Master Babylonius you are well met.

And you Master Asotus.

Sir I thanke you for your last good company at the Ordinary; and especially for your both merry and learned discourse; wherein, among other passages, you wittilie disciphered the nature of a Puritan, that common opposite to vs both. I was much delighted to heare you, and haue often thought of you since, and shall loue you the better for it: for of all men I cannot away with these Puritans, a precise sect, crosse and contrary to all other men. A man may not sweare an oath (forsooth) nor play the good fellow a little, in drinking a cup or two more then needs, for good fellowship-sake, nor loue a wench, and the like, but wee must passe their most sharpe censure. Nay, hauing deeply waighed the matter, I am perswaded, that were it not for these Puritans, wee and you should agree together, as louing brethren, and Countreymen.

Are you aduised of that, friend Asotus? you haue hit the very nayle on the head; and herein you discouer your wisdome, and judgement. For it were no hard matter (I wis) to reconcile you and mee, and such as wee are, as well in Religion and opinion, as we are already in affection, were it not for these makebate Puritans. And you haue well said, in saying, we and you: for, howsoeuer, the Puritans, both in England and beyond the seas (I meane, the Caluinists and Hugenots) are called Protestants; yet betweene them and vs Romane Catholicks, there is a great Gulfe set, so that there is no hope of reconciliation betweene vs. And indeed; for those ciuill and good fellow Protestants (whom I know you meane) that hold of the Church of England, and of the Doctrine of the Church for the prop and piller of their Faith; there is great hope, that they will, ere long, be reconciled to the holy mother Church of Rome: for, he that beleeueth as the Church beleeueth, is not farre from the kingdome of God. But these Puritans, they will not acknowledge any rule of faith from the Church, but are all for Scriptures, Scriptures: so that so long as they are of that minde, there is no hope of reconciliation betweene vs and them; vnlesse they will yeeld to this Manime, That the Church is the Iudge and interpreter of the Scriptures; which they most obstinately deny.

But, by your leaue, Master Babylonius; I neuer vnderstood, but that the Doctrine of the Church of England, was all one with the Doctrine of the Scriptures; as I euer haue ben taught.

I will not take vpon me now to dispute that point: but haue you not seene an excellent Booke, set out of late, by one of your most learned Ministers, which he calls, his Appeale to Caesar.

I haue heard of it; the Author is highly commended by some for a great Scholler: but a great many on the other side, and especially those we call Puritans, doe very much condemne the booke; saying, it is written in the gall of bitternesse, and with the spirit of sedition, enough to set all in a combustion, if his books should passe for currant.

In the gall of bitternesse: That was the doome of Saint Peter vpon Simon Magus: but by such like puritanicall censures, you may the better judge of the worthinesse of the booke, which is both learnedly and wittily pend.

You say well, I thinke neuer a whit the worse of the booke, for the Puritans taxing of it; nor the Author the lesse learned, when you Master Babylonius sticke not so to commend him.

I must needs ingenuously confesse, that I like the booke the better, because it plagues the Puritans, and plots a reconciliation betweene vs and you.

Wee agree in that; But, sith you so much commend the booke, and so much rumor runnes of it, I will goe cast away one couple of shillings vpon it.

Friend Asotus, though I would not preuent you of buying so worthy a booke, yet for this time, I will lend it you; here it is, read it, then as you like, buy it.

Sir I accept it thankfully. Let mee a little peruse it.

Freely.

Appello Caesarem &c. But I find here Doctor Whites approbation prefixed to it, which I must tell you, Master Babylonius, doth make me much maruell, that you so much commend the booke; for you know what a publicke adversary hee hath ben to Romane Catholicks; so that I should imagine, this booke, which Doctor White so much approueth, is more an aduersary to Romane Catholiques, then to our home-bred Puritans.

Yea, but you must know Master Asotus, it is one thing what a man saith in publicke, for popular applause, and salary; and another, what he thinketh in his owne priuate opinion and conscience. As the Mathematician cited by Saint Aug: said to his wife, disciplining her for abusing his art for wantonnesse, shee imputing her lightnesse to the aspect of Venus, and that he should beate Venus, not her for it. It is one thing what I do Aliud est, quod competit Rectori, aliud, quod prosertur emptori. as a gouernour of my wife, another, what I vent to the buyer for the maintenance of my life. Doctor White is a good wiseman, & knoweth how to attemper himselfe to the times: It is lesse enuie to passe his judgment, vnder anothers name, which he thought not so fit in his owne.

But in Law, if there be any default, the Accessary is no lesse guiltie then the Principall, the Receauer then the Thiefe.

True; but here the case is different. For say, the booke containes matter vnapprouoble to many, yet Doctor White if he se occasion, may easily winde himselfe out of the snare; as I heare he doth already, saying, That the Copie printed varieth from that which hee approued. Blame him not, till the booke (as happily, and hopefully it will) get better footing in the worlds affection, and good will. In the meanetime, it is good pollicy a little to pull in the hornes: For it is obiected by the Puritan faction, that Master Mountagues former booke, called his Gag, which his Appeale defendeth, doth in many particulars containe expresse contrarieties to the Doctrine of the Church of England: and consequently his Appeale, with the factors and abettors, as Accessaries at least, come within the compasse of a Premunire. But you know these pestilent Puritans will say, and make the worst of things; and they are a strong faction. And perhaps the buzze may somewhat possesse the good old man with a panicke feare, least not onely hee loose what hee hath, but which is much more, what his many merits may hope for, sauing that Saints merits are not so high flowne in the Church of England, but they are easily ouersoared by Simon Magus, flying to the top of euery pinnacle of the highest Temple, vpon Angels wings. But for the booke, I doe not hold it so greatly blame worthy, as finding it a faire and towardly beginning, to produce in time most hopefull consequents; (as they say, Rome. was not built in one day) but let me a little excuse the good old man And the rather, because the Puritans sticke not to cast him in the teeth with White dyed blacke: which colour (say they) comming from the fatt of a Romane Catholick Dyer, would not haue holden soe sure, if it had not found the ground of a selfe-woading, to make it the more permanent. Yet the Appealer (I can tell you) hath faire Cards on his sides, and almost all the Helps; for the fiue-fingers being the Club-trump turnd vp. The first Card dealt him; is the best help but one. Yea all the Cards in his hand are blacke, and hee hath a faire pull to rubbe, for his ase colours for it, puting his Appello in good hope. But the mischiefe is, after much hard drawing, his Ase proues a Spade. Well: yet he hath a strong hand of the best Coates; and what hee cannot doe by strong hand with Clubbs, hee hopes to play his part with the vndermining Spade, whereof he is well stored. Onely he misseth the Ase of Hearts, which some make an embleme of truth, being alwaies a Helpe whatsoeuer is trumpe; nor hath he any of that colour. But hee well hopes that Helpe sleepeth; as also the rubb-ase • which if his aduerse part haue not, he doubts not, but the game will go cock-sure on his side, with his number of Coates. Pardon mee this comparison. I was late the last night at. Maw, with two or three faire Ladies.

And I could haue wished to haue beene so happy as to haue borne you company; But is it lawfull for those of your Order to play at Cards?

Lawfull? Doth not the Apostle say, All things are lawfull?

But he addes withall, All things are not expedient, all things edifie not.

But the same Apostle saith elsewhere, I became all things to all men, that I might win the more.

Yea, to saue some; but what was that with Card-play?

But, there is a gaining to a mans losse; For what shall it profit a man, if he shall gaine the whole world, and loose his owne soule?

On my soule, I thinke you will turne Puritan.

Ha, ha, ha.

But wee gaine the world to the Church; wherein the world is saued, as the Beasts were in Noah: Arke, which were therefore saued to be foode for Noah, who was then the Priest.

You reason very learnedly ad oppositum.

But in a word friend Asotus, we of our holy Order and Societie, howsoeuer in our Cells and Cloysters, we liue strictly, obseruing the ancient Cannons of Priests: yet conuersing, here amidst many Wolues; I meane the vengeable Puritans, which are stil pressing the Lawes against vs, we are faine to be wise as serpents, and to put on all habits and fashions; yea, euen those of Russians and Roring-boyes, that so wee may not appeare to be those Sheepe whom the Wolues seeke to deuoure.

Now you say something; I commend your wit; but I know not how this stands with honestie. Should ye not also be innocent as doues?

Tush man, wee must doe as wee may; and in case of necessity, dispence with honestie for spirituall aduantage.

Well, these be Paradoxes. But to returne to your former matter concerning this booke, mee thinkes you tell strange things of it.

Strange things? I tell you, you shall finde it a most rare booke, written with a braue authoritie, and with a most lofty spirit: mee thinkes he writes as if he were the very Or • elo of the Church of England, as the Popes Holinesse is the Oracle of the World. O that hee were but one of our holy Society! which if hee were, our discipline within a short time would so season him, as hee would proue a most accomplished actiue instrument for the Catholicke cause. He is full of mettall, and he wants but the stampe of our minte to make it current. O the gratefull tartnesse, and smartnesse of his stile! And such is the dexteritie of his wit, that in his Limbecke he can easily draw and distill all learning into the quintessence of his For example. owne singular, and rare opinions. Let him but conceiue a rare notion, and by and by the Church of England either saith it; or not expresly denying it, or being altogether silent, he can easilie conclude, silence to be consent. Yea, he is strong as Sampson; for when he is disposed, neither the Philistines cords of the Councell of Dore, which hee tramples as durt; nor yet of his Dalilah, his Church of England, can hold him, further then himselfe pleaseth. Oh, I am euen rauished with the loue of the man: hee hath dared and damped all the Puritans in England. Doe but goe on, and reade the Contents, which will giue you some scanting of the substance of the booke.

I doe. I finde here many things, the contrarie whereof I haue heard our Minister publikely teach, and that with no lesse vehemencie, then plaine euidence of argument from Scriptures and Fathers; at least to the conuincing of my simple iudgement.

I would your Minister were here present, whosoeuer he be; you should see what hee could say to many points maintained in this booke; they being also the very Doctrine of our holy mother Church of Rome at this day, and those also fundamentall; as of Freewill, Praedestination, Iustification, Falling from grace, Certaintie of saluation, Antichrist, and the like.

And you wish in a very good time; for if I be not deceiued, yonder hee is walking; shall wee goe neere him, and accost him?

With a good will. But by the way, I pray you informe me a little of the qualities and conditions of the man, that so I may the better attemper my speech, and cariage towards him; is he not a Puritan?

Surely, in one sence he is no Puritan, for he is conformable; none of the refractaries, but doth both practise himselfe, and preach vpon occasion, in the defence of Ecclesiasticall ceremonies, and that very earnestly; insomuch as I haue seene him sometimes, put backe from the Communion those, which would not receiue it kn • eling; yet not leauing them, till he brought them on their knees. Now formerly, Non conformitants onely, were accounted Puritans. But if wee vnderstand Puritan in a second degree, to wit, for a Minister to be a diligent Preacher, and resident vpon his charge; one that cannot away with non-residency, that will not take two Benefices, and makes conscience how he comes by one; that is of an honest conuersation, and is a very sincere rebuker of sinne; an vrger of the more strict keeping of the Lords day as he vsually calleth it; and rather content to suffer wrong in his tithes, then contentions for his right: and aboue all, a vehement inueigher against the Masse, and all the Idolatries and Superstitions of the Church of Rome, as he tearmes them; and one, who I warrant you would neuer giue his consent, that Iesuites and Masse-Priests should bee any way tollerated to liue vp and downe in our Land (insomuch as I haue heard, he being desired to be in a place, where it was appointed, and so expected, that Father Fisher should dispute, & when all came to all hearing Fisher refused to dispute, without speciall licence from the Arch-bishop of Cant • rbury: hee replyed and said, Master Fisher, I maruaile by what licence you goe vp and downe seducing our simple people; and yet you want a licenc • to dispute with our learned Diuines. It is pittie, such as you are thus suffered to vndermine soules and states, and so to proue the bane of our Kingdome and Church, sith for your sakes (if we had no other sins) and for your abominable idols (the abomination of desolation standing in the holy place, where it ought not) we are exposed and indangered to all those plagues and punishments, which we haue partly felt, and haue much more cause to feare and expect, which 〈◊〉 most 〈◊〉 flames must 〈◊〉 breake forth from the kindled 〈◊〉 of Gods spouselike iealousie to our consumption, if ye may be but suffered thus to set your Dagon, check by i • wle in c • rrinall-ship with Gods Arke in this his pure Church.) Now (Master Babylonius) how far is he a Puritan in these respects, I leaue to judge.

How? Can there be a more pestilent Puritan in all the Packe, then such a one? But now you haue informed me thus much of the man, I will tell you after what manner I thinke it fit to deale with him. By no meanes must he perceiue what professiō I am off. For then ten to one hee will fall foule vpon me, and so wee short of our purpose, which is, to try what he can say against this booke: Therefore wee will onely by way of question, as for your resolution sake, see how he can answer some of the most materiall things therein. And for the manner of dealing with him, let me alone; onely giue you the occasion, and first on-set.

With a good will. I applaude your prudence herein. God giue you good morrow Master Orthodoxus.

And you neighbour Asotus,

Sir, you are very well met; for this gentleman and I haue accidentally light vpon a booke, wherein I finde sundry things maintained, contrary to that I haue heard of you; and wee shall be much beholden to you to resolue vs in some points, which doe a little stumble vs.

Neighbour Asotus, I am glad to heare you make such a motion to me, it being no vsuall thing with you, nor many others, (and more is the pitty) once to moue a question of conscience or faith to your Minister, vnlesse it bee more for cauill and contention, then for Christian resolution: Therefore seeing you seeme to doe it out of a good desire to be informed in the truth; and propose such questions, as concerne those Doctrines which I haue publikely taught, I hold it my dutie to satisfie you the best I can. As for this Gentleman, (a • it seemes your friend) if hee be of the same minde herein, with you, though he be a stranger to me, yet I shall not be curious, but deale ingenuously with you both; and I pray God giue a good issue to our meeting, in directing vs in the way of his truth.

Sir, wee both thanke you for your courtesie.

Sir, it is my duty. But, neighbour, what booke is that you speake of?

Sir, the Title of it is in Latin, which I vnderstand not so well, Appello Casarem.

O, I know the booke.

I pray you Sir, what thinke you of it?

Nay pardon me for that; I doe not take vpon mee to be a censurer of bookes, much lesse of an Appeale to Caesar: if the Author haue any just cause for which to Appeal • to Caesar, and which is just, and fit for Caesar to judge, no doubt but hee shall finde a just Caesar to doe him right. But the points you seeme to propose to me, are matters of Faith, wherein the Author seemeth too suspicious of his owne cause, that (like to fraudulent Merchants, who haue run themselues into many mens debt, and danger) hee appeales to Caesar to haue a protection for his person. But blessed be God, wee haue a Caesar, The Defender of the Faith; not a protector of oppugners and vnderminers of the Faith. And for matters of Faith, our Caesar knowes they ought to be pleaded onely at Gods barre, and tryed at the Common Law of the holy Land, the Scriptures. Nor will hee giue way for any Prohibition out of any Court of Chancery, or conscience, which may inhibite the proceeding of Gods cause, in Gods Court, by any prerogatiue whatsoeuer. Therefore in such causes, (causes of Faith I say) to appeale to Caesar; giues (to speake plainly) a strong suspition of the weakenesse at least of the cause. For so did Heretickes in times past; to maintaine their heresies, they had no other way, but to patronize themselues vnder Caesars wings. Thus did the Arians so mightilie preuaile against the Orthodox professors, by the onely helpe and authority of Caesar. Not that I impute heresie to the Author of this booke, onely for his appeale to Caesar. Let the booke, like Baal, plead for it selfe.

Sir, you make me begin to suspect something; Did Hereticks so as you say? I pray you for my better satisfaction, giue me some example of it.

