^a Edit. Lugduni Batau. ex officina Tho. Basson, 1512.

^b Positâ Praedestinatione illâ absolutâ, necessarium fuit to­tam scripturam loco mouere vt illud caput adsereretur.

^c It no way followeth: See Caluines Preface of his booke of Diuine Predestin. and first booke of Institut. 17. Chap. Beza against Castellio Peter Martyr in his Comment. on the 1. Chap. of the Epistle to the Romans. Zuinglius in his Sermon of Prouidence. Abbot Prelect. of the Author of sinne. Paraeus Answer to Bella [...]mine second booke of the state of sinne, and losse of grace, chap. 4. and diuers others.

^d God decreed the permis­sion and disposing of sinne, which he fore-saw vpon his permission would be, hee did not decree the effe­cting, or existence of it, that it should be. Saint Au­gustine fully answereth these and the like Arguments in his booke de Corrept. & Grat. cap. 10. We freely [Page 4] confesse that, which we most rightly beleeue, that the God and Lord of all things, who made all things ex­ceeding good, and fore-saw, that euill things would arise out of good, and knew, that it more appertained to his most omnipotent goodnesse, to draw good out of euil, than not to suffer euils to be, hath so ordred the life of men and Angels, that in it first he might shew the power of their owne free-will, and then the be­nefit of his grace, and iudgement of his iustice. And in his Enchiridion ad Laurentium, cap. 11. God, being most exceeding good, would not by any meanes suf­fer any euill to be in his workes, but that he is also so omnipotent and good, that he can and doth worke good euen out of euill.

^e As Iulian the Pelagian often in his bookes vpbrai­ded Saint Augustine with Manicheisme; so doth Armi­nius and the Appealer (following the Pelagians step by step) lay the same imputation vpon the orthodox defenders of Predestination. But the imputation is most false; for the Manichees held two soules in a man, one good, another bad, and ascribed good and euill not to the free-will of man, but to those two soules: We, with the holy Fathers, teach but one soule in man, and referre good and euill to Free-will, but so that the will of it selfe is free to euill, but is not, neither can, si­thence the fall of Adam, be free vnto good, till God [Page 5] hath freed it by his grace, according to the words of our Sauiour in Saint Iohns Gospell, Chap. 8. 36. But if the Sonne make you free, you shall be free indeed. And of Saint Paul, Rom. 6. 18. Made free from sinne, &c.

^f A stale obiection long sithence answered by Saint Augustine, in his second booke, cap. 5. ad Bonifac. Wee maintaine not Fate, or fatall necessity vnder the name of grace; but if it please some men to call the omni­potent will of God vnder the name of Fate, we seeke indeed to auoid prophane nouelty of word, but wee will not contend about words. To which answer of Saint Augustine we may further adde, that the beleefe of Christians, touching the falling out of all things according to the determinate counsell of God, Act. 2. differeth from the Stoicke Fate, or Fatality, in foure things.

• 1. The Stoicks subiected God himselfe to Fate: Iupiter, though he most desired, could not free Sarpedon; we subiect Fate, that is, the necessitie of things, to Gods most free-will.
• 2. They vnder the name of (Fate) vnderstood an eternall fluxe and necessary connexion of natu­rall causes, and effects: we teach that all natural and second causes had their beginning in the Creation; neither is there such a necessary and absolute depēdance of effects from their natu­rall [Page 6] causes, but that God can, and often doth suspend those effects, and miraculously worke beside, aboue, nay against nature.
• 3. The Stoicks by their Fatality took away all con­tingencie, wee admit contingencie in future euents, in respect of their second causes which worke contingently, though whatsoeuer com­meth to passe falleth within the certaine presi­ence of God, and is ordered by his proui­dence.
• 4. The Stoicks taught, that men were impelled to sin by a fatall motion, and that mans will was forced by Destiny. We detest and abhorre any such assertion. See more hereof in Melancthon his Common places. Gratianus Ciuilis in Semipela­gianismo. Lipsius lib. 1. de Constantia cap. 18. & sequent.

^g Tis true, as we reade in the seuenteenth Article, that for curious and carnall persons lacking the Spirit of Christ, to haue continually before their eyes the sen­tence of Gods Predestination, is a most dangerous downefall, whereby the Deuill doth thrust them ei­ther into desperation, or into retchlesnesse of most vncleane liuing, no lesse perillous than desperation. The sweetest meat in a corrupt stomacke turnes to choller, but the fault is in the stomacke, not in the [Page 7] meat; in like manner the word of God, and in parti­cular this doctrine of the Word is in it selfe a sauour of life vnto life, but to some proues no better than a sa­uour of death vnto death, because as Saint Peter 2. 3. 16. telleth vs, They peruert the doctrine of holy Scriptures to their destruction. For the doctrine it selfe of Predesti­nation, it openeth no gate to a dissolute life, but shut­teth and barreth all such vnlawfull posternes; Shall we continue in sinne because grace aboundeth? God forbid, Rom. 6. 1. On the contrary, it openeth a faire gate, and directeth a certaine readie way to holinesse of life; For God hath predestinated vs, that we might be confor­mable to the Image of his Sonne, Rom 8. 29. And God hath chosen vs before the foundation of the world, that we might be holy and blamelesse before him in loue, Ephes. 1. 4.

^h In this obiection from Desperation, the Armini­ans and Appealer, as likewise in the former, furbush vp the old Pelagians harnesse, which Saint Augustine hath beat in peeces in his booke of the gift of Perseuerance, chap. 17. I will not amplifie with mine owne words, but I leaue it rather to them seriously to consider, what a strange thing it is, that they should perswade themselves the doctrine of Predestination doth bring to the hearers, rather matter of desperation, than ex­hortation, (or consolation:) for this is in effect to say, that then a man is to despaire of his saluation, when [Page 8] he is taught to repose his hope and confidence not in himselfe, but in God; whereas the Prophet crieth out, Cursed is he that putteth his trust in man. Some indeed make a desperate vse of this doctrine, but the doctrine it selfe is no desperate doctrine, or doctrine of despera­tion, but of heauenly consolation, as we reade in the seuenteenth Article, [which ought for euer to stop the mouth of the Appealer, from slandering as he doth, the truth of God.] The godly consideration of Predestinati­on and our Election in Christ, is full of sweet, pleasant, and vnspeakable comfort to godly persons, and such as feele in themselues the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members, and draw­ing vp their minde to high and heauenly things, as well be­cause it doth greatly establish and confirme their faith of eternall saluation to be enioyed through Christ, as because it doth feruently kindle their loue towards God.] On the contrary, the doctrine of the Arminians and the Ap­pealer, which maketh Gods Election to depend vpon the will of man, which, as they say, may totally and finally fall away from grace, is in truth a most despe­rate doctrine, taking away all solid and firme ground of comfort both in life and death, as shall appeare hereafter.

* Decretum, quo decreuit Deus singulares & certas quasdam personas saluare, praescientiâ nititur, quâ ab ae­terno sciuit, quinam iuxta administrationem mediorum ad conuersionem & fidem idoneorum ex praeueniente gra­tia credituri erant, & subsequente perseueraturi.

ⁱ When the Arminians, and the Appealer make El­ection to depend vpon fore-seene faith, either they meane that this faith is a meere gift of God, receiued only by mans free-will, or not so, but in part, or in whole a worke of mans will. If they hold faith to be a meere gift of God, their opinion of election vpon fore-seene faith implieth a contradiction; for it ma­keth [Page 11] the former grace and gift of Predestination to glory to depend vpon a latter gift of faith. Beside, if faith be the meere gift of God, it can be no reason of difference betweene the Elect and Reprobate, on the part of the Elect and Reprobate, why the one should bee chosen, and the other refused, for the Elect haue it not of themselues, and the Reprobate haue it not at all, because it is not giuen. To referre ele­ction in this sense to faith, as it is Gods meere gift, is to make election to depend vpon Gods meere will, who giueth faith to some, and not to others, which quite ouerthroweth the foundation of Arminianisme. If they meane that fore-seene faith is in part, or in whole, a Worke of mans free-will by nature, and not meerely a gift of God, then their opinion dasheth directly on the rocke of Pelagius, [that Grace is giuen according to some merit of man] that is, as Saint Augustine expoun­deth it, De bono perseuer. c. 19. Some good thought, word, or deed, or the good will it selfe, to receiue grace and faith, when otherwise man might haue reiected or re­pelled it: whereas the Apostle teacheth, that it is God which Or make one man differ fro [...] another, discerneth one man from another, & that no man hath any good thing different frō another, which he hath not receiued, 1 Cor. 4. 7. Whereupon Saint Au­gustine concludeth in his Epistle to Sixtus, and in his booke of Predestination of Saints, Chap. 5. And in his [Page 12] Enchiridion ad Laurent. cap. 99. That which put­teth a difference betweene a beleeuer and vnbeleeuer, making him to beleeue, and not the other, is a speciall grace giuen by God to the one, and not the other; and consequently, that the separation of some men, and taking them out of the masse of perdition, is of Gods meere grace, and not in regard of any different quali­ties in men. A proud man might haue said, saith that ho­ly Father, of Predestination of Saints, chap. 5. against another man, my faith maketh me to differ from thee, my righteousnesse, or the like; [which insolent words of a proud man rehearsed by Saint Augustine, Greuincho­uius is so impudent, as to take vpon, and patterne in himselfe, saying, Ego me discerno, I discerne my selfe.] The good Doctor meeting with such thoughts, and checking them, saith, What hast thou that thou hast not receiued? from whom, but from him, who made thee dif­fer from another? to whom he hath not giuen, that he hath giuen to thee: and if thou hast receiued it [namely, that wherein thou differest from another] Why doest thou boast, as if thou hadst not receiued it? Nothing is so contrary to the meaning of the Apostle, as that any man should so glory of his owne merits, or good workes, as if he had wrought them to himselfe, and not the grace of God; to wit, that grace of God which discerneth good men from bad, not that, which is [Page 13] common to good men and bad. The maine conclu­sion of Saint Augustine in his Enchiridion, is most di­rect to our purpose, Sola gratia redemptos discernit à per­ditis, Grace alone discerneth or differenceth the redee­med from the lost, whom a common cause deriued from the beginning or root, had vnited in one masse of perdition.

^k This argument from disproportion deceiued sometime Saint Augustine, till he better considered of the words of the Apostle, Rom. 11. 5. So then there re­maineth a remnant according to the election of grace. It is impossible indeed to conceiue an election according to desert of some, rather than others, in a meere pari­tie; there must needs be a disproportion in such an election, but in an election of free grace there needs none, there can be no such disproportion, for if electi­on be of workes, then it is not of grace. Here if the Appealer, or any his friend, shall difference his opinion from the Arminians, by distinguishing the decree of election, in which there is no respect had to faith from the execution, in which, all sides confesse, respect is had to faith and perseuerance; I answer that the Ap­pealer hath shut the doore of this Sanctuary against himselfe, and debarred himselfe from this defence, pag. 61. saying, I shall as I can briefly and plainly, without scholasticall obscurities, set downe what I conceiue of this [Page 14] Act of God, or decree of Predestination, setting by all exe­cution of purpose. After which Preface, without any interruption of other discourse, he deliuereth his opi­nion of election, as is aboue rehearsed.

^l We answer with Saint Augustine in his first booke De gratiâ & libero arbit. cap. 16. It is certaine, that we [Page 16] will when we will; but he makes vs to will that is good, of whom it is said, Pro. 8. The will is prepared by God; and God worketh in vs to will, Philip. 2. It is cer­taine that we work when we worke, but he worketh in vs to worke, by giuing most efficacious power to the will, who saith, I will make you to walke in my waies, Ezek. 36. Faith and repentance are our workes, be­cause in vs, though not of vs: actions and passions de­nominate the subiect, not the cause; God is the effi­cient cause of faith and repentance; but the subiect, in which these vertues are wrought, is man, who ther­fore is said to beleeue and repent, because these things are wrought in him, but not by the power of his own will, but by the effectuall worke of grace, stirring the will, and making it freely to assent vnto, and be­leeue the Gospell. Bernard. de lib. Arbit. What doth free-will? I answer, in one word it is saued, or cured; this worke cannot bee done without two; one by whom, the other in whom it is wrought. God is the Author of it, (the health or cure of the will) free-will is only capable of it.

