wit for them And our Saviour averring Iohn 10. 15. I lay down my life for my sheep And Iohn 15. 12. This is my Commandement that yee love one another as I have loved you greater love then this no man hath that a man lay down his life for his friends Thirdly Fourthly Their Errors concerning mans corruption and conversion unto God 1. THey teach that it cannot be well objected that Originall sin of it selfe is sufficient â—or the conâ—enâ—ning of aâ—l mankinde or for the deserving of any temporall and eternall punishment In this they goe against the Apostle who saith Rom. 5. By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned and veaâ— 16. The judgement was by one to condemnation Rom. 6. 23. The â—ages of sin is death 2. They teach that spirituall gifts or good qualities or vertues such as our goodnesse holinesses or righteousnesse could not bee sâ—aâ—ed in the will of man in his first 〈◊〉 and therefore in his fall the will could not bee bereft of them This is contrary to the Image of God laid downe by the Apostle Eph. 4. 24. Where hee describeth it by righteousnesse and holinesse which doubtlesse are placed in the will 3. They teach that in spiritual death nâ— spirituall gifts were separated from the will of man to 〈…〉 will it selfe 〈…〉 corrupted bâ—t onely encombred by 〈◊〉 darknesse of the understanding and unrulinâ— sse of the affections which impeâ—iments being removed the will may be put into her owne inbred faculty of freedome that is of her selfe will or â—ill chuse or refuse any kind of good set before her Verily this is a new feigned and erroneous piece of doctrine bent on purpose for the enhansing of the forces of free-wil contrary to that of the Pâ—ophet Jer. 17. 5. The heart is deceitfull above all things and desperately wicked And that of the Apostle Eph. 23. Among whom namely the children of disobedience All we had our conversation in times past in the lusts of our flesh fulfilling the wills of the flesh and of the minde 4. They teach that an unregenerate man is not properly nor totally dead in sins nor destitute of all strength tending to spirituall good but that he is able to hunger and thirst after righteousnes or everlasting life and to offer the Sacrifice of an humble and contrite heart even such as is acceptable to God These assertions march against the direct testimonies of Scriptures Eph. 2. 1. 5. Yee were dead in trespasses and sinnes Gen. 6. 7. 8. 21. Every imagination of the thoughts of mans heart is onely evill continually Moreover the hungring and thâ—rsting for deliverance out of misery and for life eternall as also offering to God the sacrifice of a broken heart is proper to the Regenerate and such as are called blessed Psalme 519. Matth. 5. 6. 5. They teach that a corrupt and naturall man can so rightly use common grace by which they mean the light of nature or those gifts which are left him after the fall that by the good use thereof he may obtaine to a greater namely Evangelicall or saving grace and by degrees at length salvation it selfe And that God for his part sheweth himselfe ready in this manner to reveale Christ to all men seeing he doth sufficiently and efficaciously afford to every man necessary meanes for the making Christ known and for faith and repentance This is 〈◊〉 to be false as by the experiance of all ages in the world so also by Scriptures Psal. 147. 19 20. He sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not knowne them Acts 14. 16. God in times past suffered all Nations to walke in their owne wayes Acts 16. 6 7. Paul and his company were forbidden to preach the Word in Asia and after they were come to Mysia they offered to goe into Bythâ—â—iâ— but the spinit suffered them not 6. They teach that in true conversion of a man there cannot be inâ—used by God any new qualities habits or gifts into his will and so by faith by which we are first converted and from which we are stiled faithfull is not any gift or quality infused by God but onely an act of man that this faith cannot be called a gift otherwise then in regard of the power or meanes given us of attaining it These strange positions are contrary to holy Scriptures which testifie unto us that God doth infuse or shed downe into our hearts new qualities of faith obedience and some of his love towards us Ier. 31. 33. I puâ— my Law into their inner parts and write it in their hearts Isa. 44. 3. I will poure water upon him that is thirsty and flouds upon the dry grounds I will poure my spireit upon thy seed Rom. 5. 5. The love of God is shed abroad in our hearts by the holy Ghost which is given unto us They contradict also the continuall practice of the Church which useth to pray after the manner prescribed by the Prophet Convert me O Lord and I shall be converted Jer 31. 