I will briefly. Constantine the great, he that restored the Church to a generall peace and calme; sitting at the first Councell of Nice, not as Iudge, but rather as a Minister, (as himselfe piously confessed) did for his part ratifie the Councels Decrees against Arius; yet afterwards, growing old, hee was wonne by a woman, his sister Constantia, and she seduced by a sycophantizing Arian Priest, to recall Arius from banishment, that hee might againe declare his Faith: whereof, comming before the Emperour, he made such a cunning confession (as formerlie hee had done to the whole Councell of Nice, Rusinus Ecc. hist. lib. 1. cap 11. & Socratas lib. 1. cap 25. homo • ousios for, homousi • s. which he had well nigh imposed vpon by his 〈 in non-Latin alphabet 〉 in steed of 〈 in non-Latin alphabet 〉 ) as that the good Emperour (suspecting no deceit) tooke it to be in all points the very same with the Councels owne confession; yet so, as hee referred Arius to the determination of a Councell. But the Emperour not long after dying, Arius with his faction creepe into the fauour and protection of Constantines successors, especially of his sonne Constantins, who was by the same Arian Priest, who had formerly inueagled Constantia about Arius, perswaded to fauour and protect the Arians; and the rather was the Emperour perswaded by this old Priest, because Constantine had committed to him his last Will and Testament, to deliuer it to his sonne Constantius, which he did. Thus Arius by his Appeale to Caesar, and by the cunning insinua • ion, of his craftie confederate, an old Court Priest, got footing againe; and had in all likelihood mightilie preuailed, but that God in justice, to that impious impostor, and in mercy to his Church and children, calling the cause into his superiour Court, cut Arius short, by a suddaine and strange infamous iudgement, euen in hot blood, as he was going with all his pompe and traine into the Cathedrall in Constantinople, in despight of the good Bishop Alexander, who all the night before, and that morning continued his earnest supplications to God, prostrate in the Temple, to • uert and preuent Arius from setting his wicked foote, and proude Standard of triumph against Christ, in that sacred place. His deuout and zealous prayers were heard; and Arius his infamous death strucke all his traine with a shamefull amazement, and confusion. I would this example might teach the Appealler to tremble before that God, from whose Tribunall is no appeale, but by speedie flying with repentance to his throne of grace and mercie in Iesus Christ. But for the Appeale, here let me tell you thus much by the way, which I dare be bold to auouch, that as he thinks he hath done politickly, so I know hee hath done very poorely to appeale to Caesar: being such a Caesar as when his many waightie affaires shall lend him leisure to view the Appeale, the Appealer will quickly find his owne errour, and haue cause to repent his appealing to a Prince of such dexteritie and judgement, as in humaine, so also in diuine matters.

Sir, I thanke you I am satisfied in this matter. Now let me intreat you to performe your promise, in resoluing some doubts, ministred by this booke.

If you instance any particular, I am ready to doe my best indeauour.

Sir, because this Gentleman my friend, hath some more learning then my selfe, and is somewhat acquainted with the booke, I shall entreate him to propoūd and obiect, and your selfe to resolue the Obiections.

Friend Asotus, I pray you doe not impute that to mee which I was neuer guiltie of, as matter of learning; yet, if as a friend you impose this taske vpon me, to ease you, I will the more willingly vndertake it: prouided that where you see me faile, you will supplie • and Master Orthodoxus pardon. I shall onely act your part in propounding those particular point • , which you say are contrary to those, which Master Orthodoxus hath taught you; as being also the most materiall things in the booke.

Sir, I thanke you, I desire no more.

Then to begin in order as they lye: the first thing is about the losse of Faith and Iustification, in the Of losse of Faith, and Iustification. Of totall and finall •• lling from grace. third Chapter, and so consequently of falling away from grace totally, in the fourth Chapter: and if totally, Pap. 34. possibly also, finally, without recouery. Now although the Authour doe not auouch absolutely his owne oppinion, yet hee proues the affirmatiue from antiquitie of Fathers, and from the authoritie of the Church of England, vnto whose Articles and Homilies, all the Ministers thereof haue subscribed. Now we desire your resolution herein.

True it is, that the Authour is very cau • elous, in auerring any thing in his owne opinion, especially in points of such consequence; therein I commend his wit, as the Lord did the wisdome of the vniust Steward; but his priuate conception hee fathereth vpon the Fathers, and his mother Church: yet it is to be concluded, that what he goes about to proue by the Fathers, and by the authoritie of the Church of England (though most falsly, by him forced and forged glosses) himselfe is of the same judgement with them: and by the way, for the Articles and Homilies of the Church of England, wee Subscription to the Church of Englands Doctrine, not to Mr. Mountagues priuate inte • pretation. subscribed vnto them indeede, but not to the priuate sense which any particular man may make of them. Now for losse of faith (he must meane iustifying and sauing faith, and not that faith of the Romane Church) hee alledgeth the 16. Article, in these words, After we haue receiued the holy Gh • st, we may depart from grace giuen, & fall into sinne; and by the grace of God wee way rise againe, and amende our liues. Now in all due remembrance to my blessed mother, the Church of England, is it not as lawfull for mee her Sonne, to take her in a good sense, as for another in a bad? And if it be lawfull for me to interpret her words according to the letter, it is one thing, reced • re a gratia, another excidere, one thing, to depart aside, as out of the way erroniously; another, 〈◊〉 fall quite away, and to abandon the way; at least for the time to fall quite away from grace: nor doth the Article speake of a totall falling away: but of such slips, as are recouered by repentance, against the Doctrine of N •• atus, as is there expressed. It being one thing to fall into sin of infirmitie, another, to fall away from grace totally. But, if by departing, be meant, a totall falling away; then how doth this accord with the Scripture, The Church of England • doctrine, • o other then that of the Scriptures. Heb. 6. 6 that saith, If such as were once enlightned &c, doe fall away, it is impossible they should be renewed againe to repentance. Againe, for the words of the Homilie alledged by the Appealer, they containe a wholsome admonition to pietie, and perseuerance therein: but they mention no totall falling away from true and sauing grace in any one particular true beleeuer. Therefore, by departing, is meant some other thing, then any totall falling away from grace; so that howsoeuer wee imbrace, and adore the generall Doctrine of the Church of England our deare Mother, yet whatsoeuer she saith, we must not presently take it at the first rebound, according to our priuate fancie, which what it affects and inclines to, it can easilie, (as the corrupt stomacke) assimilate euen wholesome meates, and cause them to corrupt; or, as the Naturall thinkes the bells ring that which hee imagines; so apt is mans fancie to take words, rather by the sound, then by the sense, to feede his pre-conceiued opinion: yet, as neither the Church of England, her selfe, auoucheth, or concludeth any thing for Doctrine and matter of Faith, but so farre as is consonant to the word of God; so that her Doctrines are to be called, the Doctrines of God, rather than of the The Churches rule of faith is the Scriptures. Church: so neither are we to measure her Doctrines, but by the onely line and rule of the Scriptures. But, by the Scriptures, there is either no totall falling away from grace; or if there be (as from the common grace) it must necessarily be finall too; for it is impossible, (saith the holy Ghost) 〈◊〉 such as fall away, should be renewed againe to r • pentance. Therefore the Church of Englands words, speaking of d • p •• ting from grace, and yet of returning againe, cannot be understood of a totall falling away of particular persons from 〈◊〉 and 〈◊〉 grace: so that it appea • es, the Appeall • r hath wrested the words of the Article to his owne fancie, he should first conclude out of the Scriptures, that there is a falling away from grace totally. But, if the Scriptures teach the contrary, let no man fasten such a reproach vpon the Church of England, casting durt in his Mothers face, as teaching otherwise, then her heauenly Husband hath taught in his Word.

But where doe the Scriptures teach, that a man cannot fall away from grace, and sa • ing 〈◊〉 , after he once hath it?

In many places, and that so pregnantly, and definitiuely, as the very Aduersaries of this truth confesse, it may be waued and taken indifferently either way, whither for a penny, as we say, their Opiniō, or Gods Truth.

But if Scripture say, and gainsay, how shall we beleeue them? or how shall we reconcile them?

Very easily; for as there is but one truth, so if wee first pitch vpon that truth, where wee finde it clearely and positiuely laid downe in the Scripture, then A sure rule to interpret Scriptures. whatsoeuer places of scripture seeme to contradict, yet the sense thereof must of necessitie bee reduced to that positiue truth. For the purpose, 1 Iohn 3. 9. Whosoeuer is borne of God, doth not commit sinne; for his seede remaineth in him, and he cannot sinne, because h • is borne of God. Here is set downe a positi • e truth; Whosoeuer is borne of God, doth not commit sinne; and the reasons are annexed; first, for the seede of God remai • eth in him; and secondly, because he is borne of God, he cannot sinne. But this seemes a hard and a darke saying, doe not Gods 〈…〉 sinne? yo • sur • ly, for, In many things we 〈◊〉 all, saith Saint 〈◊〉 , but the same Apostle cleares the sense, in his 5. Chapter of the Epistle. Verse 16, 17. There is a sinne vnto death, and, there is a 〈◊〉 not vnto death: now Gods children commit sinne, which is not vnto death, whereof ver. 16. If any man see his brother sinne a sinne which is not vnto death, he shall aske, and he shall giue him life for them that sinne not vnto death. But of the sinne that is vnto death, of that the Apostle speakes, ver. 18. Wee know, that whosoeuer is borne of God sinneth not, that is, not vnto death. Now Gods child sinneth not vnto death, that is, falleth not from faith (as Saint Augustin • vnderstands this sin vnto death) neither totally, nor much Aug. de corrept. & gr • . cap. lesse finally; for the seede of God remaineth in him. The seede of God is the holy Spirit of God; by which, as a holy and liuing seede, wee are begotten and borne of God. This seed • is that annointing, whereof the Apostle speakes, 1 Iohn 2. 27. The annointing which yee haue receiued of • im, abideth in you, and therefore yee shall abide in him. Therefore none shall be able to seduce you, v. 26. Now, if th • the annointing abide in vs, if the seede of God remaines in vs, how then can we fall totally, much lesse finally from grace, for the Spirit of grace remaineth in vs. So long as this seed of God remaines in vs, (and being once receiued, it abideth with vs) Gods regenerate cannot so degenerate, as by falling from grace, to cease to be his sonnes. He that is of the blood royall, yea, who is descended immediately from the Kings owne loynes, cannot cease to bee the Kings sonne; for the seede and blood of the King is in him. And yet, though a Kings sonne may degenerate from his Fathers vertues, notwithstanding his Fathers blood bee in him, yet the b • gotten of God, as they haue his seede alwaies remaining 〈◊〉 them, so it is an actiue, quickning, and pregnant seede, springing vp to life eter • all, wherin Gods child groweth in grace, till he be a perfect man in Christ Iasus.

Againe, this seede of God is immortall, as the Father is immortall. Now as a mortall father begets a mortall son: So the immortall God can beget no sonne, but is immortall as his Father is. It is impossible for the immortall God to dye, no not for a moment. Of this nature also is the borne of God; hee cannot fall away totally, that is dye in his spirituall life, no not for a moment, for hee is, borne of that Father, the seede of that God remaineth, abideth in him, and neuer departeth from him, which is immortall, and cannot dye. This truth, that the borne of God are preserued from euer falling from grace, is confirmed by many other cleare places of Scripture, if time would permit to recite them.

Now, this being so cleare a proofe, if any places of Scripture seeme to be opposite, they are so onely in sound, not in sense. For proofe, the Scriptures are full of admonitions, (the onely proofes that they bring for their opinions against the positiue truth) to take heede of falling away from the grace of God, as Heb. 12. 13. So 1 Cor. 10. 12. He that think he standeth, let him take heed lest he fall; & the like: also of exhortation, if any man be fallen, as Ezech 18. and elsewhere; all which places must not so be taken as if Gods children did at any time fall away totally from, grace: but they are as so many Preseruatiues and Antidotes, as so many directions to keep Gods childe in his way; they are a part of those meanes which God hath ordained to preserue vs in the way from falling. Hereupon I remember, Saint Augustine saith excellently, (alledg • ng these words, Reu. 3. 11. Tene quod habes, &c. Hold that Aug de correp • . &c. cap. 13. thou hast, least another take thy Crowne) now that these things are so spoaken, euen to the saints that shall perseuere, as if it were vncertaine that they shall perseuere, they ought not to heare this otherwise, to whom it belongeth, not to bee high minded, but feare. Hence also it was saide to the Apostles, If yee shall abide in me; himselfe speaking it, who knew full well that they would abide in him: And by the Prophet, If yee be willing, and will hearken vnto mee: when himselfe knew in whom he would worke, euen to will. And many such things are spoken for the vtility and profit of this secret, least any should be puffed vp, but that all, euen th • se that runne well, should feare. So he. Nothing can be added to it.

Againe, when wee reade of any Apostates, and such as make shipwracke of faith, as 2 Tim. 2. Himeneus and Alexander, and the like: then haue recourse to that saying of Saint Iohn 1. 2. 19. where speaking of Antichristian reuolters; saith, They went out from vs, but they were not of vs; for if they had ben of vs, they would no doubt haue continued with vs; but they went out, that it might be made manifest, that they were not all of vs. For there is a common temporarie faith, a commō grace, a common illumination, whereof the Apostle speakes, Heb. 6. from which men may fall away totally and finally, as Iudas, and Iulian, and others: but the sauing grace, the iustifying faith, which is proper to Gods elect, is of the foundation of God, which standeth sure, vpon which, they that are built, shall neuer fall away, as Aquinas in Rom. 8. ver. 30. whom he hath iustified, them he hath glorified.

To this purpose, I remember a saying or two of Saint Augustine: Aug. de fide et operibus. cap. 16 Tom. 4. Fides Christi, &c. The faith of Christ, the faith of Christian grace, namely, that faith which worketh by loue, being put in the foundation permits none to perish. And in another place, 〈◊〉 de correp • •• t grat • a cap. 12. Nic nos moueat, &c. Nor let it moue vs, saith he, that God doth not giue this perseuerance to some of his sonnes: For there are some, who because of a temporarie grace receaued, are called of vs the sonnes of God, and yet with God they are not so; of whom Iohn speaketh; They went out from vs, but they were not of vs, they were not of the number of sonnes, no, not when they were in the faith of sonnes. For the sonne of promise perisheth not, but the sonne of perdition. Those were of the multitude of the called, not of the small number of the elect. And againe, in the 9. Chapter, reciting Christs words. Si man eritis in verbo meo &c. If ye abide Et 〈◊〉 9. in me, then are yee my Disciples indeed, he saith, Therefore because they had not perseuerance, as also being not Christs Disciples indeede, so neither were they the sons of God indeed; euen then when they seemed to be, and were called so. Therefore we call those both the elect Disciples of Christ, and the so ••• s of God; because they are so to be called, whom being regenerate (to wit sacramentally, and in our account) wee see to line godly: but then they are indeede, that which they are called, if they abide in that, for which they are so called. But if they haue not preseuerance, they are not truly called, that, which they are called, and are not. Thus we see Saint Augustine following the rule of Gods word, hath truly laid downe the state of the perseuerance of Gods saints in faith and grace; distinguishing all along betweene sauing grace, and common temporary grace; betweene iustifying faith, and common historicall Note. faith; betweene the outward ordinarie calling of Christians, and the inward effectuall calling; betweene the externall regeneration, and the internall; betweene the sonnes of God in mens account, or in appearance, and those in Gods account, and in truth.

And in this sense, not otherwise, is that to bee vnderstood, which the Appealer vrgeth, of all that are baptized, of whom we professe, wee beleeue that they are regenerate, and in the state of grace; who, comming afterwards to liue lewdly, and so to dye, the Author by their example would proue, both a totall and finall falling away from grace. True it is, that Baptisme is called regeneration, but Sacramentally; and so all children baptised Baptisme is called Regeneration Sacramentally. are said to be regenerate, and so generally wee beleeue they are saved, while we iudge them to be in the state of grace, in regard of the common sacred Ordinance of God, which is alwayes effectuall, if it be accompanyed with the effectuall and inward working of the Spirit of God, and received by a saving faith, wrought by the same Spirit. I say, all children duely baptized, we beleeue to be made the members of Christ, and heires of the kingdome of heaven, and to be saved, dying before the committing of any such sinnes, as might giue vs occasion to judge and beleeue the contrary. This is the pious faith of the Church, and of Christians. Yet though in our accompt, many are called, by receiuing the outward Ordinances of God, and the externall ordinary meanes of salvation: notwithstanding in Gods account, few are chosen. And the chosen are onely those that are truely saved in Gods account. The Lord knoweth who are his. As aboue, Saint Augustine speaking of the impious, after baptisme, saith, Fuerunt isti, &c. Such were of the multitude of those that bee called, not of the small number of the Elect.

