The first sentence of this proposition hath already been treated of: it hath been shewn that that light which is given for life and salvation becomes the condemnation of those that refuse it, and therefore is already proved in those places where I did demonstrate the possibility of man's resisting the grace and Spirit of God; and indeed it is so apparent in the scriptures, that it cannot be denied by such as will but seriously consider these testimonies, Prov. i. 24, 25, 26. John iii. 18, 19. 2 Thess. ii. 11, 12. Acts vii. 51. and xiii. 46. Rom. i. 18. As for the other part of it, that they in whom this grace may have wrought in a good measure in order to purify and sanctify them, tending to their further perfection, may afterwards, through disobedience, fall away, &c. the testimonies of the scripture included in the proposition itself are sufficient to prove it to men of unbiassed judgment; but because as to this part our cause is common with many other Protestants, I shall be the more brief in it: for it is not my design to do that which is done already, neither do I covet to appear knowing by writing much; but simply purpose to present to the world a faithful account of our principles, and briefly to let them understand what we have to say for ourselves.

From these scriptures then included in the proposition, not to mention many more which might be urged, I argue thus:

If men may turn the grace of God into wantonness, then they must once have had it:

But the first is true, therefore also the second. If men may make shipwreck of faith, they must once have had it; neither could they ever have had true faith without the grace of God:

But the first is true, therefore also the last.

If men may have tasted of the heavenly gift, and been made partakers of the Holy Spirit, and afterwards fall away, they must needs have known in measure the operation of God's saving grace and Spirit, without which no man could taste the heavenly gift, nor yet partake of the Holy Spirit: But the first is true, therefore also the last.

Secondly, Seeing the contrary doctrine is built upon this false hypothesis, That grace is not given for salvation to any, but to a certain elect number, which cannot lose it, and that all the rest of mankind, by an absolute decree, are debarred from grace and salvation; that being destroyed, this falls to the ground. Now as that doctrine of theirs is wholly inconsistent with the daily practice of those that preach it, in that they exhort people to believe and be saved, while in the mean time, if they belong to the decree of reprobation, it is simply impossible for them so to do: and if to the decree of election, it is needless, seeing it is as impossible for them to miss of it, as hath been before demonstrated; so also in this matter of perseverance, their practice and principle are no

less inconsistent and contradictory. For while they daily exhort people to be faithful to the end, shewing them if they continue not they shall be cut off and fall short of the reward, which is very true, but no less inconsistent with that doctrine which affirms there is no hazard, because no possibility of departing from the least measure of true grace; which if true, it is to no purpose to beseech them to stand, to whom God hath made it impossible to fall. I shall not longer insist upon the probation of this, seeing what is said may suffice to answer my design; and that the thing is also abundantly proved by many of the same judgment. That this was the doctrine of the primitive Protestants thence appears, that the Augustine Confession condemns it as an error of the Anabaptists to say, That they who are on ce justified, cannot lose the Holy Spirit. Many such like sayings are to be found in the common places of Philip Melancthon. Vossius, in his Pelagian History, lib. 6. testifies, that this was the common opinion of the Fathers. These things thus observed, I come to the objections of our opposers.

First, They allege, That those places mentioned of making shipwreck of faith, are only to be understood of seeming faith, and not of a real true faith.

This objection is very weak, and apparently contrary to the text, 1 Tim. i. 19. where the apostle addeth to faith a good conscience, by way of complaint; whereas if their faith had been only

seeming and hypocritical, the men had been better without it than with it; neither had they been worthy of blame for losing that which in itself was evil. But the apostle expressly adds [and of a good conscience] which shews it was real; neither can it be supposed that men could truly attain a good conscience without the operation of God's saving grace, far less that a good consience doth consist with a seeming, false, and hypocritical faith. Again these places of the apostle being spoken by way of regret, clearly import that these attainments they had fallen from were good and real, not false and deceitful, else he would not have regretted their falling from them; and so he saith positively They tasted of the heavenly gift, and were made partakers of the Holy Ghost, &c. not that they seemed to be so, which sheweth this objection is very frivolous.

Secondly, They allege, Phil. i. 6. "Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ &c." and 1 Pet. i. 5. "Who are kept by the power of God through faith unto salvation."

These scriptures, as they do not affirm any thing positively contrary to us, so they cannot be understood otherwise than as the condition is performed upon our part, seeing salvation is no otherwise proposed there but upon certain necessary conditions to be performed by us, as hath been above

proved, and as our adversaries also acknowledge as Rom. viii. 13. "For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live." And Heb. iii. 14. "We are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end." For if these places of the scripture upon which they build their objections were to be admitted without these conditions, it would manifestly overturn the whole tenor of their exhortations throughout all their writings. Some other objections there are of the same nature, which are solved by the same answers, which also, because largely treated of by others, I omit.

CONCERNING THE MINISTRY.

As by the light or gift of God all true knowledge in things spiritual is received, so by the same, as it is manifested and received in the heart, by the strength and power thereof, every true minister of the gospel is ordained, prepared, and supplied in the work of the ministry; and by the leading, moving, and drawing hereof ought every evangelist and Christian pastor to be led and ordered in his labour and work of the gospel, both as to the place where, as to the persons to whom, and as to the time wherein he is to minister. Moreover, they who have this authority may and ought to preach the gospel though