^m

• Outward.
• Inward.

• Offered in the ministery of the Word.

• Enlightning and inciting only.
• Renewing and regenerating.

[Page 17] Men can, and do resist outward, and inward, only en­lightning grace; but not renewing, and regenerating grace, so far as to hinder their conuersion; or, after they are cōuerted, vtterly to cast away the spirit of sanctifi­cation, and thereby fall away totally, & finally. If God should giue no other grace, but such as man at his pleasure might reiect, or repell, hee should haue no kingdome within vs: and if he could not by his grace absolutely subdue, and conquer the stubbornesse of mans will, he should not be omnipotent. If grace doth not determine mans will, but mans will the influxe and effect of it, the peace and grace of God should not rule in our hearts, but euery man should be ruled to righteousnesse, as well as to sinne, by his owne free-will; which was the expresse heresie of Pelagius, and Caelesti­us, as Prosper in precise termes sets it downe in his Chronicle, in the yeare of our Lord, 414.

ⁿ To the place in the Acts I answer: First, That Saint Steuen speaketh of the Iewes resisting the Spirit of Prophecie, not the Spirit of regeneration: the Iewes gain-said, withstood, and opposed the Word of the holy Ghost, vttered by the Prophets, not the secret working of the holy Ghost by grace in the hearts of such, whom he would, and did conuert. Secondly, We confesse, that men vncircumcised in heart, (such as were these Iewes, whom Saint Steuen vpbraideth) not [Page 18] only can resist, but can doe no other then resist the holy Ghost; but regenerating grace by circumcising the heart, remoueth that hardnesse whereby it resisteth grace, and then it cannot resist, because that, which makes it resist, is taken away; as Saint Augustine infer­reth vpon that of Ezechiel the eleuenth, I will take away your stony-hearts, and giue you an heart of flesh. His inference is, Chap. 8. of Predestination of Saints, This grace which is secretly conueighed into the hearts of men, is not refused or repelled by any hard heart, for it is there­fore giuen, that the hardnesse of the heart may first be ta­ken away.

^o Not to insist vpon the distinction of the double will of God [well knowne to the learned by the noti­ons of signi, & beneplaciti, his commanding, or declara­tiue will, which is not alwaies fulfilled; and his power­fully working, and absolute good will and pleasure, which is alwaies fulfilled:] I further answer, that this place of Scripture rightly interpreted, as it is by Saint Augu­stine, makes against, and no way for the Arminians, and Appealer; for Christ saith not, How often would I haue gathered you Scribes and Pharises, and those Rulers and Gouernours of Ierusalem, which killed my Prophets, and you would not; but how often would I haue gathered your Children, that is, the inhabitants of Ierusalem, and I did also though you would not, but did what you [Page 19] could to hinder their gathering vnder my wings, that is, their assembling to the true Church, and sheltring themselues vnder the shade thereof. Quos volui, te nolente congregaui, Whom I would gather I gathered, though thou wouldst not. So Saint Augustine vpon these words.

^p If by operating grace, hee meaneth that grace whereby God circumciseth the heart, Deut. 30. openeth the heart, Acts 16. conuerteth the heart, Ierem. 31. taketh away a stony heart, Ezek. 36. writeth his Law in the heart, Ierem. 31. worketh faith in the heart by the mightinesse of his power, Eph. 1. and 2 Thess. 1. 11. [...]; no man, I suppose, [who is well catechised in the principles of Religion] will maintaine, that such grace may be resisted: For this were to make the impoten­cie of mans will to preuaile against the omnipotencie of God, and to disappoint his purpose, and frustrate his worke. Saint Augustine [that Delian diuer into the depth of this mystery] resolueth the contrary in many places in his booke of Predestination of Saints, Chap. 8. Why doth he complaine, sithence no man doth, or can resist his will? Doth the Apostle answer, O man, it is false, that thou sayest? No he saith no such thing: But, who art thou, O man, that answerest God? And de Corrept. & Gratiâ, cap. 12. The weaknesse of mans will is helped in such sort, that it is led by diuine grace indeclinably and vn­conquerably [Page 20] [insuperabiliter ageretur:] and what is [vn­conquerably] lesse then [irresistibly!] if grace vn­conquerably lead the will, the will cannot conquer grace in striuing against it. And Chap. 14. ibidem. No will of man resisteth God, when God will saue. And hee confirmeth his Assertion with a reason, prouing that the will of man neither doth, nor can resist the will of God; for, saith he, To will and to nill are so in the power of him that willeth or nilleth, that it can neither hinder Gods will, nor conquer his power. And in his first booke of questions to Symplician, 2. Quest. The effect of Gods mercy cannot be in mans power to frustrate it, if he list; or that God should haue mercy in vaine [if man would not take hold of it] because if God would haue mercy on those who are reluctant, and withstand it, he could so call them, as it might befit them, that is, be effectuall vnto them. Saint Bernard in his booke of Free-will followeth Saint Au­gustine close; There is made a creation of the will by Christ into liberty, and that without vs; if into, then not out of liberty, or freedome of will: if without vs, then it is not in our Power to hinder this worke of God.

^q See this obiection answered in the first question of absolute Predestination.

^r The Article hath not the word [Alway] that is the Appealers addition. The words are not, [After we [Page 23] haue receiued the holy Ghost, we may fall into sinne, and so fall away from grace; but we may depart from grace giuen, and fall into sinne:] that is, so farre depart from grace, that a man may fall into sinne, after grace receiued; which is confessed on all parts. The Article speaketh not of a totall falling away from grace, much lesse, finall; for the words immediatly following are [and by the grace of God, to wit, (before giuen) we may rise againe.] He that falleth finally, cannot rise againe: he that falleth totally from grace, cannot rise againe by the grace he had receiued, because he is supposed to haue lost all the grace he receiued; and the Article speakes not of new grace, but onely of grace before receiued, and giuen. Besides, the words of the Apostle to the Hebrewes 6. 6. beare strongly that way; that a man, who was once partaker of the holy Ghost, if hee fall away, that is, totally cast away the Spirit of grace, cannot possibly be renewed againe by repentance. Whence we thus argue;

None who may after their fall rise againe by repentance, fall totally, or finally, Heb. 6. 6.

But all those, of whom the Article speakes, may after their fall, rise againe by repentance.

Therefore none of whom the Article speaks fall totally, or finally.

^s The Appealer vttereth two manifest vntruths in [Page 24] this allegation out of the Conference at Hampton Court. The first is, That he faith the sense of the Ar­ticle was there challenged as vnsound; for Doctor Rainolds [who in the name of the rest desired a fuller explication of the meaning of the Article, to preuent that mistaking, which is sithence fallen out in M. Mon­tague, and others] began with this Preface [Though the meaning of the Article be sound, and good &c.] The se­cond is, That he affirmeth, that this tenent, [a iustified man may fall away from grace, and become, ipso fa­cto, in the state of damnation, &c. now styled Arminia­nisme by these Informers] was resolued, and auowed for true by Doctor Ouerall, and that honourable and learned Synod. For Doctor Ouerall, after he had affir­med, That a iustified man committing any grieuous sinne (as adultery, murther, or treason) became, ipso facto, sub­iect to Gods wrath, and was in the state of damnation (quoad praesentem statum) addeth, yet those that are cal­led, and iustified according to the purpose of Gods election did neuer fall, either totally from all the graces of God, to be vtterly destitute of all the parts, and seeds thereof, or fi­nally, from iustification; but were in time renewed by Gods Spirit vnto a liuely faith, and repentance, and so iustified from those sinnes, and the wrath, curse, and guilt annexed thereunto, whereinto they were fallen, and wherein they lay so long, as they were without true repentance for the same.

^t Because this place of Ezekiel is set in the fore-front both by the Appealer, and by Bertius, as a testimony, on which they most rely, and are most confident of; I will endeuour both fully to answer, and retort it a­gainst them. Besides those Answers, by which others haue rebated the edge of this Obiection: As * first, that this speech is conditionall; suppositiue, and not posi­tiue; and therefore no more inferreth that a righteous [Page 27] man may fall from his righteousnesse, then those words of Saint Paul [If an Angell from heauen shall preach vnto you another Gospell, than that you receiued, let him be accursed] conclude, that an Angell from hea­uen can preach another Gospell. Or the like of our Sauiour, [They shall doe signes and wonders to seduce, if it were possible, the Elect] therefore it is possible to seduce the elect; whereas indeed the contrary may be infer­red, euen from those words. Secondly, That the Pro­phet speaketh of him, that is righteous in his owne o­pinion, and before men; but not in the sight of God, such a man may fall away from his righteousnesse; but the question is, of a man regenerate, and truly righte­ous; and such a one cannot turne away from his righte­ousnesse. Of this minde is Saint Gregory Moral. in Iob. lib. 34. cap. 13. They, who may be seduced in such sort, that they neuer returne againe, may seeme to lose the habit of sanctitie before the eyes of men, [sed eam ante oculos Dei nunquam habuerunt] but indeed they neuer had any holinesse in the sight of God. Thirdly, that the Prophet speakes here of actuall righteousnesse, which may be lost, and is lost, by the committing of any wilfull and grieuous sinne against conscience; not of habituall, which cannot be lost [if he doe that which is lawfull and right, Ezek. 18. 21. and 24. If he doth according to all the abominations the wicked man doth, all the righteous­nesse [Page 28] that he hath done shall not be remembred] here is not a word that importeth habituall righteousnesse, but meerely actuall; which, all sides confesse, may be lost. Besides these answers, I say further, that this Scripture no way tendeth to Bertius, or the Appealers purpose. For they should proue, that a iustified man may lose Euangelicall righteousnesse, or the righteousnesse of Faith; not Legall righteousnesse. Now it is euident, that the Prophet speaketh of Legall righteousnesse; First, by the pronoune (his) [if the righteous turne a­way from (his) righteousnesse] that is, the righteous­nesse of his owne workes, or his inherent righteous­nesse: not the imputed righteousnesse of Christ, for that is not his owne, Philip. 3. 9. That I may be found in him, not hauing mine owne righteousnesse, which is of the Law; but the righteousnesse, which is of God by faith. Se­condly, by the enumeration of particulars, vers. 6, 7, 8. 15, 16, 17. all which appertaine to Legall righteous­nesse: If he hath not eaten vpon the mountaines, nor lift vp his eyes to the Idols of the house of Israel, nor come neare to a menstruous woman, and hath spoiled none by violence, and hath not giuen his money vpon vsury, &c. Lastly, this argument may be retorted against the Ad­uersaries two wayes. First thus, If the difference of the Couenant betweene the Law and the Gospell, con­sisteth especially in this, [that the righteousnesse requi­red [Page 29] by the one may be lost, but the righteousnesse pro­mised by the other cannot be lost] then the argument from the losse of Legall righteousnesse to Euangelicall, is of no force, but to disproue our Aduersaries tenent: for that, which in this place of Ezekiel, is affirmed of the one, may not be affirmed of the other: but the dif­ference of the Couenant betweene the Law and the Gospel cōsisteth especially in this, [that the righteous­nesse required by the one may be lost, but the righte­ousnesse promised by the other cannot be lost.] Ierem. 31. 31. 33. 34. Heb. 8. 8. Behold the dayes come that I will make a new Couenant with the house of Israel, and with the house of Iudah; not according to the Couenant that I made with their Fathers, &c. but this shall be my Couenant, which I will make with the house of Israel; I will put my Law in their inward parts, and write it in their hearts, I will forgiue their iniquitie, and remember their sinne no more. And Ierem. 32. 40. I will make an euerlasting Co­uenant with them, that I will not turne away from them to doe them good; but I will put my feare in their hearts, that they shall not depart from me. Secondly thus: If these words are spoken generally to the children of God, and belong to the elect as well as others, they cannot imply a totall, and finall falling away from righteous­nesse, no not in the iudgement of the Arminians, and Iesuites themselues, with whose Heifer the Appealer [Page 30] plowes: [For as the Iesuites, so Arminius himselfe tea­cheth, [that a man that is elect, and predestinated to eter­nall life, cannot fall finally, nor perish for euer:] But the words of the Prophet Ezekiel are spoken generally vnto all, and belong to the very Elect; therefore I con­clude, in the words of the great Champion of Popery in generall, and of this particular touching the Aposta­sie of Saints, Card. Bellarm. lib. 3. de Iustif. cap. 12. It is true that the predestinated or elected are in no danger of losing eternall life, and that the terrifying threats vsed by the Holy Ghost in the Scriptures, are to this end, to stirre vp the elect to watchfulnesse and diligence; motiues they are to, and meanes of perseuerance, not arguments at all to proue the Saints Apostasie.