18. 7. They teach that the grace wherewith we are converted unto God is nothing else but a gentle inducement or as others explain it that the most noble kinde of working a mans conversion and most â—utable to our nature is performed by swasoâ—y motives or advice and that no cause can be alledged â—hy even such morall grace alone should not of naturall men make spirituall Nay moreover that God doth not produce the consent of our will otherwise then by way of morall counselling and that the efficacy of Gods working wherein he exceedeth the working of the devill consâ—steth in this that the divell promiseth temporary things but Gods things eternall This is downe-right Pelagianisme and warreth against the whole course of Scriptures which besides this swasory course of moving acknowledgeth in the conversion of man another manner of working of Gods spirit and that more divine and of farre greater efficacy Ezek. 36. 26. I will give you a new heart and a new spirit will I put within you and I will take away the stony heart out of yur flesh and will give you an heart of flesh 8. That God in regenerating a man doth not imply that omnipotent strength whereby he may powerfully and infallibly bow and bend his will unto faith and conversion but that all the gracious operations which God useth for our conversion being accomplished neverthelesse man may withstand God and his holy Spirit intending that mans conversion yea and oftentimes doth make actuall resistance so it lyeth in mans power to be or not to be regenarate This amounteth to no lesse then the denying of all efficacy to Gods grace in our conversion and to the subjecting of the worke of Almighty God unto the will of man which is flat contrary to the Doctrine of the Apostles
France he scapeth unpunished among us too many others we have They preach print and practise their hereticall opinions openly for books vide the bloody Tenet witnesse a tractate of divorce in which the bonds are let loose to inordinate lust a pamphlet also in which the soul is laid asleepe from the houre of death unto the houre of judgement with many others Yea since the suspention of our Church-government every one that listeth turneth Preacher as Shoo-makers Coblers Button-makers Hostlers and such like take upon them to expound the holy Scriptures intrude into our Pulpits and vent strange doctrine tending to faction sedition and blasphemie What mischiefe these Sectaries have already done we that have cure of soules in London find and see with great griefe of heart viz. Our Congregations forsaking their Pastors our people becomming of the Tribe of Gad running after seducers as if they were mad Infants not to be brought to the Sacrament of Baptisme men refusing to receive the holy Communion and the Lords Prayer accounted abhominable c. A Volume will hardly contain the hurt that these Sectaries have in a very short time done to this poore Church and doth not the Common-wealth suffer with the Church Whence are all these distractions Who are the Incendiaries that have kindled blown this fire among us but these Considering with my selfe the former happinesse of this Kingdome and the sudden change that is betide it it being fallen from the height of prosperitie to the lowest ebbe of misery and this not by the incursion of a Forreigne Nation but by its owne children who imbrue their hands in the bloud one of another with no lesse inhumanity then Cannibals or Men-eaters without any reluctation at all the Sonne against the Father and the Father against the Son being involved in a most cruell Warre without any hopes of Peace And moreover which is worst of all when I consider that some of our Clergy-men who should like Moses stand in the gap to appease Gods anger doe increase the same not onely by blowing the fire but by their Errors and Schismes which they broach and foment among us by which they doe as much as in them lyeth to put mens soules in as great danger as their bodies And considering againe how wee are involved in a most cruell Warre without any hopes of peace may not I cry out with the Prophet O that my head were full of water and my eyes a fountaine of teares that I might weepe for the slaine of my people But all this being Gods permitting let us with patience possesse our souls let us trust in him depend upon him and in his good time hee will deliver his Church and turne all to the best and in the meane season every man doe his best to quench this fire For my own part these sad considerations made me leave my Christianography and write an Heâ—â—siography to describe the Hereticks and Schismaticks of this time in which I set downe their beginning among us their hereticall opinions and errors confuting them and also relate