But Saint Aug: (as our Authour alledgeth him, both in this booke, and in his Gagge) deliuereth it, as an Article of the Creede, (Credendum est, quosdam de fil • is perditionis, non accepto dono persuerandi vsque in finem, in fide quae per dilectionem operatur, incipere vinere, & aliquandiu iuste, & fideliter vinere, et postea cadere) &c. That some may fall away quite from that faith, which worketh by loue. And you see the words there Iustè & fideliter, and, postea CADERE are set downe in Capitall letters, as being most remarkable.

It is a faire flourish indeed; I remember the place quoted in his former booke: nor doth hee in this, vary from that. But I must tell you, the Authour (besides his misquoting of the * booke) hath not dealt He quotes the booke, De bono p • rseuerentia, for the booke, 〈◊〉 corrept. & gratia. Saint Augustine guelded by the Appealler. altogether so squarely with Saint Augustine herein; as hauing broken off the chiefe corner of this stone, which else would stand firme and vniforme, with the entire fabricke of Saint Augustines building. For Saint Augustine speaking there of perseuerance, & to admonish the truely faithfull to be the more carefull in the constant pursuit of it, he setteth downe the sentence, thus; PROPTER HVIVS VTILITATEM SECRETI. (Which words the Appealler leaues out) credendum est, &c. Which words are the maine qualification and seasoning of the whole sentence; that is, in regard of the benefit of this secret, Credendum est, &c. Which wee may translate, wee are to suppose, as well as we must beleeue. But if wee must beleeue it, it is, propter huius vtilitatem secreti; a phrase which S. Augustine often vseth vpon this purpose. And wherfore would Saint Augustine haue vs to thinke or beleeue so? but to containe vs the better within the bounds of feare and humilitie, in regard of our humaine frailtie, as he specifieth both a little before, and after this sentence. And elsewhere hee saith expresly to the purpose, Aug. de ben. perseuer. cap. 〈◊〉 . God iudged it better to mingle som • , that should not perseuere, among the certaine number of his Saints, that they, for whom securitie in the tentation of this life is not expedient, might not be secure.

But Saint Augustine saith, that a man may fall from that faith which worketh by loue, and so dye in that fall.

Besides the former qualification, PROPTER HVIVS HVIVS VTILIT ATEM SECRETI; and besides our former allegations out of Saint Augustine he Aug. de corrept et grat. cap. 7 doth in another place speake conclusiuely, with an asseueration, saying, The faith of those which worketh by loue, doth in very deede, either not faile at all, or if their bee any, whose faith doth He saith not, whose faith doth fall totally away; expressing the same thus: ibid. 〈◊〉 si quando exorbitant electi. correpts emendantur, & in • iam, quam reliquerant, redemus. faile, it is repaired, before this life be ended, and the iniquity which came betweene, being blotted out, perseuerance is reckoned euen vnto the end. Now, if this be true, that faith worketh by loue, either faileth not at all; or if it doc any whit faile, it is repaired in time: then his former speech of the falling away from faith, working by loue, is to be vnderstood not really of true faith working by loue, but as it is in apparance to our sense, as hee saith formerly of the sonnes of God. Yea, Saint Augustine is so copious in this point of perseuerance of Gods Saints, that I maruell any man that hath read Saint Augustine of these points, would euer meddle with him in this matter, to wrest one bare mangled testimonie, against so many pregnant proofes of this truth.

And to conclude this clause with Saint Augustine, who saith nothing but vpon the expresse ground of Scripture; Christ saying, (saith he) Aug. de cor • p • de gra • . cap. 1 • Rogaui pro te, &c. I haue prayed for thee that thy faith faile not, let vs vnderstand, as spoken to him which is built vpon a Rocke; and so the man of God, not onely because he hath obtained mercy, to be faithfull, but also because faith it selfe doth not faile; He that glorieth, let hi • glory in the Lord. And againe, God doth worke in his Saints a will to perseuere, that because they shall not perseuere, vnlesse they both can, and will; therefore both the power and will of perseuering, is by the bountie of Gods grace giuen vnto them: therefore the weaknesse of mans will is helped, that by Gods grace it might be firmely and vnseperably vpholden; and therefore, though weake, yet it should not faile, nor be ouercome by any aduersitie. And he that holds the contrary, hee calls him, Inimicum gratiae Dei, an enemy to the grace of God.

But iustifying faith may be diminished, and consequently wholly abolished.

It doth not necessarily follow; Faith indeede may be saide to be diminished, in regard of the, act, operation, externall fruits, sense and apprehension of it; but not in regard of the habit and substance of it. To illustrate this a little. The seede cast into the ground, lyes there hid, appeares not for a good space: is it therefore dead? waite a little, and so it begins to sprout and spring forth, and by degrees commeth to a mature haruest. The sappe in the winter lyes hid in the roote, and the withered vine seemes dead with cold: yet the cold blowne ouer, and sommer approching, so the goodly leaues it puts forth, and goodlier clusters, vnto a full vintage. The Sunne ecclipsed by the Moones interposition, or by some blacke cloud, from our aspect, yet wee know it keepeth his course, looseth none of the natiue light the while, onely our sense misseth it, till anon it breake forth with a fresh luster and glory. The soule, while the body suffereth a kind of d • liquium, or fowning, though now it exercise not the organicall operations 〈◊〉 the body, yet we know the soule is in • ue and whole still, without any substantiall diminution: so that the body being reuiued with some aqua caelestis, the soule actuates euery organ and member of it afr • sh, as before. The ship (as that wherein Christ slep • ) may be euen couered ouer with waues, and giuen for lost, as in the Disciples sense and apprehension: but Christ being awakened, and commanding a calme, the ship comes safe to the Port. The fire raked vp close vnder the ashes, though you neither see nor feele it, yet so it is preserued till the morning, to feede vpon new fewell. A man in a deepe or dead sleepe may seeme dead, but awakening, hee feeles himselfe the more refreshed after his sounder sleepe. So is faith. It is a seede, (though but as a graine of mustard seede) well may it lye hid for a time, yet the while, it is but fastning the root the more firmely to bring forth the better and more abundant fruite. It is the sappe, which in time of wintery persecutions and afflictions, coucheth close to the heart roote, but the sommer of Gods comforts returning, it displayeth it selfe in leaues and fruits, shewing plainly it was not dead, though to our sense it seemed so. It is the Sun inlightning the soule, which though ecclipsed from our sense, by some interposition of transitory temptation, yet retaines his full light, holding on his insensible course, and when this nubecula pertransibit, when this cloud is ouer, it sends forth new rayes of grace. It is the soule of the soule, which euen in the middest of extream fainting of the soule, yet remaines intire, without diminution, & by the aqua caelestis of Gods neuer failing mercy, actuates euery faculty of the soule afresh, to the atchieuing of greater workes. It is the ship of good hope, which when couered with waues, sets prayers to awaken Christ asleepe in it, who by and by stilleth the storme, or sends his Angel, as to Paul, to assure him, that none in this little barke of ours shall perish, but safely arriue vpon Act: 27 & 28. the hony hauen of Melita, euen that true hony-flowing land of Canaan. It is a fire, which while raked vp vnder the dead ashes of deepe contrition, though it seeme dead, yeelding neither light nor warmth, to our weake senses, yet it is but fostered for a new fire, that though heauinesse for sinne may indure for a night, yet ioy of faith commeth in the morning, feeding it selfe with the fewell of new works of obedience, flaming forth in a holy conuersation. The faithfull man, as Dauid, as Peter, may be ouertaken with a dead sleepe of faith: but awakened by grace, his soule is inlightned, that hee sleepes not in death, but as the Sunne arising, reioyceth as a gyant to runne his course with greater alacritie and vigor. Thus wee see the fruite of sauing faith may be for a time suppressed, yet the roote not supplanted: the act of it may be suspended, yet the habit not lost: it may be ecclipsed to our sense, yet his light not lessened, or his course stayed: it may bee in a dead sleepe, yet liue: faint, yet not faile: sicke, yet not to death: weather beaton, yet not wracked: languish, yet not perish.

But the famous Schollar Doctor Ouerall (alledged by the Authour) late Deane of Pauls and Bishop of Norwich held, that a man might fall from grace into the very state of damnation, and so remaine vnder Gods wrath, till hee did recouer Yea, that he auouched this to his late Maiestie, and what concertations hee had with other Doctors in the Vniuersitie about it.

If we take vp all the Appealer faith vpon trust, without further examination, wee shall recken before our host, for hee playes the shuffler egregiously. Nor will he (I perceiue) to saue his owne stake, sticke to pawne the best credit of the most famous of our Church, for the security of his most shamelesse slaunders of the truth. And if we had not all the better euidence to conuince him, he would carry it away hand smooth with downe right daring. Pardon my zeale hearein. I cannot but be moued, when not only Godscause, and glory (then which nothing ought to be more precious vnto vs,) but also the credit of our learned and reuerend Fathers is so traduced. But the summe of the Conference before the Kings Maiestie at Hampton Court, now newly published in print, will tell vs the plaine truth of the matter. And that we may not with the Appealer falsifie the truth, in dealing by halfes: I will giue you the intire words of that worthy Deane and reuerend Bishop, as they are set downe in the 42 page of that booke: Namely, that whosoeuer (although before iustified) did commit any greeuous sin, as adultery, murther, treason, or the like, did become ipso facto, subiect to Gods wrath, and guiltie of damnation, or were in state of damnation (quoad praesentem statum) vntill they repented; adding hereunto, that those which were called & iustified, according to the purpose of Gods election, howsoeuer they might, and did, sometime fall into greiuous sinnes, and thereby into the present state of wrath and damnation: yet did neuer fall, either totally from all the graces of God, to be vtterly destitute of all the parts and sccde thereof, nor finally from iustification, but were in time renued, 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 are fallen, and wherein they lay, so long as they were without true repentance for the same.

Doe we not see plainely here how hee distinguisheth betweene a common iustification in regard of the externall Doctor Ouerall fred from the App • alers wrestings. and ordinary meanes of the Word and Sacraments, and the true and reall iustification, according to Gods purpose? yet in the first, he maketh no mention of a totall falling away. Or if the Appealer will contend, that so much is implyed, we will not contend for that, for such as are not truely and really iustified, according to Gods purpose, but onely according to the externall vocation, no maruaile if they, both totally, and finally fall away. But for those, that are iustified according to Gods purpose, to wit, the elect and praedestenate vnto life, he saith expresly, that though they may and doe fall into greiuous sinnes: yet they neuer fall, either totally, or (much lesse) finally from the grace of God; but are in time renewed, by Gods Sririt, vnto a liuely faith, and repentance. A golden speech, which all the Apealers chimicall counterfeit Philosophers stone, cannot so easily transmute into his base copper alcumy coyne, how brauely and boldly soeuer he braze it on; according to his rule, Calu • niare audacter, aliquid bar • bit.

To conolude this point of perseuerance in true grace, it Reasons of the, Saints perscu • rance. 1 Reason. stands firmely built vpon sure grounds, and euident reasons, set downe in the Scriptures, such as no wit of man, or deuill, can ouerthrow. For the purpose; one reason of the elects, perseuerance in grace vnto glory, is taken from the nature of that holy feare, which God puts in the hearts of all his faithfull ones: as Ier. 32. 39, 40. where the Lord saith, I will giue them one heart, and one way, that they may feare me for euer, &c. And 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. So here is a double reason of the Saints perseuerance; first on Gods part, He will not turne away from them to doe them good, and that by an eternall couenant. And secondly, they shall not depart from him. Vpon which words, Saint Augustine saith, (Quod quid est aliud, Ang. de • omo perse ••• . cap. 2. quam talis actantus erit timor meus, quem dabo in cor corū, vt mihi perseueranter adhareant) which what is it else, but that my feare, which I will put in their hearts, shall bee such and so great, that they shall perseueringly cleaue vnto me.

A second reason is alledged, Ioh. 13. 1. drawne from 〈◊〉 Reason. the immutabilitie and eternity of Christs loue to his elect, saying, Hauing loued his owne which were in the world, he loued them, vnto the end. * And as the Apostle saith, The gifts and calling of God are without repentance. Rom 11. 29.

A third reason of the Saints perseuerance, is taken from the power of Christ, and of the Father, Ioh. 10. 28. where 〈◊〉 Reason. Christ saith, I giue vnto them, (to his sh •• pe) eternall life, and they shall neuer perish, neither shall any man plucke them out of my hand. My Father which gaue them me, is greater than all, and no man is able to plucke them out of my Fathers • and, I and my Father are one. And Saint Peter said, we are kept by the power of God through faith vnto saluation 1. Pet. 1. 5. And the Prophet Dauid sheweth by this reason, that the righteous shall neuer fall totally away, because Gods band euer supporteth them, as Psal. 37. 24. Though he fall, hee shall not bee vtterly cast downe; for the Lord vpholdeth him with his band. Which place Aquinas applies to the same purpose, in Rom. 8.

A fourth reason, from the will of God, Ioh. 6. 39. This is the Fathers will, which hath sent me, that all which he hath 4 Reason, giuen me, I should loose nothing, but should arise is vp at the last day. And, this is the will of him that sent me, that euery one which seeth the Sonne, and beleeueth on him, should 〈◊〉 euerlasting life, and I will raise him vp at the last day.

A fifth reason, drawne from the efficacie of Exemplified also in Christ • prayer for Peter mantioned a little before, & applyed to St. Aug to all the faithfull. 6 Reason. 7 Reason. Christs 5 Reason. prayer, Ioh. 17. 20. and so to the end of the Chapter.

A sixth reason, from the impossibilitie of seducing the Saints from Christ, by Antichrist and false Prophets. Mat. 24. 24.

A seuenth reason, from the perpetuall mansion, and inhabitation of Gods Spirit in all the faithfull, 1. Ioh. 3. 9. Whosoeuer is borne of God, sinneth not, (that is, not vnto death; as chap. 5. • 6.) For his seede remaineth in him, and be cannot sinne, because he is borne of God.

An eight reason, from the infallibility of Gods knowledge 8 Reason. of all his, called, Gods foundation, 2. Tim. 2. 19. The foundation of God standeth sure, hauing this seale, The Lord knoweth them that are his, whereupon Saint Augustine concl deth thus, If the elect may perish and fall away, then God may be deceiued. But God cannot be deceiued; therefore his Et si quando exorbitant electi corr • p • •••• dantur & i •• iam qua 〈◊〉 r • liqu • rant, redeunt. Aug. de corrept. & gr • 〈◊〉 . 7. elect cannot perish, nor fall away. And if at any time the elect doe exorbitate, or decline out of the way: vpon reproofe, they are reformed, and returne into the way, from which they had digressed; As Aquinas cites the glosse on Rom. 8. verse 28. Vsque adeo &c. To such as loue God, he doth so cause all things to cooperate for good, as if any of them stray or straggle, euen this also hee causeth to turne to their further good; yea, euen their sinnes cooperate to their greater good, in causing them to walke more humbly and carefully.

A ninth reason, is from the inseperable vnion betweene Christ, and euery true beleeuer. Christ himselfe expresseth 9 Reason. this sweetly, applying it as a speciall tye, and token of the saints continu • ance in him. Ioh. 17. 20. I pray not for these alo •• , but for them also, which shall beleeue in mee, thorow their word, that they may all be one, as thou Father art in me and I in thee; that they also may be one in vs. And that glory, which thou hast giuen me, I haue giuen them, that they may be one, euen as wee are one. I in thee, and thou in met, that they may be made perfect in one. So that as not a bone of his naturall body was broken: so neither a bone of his mysticall body. For he keepeth all his bones, not one of them is broken Psal. 34 20. Not a haire of their head shall perish, that are his members.