^u To the place of Matth. 12. 44. we answer; First, we ought not to ground any doctrine of faith vpon a meere parable, or allegory: because [as Saint Augu­stine, in his booke, de Doctrinâ Christianâ, deliuereth it] All those points which belong to faith and manners, are plainly deliuered in the Scriptures. Secondly, we cannot a [...]gue strongly from corporall possession, or disposses­sion, to spirituall: as a Lunaticke man, so a man pos­sessed with the Deuill in body, may be yet in the state of grace in his soule; and in like manner, as a man that is cured of his frensie or lunacie, may be yet an vn­sanctified man; so a man, out of whom the Deuill is [Page 31] cast, from tormenting or possessing the body, may be yet an vnregenerate man, (although, I grant, our Saui­our seldome, or neuer cured any mans body, but first he healed the soule, as some Interpreters haue obser­ued) yet no necessary consequence can be drawn from the health or sicknesse of the body, to the health or sicknesse of the soule. Neither is it said here, that the vncleane spirit was cast out by Christ, nor by any other; but that he went out of himselfe, and returned againe; and therefore this possessed person can be no fit em­bleme of a truly regenerated, and iustified man, out of whom the Deuil is powerfully cast out: and the party is no way vnder him, or in his power, but led by the spi­rit of God, Rom. 8. and wholly deliuered from the power of Satan. Thirdly, the meaning of the Parable is (as appeareth by our Sauiours application) that as the latter state of that man, [out of whom the Deuill first departed, and afterward returned with seuen worse than himselfe] was worse than the former, so it should be with the wicked Iewes, out of whom the vncleane spirit had gone out, for feare of the Law, but now was returned againe vnto them through their refusall of the Gospell, and despiting the Spirit of Grace. Thus Saint Hilary, Ierome, and Bede expound the Parable; and their Exposition is euidently grounded vpon our Sauiours words, vers. 45. Euen so shall it be also vnto [Page 32] this wicked generation. As it is particularly applied by our Sauiour to the Iewes, so it may be to any Nation, out of which the vncleane spirit departeth for a while, or is driuen away by the preaching of the Gospell, if it be empty of good workes, and giuen to the pleasures of this world; like the lodging of the vncleane spirit, which he found empty, swept, and garnished. The vncleane spirit will enter with seuen worse, that is, the Gospell shall be taken away from them, and the Kingdome of Grace, for the abuse of it; and they shall be brought into worse bondage of the Deuill, then before: according to Saint Peter 2 Epist. 2. 20. If after they haue escaped the pollution of the world, through the knowledge of our Lord and Sauiour Iesus Christ, they are againe intangled therein and ouercome, the latter end shall be worse with them than the beginning: for it had beene better for them, not to haue knowne the way of righteousnesse, than after they haue knowne it, to turne away from the holy comman­dement deliuered vnto them. This was the case of the Kingdome of Congo, which for a time embraced the Gospell, but afterwards perceiuing that it restrained their carnall libertie, and no way permitted pluralitie of wiues, they cast off the yoke of Christ, and enthral­led themselues againe to Satan. But it is not so with those that are truly regenerate, for to them his yoke is easie, and his burthen light. Lastly, this obiection may [Page 33] be retorted against the Aduersaries thus;

This Parable is meant of a wicked ge­neration, Matth. 12. 45. an euill, and adul­terous generation, vers. 39. a generation of vipers, vers. 34. such as the Scribes and Pharises were, who in this Parable are reproued by our Sauiour.

But the regenerate children of God are not a wicked, adulterous, or viperous generation, but a chosen generation, a royall Priest-hood, an holy nation, a peculiar peo­ple, 1 Pet. 2. 9.

Therefore this Parable is not meant of the regenerate children of God.

* To the place of Saint Luke 8. 13. and Mat. 13. 20. we answer; First, the heart of a man truly regenera­ted is not compared to a stony ground: for God by regenerating grace takes away our stony heart, and giues vs an heart of flesh, Ezek. 36. 26. Secondly, a temporary faith is not of the same nature with a iustifying faith; a temporary faith hath no root, Matth. 13. 22. and Luke 8. 13. a iustifying faith hath: a temporary faith beareth no fruit, but a iustifying faith beareth fruit, Matth. 13. 23. and Luke 8. 15. Those, who beleeue the Gospell, meerely out of temporary hopes, [because godlinesse hath the promise of this life] they receiue the word with [Page 34] ioy, while they thriue and gaine by it; but when there ariseth trouble and persecution for the Word, they are offended, and fall away: but those who ground their faith vpon the promises of a better life, their faith like gold, (1 Pet. 1. 7.) being tried in the fire, is made much more precious, and found vnto praise, and honour, and glo­ry, at the appearing of Iesus Christ, beleeuing with ioy vn­speakable, and full of glory, receiuing the end of their faith, the saluation of their soules, vers. 8. Their faith differeth from the faith of Hypocrites, and Temporizers, in the cause and kinde; their ioy in the degree; and both in the continuance. Lastly, this obiection may be retor­ted against the Aduersarie: First thus;

They, who are compared vnto the good ground, are not meant here by stony ground:

But truely regenerate Christians and beleeuers, Luke 8. 15. and Matth. 13. 23. are compared to good ground;

Therefore they are not here meant by stony ground.

Secondly, thus;

That faith, which is distinguished from a iustifying faith in this Parable, cannot be taken for the faith of a true re­generate Christian;

[Page 35] But the temporary faith is distingui­shed in this Parable from a iustifying faith;

Therefore the temporary faith can­not be taken for the faith of a true rege­nerate Christian, and consequently, the Appealer, and Arminians are in this their allegation mistaken.

^x To the place of Matth. 24. 12. we answer; First, that the loue of many may wax cold; yet will it not there­upon follow, that the loue of the regenerate and true beleeuers waxeth cold: for the regenerate, and true be­leeuers, are not meant by those Many. True charitie is a fruit of faith, and such as the faith is, such is the charitie. If it be a temporary faith, the charity pro­ceeding from it, is but temporary, and being so, may not only wax cold, but also be vtterly extinguished. The root being rotten, the fruit falls of it selfe. But if the root of faith be sound, charitie will neuer decay; but abound more and more, till the childe of God be filled [Page 37] with the fruits of righteousnesse, Philip. 1. 9, 11. Second­ly, the consequence is not good, from a remission of some degree of charitie, to the amission of the habit of it: The Apostles themselues, as they were not so strong in their faith, so neither so hot in their loue to­ward our Sauiour at his Passion, as before. Their faith was shaken in that fearfull storme of temptation; their confidence was small, or none in appearance, in their owne sense: for in saying [we trusted, it had beene hee that should haue redeemed Israel, Luke 24.] they imply, that his death had loosned the Anker of their hope, and that both their heart and faith failed them for the time, their loue also waxed cold, if not freezed, when they fled from him, and forsooke him. Yet no learned Di­uine euer affirmed, that their loue to our Sauiour was quite lost; for as he loued them, so they loued him to the end. Thirdly, this argument may be retorted a­gainst the Aduersaries thus:

If Christ doth here put a difference betweene those that are truly faithfull, and hypocrites, in this; that the one (Hypocrites to wit) should in the latter dayes and perillous times be offended, de­ceiued, wax cold in charity, but the other (the truly faithfull) should continue to the end, then this place maketh not for, but [Page 38] against the totall or finall falling away of true beleeuers.

But Christ in this place puts a diffe­rence between those that are truly faith­full, and hypocrites, in this; that the one (Hypocrites to wit) should in the latter daies and perillous times be offended, de­ceiued, and wax cold in charity, vers. 10, 11, 12. but the other (the truly faithfull) should continue to the end, vers. 13.

Therefore this place maketh not for, but against the total or finall falling a­way of true beleeuers.

^y To the place alledged, Rom. 11. 19, 20. we answer: First, that it is not meant of particular beleeuers, and their danger of falling away from iustifying faith; but of the people of the Gentiles in generall, and their dan­ger of being cut off from the true Oliue, into which they were ingrafted, that is, from the outward pro­fession of faith, and communion of the Catholique Church, into which they were admitted vpon the re­iection of the Iewes. The Gentiles therefore ought not to be high-minded against the Iewes, but feare, lest God, who spared not the naturall branches, should not spare them, but cut them off also, as he did the naturall branches, if they should grow proud, and presumptu­ously [Page 39] secure. Now there is no question, but that a Vi­sible Church, which at this time professeth the truth, and is a member of the Catholike Church, may fall a­way from the outward and publike profession of faith, and cease to be a part of the Catholike visible Church; as the most famous, & sometimes flourishing Churches of Greece and Asia, planted by the Apostles themselues, now ouer-run with Mahometanisme, Idolatry, and He­resie, proue by their lamentable Apostasie, and deplo­rate, if not desperate estate. But Bertius and the Appea­ler should haue had their eyes vpon the marke, and point in question; which is not of the doctrine of faith, but the habit of faith; not de fide, quam credimus, but de fide, qua credimus; not of the publique profes­sion of a Church, but of a particular affiance of euery true beleeuer in Christ. A member of the visible Church may be cut off, but no member of the inuisible; for Christ cannot haue, damnata membra, any members, who shall not be saued, as the Approuer of the Appealers booke rightly gathereth out of Saint Augustine, in his Reply to Fisher. A Church, or Kingdome generally may depart from the Christian faith, or renounce the pure profession thereof in publique, and yet no true beleeuer, either totally or finally, lose his faith; but ei­ther secretly in that State or Kingdome, or else-where openly, he may retaine both faith it selfe, and the pro­fession [Page 40] thereof. Secondly, Gods threatnings haue their vse, both in the Elect, and Reprobate; to make the one vnexcusable, or to keepe them within some bounds of moderation; and to keepe the other in an awfull reue­rence, filiall feare, and spirituall watchfulnesse, which are meanes of Perseuerance, no arguments of Apostasie. Feare is not, but where a change may be; to wit, feare of a change; but there may be a feare of offending God through high-mindednesse, and presumption, as was in the Apostles, and is in all the Elect, & yet no change of their estate of grace could or can be, by the confes­sion of Arminius himselfe, and the learned'st of all our Aduersaries. Thirdly, as the faithful ought to feare, so they also might, and de facto would fall away, not on­ly totally, but finally, if they were left to themselues; and therefore, in regard of the frailtie of their nature, and mutabilitie of their owne will, they haue iust cause to feare, and doe still feare in themselues, yet are still confident in God, who is faithfull, and will establish them, and keepe them from euill, 2 Thess. 3. 3. and shall confirme them vnto the end, that they may be blamelesse in the day of our Lord Iesus Christ, 1 Cor. 1. 8. Lastly, this Obiection may be retorted against the Aduersa­rie thus:

That feare, which God promiseth to put into the hearts of true beleeuers, to this end, [Page 41] that they may not fall away from him, is a certaine meanes to preserue true beleeuers in the faith, (else God should faile in his end.)

But the feare here enioyned, is that feare, which God promiseth to put into the hearts of true beleeuers, to this end, that they may not fall away from him, Ierem. 22. 40.