how other Princes and Commonâ— wealths have suppressed them and how severely some of them have beene punished among us I know my reverend Brethren have not beene wanting to oppose these Hereticks in writing and preaching in season and out of season using all meanes to suppresse these Heresies having to that end chosen speciall men to preach several Lectures in severall places But without your helpe and the assistance of our Religious Patriots assembled in Parliament they doe and will increase upon us doe what we can This Treatise I present to your Lordship and to this Honourable Senate What can bee more sutable or fitter for you Servants of the most high God then that which tendeth to the glory of God Edification of his Church and vindication of the truth against the illusion of Sectaries and Heretikes What is more correspondent with the duty of Christian Magistrates then to assist Gods cause with your politicall Authority A question may be asked whether it be lawfull for the Magistrates to use the sword against Heretickes To this I answer such whose Heresies are blasphemous in doctrine or dangerous to the State deserve death the reason is because they corrupt the faith If such as poyson waters and fountaines at which men and beasts drinke deserve Capitall punishment how much more they that as much as in them lyeth goe about to poyson mens soules Yea St. Augustine saith in his fifth Tractat upon Iohn Quantum in ipsis est Christum in homine occidunt The forenamed St. Augustine indeed wavered concerning this point for a time as he confesseth in one of his Epistles but when he saw the City wherein he dwelt was reclaimed from Donatisme by the Magistrates sword he retracted his opinion And expecting the like successe in this honourable City I doe implore your helps that for Iesus Christs sake and I pray you give me leave to put you in mind of the Covenant we made in the presence of Almighty God the searcher of all hearts with a true intent to performe the same as wee should answer at that great day when the secrets of all hearts shall bee disclosed viz. That we should in like manner without respect of persons endeavour the extirpation of Popery Prelacy Superstition Heresie Schisme Prophaâ—enesse and whatsoever shall bee found to be contrary to sound Doctrine and the power of godlinesse lest wee partake in other mens sins and thereby be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdomes And this I beseech you in the name of God to take in hand laying aside all humane reasons Let not Gods cause goe to racke nor by worldly policies and humane reason be protracted or retarded The Turke will not suffer Mahomet to be blasphemed as we are Christians let us stand for Christ. How dangerous the fostering of Heretikes hath been histories declare viz. Almighty God sent down fire from Heaven and consumed Antioch being a Nursery of Heretikes And also how the earth opened swallowed Nicomedia the meeting place of the blasphemous Arrians also in the Commentaries of Sleidan how the Anabaptists meeting first in Conventicles surprized Munster and how hardly Amsterdam escaped them Lambertus Hortensius writeth The plague is of all diseases most infectious I have lived among you almost a Iubile and seene your great care and provision to keep the City from infection in the shutting up the sicke and in carrying them to your Pest-houses in setting Warders to keep the whole from the sicke in making of fires and perfuming the streets in resorting to your Churches in powring out your prayers to Almighty God with fasting and almes to be propitious to you The plague of heresie is greater and you are now in more danger then when you buried five thousand a week You have power to keep these Hereticks and Sectaries from Conventickling and
Ionah 2. 4. Ionah was as one cast out of Gods presence and 2 Chron. 15. 2. If you forsake him he will forsake you And in a word it impâ—rts as if God neither loved righteousnesse nor hated wickednesse contrary to Psal 45. 6 7. and 〈◊〉 take no delight in the obedience of his people contrary to Psal. 147. 11. The Lord delighteth in those that feare him c As concerning the last clause he that hath elected me must save me It is true the foundation of Gods election remaineth sure yet it is as true that whom he chuseth he purposâ—th to bring to salâ—atâ—on through sanctification of the Spirit 2 Thes. 1. 13. 4. If Christ will let me sinne let him look to it upon his honour be it Answ. This retorts the Lords words upon himselfe Pro 4. 22. 24. Keep thine heart c. Ponder thy paths c. and therefore no lesse blasphemous and is contrary to the professed practice of David Psalme 18. 