I will adde but one reason • more, of many, vsed in Scripture, to confirme the Doctrine of the Saints perseuerance, and it is taken from Gods eternall election and effectuall vocation of his elect vnto eternall life: As Rom. 8. 30. Whom he did praedestinate, them he also called: and whom hee called, them he also iustified; and whom hee iustified, them hee also glorified: This is such a golden chaine, as all the Diuells of hell can neuer breake. Christ vseth the same reason, Ioh. 15. 16. Yee haue not chosen mee, but I haue chosen you, and ordained you that you should go, and bring forth fruite, and that your fruite should remaine: which place Saint Augustine sweetly applyeth to Gods eternall election, whence springeth th • perseuerance of his elect, whose fruite remaineth for euer. As also the same Augustine applieth that other place to the Romans, to the Saints perseuerance, and Aug. de predest. lib. 1. cap. 17. Aug. de predest. san • lo • ū. li. 1. & de fide ad P. D • a con • cap. 3. Aug. de corrept. & gra. cap. 13 Quis in 〈◊◊〉 potu •• ordina •• , nisi perse ••• antia do •• ? onely to the elect Saints, quorū it a certus est numerus, &c. whereof the number is so certaine, that none of them can perish, no more than any of the reprobate can be saved. And so hee concludes the Saints perseverance, from the foundation of Gods eternall election, and praedestination. Quis &c. What one could be ordained to eternall life, but with the gift of persence rāce? This is the Doctrine also of the Church of England, Arti • . 17. So then, if God can breake his euerlasting covenant, with his people, if his sauing feare be such, as to whom it is giuen, it will not suffer them to depart from 〈◊〉 Aug. de •• rept. & gra • . cap. 6. God; if Gods loue in Christ to his owne be immutable and endlesse; if Christs power and his Fathers be so great, that none can plucke his elect out of his hands; if it be the Fathers will, that none of his elect shall perish, but haue eternall life; if Christs prayer for his elect cannot bee in vaine; if it be impossible for all Antichrists power and policie, and lying wonders, to seduce Gods elect; if the perpetuall residence of Gods holy Spirit in his regenerate, preserue them from sinning vnto death; if Gods infallible knowledge of his owne cannot be deceiued, but remaineth as a sure and sealed foundation; if all things cooperate for their good, and nothing can seperate them from the loue of Christ; if Gods eternall election and praedestination of his, to grace, and so to glory, cannot be frustrate: then who dare be so bold, as to affirme, that the Saints may fall away, either totally, or finally from grace, & so fall short of glory.

But my authour instanceth two examples of totall falling away from grace, the one of King Dauid, the other of the prime Apostle Saint Peter, now if these did fall totally from grace, at least for a time, then is it possible for any in the state of grace to fall totally from that state • , and so come short of finall perse •• rance. And to proue thier totall fall, he argueth thus, 〈◊〉 • ter fell; now if he fell, he must needs full totally or finally: for Cedo tertium. And (saith hee) if Dauids and Peters repentance had beene preuented by death, they should haue perished eternally. And you know, that a supposition must necessarily imply a possibilitie of the thing supposed; else it were absurd; so that it was possible, they might haue beene preuented by death, before they had repented, and so haue perished eternally. As the Authour saith elsewhere, * cap. 4. that it is possible for the fallen away to arise againe: possible, but not certaine and necessary.

By mentioning this last speech of the The Appel •• contradicts himselfe. Appealer, you giue mee occasion to call to minde, a flat contradiction of his in that place, to what he had said before, cap. 2. his words (as I remember) bee these; Doth Arminius •• intaine, touching finall perseuerance, that sometime the called and elect of God, the chosen ••• s, and iustified by faith, such as Peter was, though they doe full totally for a time, shall yet recouer necessarily againe, and not fall away finally, or for euer? If this be Armenianisme, and so his conclusion, then therein he (to wit, the Appealer) holdeth with Arminius. Yet in his foresaid forth Chapter hee contradicts himselfe, and saith, that the recouery of such is possible, not certaine, and necessary. Is he such an enemy to perseuerance, as himselfe will not perseuere longer in his owne opinion? Or rather will he be an Arminian by holding with Arminius a totality of the elect falling from grace for a time, with a necessuit of their recovery, than an orthodox Christian, while he alloweth onely a possibility, but no certainty and necessity of recouery? Oportet Appellatorem esse memorem. But for the Appealers two instances of Dauid and Peter, I deny that they fell totally. Dauids and Peter, fall, not totall. Fall they did both, and that fearefully; yet not totally? Neither of them. Is there no other kinde of fall? not a third? yes, there is a fall, whereby a man gets some hurt in a limbe, as Mephebosheth did: and there is a fall, whereby a man, breakes his neck, as it befell old. Eli: and 2 Sam. 4. there is a fall, wherein a man is strucke stone dead for the 1 Sam 4. time, as befell 〈◊〉 . Now, if by Elies break-neck fall, may be exemplified, the finall falling away; and by Eutychus Acts 20. 9. his fall, the totall falling for the time: why not as well by Mephebosheths fall, may we conceiue of such a fall of Gods Saints, as whereby they may bruise, or breake some limbe, and not necessarily with Eutychus, so to fall from the third lost, as falling totally to be strucke stoned ad: or with Eli to breake their necks, by falling away finally and irrecouerably; as Lucifer, that fell from the third heauen. Now we say, that the fall of Dauid and Peter, was like that of Mephibosheth, whereby they did breake or bruise a limbe, the fear whereof they might carry to then graue, though by Gods • yle, and wine of grace and mercy, they were • f • ▪ soonees receiued, and recouered. Againe, a member, brused, or broken, or put out of • oynt, ceaseth not instantly to be a member of the body; nor is it by and by cut off from the body, vnlesse it be incurable, and endanger the whole, Immedicabile vuln •• ens • reeidendum est, ne part sincera trabatur, as that incurable sinne against the holy Ghost, and that, committed with a high hand, with a full concent, and malicious contempt of the blood of the couenant &c. as that Heb. 6. which sinne is impossible to be renewed by repentance; such a grangreend member is cut off. Now Dauid and Peter were the members of Christ, they were wounded by a greeuous stroake of sinne, yet such as was curable, and so during the maladie, they were not cut off from Christs body, but still continued members, though sicke for the time, not totally fallen, or cut off. The Prophet Dauid himselfe, inspired by Gods Spirit, sets downe a notable and manifest difference betweene fall and fall; hee saith of the righteous, of the •• stified by faith, of the elect, Though he fall, he shall not be vtterly be cast downe; for the Lord vpholdeth him with his hand. Psal. 37. 24. Though hee fall: therefore the righteous may fall: yet though he fall, he shall not be vtterly cast downe; therefore he shall not fall totally, or finally: not totally; for that is to be vtterly cast downe; for the time at least. Not finally; for that is, to be vtterly cast downe, to wit, for euer. But, if by beeing vtterly cast downe, the Appealer would haue, not the totall fall meant, but the finall; let him remember, that as he saith in one place, he is of the minde with Ar • imius, that the elect may fall totally from grace for the time: so he saith in another, that their recouery is possible, not certaine and necessary. Contrary to Dauid here, who saith, Hee shall not be vtterly cast downe, not finally fall away (if the Authour will restraine it to that) but he shall certainly recouer. And he adds a strong reason, For the Lord vpholdeth him with his hand. If the Lord vphold him with his hand, then how can he either fall finally, or yet totally, which in either were to be vtterly cast downe? The Comparison. manner of speech seemes to be taken from a father, holding his sonne in his hand, and to 〈◊〉 his childe see his owne weaknesse, to make him vse the more warinesse, for the time to come, suffers him to fall; yet so handles the matter, as with his hand he preserues him • rom being vtterly cast downe. And as Lyranus saith on this place. • loss. Lyral • Psal. 36. alia • 37. Huius autem manus suppositio est diuinae gratiae conseruatio; th • putting vnder of Gods hand, is the preseruation of diuine grace.

Obiect. But some will obiect, that according to the same glosse of Lyranus in that place, this fall is meant of a veniall sinne, not of a mortall, such as Dauids, and Peters sinne was. To which I answer, first, that the word for fall in the originall, signifieth such a fall, as when a man Naphal. falleth prostrate, or flat vpon the ground; not to slip, as men account of a veniall sinne, but to fall downe all along. And for veniall sinne, we know there is no sinne committed by any servant of God, but through Christ vpon repentance it is veniall, yea Dauids sinne, and Peters Si • veniall: mortall. sinne; for they were both pardoned. And veniall, is that which may be pardoned. And there is no sinne, be it never so small in mans conceit, but it is mortall, deserving death eternall: As Adam sinne, in eating the forbidden Apple, which to a carnall mans conceit, might seeme to be but a veniall sinne, as the Pope accounted it, in comparison in stealing of the his Peacocke. 〈◊〉 3.

But first for Davids sinne: it was grievous indeede▪ yet sinne is to be weighed, not so much by the Act of the sinne, as by the affection of sinning. Dauid and Ahab, both committed the like sinne of murther: the fact Difference betweene Dauids and Ahabs sin. was the same, but not their affections. Ahab sold himselfe to worke wickednesse, Dauid not so; Ahabs humiliation procured the delay of his punishment onely, not the remouall of his sinne. Deus d • stulit paenam, non abstulit culpam. But Dauid vpon his peccani, heard, The Lord hath put away thy sinne. Saint Chrysostome compareth Dauids case in lusting after Bat • sheba, to a sea-storme, fore afflicting the 〈◊〉 1 Cor. 16. hom. 44. Comparison. Martiners for the time; so that, he suffered a vehement perturbation of his passions, during the temptation, not knowing well what he did; & though his brittle Barke of carnall lust, and humaine frailtie went to wracke, yet the gulfe of a totall falling away, did not swallow him vp in the deepe, but vpō the planke of repent • nce, he did swimme safe to shore. And Saint Augustine saith of Dauids sinne: Aug de Doctr. Christ. lib. 3. cap. 21. In ista vi • o ( 〈◊〉 Dauid • ) immoderata &c. In this man (i • Dauid) there was not an abode, but onely a passage of this inordinate lust: And therefore the Prophet, reprouing it, called it a guest; for he said not, that he set before his King, but before his guest, his poore neighbors sheepe to feast withall: so that thereby Comparison. Augustine giues vs to vnderstand, that Dauids inordinate lust, was not as a King to raigne, and to keep his Court of residence in his heart, but onely as a guest, comming accidentally, and lodging with him for a night, and so away. The like he saith of Peters deniall. Quis ita euanescat, &c. Who can be so vaine, as to thinke the Apostle Peter had that in Aug. contra medatium ad Consentium. cap. 6. his heart, which he • had in his mouth, when he denied Christ? surely in that deniall, he retained the truth inwardly, and outwardly vttered a lye. For with his heart hee beleeued to righteousnesse, but with his month he confessed not to saluation. If therefore in Peters deniall, his faith was not lost, then certainly hee fell not totally away. And that Peters faith was not then lost, wee haue Christs testimony in his prayer for Peter, But I haue prayed for thee, that thy faith faile not. This prayer of Christ was before Peters deniall of him; Luke. 22. 32. yea, Christs prayer did in particular, point at Peters deniall, which was that very night, to preserue his faith from failing therein, though his tongue did fouly faulter. And who shall deny Christs prayer to be effectuall? For the Father heareth him alwaies, Ioh. 11. 42. and if it were effectuall, Peters faith failed not, no, not in that his fearefull denyall; and consequently, his sinne was not a totall falling away from grace, no, not for an instant: for his faith failed not, nor finally, nor totally, nor at all. St. Augustine saith, Fides eius qui aedificatur super Petram, &c. Aug. de correps. & gra. cap. 7. His faith that is built vpon the rocke, for which also Christ prayed, that it should not faile, doth not faile. So that the faith of the elect faileth not, no not in the degrees, as we haue shewed.

That which Christ prayed for Peter, he did also in him pray for all the faith full; Peter standing oftentimes for a type of the Church. For Christ saith, Peter a type, not the Head of the Church. (Lake 22. 31.) calling Simon by name, Simon, Simon behold Sathan hath desired to haue you, that he may s • fe you as wheat: so that he speakes to Simon in the plurall number, as including all his Disciples, all his faithfull; Sathan hath desired to haue you, that he may 〈◊〉 YOV. And in the next verse, he addes, But I haue prayed for THEE, &c. Where Christ doth more particularly apply his speech to Peter, to arme him the better against his approaching deniall; so that in Peter, hee prayes for all his faithfull: as Saint Augustine applies it; Dicent • argo Christo, Roga • i pro te, &c. Christ saying, I haue prayed for thee, that thy faith faile not: August. de corr • p • . et gratia. cap. 12. let vs vnderstand it to bee said to him, that is built vpon the Rocke. And againe, more plainly in the plurall number, Pro his interpellante Christo, &c. For these (to wit, the called, Ibid. according to his purpose) Christ praying that their faith faile not, without doubt it shall not faile, vnto the end. And as Saint Augustine in sundry places noteth, Saint Peter beateth the person and figure of the Catholicke Church; though he say not, that Peter is the head of the Church: so that oftentimes that which Christ speakes to Peter by name, is extended to all the faithfull.

To conclude: these fell not totally, nor yet any of Gods elect, sith the couenant betweene them and God stands Gods coue • ā with his, neuer faileth; so that they neuer fall totally. firme, and is neuer totally broken; the couenant I meane, made by and with Dauid in his Circumcision, & by and with Peter in his Baptisme. Which couenant, on our part, is to beleeue in God, and to serue him, and to loue him, with all our heart, and with all our soule, &c. Now for Dauids and Peters faith, that failed not, as wee haue proued. For their loue, that was in the exercise of it defectiue for the time, while the act of it was suspended, so that they had made a partiall breach of their Couenant. But totall it was not: for the totall breach pertaines to that sinne, which is impossible to be expiated by repentance; described, Heb. 6. as the sinne of Iudas, of Iulian, and the like. But Dauid and Peters sinne, was not committed out of a hatred of God; much lesse, a totall hatred of the whole soule, minde and heart; that is for Iudasses and Iulians, and all Apostaticall Reprobates. But the sinnes of Gods elect, howsoeuer for the act, they may be equall to the sinnes of the most reprobate: yet in the affection they are not, and so they make not a totall breach of their Couenant with God. Againe the Couenant on Gods part, is a Couenant of mercy, as Ro • 11. 27. as also, Ier. 31. 33, 34. This is my couenant vnto them, when I shall take away their sinnes; so that Gods Couenant with vs, is a Couenant of mercy: and mercy implyeth misery, yea sinne it selfe; that if through humaine frailtie we fall into sinne, as Dauid and Peter did, there is mercy with God, that hee may be feared; who if he should be extreame to marke what is done amisse, who could abide it? yea, to take the extreamitie, were to breake his couenant with vs, which is a couenant of mercy. But hee is not as a strict, and cruell Land-lord, who will take the forfeiture of our lease, vpon euery the least breach. Neither is hee as a Iudge, strictly to take away our inheritance from vs, onely for some flaw in the conueyance. No, our inheritance is conueyed ouer Comparison. vnto vs, not according to forme of law, or regall right: but according to the couenant of the Gospell, which is not forfaited for euery flaw, or defect on our part. Indeede in point of Gods strict law, euery the least flaw forfeits all: but not so according to the tenure of the Gospell. For, saith God, Psal. 89. I haue found Dauid my seruant, &c. It is spoken literally of Dauid, typically, and mystically of Christ: for he is Gods first borne, higher than the Kings of the earth. Now of him, & of his seede, to wit, all his elect, and regenerate, he saith (ver. 28.) My mercy will I keepe for him for euermore, & my couenant shall stand fast with him, his seede also will I make to endure for euer, &c. But if they breake my statutes, and keepe not my commandements; thou will I visite their transgression with the rod, and their iniquities with stripes. Neuerthelesse, my louing kindnesse will I not vtterly take from him; nor suffer my faithfulnesse to faile. My couenant will I not breake, nor alter the thing that is gon out of my lips; once have I sworne by my holinesse, that I will not faile Dauid • : his seede shall endure for euer. And St. Ioh. saith, If any man sin, we haue an Aduocate with the Father 〈◊〉 . Ioh. 〈◊〉 . 1. Iesus Christ the righteous, & he is the propitiation for our sins.