Therefore the feare, here inioyned, is a certaine meanes to preserue true beleeuers in the faith: and consequently a strong ar­gument for the perseuerance of Saints in faith and grace; as it is vrged by Saint Au­gustine in his booke de Perseuer. Sancto­rum, cap. 2. [I will put my feare in their hearts, that they shall not depart from me) What is it else, then to say? the feare shall be such, and so great, that they shall for euer cleaue vnto me.

^z To the places alledged, Iohn 15. 2, 5. we answer: First, there is a double insition or ingraffing into Christ; externall, when a man is made a member of the visible Church by the hearing of the Word, and parti­cipation of the Sacraments; internall, when a man by sanctifying grace, and sauing faith, is made a member of the inuisible Church. They, who haue the outward [Page 42] insition only into the true Vine Christ Iesus, may be cut off: but they, which haue the inward as well as the outward insition, cannot be cut off, and wither as a branch; for Non est corpus Christi reuerâ, quod non er it in aeternum; That is not Christs true body, which shall not abide for euer, [neither, by the like reason, is that a true branch, which abideth not for euer in the Vine] August. de Doct. Chri. lib. 3. cap. 32. Which reason of S. Augustine is confirmed by Saint Gregory, in his description of the Church in his Comment on the Canticles, Christus sanctam Ecclesiam de sanctis in aeternum permansuris ex­truxit; Christ hath built his Church of Saints which shall for euer perseuere. Secondly, as there is a double insiti­on into Christ, so there is a double profession of faith; a naked and bare profession without practise of a holy life, or fruit of good workes; or a profession ioyned with practise, a faith working through loue, & bring­ing forth the fruits of the Spirit. By the barren bran­ches cut off, and withered, Theophylact on these words alledged, vnderstandeth those, who make a naked and bare profession: Saint Cyril, in his tenth booke vpon Iohn, Those who haue faith without loue, and good works; such a faith S. Iames in his second Chap. calls a dead faith, but the faith by which the iust man liueth, is a li­uing faith working by loue, Galat. 5. 6. and bringing forth fruit with patience, Luke 8. 15. Thirdly, the words [in [Page 43] me] Iob. 15. 2. may be either referred to the word [Vine] and the meaning is, euery branch existent or ingraffed in me, that beareth no fruit, but leaues only of a bare profession, shall be taken away; or the words [in me] may be referred to bearing of fruit, and the meaning is, euery professour of Religion, or member of any Con­gregation that beleeueth not (in me, and beareth not fruit in me, to wit, the fruits of the Gospell by my grace, shall be cast forth as a dead branch, and wither) for, as it is in the fift verse, Hee that abideth in mee, and I in him, the same bringeth forth fruit: for without me yee can doe nothing. If the words be taken in the former sense, they are meant of Hypocrites within the Church; if in the latter, of Iewes, or Pagans, without the Church; who beare fruit, that is, doe morally good workes, or, doe by nature the things contained in the Law, Rom. 2. 14. but because they doe not these things in faith, their good workes are no better, than splendida peccata, sins hauing a luster, or shew of vertue, as Saint Augustine. Take the words in either sense, they belong not to re­generate persons, and true beleeuers, who are so in­graffed into Christ, that they abide in him by faith, and beare fruit in him through faith. Lastly, this Obiection may be retorted against the Aduersarie, thus:

No branch, that beareth fruit in Christ, shall be taken away, but purged, that it may [Page 44] bring forth more fruit (as it followeth in the second verse vrged by the Aduer­sarie.)

But euery true beleeuer is a branch that beareth fruit in Christ, Matth. 13. 23. Rom 6. 22.

Therefore no true beleeuer shall be taken away, but purged, that he may bring forth more fruit.

^a To the places alledged out of Timothy, wee an­swer: First, that they are fully answered by the distin­ction aboue mentioned (ad literam^y) namely of a two-fold signification of the word (faith) which is [Page 45] sometimes taken for the saith which we beleeue, that is, the word of faith, or doctrine of the Gospell, as Galath. 1. 23. Now preacheth the faith, which once he de­stroyed, Rom. 10. 8. This is the word of faith, which we preach: the hearing of faith, Galat. 3. 2. A great company of the Priests were obedient to the faith, Act. 6. 7. And in this sense Oecumenius taketh the word (faith) in the first place aboue alledged, [...]: by faith, I vnder­stand faith in doctrine; by conscience, a godly conuersati­on, or a good life. And that it is to be so taken in the latter place, it is euident by the words following, 1 Tim. 4. 1. Giuing heed to seducing spirits, and doctrine of deuils. Faith opposed to error, and doctrine of de­uils, is the true doctrine of faith, which we beleeue and preach. Sometimes the word (faith) is taken in Scrip­ture for the faith by which we beleeue; that is, the in­ward grace, or habit of faith: as Rom. 3. 28. Iustified by faith, without the deeds of the Law. And Rom. 4. 5. His faith is counted for righteousnesse, Rom. 5. 1. Being iu­stified by faith, we haue peace with God. This distincti­on is not new coyned by nouelizing Puritans, but stamped by the ancient Fathers, and goes for current among the Schoole-men. Saint Augustine in his thir­teenth booke of the Trinity, chap. 2. deliuers it in these very termes, There is a difference betweene the faith, quae [Page 46] creditur, and quâ creditur: And Lombard, lib. 3. distinct. 23. taketh the same from Saint Augustine, saying, Fides est interdumid, quod credimus, interdum estid, quo credi­mus. Secondly, we answer, that as there is a tempora­ry faith, so there may be a good conscience for a time, which a man putting away, soone after makes shipwrack concerning faith: that is, either concerning the doctrine of faith, by maintaining errors, (as both Bertius, and the Appealer haue done:) or concerning the act of a temporary faith, by ceasing to beleeue, and professe the faith. Thirdly, it is to be noted, that the Apostle saith not [losing] but [putting away a good conscience] which words may be most properly meant of such, who hold faith, and notwithstanding put away a good conscience; that is, gladly embrace the promise of the Gospell, and remission of their sinnes by faith, but reiect the condi­tion vpon, & end for which grace is offered, Tit. 2. 12. (To deny vngodlinesse, and worldly lusts, and to liue sober­ly, righteously, and godly in this present world) such are all carnall Gospellers, who beleeue well, but liue not accor­dingly. Fourthly, the phrase (making shipwracke) doth not import the vtter losse of faith; for many things, that fall out of the ship by wrack, are recouered again, and saued; and therefore Tertullian, in his book de Poe­nitentiâ, elegantly calleth repentance Tabulam post nau­fragium, A board, or broken peece of the ship, on which [Page 47] after ship wracke a man may, as they did Act. 27. 44. Escape safe to land: Pleri (que) naufragio liberati, exinde re­pudium & naui & mari dicunt, & Dei beneficium, salu­tem suam scil: memoriâ periculi honorant; Most men, that haue escaped in shipwrack, renounce both ship and sea, and, by remembrance of their former danger, more highly prize Gods benefit, and their saluation, Lastly, this Obiection may be retorted against the Aduersary, thus.

If those, who are here said to make ship­wracke of faith, are not to be thought, to haue fallen away finally from grace and sal­uation, but rather the contrary, then this place maketh nothing for the finall Aposta­sie of true beleeuers:

But those, who are here said to make ship­wracke of faith, are not to be thought, to haue fallen away finally from grace and sal­uation, but rather the contrary;

Therefore, this place maketh nothing for the finall Apostasie of true beleeuers.

The first Proposition is euident; the Assumption is thus confirmed:

Those who were deliuered to Satan by the Apostle for their amendment, and that their spirit might be saued in the day of the Lord Iesus, are not to be thought to haue fal­len [Page 48] finally from grace and saluation.

But those, who are here said to make ship­wracke of faith, (to wit, Hymeneus and Alexander) were deliuered to Satan by the Apostle, for their amendment, 1 Tim. 1. 20. and that their spirit might be saued in the day of the Lord Iesus, 1 Cor. 5. 5.

Therefore those, who are here said to make shipwracke of faith, are not to bee thought, to haue fallen finally from grace, and saluation.

^b To the place Galath. 5. 4. wee answer: First, the maine scope and drift of the Apostle, is to confute [Page 50] those among the Galathians, who went about to ioyne Iudaisme with Christianisme, Legall righteousnesse with Euangelicall: these the Apostle shewes cannot stand together. For the one consisteth in the perfect fulfilling of the Law, Rom. 10. 5. the other in forgiuenesse of sinnes, Rom. 4. 7. The proper meaning therefore of the words is, that whosoeuer seekes for iustification by the Law, that is, the workes of the Law, is fallen from grace, that is, hath lost his claime by the couenant of grace, or is excluded from all hope of obtaining mercy and grace; for such a one is become a debtor to the whole Law, that is, cannot bee iustified, to wit, by the couenant of workes, vnlesse hee fulfill the whole Law, which no man is able to doe. Secondly, Grace is sometime ta­ken for a reward of free gift, and so it is opposed to merit; sometime it is taken for supernaturall habits in­fused, putting a man in grace and fauour with God, or making him gratious, and so it is opposed to na­ture; sometime it is taken for the doctrine of free re­mission of sinnes by Christ, or couenant of grace, and so it is opposed to the Law, or couenant of works: and that it is taken in the last sense in this place, is euident by the antecedents, and consequents, and the very op­position to the Law in this fourth verse, Gal. 5. Third­ly, admit the word (Grace) were here taken for the grace of regeneration, or iustification, as the Aduer­saries [Page 51] would haue it, yet the Text maketh nothing for them; for it is not said, that the Galathians fell from grace totally, or finally; although in that particular error of theirs, in retaining the Legall ceremonies, and vrging Circumcision, they in effect, and by conse­quent ouerthrew a maine doctrine of the Gospel, tou­ching iustification by faith in Christ. Lastly, this Ob­iection may be retorted against the Aduersarie, thus:

Whosoeuer teach, and beleeue iustificati­on on by the Law, or inherent righteousnesse, are fallen from grace, and refuted by this text of the Apostle.

The Aduersarie teacheth and beleeueth iustification by the Law, or inherent righ­teousnesse; see the precedent tablet, Art. of iustification.

Therefore the Aduersary is fallen from grace, and refuted by this text of the A­postle.

^c To the place alledged out of Saint Peter 2. Epist. 2. Chap. 20. We answer: First, Saint Peter speakes not of true beleeuers, but of false teachers, who priuily brought in damnable heresies, euen denying the Lord that bought them, verse 1. These [though they had escaped the filthinesse of the world through the knowledge of Christ, that is, the practise of grosse [Page 52] idolatry, called in Scripture Spirituall fornication and vncleannesse; and had kept themselues from other foule, and enormous sinnes of the flesh euen against nature, wherein the blinde idolaters of the world were intangled] yet were neuer inwardly, and throughly washed and cleansed, especially from the pollutions of the heart. The Apostle compareth them to swine, which after they are washed, (that is, outwardly) wal­low againe in the mire, because they retaine still their swinish nature: so these, after they had receiued the knowledge of Christ, and outwardly conformed themselues to the Gospell, and cleansed themselues from grosse actuall sinnes, returne to their former fil­thinesse, as naturall bruit beasts, made to be taken and de­stroyed, vers. 12. Secondly, a man may be intangled againe in the pollutions of the world, and relapsed in­to foule sins (as some of Gods Saints haue beene) yea as enormous as any he committed before his conuer­sion, and yet not fall totally or finally from grace, as shall be shewed hereafter. Lastly, this Obiection may be retorted against the Aduersary, thus:

None, that are, or were true beleeuers, are wells without water, [For he that belee­ueth, out of his belly flow riuers of liuing water, Iob. 7. 38.]

Those spoken of by S. Peter are wels with­out water, vers. 17.

Therefore those spoken of by Saint Peter, are not, nor were true beleeuers.

Or thus:

None of the regenerate are dogges, or swine; [For holy things, and pearles are gi­uen to them, which may not be giuen to dogs, or cast before swine, Matth. 7. 6.]

Those, whom Saint Peter speakes of, are dogs and swine, vers. 22.

Therefore those, whom S. Peter speakes of, are not regenerate.