23. I was upright before him and kept my selfe from minâ— iniquity The laâ—ter clause puts the cause of Gods dishonour upon himsâ—lâ—e no lesse blaspheâ—ous then the former and contrary to Rom. 2. 23. where the dishonouring of God is laid upon themselves 5. Here is a great stir about graces looking to hearts but give me Christ I seek not for graces but for Christ I seeke not for promises but for Christ I seek not for sanctification but for Christ tell not me of mediation duties but tel me of Christ. Answ. 1. This speech seemeth to make a flat opposition between Christ and his graces contrary to that in Ioh. 1. 16. Of his fulnesse we all received and grace for grace and between Christ and his promises contrary to Galâ— 3. 13 14. Christ was made â— curse that we might receive the promise of the Spirit Luke 1. 70. with 74. And betwix Christ and all holy 〈◊〉 contrary to Tit. 2. 14. and therfore hold fâ—rth expressions not agreeing to wholsome Doctrine 6. A living faith that hath living fruits may grow from the living Law Answ. This whole speech is utterly 〈…〉 the 〈…〉 of words required 2 Tim. 1. 13 Hold fast the forme of 〈◊〉 words 1. That a Hypocrite may have a living Laâ— is contrary to Iames 2. â—7 where the Hypocrites faith is called a dead faith 2. That a Hypocrite may bring forth living fruit is contrary to that Heb. 9. 14. 3. That all this growâ—s from a living Law contrary to a Cor. 3. 6. where the Law is called a killing Letter And to Gal. 3. 21. If there had been a Law which could have given life c. 7. I may know I am Christs not because I doe crucifie the lusts of the flesh but because I doe not crucifie them but believe in Christ that crucifieth my lusts for me Answ. 1. The phrase is contrary to the Scripture language Gal. 5. 24. They that are Christs have crucified the flesh with the affections and lusts 2. 〈…〉 the flesh for these three things may seem to be expresâ—â—â— in it 1. If Scripture make not opposite but subordinate Rom. 8. 13. 〈◊〉 thâ—ough the Spirit crucifie the flesh 2. That if I doe 〈◊〉 crucifie my lusts thâ—n there is an open free way of looking to Câ—rist contrary to the Scripture Mat. 5. 8. Blessed are the pure in heart for they shal see Gâ—d both in boldnesse of faith here fruition hereafter 2 Tim. 2. 19 Let every one that names the Lord Iesus depart from iniquity 3. That believing in Christ may ease me from endeavouring to ciucifie my lusts in my owne person which is so grosse that it needs no more confutation then to name it 4. The safe sense that may be possibly intended in such a speech is this If I crucifie the flesh in my own strength it is no safe evidence of my being in Christ but if renouncing my self I crucifie the flâ—sh in the strength of Christ applying his death by faith it is a safe evidence of my being in Christ but this sense conveighed in these words is to conveigh wholsome Doctrine 〈◊〉 an â—â—â—olsome some Channel a darkning and losing the truth in an 〈◊〉 expression 8. Peter more leâ—ned to a Covenant of works then Paul Pauls doctrine was more for free-grace then Perers Answ. To oppose these persons and the doctrine of these two Apostles of Christ who were guided by one and the same spirit in preaching and penning thereof 2 Pet 1. 21. Holy men of God spake as they were moved by the Holy Ghost 2 Tim. 3. 16 All Scripturs is given by inspiration of God in such a point as the Covenant of works and grace is little lesse then blasphemy 9. If Christ be my sanctification what need I look to any thing in my selfe to condence my justification Answ. This position is therefore unfound because it holds forth Christ to be my sanctâ—fication so as that I need not looke to any inh erent holinesse in my selfe whereas Christ is thereâ—â—re said to be our sanctification bècause he works sanctificaâ—â—â—◠〈◊〉 us and we dayly ought to grow up in him by receiving new supply and encrease of grace from his fulnesse according to 2 Pet. 3. 18. Grow in grace and in the knowledge of our Lord Iesus Christ. â— These with many other had so infected the Church that if God had not wrought wonderfully for his truth they had overwhelmed us that would or necâ—â—sent into bloudy and â—uell martyrdome as their owne Sermons did 〈◊〉 them up and their threats gave us occasion to feare But God in this did not sit still as asleep saith my Author while these Taâ—es choakt the Wheat though he suffered the enemy to sow them but he manifested his dislike in notorious judgements upon the prime fomenters of them As first Mistris Hutchinson the Generalissimo 〈◊〉 high Priestesse of the new religion was delivered at one 〈◊〉 of 30. monstrous Births or thereabouts much about the nâ—mber of her monstrous opinions some were bigger some lesse none of them having humane shape but shap't like her opinions Mistris Dier another of the same crew was delivered of a large