But say, their fall was not totall, yet fearefull it was; and such, as without repentance would haue tumbled them downe to hell. Where is then perseuerance? where praedestination, and election, vnto grace and glory?

True it is, that without faith and repentance, there is no saluation; and a man dying impenitent, is damned. But, we must know, that as faith and repentance are conditions, which God hath ordained, and so requires on our part, though himselfe giue them, and worke them in vs; so they are a part of those meanes, which God hath appointed to attaine the end of our saluation. And the meanes are such, so fixed and established of God, as they shall alwaies attend vpon his purpose and The meanes euer attēd God Decree of our saluation, as being inseperable God Decreed the meanes, as well as the end. pleasure, in our election to grace and glory. So that as God hath in his eternall decree preordained vs vnto glorie, hee hath also preordained the meanes in time, as the way vnto that glory; so that none of his Elect shall fall through infirmitie into any sinne, as Dauid and Peter did; but Gods grace, which neuer faileth his, shall raise them vp againe, by the renouation of their faith and repentance, before that any sodaine death shall be able to preuent them, or so, to take thē out of Christs, and his Fathers hands. Neither doth the stabilitie of Gods election depend vpon the condition of our faith and repentance: but contrarywise, the condition of our faith and repentance depēdeth vpon the immutabilitie of Gods Praedestination, producing all the meanes and conditions requisite to the end; as the roote of the tree doth the branches and fruits. And this is the expresse Doctrine of the Church of England, most sweetly set downe in the 17. Article, of Praedestination, and Election.

But this Doctrine, howsoever it may seeme to be true, yet it tendeth to presumption, and carnall securitie, to commit and continue in sinne. Also Dauids and Peters sinne, if it were not a totall falling, it giues too much encouragement to others, to commit the like, or at least, lesse sinnes, boldly.

No, this doctrine appertaines properly to the faithfull penitent, that if through frailty they haue sinned, they may not bee without hope of mercy, vpon their repentance. So that this doctrine is an Antidote against desperation, when Gods childe through humaine frailtie is ouercome with a temptation; it is a cordiall of comfort, quickning his hope vnto a godly sorrow. But if it be, or seeme to be a Doctrine of presumption, it is so to none of Gods Saints, who pray with Dauid, as to be cleansed from their secrets faults, so to be kept backe from presumptuous sinnes. And where St. Iohn Psal. 19. 1 Ioh. 2. 1. saith, If any man sinne, we haue an Aduocate, &c. There hee sets a barracado against presumption in the frontire of it: My little children, these things write I vnto you, that you sin not. And God hath his rod likewise, to scare his children from sinning, by presuming on his mercy; for hee saith, If they sinne, I will visit their transgression with the rod, and their iniquitie with stripes. Yea Gods holy feare is in their hearts, that they shall not by presumption depart from God, as Ieremy speakes.

As for Dauids sand Peters sinne, while we defend it, not to be a totall alling away; we doe not any way extenuate. it; for they were notwithstanding great and fearefull sinnes, neither of them exemplarie to be imitated, but rather to be auoided. Their examples are left vs in Scripture, that we might imitate, not their sinne, but their repentance; sith they found mercy; not their fall, but their speedy rising againe. As the Apostle saith of such Scriptures, they are written for our learning, that wee through patience, and comfort of the Scriptures might haue hope. Rom. 15. Yea, their examples tend rather to humiliation, then presemption: for if such pillars The right vse of the Saints falls. shake, the laths may well tremble. Lapsus maiorum sit tremor minorum, saith Augustine. Let the fall of the greater and stronger, be the feare of the lesser and weaker. And to conclude with Saint Augustine this point concerning Aug in Psal. 50. alias 51. Dauids sinne, he saith, M • lticadere &c. Many will fall with Dauid, but they will not rise with Dauid; therefore he is not set for a precedent of falling, but if thou hast fallen, of rising againe: beware thou fallest not; let not the fall of the greater, bee the reioycing of the lesser, but their trembling: for this end is it set forth, for this written, for this often read and sung in the Church. Let them that haue not fallen heare, that they may not fall: and they that haue fallen, let them heare, that they may get vp againe. (But saith he) Auiunt male vinentes &c. Ill-liuers heare it, and seeke thereby a patronage of sinning; they attend, that they may haue to defend, what they are about to commit, and not to preuent, what they haue not as yet committed: and they say to themselues, if Dauid, why not also I? Hereupon is their soule more wicked, which doing so, because Dauid did so, they doe worse then Dauid, whereas Dauid sinned not by sample: he fell by the slip of his lust, not by the patronage of sanctity; thou louest that in Dauid, which he hated in himselfe. In a word, such ensamples stand for sea-markes, to warne vs to decline, not to teach vs to rush vpon the rocke. And who would, to inioy Dauids sinne, indure Gods rod, the smart whereof went so to Dauids heart? It was a sinne dearely bought, though mercifully pardoned.

It may seeme so to those, that know not the true nature of sauing grace, which is such, as in whomsoeuer it is, it preserueth that man from all carnall security; sauing grace and carnall security being opposite one to the other: as in the forenamed place of Ieremy, chap. 32. 40. Gods feare causeth perseuerance. And Saint Ioh. saith expresly, He that hath this hope in him, purifieth himselfe, euen as he is pure. So farre is a liuely hope of eternall life, from possessing him that hath it in him, with carnall security, the more licentiously to wallow in the puddle of sinne. It is an euill signe to that man, to whom the truth of Christ becomes a stumbling stone, and a rocke of offence. Let such beware, lest so stumbling, they be broken, and so, least at last this stone falling vpon them, grinde them to powder.

But Sir, you conclude the point of perseuerance with a dangerous and difficult Doctrine of praedestination; Of Praedestination, out of cap. 5. & 6. a Doctrine, which it were to bee wished, might neuer bee mentioned by Diuines, and Preachers. Yet the mentioning of it by you in this place ministers vnto me a fit occasion to desire your resolution, concerning this point, it being also the next thing in order, treated of by our Authour.

Sir, you speake contradictories; first you wish all were mute in the mention of this Doctrine, and yet in the second place, you desire me to speake my minde of it. But I pray you tell me, why you wish the mention hereof to be altogether silence.

Because of the generall offence taken at it, for it is a stumbling stone, whereon many doe fall.

So is Christ a stumbling stone, and a rocke of offence, to many; would ye therefore haue the mention of Christ suppressed? But what if many men are offended with this Doctrine? an offence may be vniustly taken, where it is not iustly giuen.

I haue by this time learned to lessen my wondering, to see (which Saint Iude tells vs) a raging waue of the sea, foaming out his owne shame; hee hauing not Qui s • m • l V •• ccundiae limites trās • eri • , grauiter &c. once, but so often, leapt ouer all the limits of modesty. Ci • . Orat. pro S Ros ••• Amerino. Quod si luce quoque canes latrent, cum Deos salutatū aliqui 〈◊〉 , opinor ij • crura suff • ingantur, quod acres sint etiam tum, 〈◊〉 suspicio nulla s • t. 〈◊〉 est accusatorū ratio. The Romanes had a custome, if the dogs that kept their Capitall, did barke in the day time', or causlesly at friends, and those that came to worship their Gods, crura suffringere, to breake their legges. The Orator applies it to accusers. Yea, I haue knowne a poore dog beaten by his Master, for giuing warning of theeues approach. So easie it is to finde a staffe to beate a dog. And yet shall Appeale. part. 1. chap. 4. pag. 31. Censure pardon the Crow, and punish the Doue? shall a man thus impune, lawlesly reproach Gods truth, his Church, his children, yea the prime Fathers of our Church, (no small scandall to our Religion) and yet be suffered to triumph and glory in his owne shame? How? 〈◊〉 ven •• m 〈◊〉 , vexat 〈◊〉 columb •• . The Lord Bishop of London, Doctor Bancroft, in publicke audience, with much vehemency, without any checke, dislike, distast, dissent, to stile praedestination a desperate Doctrine? Is it possible, a Bishop of the Church of England should say so? to call praedestination a desperate Doctrine? And if he did so, is it credible, that such a speech, so vehemently avoucht in a publike assembly, should passe without hissing? And in what assembly? surely, where were present the most wise, learned, judicious, pious King in Europe, or in the whole World, the most renowned King IAMES: with many reuerend and learned Diuines. And none of these to check such a speech? surely their honor and credit lies at the stake vpon it. But how doth it appeare, that the Bishop vttered such a speech? How? Pythagoras himselfe hath said it, M. Mountagu, the Appealer saith it. But by his leaue, by our former experience of his allegations, we will aske and enquire in the originall record, whither it be so, or on. In the summe of the Conference, pag. 29. line 8. wee finde these very wordes indeede, a desperate Doctrine. But what did he call a desperate Doctrine? The doctrine of praedestination? Nothing lesse. The Appealers wits are too nimble, out-running his his reason by many degrees. Wee must put a clog vpon his heeles, setting downe the whole passage of that vpon this occasion: The Bishop of London tooke occasion Summe of the Conference. pag. 29. line 1. to signifie to his Maiestie, how very many in these dayes, neglecting holinesse of life, presumed too much of persisting of grace, laying all their religion, vpon Praedestination, if I shall bee saued, I shall bee saued; which he tearmed a desperate Doctrine, shewing it to be contrary to good Diuinitie, and the true Doctrine of Praedestination, wherein we should reason rather ascendendo, then descendendo, thus: I liue in obedience to God, in loue with my neighbour, I follow my vocation &c. therefore I trust, that God hath elected me, and praedestinated me to saluation; not thus, which is the vsuall course of argument, God hath praedestinated and chosen me to life, therefore though I sinne neuer so grieuously, yet I shall not be damned. Thus the words run. Now I must confesse I am to try the matter at the Appealers owne chiefe weapon, euen the Syntax of Grammer, wherein he is no small Critick. He saith, that the Relatiue line 7. which, hath for the Antecedent, Praedestination. I a poore Punie say, Which, hath for his Antecedent, Presuming too much of persisting of grace, laying all their Religion vpon Praedestination, If I shall be saued, I shall be saued: Which, he tearmed a desperate doctrine. For it is plaine, the Bishop called not Praedestination, a desperate doctrine; but the sinister conclusions, that carnall and impious men abusiuely draw from thence; being of the number of those vnlearned (in the true mystery of Christ) and vnstable, which (as Saint Peter speakes) wrest this and other Doctrines of the Scriptures, and particularly of St. Pauls 2. Pet. 3. Epistles, to their owne destruction. Such wreched peruerting of the Doctrine of Praedestination, the Bishop calleth a desperate doctrine; and not, Praedestination it selfe. For Praedestination, and the holy vse of it, (such as the Scripture hath reuealed and described vnto vs) he calleth good diuinitie, and true doctrine, laying downe very godly and anc •• tly, the right order and rule of euery faithfull mans particular vse, and application of Praedestination to himselfe; namely, that we labour to know we are rooted in that deepe mystery of Gods Election in Christ, by the fruits of a liuely faith in all obedience. Thus and no otherwise doe the Scriptures teach. Thus and no otherwise doe all orthodox Diuines, euen Caluin himselfe, apply this Doctrine. Such the learned Caluin calleth Insti • . lib. 3. cap. 23. 12. plaine hoggs, that say, if they bee of the number of the Elect, their sins shall not hinder them from attaining to life. Facessant ergo &c. Away therefore with such sacrilegies, which wick • dly peruert the whole order of Election. And hee calls also such conclusions, blasphemies. So that the Bishop of London, Doctor Bancroft, and Master Iohn Caluin, say in effect one and the same thing, the one calling the corrupt conclusions, which carnall men draw from Praedestination, a desperate Doctrine: the other, the blasphemies, and sacrilege of hogges and swine, which is the very Doctrine of the Church of England, as it is excellently set downe in the Article of Praedestination and Election. 17. Thus wee see the Appealer hath brought his hogges to a faire market, while through poore Caluins sides he smites the Bishop of London, Doctor Bancroft; yea, and the whole Church of England: and through all, by his vndisciplined solecisme, hee wounds Praedestination it selfe, while hee will needes haue it absolutely called A DESPERATE DOCTRINE. Carnall cauellers at Gods mysteries no • ewes.

Nor is it a new thing, that carnall men stumble and cauill at the Doctrine of Praedestination. The Pelagians in Saint Augustines time did the like. Nor can I shape you a fitter answere, then hee did to them, and so to all aduersaries of this Doctrine of the grace of God, Nu • propter Aug. de bono perseuerant. lib. 2. cap. 16. malos &c, Is the truth of this Doctrine (to wit, of praedestination) to be forsaken, or shall it bee thought worthy to bee cancelled out of the Gospell, because of those that are wicked & cold? Let the truth be spoken, especially, where any question doth require it to be spoken, that they may receiue it, who are capable of it; least haply, while it is concealed, in regard of those that are not able to receiue it, they who are capable of the truth, wherby falshhood may bee detected, bee not onely defrauded of the truth, but may be ouertaken with falshood. And a little after, Nonne potius est dicendum verum, &c. Is not the truth rather to be spoken, that he which can receiue, may receiue it: than to be suppressed, that not onely neither can receiue it; but also he that is more intelligent, may be made worse? The enemy of grace is importunate, and vrgeth by all meanes, that it might be beleeued, that it is giuen vnto vs according to our merits, and so grace should now be no more grace; and yet we will not speake that, which by the testimonie of the Scriptures, wee may speake; for we feare, forsooth, lest if wee speake, hee that cannot receiue the truth, be offended: and we feare not, lest while we are silent, he which is able to receiue the truth, may be deceiued by error. For either is praedestination so to be preached, as the holy Scripture doth euidently declare it, that in those that be praedestinate, the gifts & calling of God may be without repentance or: else we must confesse, that the grace of God is giuē according to our merits, which is the opinion & wisdome of the Pelagians; And againe, cap. 2 1. ibid. he saith, Nimiae cōtentionis est, &c. Itis too An • Ibid. cap. 2 1. much peruersues to contradict praedestinatiō, or yet to doubt of it.

But you know that the late wise and judicious King IAMES, of famous memory, did inhibite and restraine the preaching of the Doctrine of Praedestination, and Election.

But in what respect? His Maiestie did not restraine Preachers from the liberty of preaching the Doctrine of Praedestination, it being a speciall part of the Gospell; but rather to giue caution, and direction, at least to yonger Ministers and Diuines, lest through want of mature judgment, in the manner of opening that mystery, and applying of it, they might haply, put a stumbling blocke before the in • udicious, and ignorant hearer, or those of weake consciences, As Saint Aug. denies not, but wisdome and discretion is to bee vsed in the preaching of it. For (saith he) it is not so to be preached to the ignorant multitude, as that the preaching of it may seeme worthy of reproofe. Nam dolosi vel imperiti medici est, &c. It is the Aug. ibid. propertie of a deceitfull, or an vnskilfull Physitian, so to apply, euen a wholesome plaster, as that either it doe no good, or else Comparison. hurt. This was the minde of his Excellent Maiestie of blessed Memory, in that his iniunction, to aduise all Ministers, to play the faithfull, and skilfull Physitians, in in the applycation of so wholsome, profitable, and comfortable a plaster and Doctrine, as the Church of England calls it, Art. 17: though the Appealer doth flout his Informers, and those which call Praedestination a comfortable doctrine. Appeale pag. 39. But otherwise, his Maiestie himselfe of blessed Memory, hath left His royall record of this Diuine Doctrine, in his learned and Diuine Paraphrase of the Reuelation, the 20 chap. in the latter end, in these words, The Booke of life was opened to the Elect, that all those those whose names were written into it, to wit, Praedestinated and Elected for saluation before all beginings, might then be selected for eternall glory.

