 3. 1, 2, 3.
• 1. Pet. 1. 5.
• Psal. 62. 2, 6, 7.
• Esay 40. 11.
• Psal. 23. 1.
• Ioh. 15 1, 2.
• Ioh. 10. 29. & 17. 6. 10, 12▪
• & 10. 14. 4.
• ver. 28, 29, 30.
• Luk 22. 31.
• Psal. 62. 7. 2. Pet. 2. 4. 5, 6.
• Ioh. 15. 5.
• Luk. 22. 32.
• Math. 16. 18.
• Psal. 16. 11.
• Ioh. 13. 1.
• Ioh. 6. 56, 57.
• Ioh. 6. 47.
• Rom. 5. 8, 9, 10.
• Rom. 8. 35, 36, 37, 38, 39.
• Obiect.
• Ezek. 18. 24.
• Answ.
• 2. Cor. 2. 15, 16
• Rom. 16. 15. 16.
• Col. 1. 23.
• Mark. 10. 15.
• Math, 28. 19.
• Psal. 19.
• Rom. 10. 18.
• Rom. 1. 20.
• Act. 14. 16, 17.
• Act. 17. 27.
• Heb. 1. 1. 2.
• 2. Pet. 1. 19. 10, 21.
• Heb. 4. 1. 2.
• Rom. 10, 7, 8, ver. 6.
• Heb 1. 2.
• Rom. 2. 14.
• Luk 12. 47.
• Math. 23. 24, 24 25, 26, 27, 28.
• Mat. 5. 20.
• Ioh. 12. 6.
• Luk. 6. 43.
• Iam. 3. 11. 12.
• Luk. 6. 44.
• ver. 45.
• Acts. 8, 13.
• Ioh. 6. 66.
• Mat. 13. 20.
• Iam. 1. 8.
• Gal. 5. 6.
• 1. Cor. 13. 2. 3. 4. 5. 6. 7.
• Mat. 13. 4. 5. 6. 7.
• ver 8.
• Heb. 6. 8.
• Mark. 11. 13. 14.
• Luk. 4. 18.
• Act. 10. 36. 37. & Act. 26. 18.
• Mat. 3. 11.
• Esa. 40. 20.
• 2. Cor. 1. 21. 22.
• Eph. 1. 13.
• Math. 11. 28.
• Esa. 61. 1. 2. 3.
• Luk. 4. 18. 19.
• Luk. 7. 22.
• Mat. 11. 5.
• Mat. 21. 26.
• Mark. 1. 4.
• Ioh 3. 5.
• Eph. 6. 15.
• Heb. 6. 1.
• Ioh. 3. 5.
• Mat. 11. 28.
• 2 Cor. 3. 3.
• Ier. 31. 34.
• Heb. 10. 17.
• Ier. 31. 38, 39. 40.
• Math. 3. 2.
• Math. 4. 17.
• Mat. 3. 11.
• Ioh 3 5.
• Tit. 3. 5.
• Rom. 8. 5.
• Gal. 4. 6.
• Rom 8 15.
• Rom. 8. 2.
• Iob. 16. 13.
• Ioh. 16. 7.
• 1 Ioh.
• Rom. 14.
• Tit. 11.
• Iam. 2. 1.
• Philip. 1. 9.
• Gal. 3. 22.
• Iude 3.
• Iude 20. 2. Pet. 1. 1.
• Rom. 5. 1.
• Act. 15. 9.
• Rom. 4. 16.
• Gal. 5. 6.
• Psal. 1. 3.
• Math. 13. 23.
• Heb. 6 7.
• Esay 61. 3.
• Iude 23.
• 1. Thess. 5. 22.
• Rom. 7. 23.
• Psal. 126. 5. 6,
• Gal. 5. 24.
• 1. Ioh. 4. 19.
• Eph. 1. 13. 14.
• 1. Ioh. 4. 19.
• Rom. 5. 8. 9. 10.
• Rom. 8. 15.
• 1. Ioh. 5. 1.
• Ioh. 3. 5,
• 1. Cor. 12. 26. 27
• Rom. 12. 15. 16.
• Luk. 16. 9.
• Mat. 25. 34. 35 36.
• ver. 41.
• 1. Ioh. 3. 14. 5. 2.
• Rom. 12. 20.
• ver. 14.
• Act 7. 60.
• Mat. 5. 48.
• Ioh 7. 34. 35.
• Reu. 7. 14.
• Mat. 5. 20.
• Reu. 20. 6.
• Col. 3 12.
• 2. Cor. 5. 17.
• Ioh. 17. 16.
• 1. Ioh. 2. 15.
• Phil. 3. 20.
• Rom. 1. 17.
• Heb. 10. 37. 38. 39.
• 1. Ioh. 2. 19.
• Ioh. 12. 5.
• ver. 6.
• Ioh. 6.
• ver. 64.
• ver. 65.
• Mat. 11. 28.
• Ioh. 6. 37.
• ver. 66.
• ver. 70.
• ver. 53. 54.
• 1. Pet. 2. 5. 6.
• Math. 16. 18.
• Rom. 7. 22.
• Luk. 6. 45.
• 2. Cor. 13. 8.
• Math. 7. 18.
• Reu. 2. 25, 26.
• Psal. 69. 28.
• ver. 28.
• ver. 26.
• Iude 12.
• Luk. 8. 18.
• Heb. 6. 8.
• Luk. 12. 2. 3.
• Luk. 8. 18.
• Reu. 17. 8.
• Reu. 13. 8.
• Mal. 3. 6.
• Gen. 3. 15.
• ver. 15.
• Gen. 12. 3.
• Gen. 17. 5.
• Gen. 21. 12.
• Gen. 18 10.
• Gal. 4. 28.
• Rom. 9. 8.
• Gen. 17. 7. 8.
• Heb. 11. 16.
• Esa. 61. 3.
• Ioh. 15. 2.