And so this text of Scripture is nihil ad rhom­bum; and the Aduersaries argue worse and worse, (It being happened vnto them, ac­cording to the true prouerb, (ab equis ad asi­num) mentioned vers. 16. which beast, and the Rider, whether they are not a perfect impresse and embleme of the Bertius a pension in France, [...] sooke the truth, and [...] at this pre­sent a Popish Apos [...]ata. Aduersarie, I refer it to the intelligent Reader of that Motto, ver. 15. [HAVE FORSAKEN THE RIGHT WAY, FOLLOWING THE WAY OF BA­LAAM, THE SONNE OF BOSOR, WHO LOVED THE WAGES OF VNRIGH­TEOVSNES.

^d To the place alledged, Heb. 6. 4. weanswer: First, It is not affirmed (as Whitaker learnedly obserueth in [Page 54] Cygneâ Cantio:) that those, who were inlightned &c. doe fall away, but, if they fall away, they cannot be re­nued by repentance. Which note of that Swan sweetly accordeth with the words of the Apostle himselfe in this Chapter, vers. 9. But beloued, we are perswaded bet­ter things of you, and things that accompany saluation, though we thus speake. May not I iustly apply the words of Saint Cyprian, against Nouatus, to the Aduersarie Bertius, (Scindis, sicut ipse scissus es,) As thou art cut off, and hast made a rent in the Church, so thou cut­test, and would'st make a rent in the Scripture, by ta­king a part by it selfe to serue thy turne, contrary to the coherence and scope of the whole? Secondly, in­lightning grace doth not necessarily import renuing and sanctifying grace; nor tasting the heauenly gift, eating the bread of life, Ioh. 6. and being filled therewith, Matth. 5. 6. nor partaking of the holy Ghost, being led by the holy Ghost, Rom. 8. much lesse sealed with it, Eph. 1. 13. as all true regenerate Christians are. The Aduer­saries might haue learned out of Gratian. de poenit. dist. 2. It is one thing to taste the gift, and powers of the world to come; another, to haue them rooted in the heart: Aliud affici pro tempore, aliud perfici, & obsignari in vitam aeternam: One thing, to be moued, or affected for a time, as Herod was at the hearing of Iohn the Bap­ [...]ist; another thing, to be perfectly sanctified, and sea­led [Page 55] to eternall life, as are all true beleeuers, 2 Cor. 1. 22. Ephess. 4. 30. Lastly, this Obiection may be retorted against the Aduersary, thus:

No regenerate childe of God can commit the sinne vnto death, 1 Ioh. 5. 17. 18.

The Apostle here speakes of those that commit (or at least may commit) the sinne vnto death.

Therefore the Apostle speakes not here of any regenerate childe of God.

^e To the place alledged, 1 Cor. 10. 12. we answer: First, though the regenerate, and iustified mans estate be certaine, yet is it certaine by the vse of such meanes as God hath appointed; whereof spirituall watchful­nesse [Page 56] and care, to which the Apostle here exhorteth, is a principall. The Apostles estate was certaine, for Christ saith, Luke 10. 20. Reioyce, because your names are writ­ten in heauen. And Iohn 17. 12. Those that thou gauest me, I haue kept, and none of them is lost, but the sonne of perdition. Yet he commandeth them to watch and pray, that they enter not into temptation, Matth. 26. 41. And he prescribeth a forme of prayer to be vsed by them, and vs, continually, [Lead vs not into temptation] Mat. 6. 13. The souldiers, and passengers estate, who were in the ship with Paul, Act. 27. 24. was safe, and sure, be­cause God had giuen Saint Paul all them that sailed with him: Yet were they to vse the helpe of the shipmen to saue their liues, and vnlesse they had so done, they had perished, vers. 31. Except these abide in the ship, yee can­not be saued. Secondly, the Apostles words are to be noted, who saith not, Let him that standeth, but, let him that thinketh he standeth. A man may thinke hee standeth, though indeed he standeth not; as those that killed the Apostles, did thinke that they did God good ser­uice, Iohn 16. 2. The Pharisie thought that he was ra­ther iustified, than the Publican, yet he was not. Saint Paul thought he had done a worke acceptable to God, and aduantagious to the true Church, when he perse­cuted the Saints, and made hauocke of the Church. The heart of man is deceitfull aboue all things, as it [Page 57] deceiueth others, so sometimes our selues also. Wee may conceiue that we are highly in Gods fauour, and a great way toward heauen, when yet indeed we are cast backe, or stand at a stay. It is therefore a speciall point of wisdome, to examine our spirituall estate, and proue whether we are in the faith, or no; that is, whe­ther we stand indeed, or thinke onely that we stand: for he that thinketh only that he standeth, and hath no sure footing, nor ground of his perswasion, may fall, and that irrecouerably. Thirdly, He that standeth may fall, yet not totally, or finally. A man may fall, and yet not bee hurt by his fall; a man may be hurt, and that dangerously, by a fall, and yet not die of that hurt; Though he fall, he shall not be vtterl [...] cast downe: for the Lord vpholdeth hi [...] with his hand Psal. 37. 24. Iustus cadit, non tamen excidit. The righteous fal­leth seuen times a day; Si cadit, quomodo iustus? si iustus, quomodo cadit? If he fall, how is he righteous? if righte­ous, how doth he fall? Saint Ierome answereth, sed iusti vocabulum non amittit, qui semper per poenitentiam resur­git; He loseth not the name of righteous, who, as often as he falls by sinne, riseth againe by repentance, Epist. 44. Lastly, this Obiection may be retorted against the Aduersarie, thus:

None of those, whom God preserues from being ouercome, in temptation, can fall total­ly, or finally.

Those whom Saint Paul aduiseth to take [Page 58] heed lest they fall, are such, whom God pre­serues from being ouercome in temptation; in the next verse, 1 Cor. 10. 13.

But God is faithfull, who will not suffer you to be tempted aboue that you are able: but wil with the temptation also make a way to escape, that ye may be able to beare it.

Therefore, those whom Saint Paul ad­uiseth to take heed lest they fall, cannot fall totally, or finally.

^f To the place alledged Phil. 2. 12. we answer: First, that the argument drawne from the feare of Gods Saints, hath beene before refuted, and retorted, in the handling that text of the Apostle [Be not high-minded, but feare.] Secondly, we answer, Feare is not here op­posed to religious confidence, but to carnall security, and presumption. The trembling here commanded, is an awfull reuerence, and filiall trembling, not a ser­uile affrighting: this feare and trembling, is not only ioyned with assured hope, that God will worke both the will and the deed in them that so feare, vers. 13. but also with ioy, Psal. 2. 11. Serue the Lord with feare, and reioyce with trembling. Feare cannot be here taken for a distrustfull feare, or a feare of being damned, but of a sollicitous and watchfull feare; for this were no good consequence, God worketh in you the will and the [Page 59] deed, therefore feare, that is, doubt and distrust your saluation; but vse all diligence to make your election sure, and be carefull to stirre vp God his grace in you, and to call on him continually in all humblenesse of minde, for the assistance of his Spirit, without which you can neither doe, nor will any good. This grace and assistance of his Spirit God promiseth to none, but to the humble, and such as tremble at his word, Esay 66. 2. Why doth the Apostle say, Aug. [...] turd & [...], cont. Pel [...]g. cap. 27. saith Saint Augu­stine, worke out your saluation with feare and trembling, and not rather with securitie, if God worke it? vnlesse because in regard of our will, without which we cannot well worke, it may soone come into mans heart, to esteeme that which he doth well, to be his owne worke, and say, I shall neuer be remoued? therefore he, who gaue power to his will, turned his face for a while frō him, that he which said so might be troubled; quoniam ipsis est ille tumor sanandus doloribus: Because that swelling pride is to be healed with very sorrowes of a troubled minde. Lastly, this Obiecti­on may be retorted against the Aduersarie, thus:

None, in whom God worketh both the will to perseuere and deed, can fall totally, or fi­nally.

In those, whom Saint Paul here adui­seth to worke out their saluation with feare and trembling, God worketh both the [Page 60] will to perseuere, and deed, Philip. 2. 13.

Therefore those, [...] whom Saint Paul here aduiseth to worke out their saluation with feare and trembling, cannot fall totally, or finally.

^g To the instance in Lucifer and Adam, we answer: First, that though man in the state of Proficiency be not simply in an happier estate, and better then Adam in Paradise, much lesse then Lucifer in Heauen, yet he may haue, and hath a greater assurance of his estate then they had. Aug. de Cor. rep. & Gra [...]. cap. 11. Saint Augustine confidently affirmeth, That the grace which was giuen by the second Adam, ex­ceeds that which was giuen to the first Adam, in that it was more powerfull; Haec potentior est in secundo Adam, prima est enim quâ sit [...]t habeat homo iustitiam, si velit; secunda plus potest, quâ sit vt velit, tantum (que) velit, & tanto ardore diligat, vt carnis voluntatem contraria con­cupiscentem voluntate Spiritus vincat. And againe, Primo homini, Aug. ibid. cap. 12. qui in eo bono, quo factus fuerat rectus, ac­ceperat posse non peccare, posse non mori, posse ipsum bo­num non deserere, datum est adiutorium perseuer antiae, non quo fieret vt perseueraret, sed sine quo per liberum arbi­trium perseuerare non posset. Nunc vero sanctis in reg­num Dei per gratiam praedestinatis non tantum tale adiu­torium perseuerantie datur, sed tale, vt ijs perseuerantia ipsa donetur; non solum vt sine isto dono perseuerantes esse non possint, verumetiam vt per hoc donum non nisi perse­uerantes sint. Secondly, from Gods dealing with the Angels that kept not their first estate, but &c. to his dea­ling with man after his fall, no good president can be taken; for it is certaine, God prouided a Redeemer for [Page 62] man, but none for them. (As the Angels sin was grea­ter, so their iudgement was more heauy, and losse irre­parable.) Neither is the consequence good from A­dams losse of his estate of Innocency to the like possibi­litie of the regenerates losse of their estate of Grace; because God made no euerlasting * Esay [...]4▪ 8. couenant of peace with Adam before his fall, as he did since with the regenerate in Christ the Peace-maker. He made no such promise to Adam before his fall, as he hath made to his Church since, that Hell gates should not preuaile against her. Adam had no Mediator before his fall to pray for his perseuerance in the state of Innocencie; but the faithfull and truly regenerate haue the effectu­all prayers of Christ the Mediator for their perseue­rance in faith and grace; * [...]. 22. 32. I haue prayed for thee Peter, that thy faith faile not: And, * Iohn 17. 1 [...], 20. I pray that thou shouldest keepe them from the euill: neither pray I for these alone, but for them also which shall beleeue on me through their word. Thirdly, Adam in Paradise stood by the power of his owne free-will, and naturall integrity; but the regenerate are now kept by supernaturall grace, and the * [...] power of God through faith vnto saluation; and therefore, albeit Lucifer in Heauen, and Adam in Para­dise, who stood meerely of themselues, fell from their first estate, it is no consequent that the regenerate may in like manner fall from their estate, who stand not by [Page 63] themselues, but by Christ, and are supported by God. Lastly, this Obiection may be retorted against the Aduersary, thus:

If the state of Creation and Redemption differ especially in this, that men and Angels in the state of creation had power to perse­uere, if they would, but not will; and men in the state of redemption haue not only power, but also will giuen them to perseuere, and grace by which they cannot but perseuere; then the argument, drawne from the totall fall of Adam, and finall of Lucifer, to the totall and finall falling away of the regene­rate, maketh nothing for, but strongly a­gainst the Aduersary:

But the state of Creation and Redempti­on differ especially in this, that men and An­gels in the state of Creation had power to perseuere, if they would, but not will; and men in the state of Redemption haue not on­ly power, but also will giuen them to perse­uere, and grace by which they cannot but perseuere, as hath beene proued.

Therefore the Argument, drawne from the totall fall of Adam, and finall of Luci­fer, to the totall and finall falling away of [Page 64] the regenerate, maketh nothing for, but strongly against the Aduersary.