Neither doth the Authour here simply oppose, or question the Doctrine of Praedestination and Election, but as it is deliuered by the new Diuines, as hee calls them, to wit, Caluin and his fellowes, whom he chargeth with a two-fold error as touching Praedestination: The first is, that they teach, (especially Caluin) that Gods eternall election, and praedestination was irrespectiue, and absolute, without any respect or reference to Adams fall: The second error of Caluin, is, in deliuering the doctrine of praedestination in such a rigid manner, as he doth.

For Master Caluin, there needeth none other Apologie, then his owne Workes or Writings, which shall euer praise him in the gate. For his workes, and in summe, his Institutions, if a man snatch at them (as the Aegyptian dog, doth at Nilus, for feare of the Crocodile) not obseruing his grounds taken from Scripture, nor well waighing his reasons: no maruell if such snatchers, prepossessed with a preiudicate opinion, can as easily opē their mouths against such famous Authours, as the Dog can barke at the Moone-shine. But perhaps hee had no more quarrel to holy Caluin, then that fellow had to just Plutarch in the life of Aristides. Aristides, who not knowing Aristides by face, but onely by fame, that he was a just man, came to him vnwittingly to craue him to write downe his name for him, that hee might with the rest of the enuious Citizens consent to his banishment by their law of Ostracismon, because he so much excelled others in honesty. It may be he neuer read Caluins workes, much lesse his Institutions, to catechise him in the grounds of religion. Or perhaps, hee hates Caluin, as Ahab did the Prophet Micaiah, because his Doctrine is altogether against his Interim-religion, with all his confederate Intermiists. Orwhatsoeuer is the cause. Thus did Heretickes, by catching at the outward rinde and barke of some one part of Scripture, maintaine their Heresies. But I maruell what the Appealer could reade or heare of Master Caluin, that hee should write so contemptuously of him; sauing that he was a holy man, faithfull and painfull in his calling, exercised with continuall preaching, writing, watchfull prouidence in gouerning; a man of great learning, dexteritie of wit, sincerity of judgment, of great piety, equity, and sobriety of life, a true patterne and precedent of vertue. Therefore as Christ said, Many good workes haue I done among you, for which of these doe yee stone me? so, for which of Caluins vertues doth this Authour tongue-smite him? The most noble and judicious King IAMES of happie Memory, thought not so slightly of that learned Diuine, while he prefered his Commentaries vpon the Scriptures before all others. It were to be wished, that the Authour, going about to oppose such a worthy and famous man, had imitated the heathen Academicke Carneades, who, intending to write against the positions of Zeno the A. Gall 〈◊〉 . Attio. lib. 27, cap. 15. Stoicke, did first purge his stomacke, and pectorall parts with white hellebore, lest some malignant humour possessing the stomacke, might distemper and imbitter his style, which is no lesse a disparagment to a professed Christian Diuine, than was wont to be of old, to the Heathen Philosophers.

But, not the person of so worthy a man, but his opinion is inueighed against. Well, what opinion? about Praedestination, and Reprobation. But, I pray you, what is Caluins error about Praedestination?

In that he holdes it to be an act of an irrespectiue decree of God, ordaining some to saluation, others to torments, without any prerespect of good in the one, or of euill in the other, or without any reference to Adams fall.

Why, may not God doe so, if it please him? Is not his will absolute and free? And hath not the Potter power to make of the same lumpe, one vessell to honor, and another to dishonor? Is it not said of Iacoh and Esau, twinnes, newly conceiued in the wombe, that before they did good, or euill, that the purpose of God, according to Election, Rom. 9. might stand, not of workes, but of him that calleth, The elder shall serue the younger? And whatsoeuer God willeth, it must needes be iust. I would gladly see this place well solued. But to let that passe: what place doth your Authour alledge out of Caluin, for this his opinion?

Out of his Institutions, booke 3. chap. 21 sect. 5. you may reade his words here at large set downe by the Authour.

This place, in my simple judgment, doth not conclude necessarily, and such opinion, as he is charged withall. For, it proveth not, that God in his eternall decree, had no respect to the corrupt masse in Adams fall; Euery man is created to that end, to which God hath ordained him. True. For God doth nothing, but for a speciall end. But is this creation meant of Adams first creation? That is not necessary. For although all men might be said to be created in Adams loynes, yet it is onely potentially, and seminally. So that, if Caluin may as well bee vnderstood to speake of the particular creation of euery man in his generation, as of his generall creation in Adams loynes before his fall, charity should induce a Christian, to interpret in the better part, where there is not euidence to the contrary. But what if Caluin doe in expresse wordes otherwhere acquit himselfe of what the Appealer thus calumniously chargeth him with all in this point? As indeede he doth in sundry places, where he saith. That Gods Election and Praedestination, was not without speciall respect, and reference to Adams fall, and to the corrupt masse: as is euident in the 22. chap. of the alledged booke, and seuenth section, saying, Quaeritur an natura (elects): imò qui alieni erant, trahendo suos facit. It is demanded, Calu. Insits. lib. 3. cap. 22. sect. 7. whether they are by nature elect: yea, they which were strangers and aliants, by drawing them, hee maketh his owne. So that God chose them, finding them strangers. And a little after in the same section, Si quis roget, vnde elegerit, alibi, respondet Christus, Ex mundo, quem à precibus suis excludit, vbi Discipulos Patri commendat. If any aske, whence he chose them, Christ answereth elsewhere, Out of the world, which he excludeth from his prayers, when he commends his Disciples to his Father. If then they be chosen out of the world, and the world be meant of all the wicked, as heere; then what else can Caluin meane hereby, but that Gods eternall election had a speciall reference to that world of wickedness packt vp in Adams sinfull loynes after his fall, out of which hee made his Election? And yet more expresly and punctually, being vrged by the Aduersaries of Gods Election, in his 22. chapter of the same booke, and 11 section, Fatemur communem noxam, Calu. Instit. lib 3. cap. 23. sict. 22. sed dicimus qui busdam succurrere Dei misericordiam: Wee acknowledge a common lapse in all, but wee say that the mercy of God succoureth some. And he concludes with the judgment and words of Saint August, highly praysing his saying, Duid in primo homine &c. Seeing in the first man, the whole masse of mankind fell into condemnation, those which one Aug. Epist. 106. De praedest. & gr •• De b • n • per ••••• . cap. 12. of it are made vessels vnto honour, they are the vessels, not of their owne righteousnesse, but of Gods mercy: but that others are made to dishonour, is not to be imputed to iniquity, but to iudgment. That God recompenseth due punishment to them whom he reprobateth, and on those whom he calleth, bestoweth vndeserued grace: he is freed from all accusation; by the example of a Creditor in whose power i • is to remit one, and to exact his debt of the other. The Lord then can giue grace to whom he will, because he is mercifull; and not giue to all, because he is a iust iudge. By giuing to some that which they deserue not, he sheweth his free grace; by not giuing to all, he declareth what all do deserue. For when Paul writeth, that God hath shut all vnder sinne, that he might haue mercy vpon all; we areto adde withall, that he is debtor to none, because none hath giuen to him first, that he should exact a recompence. And Caluin vpon Iohn, chap. 15. 16. hath these expresse words to confirme 〈◊〉 in Ioh. cap. 15. ver. 19. the former. Si • lecti fuerunt ex mundo, &c. If the Elect were chosen out of the world, it followeth that they were a part of the world, & separated frō the rest that perish, by the only mercy of God: Moreouer by the name of world, Christ in this place, noteth all those, which arenot regenerate by the holy Ghost.

This is so evident to cleare Calvin from all calumniation concerning this poynt, that it retorts a just censure vpon those, that taking a mans saying by snatches, and not reading and waighing the whole throughly, doe bewraye rather want of judgement and charity in themselues, while they would clap their owne bitter censures, and sinister interpretations vpon others; then either of vnsetled judgment, or vnfound learning in those, whom they so rashly and impiously traduce. But for the Appealer, I can blame him no more for dealing thus with Caluin, and with those whom he calls Caluinists, then he hath done the Reuerend As the Bishop of • ondon, and th • Bishop of 〈◊〉 , Deane of Paul • . Fathers of our Church forementioned, as also with Saint Augustine, in the forecited sentence, which according to the Appealers lopping of it, begins with Credendum est, &c. opposing one dismembred sentence of Saint Augustine, against the whole current of his writings in that point: as hee hath one misdeemed sentence of Reuerend Master Caluin, against his sound judgment, in sundry other places of his diuine volumes, expresly set downe. His doctrine being none other, but the very same with that of the Church of England, Art. 17: so that all the Appealers calumniations cast vpon Master Caluin, doe strongly reuerberate and rebut vpon our deate mother Church of England: he not sparing to smite her through the very loynes of her dearest children, whose names shall euer be renowned, both for learning and pietie, while the world standeth.

Now what other irrespectiunesse of Gods irrespectiue decree, the Appealer would so irrespectiuely fasten vpon the learned and reuerend Caluin, I cannot conceiue, vnlesse he meane an irrespectiuenesse in Gods praedestinating, without any respect or preuision of their workes, as a grand error, which hee chargeth Caluin with; neither would I willingly, or wittingly, conceiue or coniecture of the Appealers extended sense otherwise than by himselfe is not onely intended, but clearly enough expressed; as may be seene in his 7. chapter 1. part, in sundry places. But for Master Caluin, wee haue sufficiently cleared him from the Appealers calumny, notwithstanding hee As pag. 64. & 74. spend a great part of his said 7. chap. in heaping vp testimonies of Fathers; and all vpon a false surmised ground, and so all to no purpose, except to vent, (I would, to cure) the ouerflowing of that humour of the Gall, which hath caused his Appeale, to bee all ouerspread with the yellow, yea, with the blacke Iawndise. For Master Caluin holds with Saint Augustine, Gods election to bee out of the corrupt masse: and reprobation of the rest, already condemned by that sentence of death; In the day thou eatest thereof thou shalt dye the death.

But for the Appealers owne opinion, concerning Gods decree of election and praedestination, it may not be passed by in silence. First hee saith, There must needes first bee a disproportion, before there can bee conceiued Election, or Derelection. Blasphemous heresye, and sacriledge. What he meaneth by disproportion, hee tells a little after; namely, betweene those, who now condemned in Adams laynes, God did forsee would accept of deliuerance offered them, in, and by Christ; and the rest, whom he foresaw, Pelagian freewill maintained by the Ap ••••• . would reiect this deliuerance. His very words are, God out of his mercy, &c. stretched out to them (that is, to all, now condemned in Adams loynes) deliuerance in a Mediatour, the Man Iesus Christ; and drew them out, that tooke hold of mercy, leauing them there that would none of him. So that by the Appealers saying here, no pradestination, without a disproportion, conceiued to goe before: and this disproportion, betweene the parties to be elect and reprobate, is discouered by Gods preuision of both their workes; hee foreseeing that the one would receiue and accept grace offered, and the other refuse it: vpon which preuision, the Appealer would build Gods decree of pr • destination, and election; an opinion, no lesse gracelesse, then groundlesse, and if I should call it, in plaine termes, most impious and blasphemous against Gods pure glory, and preciourgrace, although I should doe the Appealer no wrong in it, yet I should raise a Waspes nest about mine eares. But wee must not feare to speake the truth, and to oppose such blasphemy, because of mens mischieuous, and no lesse boundlesse, then groundlesse malice; especially in such a case, wherein Gods glory is so deepely ingaged.

This opinion of the Appealer is very plausible to flesh and blood; for mans pride would still be arrogating something to it selfe, and be a fingering of one of Gods speciall peculiars, his glory. This was that poison, which the Serpent infused, and breathed into our first Parents, Eritis sicut Dii &c. Yee shall bee as Gods, selfe-wise, and selfe-sufficient; 〈◊〉 •• lacte •• tricis • r • orem suxi • se • ideamur. Tuscul. Qu • st. And this poyson wee haue all sucked in with our Nurses milke: wee will be at least fellow-sharers with God in the worke of our saluation. O, this pleaseth vs well. Saint Augustine himselfe confesseth, that hee was once of this opinion, that God elected men out of his preuision and foresight of their faith, &c. But this he imputeth to his ignorance in his yonger yeares, and therfore in his riper iudgment, and further insight into the mystery of God, hee retracteth his opinion, in his first booke of Retractations cap. 23. yet our age wanteth not gray heads, and white heires, who with their gr •• n • wits, will rather approue of the opinion of young, then the iudgment of old Saint Augustine, and to retract his Retraction.

Now for this opinion, of Gods Election, ruled by his praescience, or premission of workes, if we seeke some eminent authoritie, and venerable antiquity for it, S. Augustine can best resolue vs. For the Antiquitie of it, wee haue Saint Augustines time: for authoritie, the Pelagian heresie. Praesciebat ergo, &c. He foreknew then (saith the Pelagian) who would be holy and immaculate, by their freewill, and therefore in that his praescience, whereby he fore-knew they would be such, he Elected them before the foundation of the world. Which opinion of Pelagius, now reviued Aug. de predest. lib. 1. cap. 18. by our Appealer and his, S. Augustine answereth most divinely from the Scriptures, Intueamur ergo, &c. Let vs therefore peruse the words of the Apostle, and let vs see whether God did therefore chuse vs before the foundation of the world, because we would become holy and immaculate, or that we might be so? Blessed be God, saith he, and the Father of our Lord Iesus Christ, who hath blessed vs in all spirituall Eph. 1. 3. blessings in heavenly places in Christ according as he hath chosen vs in him, before the foundation of the world, that wee should be holy, and without blame before him in loue. Non ergo quia futuri eramus sed vt essemus, He chose vs, not therefore, because we would be such, but that we might be such: Nempe certum est, &c. For it is certaine, for it is manifest, that therfore we would become such, because he chose vs, predestinating vs, that we should become such by his grace. And marke (saith he) what the Apostle addeth. Secundum pl • citum, &c. According to the good pleasure of his will, lest in so great a benefit of the grace of God, we should glory in the pleasure of our owne will. And much more doth this holy man sweetly apply to the same purpose, out of that heavenly Chapter, the first to the Ephesians, whereof he saith, Nimis longum est de singulis disputare, It were too long to traverse every circumstance. And he concludes, Cer • itis autem proculdubio, &c. You see then doubtlesse, you see with what evidence of Apostolick eloquence, this grace of God is defended, against which, humanie merits are advanced, as if man gaue something first, that he should bee recompensed. Rom. 11. 35. Elegit ergo, &c. God therefore chose vs in Christ, before the foundation of the world, praedestinating vs vnto the Adoption of sonnes; not because we would of our selues become holy and blamelesse, but bee elected and praedestinated vs, that wee might be such. And this he did according to the good pleasure of his will, that no man should glory of his owne, but of Gods good will towards him Out of this purpose of God, is that calling, which is proper to the Elect, to whom all things cooperate for good, because, according to his purpose, not their owne, they are called to be Saints, &c.