woman-child which was stil-born it had no head but a face upon the breast and the eares which were like an Apes stood in the shoulders the eyes and mouth stood farre out the nose was looking upwards the breast and back full of sharpe pâ—iâ—â—les the navell belly and privy parts were where the back hips should be and the back parts were on that side that the face was the armes and legges thighes and hands were as other children but in stead of toeâ— it had upon each foot three clawes with Talons like a young Fowle upon the back above the belly it had two great holes like mouthes and in each of them stuck a piece of flesh It had no fore-head but in the place thereof above the eyes foure horns whereof two were above an inch long hard and sharp the other two
somewhat shorter Thus God punisht those monstrous wretches with a monstrous fruit sprung from their wombe as had before sprung from their braines But as the Jewes in the sad porâ—entâ— appearing before the last destruction of Ierusalem construed all things to the best though never so apparent so did they and whatsoever might seem prodigious in any of these births the burthen they laid upon the Church which they thought their enemies Then God stirred up his people to call an assembly of Ministers who confuted these opinions publikely and made the authors and upholders of them unable to answer although they could not make them yeeld But lastly God put it into the hearts of the civill Magistrates to convent the chief Leaders of them and after many fruitlesse admonitions given they proceeded to sentence some they disfranchised others they excommunicated and some they baâ—isht A seditious Minister one Mr. Wheeleâ—wright was one and Mistris Hutchinson another who going to plant her selfe in an Island callâ—d Readâ—â—sland under the Dutch where they could not agree but were miserably divided into sundry Sects â—emoâ—ed from thence to an Island called Hell-gate where the Indians set upon her and â—â—ew her and her daughter and daughters husband children and family some report that the Indians burnt them And thus much of the Antiâ—omians read Mr. Wâ—lls his book where you shall read their opinions at large with a learned Confutation Of ARMINIANS THE Armiâ—â—â—â—s are so called of Iames Arminâ—â—â—s who was 〈…〉 Divinity at Leiden in the Low-countreys in the 〈◊〉 of our Lord God 1605. They are also called Remonstraâ—â—s Their Errors follow 1. Concerning Gods Predestination THat the will of God to â—â—ve such as shall believe and persevere in faith and obedience of â—aith is the whole and entire dâ—cree of the election to salvation and that nothing else concerning that decree is revealed in the word of God These Teachers deceive the simâ—â—er sort and plainly gain-say the holy Scripture which witnesseth that God not onâ—ly wil save such as shall believe but also from eternity hatâ— chosen some certaine men upon whom rather then upon others he would bestow faith in Christ and persevâ—â—aâ—ce as it is written Ioh. 17. 6 I have declared thy name to the 〈◊〉 which thou gavest 〈◊〉 Like manner Acts 13. 48. As many as were ordained to eternall life believed And Eph. 1. 4. He hath chosen us before the foundatâ—on of the World 2. They teach â—thit the election of God to salvation is manifold one generall and indetinite and this again 〈◊〉 incomplete revocable nor perempâ—orie or conditionall or â—lse complete â—â—â—â—ocable peremptory or absâ—lute likewise that there is one election â—nto faith another to salvation so thâ—t election unto justâ—ying aith may bee without peremptory election to salvation This is a fâ—gment of mans braine devised without any ground in the Scripture corrupting the doctrine of election breaking that golden chaine of salvation Rom. 8. 30. Whom he hath predestinated them also hath he called and whom 〈◊〉 hath called them aâ— so he hath â—ustified and whom he hath justified also he hath glorified 3. They teach that the good pleasure and purpose of God whereof the Scripture maketh mention in the doctrine of election doth not consist herein that God did elect some certaine men rather then others but in this viz. That God from among all possible conditions amongst which are the workes of the Law also or out of the ranke of all things did chuse as condition to salvation the act of faith in it selfe ignoble and imperfect obedience was graciously pleased to repute it for perfect obedience and account it worthy of the reward of everlasting life By this pernicious error the good pleasure of God and merit of Christ is weakned besides that by such unprofitable questions men are called from the truth to free justification and from the single plaine of the Scriptures and that of the Apostle is outâ—â—ced as untrue 2 Tim. 1. 