^h To the first instance in Saul, we answer▪ First with * Cap. de [...] Melancthon, that Saul seemed to be a faithfull man, but the euent sheweth that he was an hypocrite. He was in­deed chosen to the Kingdome of Israel, but not to the Kingdome of Heauen, by the Appealers leaue: there is no syllable in Scripture importeth so much; hee was in­deed indued with the Spirit of Gouernment, and the Spirit of Prophecie, but not with the Spirit of Regene­ration for ought appeares in Scripture: hee might be, and, as most thinke, he was, among those to whom that speech of our Sauiour might be applied, Mat. 7. 22, 23. Many shall say to me in that day, Lord, Lord, haue we not pro­phecied in thy name? &c. & then will I professe vnto them, I neuer knew you: Depart from me, ye that worke iniqui­tie. Secondly, we answer, The words alledged by Ber­tius, 1 Sam. 9. 2. speake of the lineaments of his body, and proper personage, not of the inward vertues of his minde, or graces of his soule [There was not a goodlyer, the text saith not a godlyer, person than hee; from the shoulders, and vpward, he was higher than any of the peo­ple] To argue from stature to grace, from the bodie to the soule, from proceritie to sinceritie, from a cor­ruptible crowne, to an incorruptible, is scopam dissolu­tam facere, to make a besome without a band, or to make a rope of sands. Lastly, this Obiection may be retorted against the Aduersarie, thus:

[Page 66] The gifts and calling by God of the rege­nerate are without repentance, Rom. 11. 29.

Sauls gifts and calling by God were not without repentance; for the text saith, 1 Sam. 15. 11. God repented him, that he had made Saul King, &c.

Therefore Sauls gifts and calling were not the calling and gifts of the regenerate.

ⁱ To the second instance in Salomon wee answer: That Salomon was indeed a childe of God, and is called the beloued of the Lord, because the Lord loued him in­deed, 2 Sam. 7. 12. But we deny, that he fell from grace either totally, or finally. Hee was a type of Christ, a pen-man of the holy Ghost; God threatned grieuous­ly to scourge him for his sinnes, yet promised withall neuer quite to cast him off. His fall, I confesse, was grieuous, but his repentance in his booke of the Prea­cher sheweth that the seed of God still remained in him, as it doth in all the children of God, 1 Ioh. 3. 9. This seed, because it is immortall, 1 Pet. 1. 23. preserueth eue­ry childe of God, in whom it remaineth, from eternall death. Lastly, this Argument may be retorted against the Aduersary, thus:

If God withdrew not his louing kindnesse vtterly from Salomon, Salomon fell not from grace totally, nor finally.

[Page 67] God withdrew not his louing kindnesse vtterly from Salomon:

Therefore Salomon fell not from Grace totally, nor finally.

The first proposition is manifest; for vtterly & totally are termes equiualent, and it is certain, that whosoeuer falleth not totally, cānot fall finally. The second propo­sition may be deduced out of Psa. 89. 31, 32, 33, 34, 35.

^k To the place alledged out of Tertullian, wee an­swer: First, The Appealer falsly translates the words of Tertullian, whose words are not (probatus (à Deo) a man approued (by God:) but simply (probatus) that [Page 70] is, a man approued, or well thought of; as probatus Author, an approued Author, or generally well esteemed. And that by (probatus) he meant not approued by God, his words following in the same Chapter seeme to me to make euident, his words are about seuen lines after, Tu vt homo extrinsecus vnumquem (que) nosti; putas quod vi­des, vides autem quous (que) oculos habes, sed oculi sunt Do­mini alti; Homo in faciem, Deus in praecordia contempla­tur; ideo cognoscit Dominus qui sint eius. Thou as man knowest euery man by the outside, thou thinkest that to be which thou seest; thou seest as farre as thou hast eyes, but the Lords eyes are high: man looketh on the face, God be­holdeth the heart; therefore the Lord knoweth who are his. Secondly, the instances of Tertullian are of a different kinde. Saul and Salomon were not alike: Salomon a glorious type of Christ; Saul rather of Antichrist. Sa­lomon is called by the holy Ghost Iedidiah, beloued of God. Saul neuer was so called: Saul therefore might fall totally, and finally; but for Salomon wee resolue with the Reuerend and excellently learned Bishop of Sarisbury in the words of Tertullian himselfe; [...]obert Abbot in Diatribam Tho [...]sand. Tertullian. de fugd. Salo­mon in lapsu gratiam fidei remisit, actum intermisit, habi­tum non amisit; motum (que) fuit in co spiritualis vitae robur, non amotum; concussum, non excussum: There was in Sa­lomons fall a remission or abatement of the grace of faith, an intermission of the act, not an amission of the habit; the [Page 71] strength and vigour of his spirituall life was moued in him, not remoued: shaken, but not shaken out, or quite lost, Ter­tullian speakes of Peter, but it may be applied as well to Dauid and Salomon, who are not said here to haue lost grace totally, and finally, but to haue fallen into grieuous sinnes, the one into adultery, the other into idolatry. And, notwithstanding Dauids fall, that hee retained the Spirit of Grace in him, it is manifest out of that prayer of his in the 51. Psalme, Renoua spiritum rectum intra me, Renew a right Spirit within me, vers. 10. Spiritum sanctum ne recipias àme; Take not thy holy Spi­rit from me, vers. 11. Establish me with thy free Spirit, vers. 12. These prayers of that holy Prophet shew, that Dauid in his grieuous fall lost the comfort of Gods Spi­rit, vers. 12. and the free and quickning motions there­of: and therefore he humbly desires a renouation, and confirmation of the Spirit, but not a new donation there­of. That, which he prayes to God not to take from him, certainly he had in some degree, when he so prayed, Take not thy Spirit from me. As for Salomons recouery after his fall, we haue the testimonies of Gregory of Neocaesarea, Cyril of Ierusalem, Hilary, Ierome, Ambrose, Aquinas, Bonauenture, Hugo Cardinalis, Petrus Comestor, Paulus Burgensis, Carthusian, Soto, Genebrard, Serarius, Delrius, Lorinus, and many other cited to our hands by Caleb Dalichampius student in Scedan, in his booke [Page 72] intituled Vinditiae Salomonis. Lastly, this place of Ter­tullian, de praescript. cap. 3. If it had beene entirely cited by the Appealer, would haue vtterly ouerthrown that, for which it is cited. If those words (nemo autem Chri­stianus, alledged by the Appealer) nisi qui ad finem per­seuerauerit; That no man is a Christian, but he that per­seueres to the end) wound not the Appealers Tenet; yet the words following in the end of this very Chapter cut the very throat thereof: Miramur de Ecclesijs eius si à quibusdam deseruntur, quum ea nos ostendunt Christia­nos, quae patimur ad exemplumipsius Christi: ex nobis, in­quit, prodierunt, sed non fuerunt ex nobis; si fuissent ex no­bis, permansissent vti (que) nobiscum. Maruell we if some forsake the Churches of Christ, whereas those those things which we suffer after the example of Christ doe manifest vs to be Christians: They went out from vs, but they were not of vs: for if they had beene of vs, they would no doubt haue continued with vs, saith Saint Iohn, 1 Epist. 2. 19. In this allegation, as many other in his booke, the Appea­ler resembles the Cappuchin Friers; who, when they haue gathered great store of meat at rich mens doores, I know not out of what blinde superstition, they eat the worst, and leaue the best, and daintiest meat, and vain-gloriously put it into the Almes-box, and giue it to beggers at the doore.

^l To the place of Saint Cyprian Epist. 7. we answer: [Page 73] First, that Saint Cyprian in that Epistle exhorts Rogatia­nus, and other Confessors, to perseuere in the professi­on of their holy faith, & therefore this place is brought obtorto collo, for Apostasie. His words are, immediatly before the words alledged by the Appealer and Bertius, Danda opera est, vt post haec initia, ad incrementa quoque veniatur, & consummetur in vobis, quod iam foelicibus rudimentis esse coepistis; You must vse diligence, that af­ter these beginnings you may proceed, and that may be per­fected in you which is happily begun. Secondly, we an­swer: Cyprian saith, that Saul and Salomon lost the grace which was giuen them, but expresseth not what grace he meant; whether gratiam gratis datam, or gra­tiam gratum facientem; whether the grace of illuminati­on only, or of sanctification; whether the spirit of Pro­phecie, or of Gouernment, or of Regeneration. Thirdly, whether he meaneth grace of wisdome, or grace of holi­nesse, ordinary, or extraordinary gifts of the Spirit; hee saith not that the Spirit or grace departed from them totally or finally: and therefore this shaft is not onely blunt in it selfe, but also falls very short of the marke. Lastly, Saint Cyprian, as he perseuered himselfe a con­stant Martyr to the end, so is he a great patron of the perseuerance of Saints. In his booke against Nouatia [...] of the Vnity of the Church, he sets a marke vpon back­sliders, to distinguish them from good men and true be­leeuers: [Page 74] Nemo aestimet bonos de Ecclesiâ posse decedere, Let no man imagine that good men can (marke the word Posse) depart from the true Church: Triticum non rapit ventus, nec arborem solidâ radice fundatam procella sub­uertit; inanes paleae tempestate iactantur, inualidae arbo­res turbinis incursione euertuntur: The wind doth not blow away corne, neither doth a storme ouerturne a tree deepely and strongly rooted; it is emptie chaffe that the wind scattereth, and they are weake and rotten trees that are ouerthrowne in a storme. In this sweet straine Saint Cyprian playeth on his Master Tertullians Key; Tertullian. de praescript. c. 3. Auolent quantum volent paleae leuis fidei quocun (que) afflatu tentatio­num, eo purior mass a frumenti in horrea domini reponetur. Let the Chaffe, that is, men of light beleefe, be blowne or flie away with euery puffe of temptation, by this meanes Gods floore is purged and cleansed. I maruell none of this Chaffe flew in Bertius eyes, to make him misse his way to Paris; who destitute of better arguments for Apostasie, became himselfe an example of Apostafie; but the best is, before his departure he was knowne to be no Saint. He went away from vs, because he was not of vs, for if he had beene of vs, he would without doubt haue remained with vs, according to the words of Saint Iohn, 1 Epist. 2. alledged by Tertullian and Saint Cypri­an in both passages.

^m To the place alledged out of Nazianzen, we an­swer: [Page 75] Virgil. Ae­nead. 4. That it is like Didoes sword wherewith shee pierced her owne bowels; Non hos quaesitum munus in vsus. If Bertius, who only tasted Nazianzens waters in a muddy streame; or the Appealer, who hath drunke deepely of them in the pure fountaine, had searched di­ligently thorow all the writings of that profound Di­uine for a testimony against themselues, they could hardly meet with a more pregnant. Because Saul, saith this holy Father, became not purely and sincerely another man, nor gaue himselfe wholly and entirely to be directed by the Spirit, he came to a fearefull end. Hypocrites there­fore, and such as are not sincerely conuerted, and tru­ly regenerate, may fall away: not they, who wholly and entirely yeeld themselues to the guidance of Gods Spirit; not they who by an vnfained conuersion be­come perfectly and sincerely other men. To the former, as saith this Father, God is a light, to the latter he is a fire: the former he enlightneth only; the latter he heateth al­so, melteth their heart, purgeth them from all their drosse. Or, if that eloquent Father take light in the good sense, and fire in the worse, then his meaning is, that as the word of God is a sauour of life vnto life in them that are saued, and a sauour of death vnto death in them that perish; so God himselfe is a Comfortable light to the true children of light, but a consuming fire to Hy­pocrites, and Apostatates, and all such as haue fellow­ship [Page 76] with the vnfruitfull works of darknesse, much more those who vtterly forsake God, and consult with the Deuill, as Saul did; and others of that his desperat re­solution: Flectere si nequeo superos Acheronta mouebo. I will make a league with Death, and couenant with Hell.