And to cleare this point yet more, he induceth an obiection of some, who, though aduersaries in part to the Pelagians, yet they would impute Praedestination to Gods praescience in regard of faith. The Pelagians (say Aug. Ibid. cap. 19 they) are of opinion, that receiuing once the commandement of God, wee become holy and immaculate of our selues, by our free will, which God foreseeing, did therefore, before the foundation of the World, elect and praedestinate vs in Christ, whereas the Apostle saith, Not because he foreknew we would be such, but that we might be such by the election of his grace, whereby hee hath made vs accepted in his beloued Son. When therefore hee praedestinated vs, hee knew his owne worke, who maketh vs holy and immaculate. So that the Pelagians error is rightly confuted by this testimonie. But we say: (say these halfe-Pelagians, to mince the matter) that our God foreknew not, saue onely our faith, whereby we begin to beleeue, and therefore elected vs to be holy, &c. To whom Saint Augustine answereth. Sed audians & ipsi &c. But let these also heare in this testimony, where he saith, In whom, (that is, in Christ) wee haue obtained an inheritance, being praedestinated according to the purpose of him, who worketh all things, after the counsell of his owne will; that we should be to the praise of his glory, who first trusted in Christ Whence the holy man concludes, that seeing the Father worketh all things, therefore also faith, the first seede whereof the Apostle ascribes to the praise of Gods glory. And againe, Not of workes, but of him that calleth; when he might haue said, (saith Augustine) But of him that beleeueth. Non enim &c. For not because we beleeued, but that wee might beleeue, he chose vs, lest we should be said to haue chosen him first; and so that should be false, (which God forbid) you haue not chosen me, but I haue chosen you. And that faith is the gift of God, the Apostle saith, Ephess. 2. 8. Ioh. 15. 16. and Phil. 1. 29. also Heb. 12. 2. Iesus Christ, the Authour and finisher of our faith; besides sundry other places cited by Saint Augustine, so that this good man leaues no corner vnhunted for this Pelagian Heresie to lurke in; prouing and concluding euidently, and inuincibly from Scripture, that Gods election and praedestination is, most free, not depending vpon any his foresight of faith or grace to be in vs, but meerely according to his owne purpose and grace, whereupon our whole sanctification and saluation dependeth. According to that of the Apostle, As many as were ordained to eternall life, beleeued: beliefe, being a confequent Act. fruite of praedestination to eternall life. And that of Christ, yee beleeue not, because yee are not of my sheepe; that Ioh. 10. 26. is of the number of Gods elect. Audiant hac, &c. saith Saint Aug. Let them heare those things, and other more, omitted Aug. Ibid. cap. by vs, whereby is shewed, that God doth prepare and conuert mens wills to the kingdome of heauen, and to eternall life. As the same Father saith elsewhere, I •• i cum Christo reg • abunt, &c. They shall raighe with Christ, whom God by his free Aug Deside ad Pet. Diaconum cap. 20. goodnesse hath praedestinate to the kingdome: for because by praedestinating such, he hath prepared them that they should be meet for the kingdome: he hath prepared them also to be called, according to his purpose, that they may obey: he hath prepared them to be iustified, that receiuing grace, they may rightly beleeue, and liue well: he hath prepared them also to be glorified, that being made co-heires with Christ, they may possesse the kingdome of heauen without end. And so hee concludes his former booke, M • lta diximus, &c. we haue said many things, and yet we speake to such good wits, to whom as if dull of vnderstanding, even that which is too much, is not enough.

But doth not the Apostle say plainely, that those whom God forekn • w, he predestinated? Therefore Rom 8. 29. did not God praedestinate men, according as he foresaw they would receiue (or reiect) grace offered?

Indeede this, and such like places of Scripture, doe the Arminians, our new Pelagians, pittifully peruert. But neither this place, nor the analogie it hath with other Scriptures will admit of any such sense. It is plaine, that this foreknowledge in God of those, whom he would praedestinate to life, is no other, but his very act of electing of them; as the same Apostle expresseth it fully, Eph. 1. 4. 15. According as hee hath chosen vs in Him, before the foundation of the world, that we should be holy, and without blame before him in loue; hauing praedestinated vs vnto the adoption of children by Iesus Christ to himselfe, according to the good pleasure of his will, &c. For Gods foreknowledge, of those whom he would saue, is his eternall act of loue in electing them, or his gracious pleasure and purpose, or decree • n sauing them. Wee know that Scitum, which comes of Scio, to know, is vsed for a Decree, as Plebiscitum, the peoples decree, so Gods foreknowledge here, is his foredecree. So also whom God is saide to know in Christ, is alwaies taken for his approuing or liking, or accepting them in Christ. This is his knowledge of approbation, whereby he knowes only his elect. So Psa. 1. 6. The Lord knoweth the way of the righteous: but the way of the vngodly shall perish. The Lord knoweth, that is, approueth and alloweth the way of the righteous. But doth not the Lord know the way of the wicked also • yes, by his knowledge of apprehension, but not, of approbation. For he saith (in Math. 27. 23.) to the wicked, I neuer know you; depart from me, yee that worke iniquity. Gods knowing of his therefore, is his louing of them. Christ saith to Nath •• iel, Before that Philip called thee, when thou wast vnder the f • gge 〈◊〉 , I saw that. Vnder the Ioh. 1. 48. Aug. in Psal. 31. 〈◊〉 . 2. & de verbis 〈◊〉 , ser. 40. figge tree, what is that? that is, saith August. in Adams • oines, cloathed with his fig-leaues, in the state of sinne: then and there Christ saw Nathaniel, that is, his true Israelites, his chosen; he saw him, that is, he tooke pitty on him, saith he. As the Lord saith in Ezechiel, 16. 6. I saw thee, when thou wast polluted in thy blood, and said vnto thee liue. Which place euen the Appealer himselfe vnderstands of Gods Election out of the corrupt masse.

Againe, the Apostle in Rom. 8. 28. and 29. ver. by you cited, saith expresly, that Gods foreknowledge is his purpose: for hauing saide, v. 28, We know that all things worke together for good, to them that loue God, being the called according to his purpose, hee addeth, For whom he foreknew; those he also praedestinated, &c.

Note againe, hee saith not, those, whose wills he foreknew, but, whom he foreknew: he speakes of their persons, not of their qualities.

And the Apostles next words doe ouerthrow this Pelagian opinion, that God foreknowing mans freewill, did accordingly praedestinate. For saith the Apostle, whom he did foreknow, hee did also praedestinate to be conformed to the image of his Son. So that, to be made conformable to the image of Christ, is not of mans will foreseene, but of Gods Praedestination, foreknowing or foreelecting in his Son, those whom he pleased. Therefore as Nescire Dei, reprobare est (as Gregory saith) as Gods not knowing is to reprobate; alledging Luk 13. 27. Depart from me, I know Greg. moral. lib. 2. cap. 4. you not: so on the contrary, Gods knowing, or foreknowledge of his, is to elect them. This is the foundation of God which stands sure, and hath this seale, The Lord 2. Tim. 2. 〈◊〉 . knoweth them that are his. I could be more copious to illustrate this, but this may suffice to satisfie those that be not quarrellous.

But Sir, howsoeuer you may conclude, that Gods Election is absolute, without any respectiue foreknowledge, of any good or grace in vs, in accepting grace offered: yet the same cannot so well be sayd of reprebation, that God should reprobate any, but with a respect and foreknowledge of their disobedience and infidelitie. For else, God should bee vniust, to cast away and condemne any without iust cause in themselues.

Sir there is the same reason of reprobation, that is of Election, for both were out of the corrupt mafle wherein all men were equally condemned: whereof some God called, and chose out to life, the rest hee left as hee found them, guiltie of eternall death, and vpon whom the sentence of death had now passed & seazed, Gen. 2. 17 So that for God to leaue some, whom he would, wallowing in their blood, it is an act of his justice: as to free others, an act of his mercie. Which Saint Augustine very pregnantly exemplifieth by a Creditor, in whose power it is to acquit some of his Debtors, and to exact of the rest to the vttermost, as we noted afore. This is setforth also in the types of the elect and reprobate, Iacob and Esau, who being yet in the wombe, before they had done good or euill, that the purpose of God, according to election might stand, not Rom 9. 12. of workes, but of him that calleth, It was said to her, the elder shall serue the yonger. As it is written, Iacob haue I loued, but Esau haue I hated: Yet both Iacob and Esau were equally culpable in the wombe, of originall sinne, and so were children of death, as all were, in the wombe of our first Parents: but the election comes, and that makes a separation, and puts a difference, mercifully louing one, and justly hating another, and that before they had actually done good or euill, that the purpose of God might stand according to election, not of workes, but of him that calleth. So that the disproportion, alledged by the Appealer, was not betweene the elect and reprobate, before the act of election, but the election caused the disproportion, not through any foreknowledge, or foresight of any good or euill actually to bee done of either (as the Appealer would inferre) but Gods meere mercie on the one side, and his justice on the other, caused the disproportion. And euen that place quoted by the Appealer out of Ezechiell, makes altogether against himselfe, though Ezech. 16. Pag. 64 part. 1. otherwise rightly alledged; for if wee were in our blood, if cast out, if loathed, if dead; and yet, if in this contemptible condition, God saide vnto vs, liue, yea, when wee were in our blood (it is twice repeated, ver. 6.) he faide vnto vs, liue; where is then that praescience of any good in vs, moouing God to pull vs out of this miserable estate? I am sure, no mention of it is in Ezechiel, no not in the whole Booke of God; but the contrary, as we haue proved; no nor yet doth his pretended Goddesse, indeede his nothing in the world, the Church of England, any where teach the same; so nakedly, yet shamlesly peremptory is this assertion of the Appealer, hauing none to father his opinion vpon, but Pelagius, and his Disciples. So weake and windy are his aspersions, which he casteth vpon Caluin, or vpon those whom hee calls Puritans, for maintaining nothing, but what the Scriptures plainely teach, against his groundlesse and gracelesse opinion: so that he fighteth against God and his truth, against Gods glory, and his grace, against his Church, yea the Church of England also.

But Sir, if the act of Election and Reprobation be without any respectiue foreknowledge in God of any actuall good or euill in man, then what place is left for freewill? or how can God bee just in punnishing the rebellious, seeing he hath reiected them, and denied them grace?

Of freewill I suppose occasion will be giuen anon to speake of it by it selfe. For the rebellious reprobate, as he is justly reiected for his sinne in Adam, so he is neuer but justly condemned and punished for all his actuall sinnes, springing from that cursed roote. Nor doth his reiection necessitate him to rebell the more against Cod; his rebellion is from his owne peruerse will. Nor is God bound to giue him grace. But against all contentious quarrellers at the Doctrine of God, wee cannot shape, nor are we bound to giue a better answer, (melius enim non invenimus saith St. August. many times against such cauellers) for we finde not a better, then that of the Apostle vpon the very same occasion, Thou wile say then, why doth he yet complaine? for who hath resisted his will? Nay but o man! who art thou that replyest against God? shall the thing formed, say to him that formed it, why hast thou made Rom 9. me thus? Hath not the Potter power ouer the clay, of the same lumpe, to make one vessel vnto honour, and another to dishonour? &c. The comparison is very pregnant: God is the Potter, wee the lumpe, of filthy, and foule clay, cast out as the clay in the streetes; yet if the Potter will, may hee not take some of the clay, and make of it, vessels of honour, and make of the rest, (foule and filthy as he finds it) to dishonour? seeing it was in his power to put the whole lumpe, and that justly, to baser vses. But as the Apostle saith, God makes some, vessels of his mercy, to make knowne the riches of his glory; leauing the rest to be vessels of wrath, sitted for destruction, to make knowne his iustice and power. In a word, if Gods election be an act of meere mercy, then it excludes all respect to any good, that hee could foresee to be in vs: for (as the Apostle saith) There is at Rom. 11. 5. 6. this present a remuant, according to the election of grace: And if by grace, then it is no more of workes; otherwise, grace is no more grace. But if it be of workes, then it is no more grace; otherwise worke is no more worke. What then? Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded.

I will conclude with Saint Aug. Non solùm &c. Therefore by the preaching of Pradestination, the Elect is not onely Aug 〈◊◊〉 perseuerant • ib. 2. cap. 17. not hindered from this worke, to wit, of sanctification, but also is furthered thereunto, that when he glorieth he may glory in the Lord. The Pelagians could say, Si ••• &c. If yee will not Ibid. cap. 19. haue the obedience, to which you incite and inflame vs, to freeze in our hearts; doe not preach vnto vs that grace of God, which we confesse God is the giuer of, and which you exhort vs vnto. But Saint Aug. meetes with them: Ego autem nolo &c. I ibid cap. 17. will not exaggerate the matter with my words, but I rather leaue it to them to consider, that they may see what that is, which they haue perswaded themselues, that by the preaching of praedestination, the hearers are possessed rather with desperation, then with exhortation; for this is all one, as to say, that then a man despaireth of his saluation, when he hath learned to put his hope not in himselfe, but in God. Whereas the Prophet proclameth, Cursed is euery one, that putteth his hope in man. Miror (saith he) homines infirmitatis suae se malle committere, Ier 17. 5. Aug. de praed ••• . Sa • ll. lib. 1. cap. 11. quàm firmitati promissionis Dei: I wonder, that men had rather commit themselues to their owne infirmity, then to the stability of Gods promise.

Therefore we must not measure the wisdome of God in his word, by the last or model of our owne braine. Indeede mans reason, when it stands alone, seemeth very selfe-wise. But if it bee compared, and set by Gods wisdome, then the folly of it is by and by discouered. The Pontificians haue a plausible reason for their iustification by workes: because (say they) it is a meanes to stirre vp men to good workes. The Vniuersalists haue their plausible reason also for their vniuersality of grace, as indifferenly offered to all men alike, if they will but receiue it: because (say they) all men may hereby bee won to imbrace the grace offered, and so be saued. But we know, that neither the externall ordinary meanes are equally offered to all. For many thousands haue not the meanes at all, much lesse, in an equall measure. Againe, the ordinary meanes doe of themselues worke no more, but ordinary grace, as illumination, and temporary faith, &c. But the effectual sauing grace, though it be not wrought simply by the ordinary meanes, but by the especiall efworke of Gods Spirit in and by the meanes, yet we know that the ordinary meanes are to bee diligently and reuerently attended of all men, wheresoeuer God affordeth them. Howsoeuer, in all this generalitie, Gods purpose and grace remaines firme to all the seede onely; this is Gods wisdome. Therefore if Gods worde satisfie not our carnall reason, but crosse it rather, shall wee presume by straining and wresting, to fit it to our owne fancy, and not rather submit all our humaine wisdome vnto it? Euen Heathen Cato, following Pompeis part against Caesar, because he tooke it to be the juster, and seeing Pompeis side declining, and Pompey himselfe at last beaten out of the fielde: hee looked vp to heauen, and cryed, In rebus diuinis magnam esse Caliginem, that in diuine things there was a great deale of darknesse, which mans wit could not discouer. As St. Augustine in his answere to the Pelagians cauill, in quarrelling the Scriptures about the imputation of sinne, saith, Quid si ego essem hebetior, nec statim possem has rationes diluere: an propterea minus deberem diuinae Aug. Scripturae credere? Imò mullo magis conuenit, vt ego ruditatem meam agnoscam, quàm vt falsitatem sacris literis impingam. What if my dulnesse were such, as I could not by and by disproue these reasons: must I therefore not beleeue the diuine Scripture? Nay so much the rather ought I to acknowledge mine owne ignorance, then to impute falshood to Gods holy word. A rare humility and candid ingenuitie of this holy man, captiuating all his carnall reason to Gods profound wisdome in the holy Scriptures.

But Sir, giue me leaue a little to apologise in the Appealers behalfe. You say, his opinion is impious, as impugning the glory and mercy of God. But doth he not say in expresse words, that God did out of his mercy, in his loue, motu mero (they be his owne wordes) and not otherwise, stretch out to mankinde, lying in their blood, in Adams corrupt loynes, deliuerance in a Mediatour, the Man Iesus Christ, and drew them out that tooke hold of mercy, &c? so that you see, the Authour doth ascribe our deliuerance to the mercy and meere motion of Gods loue to mankinde. Therefore this his opinion is not so impious as you would make it, as if guilty of high sacriledge against Gods glory, and grace.