9. God hath called us with a holy calling not according to our works but according to his purpose and grace which was given to us through Christ â—esuâ— before the world began 4. They teach that in election unto faith this condition is formerly required viz. That a man may use the â—ight of reason aright that he be honest lowly and humble and â—â—â—posed unto eternall life as though in some sort election dâ—pended on these things for these Teachers have a strong 〈…〉 and broadly enough tell the Apostle that he is 〈◊〉 when he sayes Ephes. 2. 3. We had all our conversations in tiâ—â—s past in the lust of the flesh fulfilling the will of the flesh 〈◊〉 of the minde and were by nature the children of wrath as well as others But God which is rich in mercy through his great love wherewith he loved us even when we were dead in sins hath quickened us together with Christ by grace ye are saved and 〈◊〉 raised us up together and made us sit together in heaveâ—â—y plâ—ces in Iesus Christ that he might shew in the ages to come the exceeding riches of his grace in his kindnesse towâ—rds us in Iesus Christ for by grace ye are saved through faith and that not of your selves it is the gift of God not of works lest any should â—â—ast 5. They teach that incompleat and not peremptory election of singular person is made by reason of fore-seen faith repentance sanctity godlinesse and that this is the gracious and Evangelicall worthinesse by which he that is chosen becomes worthier then he that is not chosen and therefore that faith the â—bedience of faith sanctity godlinesse and perseveran ce are not the fruits or effects of the unchangeable electiâ—n unto glory but conditions and causes sine quibus non that is to say without which a thing is not brought to passe before required and fore-seen as already performed by those who are compleatly to be chosen a thing repâ—gnant to the whole Scripture which every wherebeats into our eares hearts these and such like sayings Rom 9. 11. Election is not of works but of him that calleth Acts 13 48. As many as were ordained to everlasting life beleeved Joh. 15. 16. Ye have not chosen me but I have chosen you Rom. 11. 6. If of grace not of works 1 John 4. 10. Herein is loveâ— not that we loved God but that he first loved us and sent his Son c. 6. That not all election to salvation is unchangeable but that some which are elected withstanding Gods decree may perish and for ever doe perish By which grosâ—e error they hoth make God mutable overthrow the comfort of the godly concerning the certainty of their salvation and contradict the holy Scriptures teaching Mat. 24. 24. That the Elect cannot he seduced John 6. 39. That Christ doth not lose those are given to him by his father Rom. 8. 30. That God whom he hath predestinated called justified them he doth also glorifie 7. They
Eph. 1. 19. That we believe according to the working of his mighty power And 2 Thes. 1. 11. That God fulfilleth all the pleasure of his goodnesse and the worke of faith with power And 2 Pet. 1. 3. That Gods power hath given to us all things that pertaine to life and godlinesse 9. They teach that grace and free-will are co-partening causes joyntly concurring to the beginning of conversion and that grace doth not in the order of casuality goe before the action of the will That is that God doth effectually helpe mans will to conversion before the will of man moveth and determineth or setleth it selfe thereunto This doctrine was long since condemned by the ancient Church among the Pelagian Errors out of the Apostles Authority Romans 9. 16. It is not of him that willeth nor of him that runneth but of God that sheweth mercy And 1 Cor. 4. 7. Who maketh thee to differ from another and what hast thou that thou didst not receive Item Phil. 2. 13. It is God which worketh in you both â—o will and to doe of his good pleasure 5. Error concerning the perseverance of the Saints 1. THey teach that the perseverance of the faithfull is not an effect of election nor any gift of God purchased by the death of Christ but that it is a condition of the new Covenant which is to be performed by mans part by his owne free will before his as they themselves speak peremptorily election and justification whereas the holy Scriptures testifie that it followeth election and is given to the Elect by vertue of Christ death resurrection and intercession Rom. 8. 