ⁿ To the passages alledged out of Saint Augustine we answer most willingly, we desire to heare none rather than Saint Augustine speake in this Cause: Ne­uer had the Church of God since the Apostle Saint Paul, a more valiant and resolute Champion of Grace, than Saint Augustine. As Tully spake of the ancient Rhetoritians, Cicero de [...]. Potius ex arte quàm de arte scripserunt, They rather wrote out of art, than of the art: So may it be truly said of Saint Augustines workes against the Pelagians, non tam de gratiâ, quàm ex gratiâ scripsisse vi­detur, That he wrote rather and spake from grace, than of grace, so full of grace are his lips, and pen in this argu­ment of Grace. I could easily point to many places in the Workes of this holy Father, especially those ex­tant in his seuenth Tome, [...] Vbi nō seclusa aliqua aquula, sed vniuersum flumen erumpit, Where there runnes not a small riuelet, but a maine streame of this water of the grace of perseuerance springing to euerlasting life. Verily Saint Augustine so professedly and strongly opposeth both the Pelagian, Demi-pelagian, and now Arminian errors, that as Pelagius himselfe in a Synod at Ierusalem being [Page 77] pressed with Saint Augustines Reasons and Authorities, Or [...]sius in A­polog. [...] Pelagius con­tempt [...] de Augustino es­set loqu [...]ru [...]s. Cor [...]inus [...] Tilen [...]. Bertius prae­fat. ad Lacto­r [...]m. which he was not able to answer, sought to vilifie and slighten his Person. So Arnoldus Coru. & Bertius ra­ther goe about to discredit, than satisfie the Authoritie of this Prime Father Non est standū hâc in parte Autho­ritati Augustini, We are not to stand to y^• Authority of Au­stin in this point, saith Arnoldꝰ. Quid quod Augustinꝰ ipse alijs per Africā Ecclesijs viuꝰ videns (que) sententiā suam nō probauit? Quid quod ipse à se dissentit Augustinꝰ, vt Augu­stinū citanti nihil sit promptius quàm Augustinū ipsum op­ponere? Austin, saith Bertius, by his life time made not good his opinion to the Churches of Africa: He dissents frō him­selfe, in so much y^• nothing is more easie than to oppose Au­gustine to Augustine. This lesson they both learned frō Arminius their Master, as Coruinus, mali corui malum o­uum, D [...]fens. Se [...] ­tent. Armi [...]ij de Pr [...]dest. acknowledgeth, pag. 205. Puto Arminium non il­libenter tibi concessurum fuisse, hâc in parte Augustinum vobiscum facere; ita tamen vt varium eum esse dixisset, & inconstantem in sententiâ suâ enuntiandâ. Cicer. in [...]. But Plato, Instar millium; Saint Augustine is more worth than a thousand, nay all the Arminians: whose Workes, as they haue already deuoured all the workes of the Pe­lagians and Semi-pelagians, so I hope will in time de­uoure also all the Arminians workes, as Aarons Rod did the Magicians. Durum telum necessitas, ignoscite; Meere necessitie droue Arminius and his Schollers to this de­sperate [Page 78] answer. Authologia Epigram. The Fox in the Greeke Epigrammatist, when hee could not reach the grapes, at which his mouth watered, comforted himselfe, saying, [...], It is no great matter though I cannot reach them, these grapes are but sowre fruit. As sowre as they are, Bertius and the Appealer snatch at one, or two; namely, the two passages before alledged by them. August. de [...]. Dei lib. 11. cap. 12. D [...] Corrept. & Grat. c. 5. To the first we answer, It toucheth not the state of the present questi­on; The state of Saints in Grace may be sure enough, yet they not alwaies assured of it. There is a certitude of the subiect, and a certitude of the obiect, that which now is in debate, is not the certitude of the subiect, whether the Regenerate are assured in themselues of their Perseuerance; but the certitude of the obiect, whe­ther their perseuerance in it selfe be certaine. This distin­ction is acknowledged generally by those Interpreters who comment on that of Saint Peter, [...] 1. 10. Make your electi­on sure: that is, say they, to your selues, and your own hearts, not in it selfe, nor in respect of God, For the foundation of God standeth sure, 2 Tim. 2. 19. hauing this Seale, The Lord knoweth who are his: neither can any thing done by man adde strength to Gods decree. But because our assurance of Election, and the state of Adoption, and Grace, and perseuerance in the same, is partly from the testimony of the Spirit within vs, and partly from the effects of Grace, to wit, the fruits of righteousnesse; and [Page 79] because when we grieue the Spirit of God, hee with­draweth his Spirit for a time, and thereby both the te­stimony of the Spirit is silent for the time, & the effects of Grace cease; Saint Augustine humbly and truly pro­fesseth, that the Saints, albeit they are certaine of the re­ward of their perseuerance, yet are found vncertaine of their perseuerance it selfe; Quis cum hominum se in actio­ne, profectu (que) iustitiae vs (que) in finem perseueraturum sciet? They are certaine, certitudine fidei, by the assurance of faith, but not certaine, certitudine scientiae, & expe­rientiae, by the certainty of knowledge and experience, as Bucer acutely distinguisheth: Bucer. lib. Concord. they are certaine of perseuerance in it selfe; yet they are found, that is, you may finde them in that state by reason of some fearfull temptation, not certaine in themselues; nay sometimes they in themselues receiue the sentence of death, to hum­ble them, and make them pray with sighes and groanes which cannot be expressed, Restore vnto me the ioy of sal­uation, and vphold me with thy free Spirit, Psal. 51. 12. Lastly, there is a double perseuerance:

• 1. A perseuerance in a course of sanctity vnto the end, without any interruption or stop, when a childe of God goeth still forward, and neuer is cast backe, but continueth, as Saint Augustine speaketh, In actione profe­ctu (que) iustitiae; Still in the action and progresse [Page 80] of righteousnesse: and of such perseuerance the Saints are not certaine in this life.
• 2. A perseuerance vnto the end, yet not with­out some interruption and going back also for a time, but without any totall or finall back-sliding; and of such perseuerance a Saint of God may and ought to be assured.

^o To the place alledged by Bertius out of the fifth Chapter of Saint Augustine de Corrept. & Gratia, and by the Appealer out of Saint Augustine de bono Perseue­rant. cap. 6. we answer: That the words are not found in the places quoted. Yet Saint Augustine in other pla­ces hath such words: But his meaning is very plaine; He speakes of a temporary faith and common grace, Aug. de Cor­rept. & Grat. cap. [...]. not a iustifying faith, and sauing grace. His owne words are, Let it not moue vs that God giueth not some of his children perseuerance; Absit enim vt ita esset, si de illi [...] praedestinatis essent, & secundùm propositum vocatis, qui verè sunt filij promissionis; God forbid that it should be so, if they were of the Predestinate, and those which are called according to purpose, which truly are the children of promise. And a little after, Rursus quidam, qui filij Dei propter susceptam vel temporaliter gratiam dicuntur à no­bis, nec sunt tamen Deo; de quibus ait Iohannes, ex nobis exierunt, sed non erant ex nobis; hoc est, & quando vide­bantur in nobis, non erant ex nobis, & tanquam [...]i dice­retur [Page 81] vnde id ostendis, quòd si fuissent inquit ex nobis, per­mansissent nobiscum. Againe some, who are called by vs the sonnes of God, in respect of the temporall grace they haue receiued, are not so vnto God: of whom Saint Iohn saith, They went out from vs, but were not of vs; that is, and when they were seene amongst vs, they were not of vs. And as if it were obiected to him, Whence doest thou shew that? For if they had beene, saith he, of vs, they would haue remained with vs. In the same booke, De Corrept. & Gratiâ, Horum fides, quae per dilectionem ope­ratur, profecto aut omnino non deficit, aut si qui sunt quo­rum deficit, reparatur antequam vita ista finiatur; & de­let â quae intercurrerat iniquitate vs (que) in finem perseuer an­tia deputatur. Qui verò perseueraturi non sunt, ac sic à fide Christianâ & conuersatione lapsuri sunt, vt tales eos vitae huius finis inueniat proculdubio nec illo tempore quo benè pie (que) viuunt in isto numero computandi sunt. The faith of these men which worketh by loue verily either fai­leth not at all, or if it faile in any, it is repaired againe be­fore this life ends; and the wickednesse which comes be­tweene being blotted out, it is reputed for perseuerance to the end. But those who perseuere not, but so fall from Chri­stian faith and conuersation, that the end of this life findes them such, without doubt they were not to be accounted in that number, no not then, when they liued well and godly. And Chapter 9. Qui non habuerunt perseuerantiam, sicut [Page 82] non verè discipuli Christi, ita nec verè filij Dei fuerunt, etiam quando esse videbantur, & ita vocabantur: Those who had not perseuerance, as they were not truly disciples of Christ, so neither were they truly the sonnes of God, no not when they seemed to be so, and called so. In producing testimonies of Saint Augustine, Inopem me copia facit, Store is a sore vnto me; I will content my selfe onely with such passages as offer themselues vnto me in that very booke and chapter cited by the Appealer for the contrary. August. de bono Perseue­rant. cap. [...]. Thus the Chapter begins, These brethren, as you write, (He speaketh of the Demipelagians, and Mas­silians, against whom Prosper and Hilary had made a remonstrance vnto him) will not yeeld that such perse­uerance should be taught, which cannot be lost by contu­macie; where they doe not well obserue what they say; for we speake of perseuerance to the end; which if it be giuen, the partie to whom it is giuen perseueres to the end. Multi eam possunt habere, nullus amittere: hoc Dei donum sup­pliciter emereri potest, sed cum datum fuerit amitti contu­maciter non potest. Quomodo enim potest amitti, per quod fit, vt non amittatur etiam quod posset amitti? Many may haue perseuerance, none can lose it; this gift of God may be gained by humble prayer, but once giuen cannot be lost by contumacy. For how can that be lost, which makes, that what otherwise might be lost cannot be lost? I pitie here the Appealers ill hap, who like the Miser in the Greeke [Page 83] Epigram, that going to the place where hee thought he laid vp his treasure safe, found there no treasure, but a rope wherewith he stopt his wind-pipe.

^p To the place alledged out of Prosper, Respons. 7. ad Capit. Gallorum, we answer: First, that Saint Prosper, Saint Augustines faithfull Scholler and great admirer, in the passage alledged concurreth with him. Both of them in words seeme to affirme, August. de Corrept. & Grat. c. [...]. That a regenerate and iustified man may fall by his free-will into foule and enor­mous sinnes, and die in them: but lest any should stum­ble at this sentence vnawares, Saint Augustine in the ninth chapter of the same booke giues them warning, and most plainly declares his meaning: Appellamus eos electos Christi discipulos & Dei filios, quia sic appellandi sunt, quos regeneratos piè viuere cernimus; sed tunc verè sunt quod appellantur, si manserint in eo propter quod sic appellantur. Si autem perseuerantiam non habent, id est, in eo quod caeperunt esse non manent, non verè appellantur, quod appellantur, & non sunt: apud eum enim hoc non sunt, cui notum est quod futuri sunt. We call all those chosen dis­ciples of Christ, and sonnes of God, because those whom we see liue godly, and are regenerate, are to be so called; but then are they truly that which they are called, if they re­maine in that, for which they are so called. But if they haue not perseuerance, that is, if they remaine not in that which they began to be, they are not truly called that which [Page 84] they are called, and are not; for they are not so to him, who knoweth what they will be. Secondly, Saint Prosper, with Saint Hilary, made a ioynt relation to Saint Augustine of the Demipelagian and Massilian errors, and desired Saint Augustines assistance against them. Of these one was, (as their Epistles to Saint Augustine make it mani­fest.) Nulli dari perseuerantiam talem à quâ non permitti­tur praeuaricari, sed à quâ possit suâ voluntate deficere, There is no such perseuerance giuen to any man, from which he is not suffered to reuolt; but such from which a man may by his free-will fall away. Against which I op­pose that sentence of Saint Augustine, as a fortresse im­pregnable: Aug. de Cor­rept. & Grat. cap. [...]. An audebis dicere, etiam rogante Christo ne deficeret fides Petri, defecturam fuisse, si Petrus eam defi­cere voluisset? quasi aliud Petrus vllo modo vellet, quàm pro illo Christus rogasset, vt vellet. Nam quis ignorat tunc fuisse perituram fidem Petri, si ea quae fidelis erat vo­luntas ipsa deficeret, sed quia praeparatur voluntas à Do­mino, ideo pro illo Christi non possit esse inanis oratio. Quando rogauit ergone fides eius deficeret, quid aliud ro­gauit nisi vt haberet in fide liberrimam, fortissimam, inui­ctissimam, perseuerantissimam voluntatem? Ecce quemad­modum secundum gratiam Dei, non contra eam libertas defenditur voluntatis: voluntas quippe humana non liber­tate consequitur gratiam, sed gratia potius libertatem, & vt perseueret delectabilem perpetuitatem, & insuperabi­lem [Page 85] fortitudinem. When Christ prayed for the faith of Pe­ter that it might not faile, what other thing did he aske, but that he might haue a most free, a most resolute, a most vnconquerable, a most perseuering will in the faith? Be­hold how the freedome of the will is defended by vs accor­ding to Gods grace not against it: for the will of man doth not by her freedome obtaine grace, but by grace freedome, and a delightfull perpetuitie, and inuincible power to per­seuere.