32. He that spared not his owne Sonne but delivered him up for us how shall not he with him give us freely all things Who shall lay any thing to the charge of Gods Elect It is God that justifieth who is he that condemneth It is Christ that dyed yea or rather that is risen again who is even at the right hand of God who also maketh intercession for us who shall separate us from the love of Christ 2. They teach that God indeed furnisheth the faithfull man with sufficient strength to persevere and is ready to maintâ—iâ—e that strength in him if he himselfe be not wanting to his duâ—y yet not withstanding when as all abilities necessary unto perseverance and all things which God is pleased to use for the preservation of Faith once granted and set in readinesse that it still remaineth in the choyce and pleasure of mans will to performe or not This opinion is easily discovered to be an impe of Pelagiâ—nisme which whilst it strives to make man free maketh him sacrilegious contrary to the uniforme and peâ—petuall consent of Evangelicall doctrine which quite strippeth a man of matter of boasting and ascribeth the glory of his benefit to Gods grace onely and contrary to the Apostle witnessing that it is God that shall confirme us unto the end that we may be blamelesse in the day of our Lord Jesus Christ. 3. They teach that the regenerate and true beleevers not only may totally and finally fall from justifying saith as also from grace and salvation but that frequently also they indeed do fall from all these and perish everlastingly This opinion maketh the grace of justification and regeneration and Christs continuall custody voyd and of none effect contrary to the expresse words of St. Paul Rom. 5. 8. While we were yet sinners Christ dyed for us much more then being justified by his bloud we shall be saved from wrath through him And contrary to the Apostle St. Iohn 1 Joh. 3. 9. Whosoever is borne of God sinneth not for his seed remaineth in him neither can be sin because he is borne of God And also contrary to the word of our Saviour Iohn 10. 28 29. I give eternall life to my sheep and they shall never perish neither shall any plucke them out of my hand my Father which gave them me is greater then all and none is able to pluck them out of my Fathers hand 4. They teach that the regeneraâ—e and truely faithfull may sin the sin unto death or against the holy Ghost St. Iohn in his first Epistle Chapter 5. Verse 16. Having made mention of such as sinned unto death and forbidden to pray for them presently verse 16. addeth We know that whosoever is borne of God sinneth not to wit that kinde of sin but he that is begotten of God keepeth himselfe and that wicked one coucheth him not 5. They teach that no certainty of future perseverance caâ— he had in this life without speciall revelation By this Doctrine the solid comfort of true beleevers in this life is quite taken away and the doctrine of doubâ—fulnesse â—â—â—ouched by the Papists is brought againe into the Church whereas the holy Scripture every wheâ—e draweth this assurance not from special and extraordinary revelation but from the proper markes and signes of Gods children and from the infallible promises made by God himselfe especially the Apostle Rom. 8. 39. No creature is able to separate us from the love of God which is in Iesus Christ. 1 Joh 3. 24. He that keepeth his Commadement dwelleth in him and he in him and hereby we know that hee abideth in us even by the spirit which hee hath given us 6. They teach that the doctrine maintaiâ—ing assurance and persâ—verance and of salvation is of its own nature gift a soft pillow for the flesh and hurtfull to good manners godlinesse praying and other holy exercises and contrariwise that it is a true commendable thing to be doubtfull of such perseverance The opposers of this assurance do evideÌ„tly shew that they know not the powerfulnesse of Gods grace nor the operation of the holy Ghost dwelling in the heart and spare not to outface the Apostle Iohn affiâ—ming the contrary in expresse terms 1 Ioh 3. 2 3. Beloved now are we the sonnes of God and it doth not yet appeare what we shal be but we know that when he shal appeare we shall be like him for we shall see him as he is And every man that this hope in him purifieth himselfe even as he is pure They are also refuted by the examples of holy men both in the old and new Testament who though well assured of their own perseverance and salvation yet gave not over prayers and otheâ— exercises of godlinesse 7. They teach that the faith of those that beleeve but for a season differeth no from justifying and saving faith but onely in respect of continuance Christ himselfe manifestly puts Mat. 13. 20. Luke 8. 13. a three-fold disparison between temporisors and true beleevers saying that those receive the seed in a stony ground these in a good ground that is an honest and good heart these want root these have a fast root these are fruitlesse these bring forth their fruit with diversity of yeeld that with patience that is with constancy and perseverance 8. They teach that it is absurd that a man