^q To the reason drawne from the Baptisme of Children, [...] l. 10. de Grat ca. [...]. Hag. Conf [...]r. [...]. part. 2. pag. 10. A [...] [...] Theologo Aug [...]o. Ar­ [...]ic. 5. Prideaux. Lect. 6. p. 123. we answer: First, that it is of all other most weak & childish; for it doth not at all touch the state of the question, as is obserued by Suarez, the German Diuines at the Hage Conference, the English Diuines present at the Synod of Dort, his Maiesties publique Professor of Diuinity in Oxford. The question is of those, who are iustified by the Act of faith, conceiued by the preaching of the Gospell, who fall into actuall sins wounding their conscience, whether such thereby [Page 87] lose the habit of Grace, and totally and finally fall away from the state of iustification? Now infants haue not the actuall vse of reason, neither doth their faith, if so they haue infused faith, actually apprehend and ap­ply the promises of the Gospell: neither can they be sup­posed to commit those crying actuall sins, which the Appealer calls mortall, (I hope not in the Popish sense) which cannot stand with the Grace of iustification, as is pretended by the Arminians, and Appealer. Second­ly, we answer: That although in a good sense a child may be said to be put into the state of Grace and Sal­uation, because thereby the infant is admitted into the Church, and participateth of the meanes of saluation; yet, if wee speake properly and precisely, the Sacra­ments seale, and not conferre grace; or, as the Church of England speaketh by her learned Apologist, Iud Artic. [...] diuis. 13. [...] 27. doe not begin, but rather continue and confirme our incorporation, by Christ. The Sacrament is a seale of the Couenant, the conditions are supposed to be drawn and assented vn­to before the seale be put to the instrument. The Seale without the Couenant is not auaileable; the Couenant may be without the Seale: we are tyed to Gods Ordi­nances, God is not. The contempt of Baptisme is dam­nable, the defect in the children of the Elect and seed of the faithfull, comprised in the Couenant with their fathers, is not so: if all possible meanes haue beene [Page 88] vsed by the Parents and Minister to procure them Bap­tisme before God call them away, there is no danger to the Parents, much lesse to the Children. For the in­euitable defect of Baptisme may be supplyed either by a desire of Baptisme, as in Valentinian; or by profession of faith, as in the Theefe vpon the Crosse; or by the bloud of Martyrdome, as in the Innocents put to death by Herod. Thirdly, we answer, All that are regenerate Sacramentally are not necessarily and infallibly regene­rated spiritually: A man may be baptised with water, and yet not with the holy Ghost. Ismael was circumci­sed as well as Isaak, Esau as well as Iacob, Simon Magus was baptised as well as Simon Peter. Our Church in Cha­ritie, Booke of Common Prayer, Bur [...] ­all of the [...]. as it supposeth all children baptised to be regenerate by the holy Ghost, so also in the forme of buriall it sup­poseth, all that liue in the bosome of our Church to die in the Lord, and to depart in the true faith of Gods holy name. Yet vndoubtedly our Church attributeth no more vertue to the Sacraments than the Ancient Church did. Theoderets obseruation is well knowne, Gratia Sacramentum aliquando praecedit, aliquando se­quitur, aliquando nec sequitur: Grace sometimes goes be­fore the sacrament, somtimes follows it, somtimes it follows it not at all. Saint Augustines resolution is peremptory Omnes eundem potum spiritualem biberunt, sed non in om­nibus beneplacitum est Deo: & cùm essent omnia commu­nia [Page 89] Sacramenta, non communis erat omnibus gratia, qu [...] Sacramentorum virtus est. Sicut & nunc iam reuelatâ fi­de quae tunc velabatur, omnibus in nomine Patris, & Filij, & Spiritus sancti baptiz atis commune est lauacrum rege­nerationis, sed ipsa gratia, cuius sunt Sacramenta, quâ mem­bra corporis Christi cum suo capite regenerata sunt, non communis est omnibus. The lauer of regeneration is co [...] ­mon to all that are baptised in the name of the Father, Son, and holy Ghost, but the Grace, whereof these are Sacra­ments, whereby the members of the body of Christ are re­generate with their Head, is not common to all. And a­gaine Saint Augustine, August. lib. 5. contra Do [...] ­tis cap. 24. Christ is put on sometimes, vsqu [...] ad Sacramenti perceptionem, as far as to the receiuing of the Sacrament, sometimes also vnto sanctification of life; At (que) illud primum bonis & malis potest esse commune, [...]oc alterum proprium est bonorum & piorum, The first is com­mon to good and bad, the other is proper to the good and god­ly. Saint Austines hands are supported by Chrysostome and Ierome, as Moses were by Aaron and Hur. Saint Chrysostome, Chrysost. in Mirtth. ho [...]. 5. Many are baptized with water, which are not baptised with the holy Ghost; they seeme to be the sons of God in regard of their Baptisme, but indeed they are not the sonnes of God, because they are not baptised with the holy Ghost. Ierom [...]. in epist ad Gal. cap. 3. Saint Ierome, Si quis hoc corporeum, quod oculis carnis aspicitur, aquae tantum accipit lauacrum, non est indutus dominum Iesum. Nam & Simon ille Magus [Page 90] acceperat lauacrum aquae, verum quia Spiritum sanctum non habebat, indutus non erat Christum. Et haeretici vel hy­pocritae, & hi qui sordidè victitant, videntur quidem acci­pere baptismum, sed nescio an Christi habeant indumen­tum. If any man receiue only the visible lauer of water, he hath not put on Christ, &c. From these and many o­ther the like testimonies of the Ancient Fathers, I in­fer, that the foundation of this argument is sandy and sinking; Although the inward grace ordinarily accom­pany the outward signe, and we ought to beleeue by the iudgement of Charity, that all who are baptised are tru­ly regenerate: [...] yet iudicio veritatis, as Iunius distin­guisheth, that is, by the iudgement of precise and infal­lible truth all are not so, as the Fathers speake roundly and plainly. Now as in the iudgement of Charity we are to beleeue, that all that are baptised are regenerate, so by the same iudgement we are to beleeue, that, though they fall into grieuous sinne, and sometime come to a fearefull outward end, God notwithstan­ding giueth them grace to repent at the last gaspe, and consequently they fall not away finally. Inter sacrum & saxum, inter pontem & fontem misericordia. Lastly, this Obiection may be retorted against the Aduersa­rie thus.

If Baptisme may not be reiterated, then the grace of regeneration cannot be totally lost.

[Page 91] But Baptisme may not be * As the Church [...] of Se [...]i [...]ure against all Ana [...]aptist [...]. reiterated. Therefore the grace of regeneration can­not be totally lost.

The consequence of the maior is thus made euident. A man that hath lost the grace of regeneration totally, is as if he neuer had been regenerated, and therefore must be borne again: if borne againe, againe baptised: because the signe and the thing signified, or, as they make it, the cause and proper effect cannot be seuered; if then the effect, to wit, regeneration be lost, and must be re­produced, the proper cause, as they say, the necessary condition and seale, as we say, must be againe put. If regeneration may bee had the second time without Baptisme, why not at first? which the Aduersaries ab­solutely deny, Iohn 3. 5. pressing farre that text, Vnlesse a man be borne againe of water, and of the Spirit, he cannot enter into the kingdome of heauen. It is a thing vnconceiue­able, that the shadow should be more permanent than the substance; the Baptisme of water, than that of the holy Ghost. If then a regenerate man lose totally his re­generation, and be as if he had neuer beene regenerate, he is as if he had neuer beene baptised. This reason may be further confirmed; when this question is pro­pounded, why Baptisme is but once to be administred, and the Lords Supper often? It is most vsually answe­red, because a man is borne but once, but is fed often. [Page 92] The edge of this argument cannot be turned by the Aduersarie, vnlesse he can shew more Regenerations in Scripture then Baptismes, or any new Regeneration without a new lauer, any new Couenant without an authenticall instrument and new seale.

^r To the reason drawne from mortall sinne in the regenerate, we answer: First, if mortall sinne be taken for such sinne as deserueth of it selfe eternall death, all sinne is mortall: if by mortall sinne such sinne for which a man is bound ouer by God, and sentenced to eternall death, no sinne in the Elect is mortall: for how grie­uous soeuer they sinne, the seed of God remaines in them, which in time will bring forth repentance, and repentance saluation. In the interìm betweene their sinne and the renued act of their repentance, God sus­pendeth, but he reuoketh not his pardon of their sinnes: he is angrie with them, and they indeed haue forfei­ted their estate in his grace and fauour, and title to the Kingdome of Heauen, but God will not take the for­feit; they lose the sense and present fruit, but not the state of iustification. Habituall repentance they haue alwayes, and shall haue the Act, if the sinne be such for which habituall repentance, and the continuall as­king of a generall pardon for all sinne will not suffice. A tender hearted father though his sonne prouoke him very farre, so that hee chastise him with many [Page 93] stripes, yet will hee hardly be brought to disinherite him; Rom. [...]. 17. [...] yet if a father could, God will not; for if euer sonnes, then heires, if euer iustified, then glorified. The Apostle will make good the Consequence, if the Spi­rit in our heart make good the Antecedent. Lastly, this Obiection may be retorted thus.

N [...] Ordinarie and small sinnes doe put the regenerate out of the state of grace;

All ordinarie and small sinnes are in their owne nature mortall;

Therefore some sinnes in their owne nature mortall, doe not put the regenerate out of the state of grace.

Or thus:

Peter committed a most grieuous and hai­nous sinne;

* See hereof Sebast. Bene­field Praelect. de Perseue­rantia sanct [...] ­rum, cap. 15. & 16. a pag. 97. ad 143. Peter was not thereby vtterly exclu­ded from the grace of God:

Therefore a man may commit some most grieuous and hainous sinne, and not be vt­terly excluded from the grace of God.

The like may be said * See hereof Sebast. Bene­field Praelect. de Perseue­rantia sanct [...] ­rum, cap. 15. & 16. a pag. 97. ad 143. of Dauid, of which aboue. The first proposition is in the Gospell; the second is in the Homily of Repentance. Sir Thomas Moore ha­uing tracked Gallus in the Ancient Poets, from whom he secretly had borrowed many verses, and bragged [Page 94] much of the genius and spirit of Ancient Poësie, witti­ly thus plaieth vpon him in the Epigram, saying, Thou Gallus hast the very spirit of the Ancient Poëts, for thou makest the selfe-same verses that they made before.

Doubtlesse if the Appealer neuer read Arminius or Bertius, as he seemeth deeply to professe; I may say truly of him, as he did of Gallus, that he hath the very spirit and soule of Arminius and Bertius, for he deliue­reth not only the same [...]enents, but he vseth the selfe­same Authorities, Scriptures, Fathers, and Reasons, and for the most part in the same words: All which Arguments, common to them both, haue beene exa­mined, and proued like the stone that Achilles flung at a dead skull, which rebounded back and strucke out the [...] eye:

We [...] doe nothing against the truth, but for the truth. 2. Cor. 13. 8.