Indeede Sir, you say something for him, as he doth for himselfe; but that is said, is so far from acquiting, as it doth deepely accuse the Authour of high treason against the Maiestie of God, and the throne of his grace. True it is indeede, that it was Gods incomprehensible loue to mankinde, to ordaine for him such a Redeemer, as was his owne and onely Sonne, to assume our base nature, and therein to liue and dye contemtibly. An exceding great fauour of God towards man, to shape, make, and fit his Sonne Iesus Christ, as a most glorious robe, to couer our nakednesse; as some of this Pelagian race, teachers of vniuersall grace, make the comparison. All this is well thus farre. But is this all? If Gods mercy and grace stinte here, and goe no further, farewell deliuerance, we may wallow in our blood still, we may weare our filthy nakednesse, as our best garment still. In vaine Gods mercy, in vaine Christs death, while it is left to vs to receiue, and accept this grace. In vaine doth a man tell a blinde man of a glorious sunne in the firmament, which he wanteth eyes to see: or a maimed man, without hands, of a goodly garment made vp for him, vpon condition, that none but himselfe, must put it on? such is our condition by nature, we perceiue not, we receiue not 1. Cor. 2. the things of the Spirit of God, concerning Christ. Tell vs of the glorious sunne of righteousnesse risen who hath healing vnder his wings: we are blinde, we apprehend it not, we are not affected with it, as not sensible of our spirituall Mal. 4. diseases. Tell vs of the Robe of Christs righteousnesse, dipped and dyed in his blood: wee want the hand of Esa. 63 1. 2. faith to put it on; yea, we cannot duely prize it, we disesteeme it, we count it no better, then that poore coare of his, which the Souldiers cast lots for; yea, wee hide our faces from him, hee was despised, and wee esteemed him not, saith Esay. Yea, we are by nature like those L • odiceans, we say, wee are rich, and increased in goods, and haue neede of nothing: and know not, that we are wretched, & I •• . 53. miserable, and poore, and blind, and naked. Reu 3. 17. But, as God is the good Physician, who of his meere grace and fauour, prepares and prouides a remedie for our deadsicke soules: so he alone out of his free mercy must apply this remedy, else wee can reape no more benefit by it, then a sicke Patient of a soueraigne Cordiall, while it is close kept in the Apothecaries box, whereof he seeth the inscription and title onely. We haue a pregnant example hereof, in that man, that fell among theeues, who stript, wounded, and left him halfe dead, vnable to helpe himselfe; Luke 10. whom the Priest and Leuite passe by on each side, without remorse; but a Samaritan seeing him, comes to him, takes compassion on him, bindes vp his wounds, powers in oyle and wine, lifts him vp on his Beast, and prouides all things necessary Aug. de verbis Dom serm. 37. •• m. 10. for him. The case is ours, Totum geuus humanum est homo ille, qui iacet in via seminivus, &c. saith August. All mankinde is that man, which lyeth in the way, halfe dead; and though Christ the good Samaritan, come and take compassion of vs, and bring oyle and wine to heale our wounds; yet vnlesse his compassion extend it selfe to apply them, we should still be wallowing in our blood, and so perish. Yet as Saint Augustine saith, Sunt homines iugrati gratiae, multum tribuentes inopi, sauciaeque naturae: Men are vngratefull • ug. de verbis 〈◊〉 . ser. 2. •• m. 10. to grace, attributing much to poore and wounded nature. Verum est, magnas arbitrij liberi vires, homo cùm conderetur accepit, sed peccando amisit. True it is; Man when he was created, receaued a greater power of freewill, but by sinning lost it. And this doth St. Augustine apply to the man fallen among theeues, helped and healed by the mercifull Samaritan.

Well, how then come wee to bee made partakers of Christ? Namely by the free gift of Christ. It is of Gods free fauour and mercy, that Christ is giuen, not onely for vs, but to vs: that Christ is not onely appointed of the Father to be a glorious garment to couer our shame, but also the hand of faith is giuen vs by the same grace of God, whereby we put him on, as the Father in the Gospell commanded the best robe to be fecht, and to bee put vpon his conuert prodigall sonne; by the same grace our eyes are opened, to behold the glorious sonne of righteousnesse, risen in our horison, bringing life and health vnto vs. And as Christ came vnto vs, so wee must come vnto him: But how? by the same grace and mercy that he came vnto vs, wee come vnto him. So Christ saith, No man can come vnto me, except the Father which hath sent me, draw him: and ver. 45. And they shall all be Ioh. 6. 44. taught of God. Euery man therefore that hath board, and hath learned of the Father, commeth vnto me. And ver. 65. No man can come vnto me, except it were giuen vnto him of my Father, vpon which wordes St. Augustine saith, Trahi Aug. de prede •• . san •• orū. lib. 1. cap. 8. a Patre ad Christum, &c. For a man to be drawne by the Father to Christ, and to heare and learne of the Father, that he may come to Christ, is no other, then to receiue a gift of the Father, whereby he beleeueth in Christ. And againe, Quando Ibid. Pater intus anditur, &c. When the Father is inwardly heard, and teacheth men to come to his Sonne, he takes away their stony Ezech. 11. heart, and giues them a heart of flesh. For so he maketh the sonnes of promise, and vessels of mercy, which he hath prepared vnto glory. Why then doth he not teach all, that they may come to Christ? but that because all whom he teacheth, in mercy he teacheth; and whom he teacheth not, in iudgment he teacheth not: because he sheweth mercy on whom he will; and whom he Rom. 9 will, he hardneth; but, he sheweth mercy, bestowing that which is good: he hardneth, recompensing that which is due. whereupon he concludes, H • nc est quòd verbum crucis pereuntibus stulitia est: his autem qui salui flunt, virtus Dei est. Aug ibid. Hence it is, that the preaching of the Crosse, is to them that perish, folishnesse: but to them which are saued, it is the power of God. This truth is so cleare, it needes no further testimonie. So that to ascribe part of our saluation to God, and part to man, is artificially to rob God of his glory, and man of saluation: seeing not onely for the Father to appoint his Sonnes, to be the Mediatour and Redeemer of mankinde, but also effectually to giue him to all his elect, giuing them grace and faith whereby to receiue him, are two noble inseparable branches growing from one and the same roote of Gods free mercy. Neither can the one stand without the other; for take away this latter act of Gods mercy, inabling vs to receiue Christ, and the former, of appointing Christ to bee the deliuerer, would be altogether frustrate, as depending vpon mans will to receiue, or reiect him, as the Vniuersalists falsly affirme. Therefore giue God his whole glory, or else yee rob and strip him of all. So that I may say of the Appealers dealing herein, as our learned Master Hooker in his tract of Iustification, saith of the Romish Church in the matter of our Redemption by Christ. They grant (saith he) that Christ alone hath performed the worke of Redemption sufficiently for the saluation of the whole world; but in the application of this inestimable treasure, that it may be effectuall to their saluation: how demurely soeuer they confesse, that they seeke remission of sins, no otherwise then by the blood of Christ, vsing humbly the meanes appointed by him, to apply the benefit of holy blood; they teach indeede so many things pernicious in Christian faith, in setting downe the meanes, whereof they speake, that the very foundation of faith, which they hold, is thereby plainely ouerthrowne, and the force of the blood of Iesus Christ extinguished. So he. The very like may be applyed to the Appealer. For he, with his Arminians, howsoeuer they acknowledge the meere mercy of God, in prouiding such an all-sufficient Sauiour to redeeme mankinde; yet they marre all in their applying this plaister of mercy, while they would doe it with the hand of freewill, the foresight whereof was (forsooth) the first mouer of Gods meere mercy. Sure if so, they must needes abate no small part from meere mercy. For how is it meere mercy, if any good in vs foreseene, first caused it, that it should offer a Sauiour to vs?

With a good will. But for as much as by the Authours owne words, it is accounted, a Question of perplexed obscurity, I purpose not to tread the whole maze, wherein the versatilous wit of man hath made infinite windings, I will be very briefe, omitting his various and copious allegations of Authours opinions. So that passing by the eighth Chapter, as empty: the ninth also, as full of quotations; I will touch onely one or two passages in his tenth Chapter: In the second page whereof, whereas he saith, that in Adam, and through his fall, we haue not lost nature but grace; this seemes to imply, that Adam in his innocency, had grace. For else, no man can be said to loose, what he neuer had. But what grace? The grace that comes by Iesus Christ, which is the onely grace the Scripture speaketh of? Surely, that, he had not; for August. de corrept: • t gratia. before his fall, he needed not Christ; as Augustine saith; yet he addeth, Adam, non habuit gratiam? imo habuit magnam, sed disparem. Had not Adam grace? yes, great grace, but farre vnlike that which commeth by Iesus Christ. He might be saide rather to haue naturall graces; that is, all ornaments, and endowments of an absolute and compleat naturall man, as hee was; then simply that which the Scriptures calleth grace; for grace came by Iesus Christ. But this by the way.

The two principall things I note, is first his allegation of the Councell of Trent, touching freewill: the second, his approbation of it, seconded with his owne d • fini • iue sentence, tanquam in Cathedra. So that howsoeuer he seeme to hold with the Church of England, and of Protestants in the point of freewill, yet the whole concatenation of his other Doctrines with this, (as of falling from grace totall or finall, praedestination vpon a Preuision of mans willingnesse to receiue grace vniuersally offered, and the like) doth necessarily conclude, that he holds, the very freewill of the Pelagians, & not only that of the Pontificians. For all these Heresies are so combined together, as so many members compact in one in •• re body, or as so many wheeles in a rack, each receiuing motion from other. But for breuitie, because he makes no difference betweene the Decree of the Councell of Trent, and his owne, yea, and the Tenent of the Protestants Church: therefore it shall suffice to touch vpon the Councel of Trent onely; and so, if that proue sound, well and good. For then the Protestant Church, holding therein with the Councel of Trent, will proue to be beholden to the Appealer: else, but a little, for shuffling vs in the same pack of Trents freewill.

I take his words, pag. 98. quoted out of his former booke of the Gagge, for which he is taxed: Our conclusion (saith he to the Popish Gagger) and yours, is all one: wee cannot, we do not deny freedome of will in man: whose doth so, is no Catholicke. I adde, no, nor Protestant. These bee his words. Now all the controuersie about freewill, is it not in regard of the grace of Christ, with relation vnto it? Else, what needes all the stirre about it? For that is the 〈 in non-Latin alphabet 〉 ; therein lyes the state of the Question. For all confelle, as well Protestants, as Papists, that the naturall man hath some reliqu • e • left of Adams naturall freewill, we yeeld it, not to bee altogether extinct, no more then his other faculties of the soule. But the Protestant Church, the Church of England, denyeth, that by nature we haue any freewill dispositiue to grace. But this is the marke, which the Councell of Trent, the standard rule of the Romish Church, shoote at, namely to aduance mans naturall freewill vnto grace: onely confessing, it is so weakened & maimed by the fall of Adam, that it needeth some diuine helpe to enable it the better to receiue grace. As St. Augustine noteth of some more refined Pelagians, who Aug de bono perseuerant. lib. 2. cap. 16. though they will not confesse, that those are Praedestinate, which by Gods grace are made obedient, and permanent, yet they confesse a kinde of preuenting grace. But how? Ideo vtique &c. No otherwise, but least grace should be thought to be giuen gratis, as the truth speaketh, but rather according to the merits of mans precedent will, as the Pelagian error gainsayeth, against. This being also the Doctrine of the Councell of Trent, howsoeuer the Appealer iumpe with them, and ioyne the right hand of fellowship: yet (for ought I know) hee must goe alone with them, for any consent or countenance the Church of England will giue him in this his confederation. For all orthodox, & true Protestants deny & disclaime any freewill at all in a naturall, or vnregenerate man, vnto grace; I meane, the sauing grace of Christ. Naturall men haue it not, no nor Adam in his purest naturalls, euer had such a freewill. For the will must follow the vnderstanding, seeing it cannot affect good, vnlesse first the vnderstanding apprehend it. For Ignoti nulla cupido. That which a man knowes not, he desires not. That the eye seeth not, the heart sueth not after. To this purpose, Aquinas saith well, that, Those things, which pertaine to faith, doe exceed Aqu. Si • . 22. q 6. 1. 〈◊〉 . Ea qua sunt fides, excedunt rationem, humanam. &, Homo, assentiendo his, quae sunt fidei, eleuatur supra naturam suam. humaine reason. And, Man, by assenting to those things, which are of faith, is eleuated aboue his nature. And againe, • b. q. 114. 2. c. Hoc est ex institutitione diuinae prouidentiae &c. This is by the appointment of diuine prouidence, that nothing should worke beyond its proper vertue. But eternall life (saith he) is a certaine good, exceeding the proportion of created nature, because it also transcendeth the knowledge and desires of it. And hee concludeth, that not euen Adam could attaine to eternall life, without a supernaturall grace. What needes then all that adoe about the quantity and measure of naturall freewill remaining • n man, when it wants the qual •• y and property, to qualifie it any way towards grace? There is in vs, as naturall men, a naturall freewill still; it is no more lost, then other naturall faculties, the poore reliques of Adams perfections: but this will is but naturall, it reacheth no higher, then to naturall obiects. So that while the Church of Rome, or the Councel of Trent, so much adoring her Goddes Freewill, yet withall is forced to acknowledege a debility and lamnesse in it: they would faine perswade the world, that there is yet in our nature some antique venerable reliques of freewill, disposing vnto grace. Hence it is that they haue a whole chapter of Preparation vnto grace, wherein they touch vpon freewill, as being the ground (sandy though it be) of their preparatory workes vnto faith and iustification, as also of all their meritorious workes. And therefore are they so eager to maintaine and treasure vp, at least some Reliques of Adams freewill; least all should be attributed to Grace, and nothing to Nature, and then farewell all Merit, either of congruity, by preparation to grace, or of condignity to glory. So that, for this very reason, they anathe • ze all those, that say, Freewill is altogether lost. Wherein, if they will not confesse, that they which say so, meane, that a man vnregenerate hath no freewill vnto grace, then they cunningly equiuocate. But the case is plaine, all that their Doctrine driueth at, is to aduance mans naturall freewill vnto grace, as much as is possible. Therefore they say, that these remaines of freewill in man, though much lessened, and sore bruised with Adams fall, yet neede but a kinde of stirring vp, and awakning as it were, oriogging on the elbow, or helping vp being downe. So that it shares stakes with their first grace, as they tearme it, though in hypocrisy they would seeme to giue most to God. Therefore if this bee that, which the Appealer sticks not to approue in the Councell of Trent, I will bee bold to say as Saint Ierome did to the Pelagians * It is the Churches victory, that you vtter your 〈…〉 , cō tra P • lagianos. 〈◊〉 . 1. tract. 2. 〈◊〉 . 13. mindes plainely; Sententias vestras prodidisse, superasse est: to discouer your opinions, is to discomfit them. And for him to say, that God prouided a Mediator for all such, whom he foresaw would receiue him, to wit, by the freedome of their will, were a meere absurdity, if man haue not an absolute freedome to grace. And by the Appealers approbation of the Councell of Trent in the point of freewill, he must confesse, that man in his Naturalls hath at least some freewill to grace. Which will agree well with that he said before, touching Gods foresight of those would lay hold on grace; otherwise it implies a flat contradiction. For if there be no freewill in a naturall man towards grace: then what willingnesse did God foresee in men to receiue his Son, vnlesse that, which himselfe did purpose wholly to worke in them? Although not Gods owne worke, which hee purposed to worke in man, by giuing him faith & grace, was that, which foreseene, moued him to elect and praedestinate to saluation; for then the meanes should in Gods first intention to saue mankinde, haue taken place of the end it selfe, which in the priority of order, is the first in intention, though last in execution; yea, haue taken place also of Gods eternall free loue, the prime motion, and sole absolute cause, that moued him to make his election of those whom he would, not who would him.

But the Councell of Trent, and who so take part with it, deales coldly, and comes farre short in giuing Gods grace, the due praise in the worke of mans saluation. So that while they aduance mans will, too high, and too much depresse Gods grace, they so part the stakes, that they giue the right hand rather to freewill, then to grace. For what saith the Councell? Si quis dixerit &c. If any Cencil. Trid. Sess. 6. can 4. Si quis d • x • rit, &c. man shall say, that mans freewill, moued and stirred vp of God, doth cooperate nothing, by assenting to God stirring vp, and calling, wherby it may dispose and prepare it selfe to obtaine the grace of iustification &c. Let him be accursed. In this very Cannon is inuolued a great part of the mysterie of iniquity. For note here Romes Legierdemam in iuggling with Gods grace. She ascribes to God two things: 1. a worke of mouing and stirring vp the will. 2. Touching the obiect, or end of this worke, that the will may, by the cooperation of a free & selfe assenting, dispose & prepare it selfe to obtayne the grace of iustification. Examine we the words a little. Note what a slight and slender worke they here attribute to God; it is with them, but a moving and stirring vp, iust like the confederate Arminians lenis suasio, some gentle motion; as if the will were but a little dull and lazy, and must be spurred, or sleepie and drowsie, and must be awakened, as Elias bad Baals Prophets to cry alowd, to awake their sleepie God. Yet this moving and shirring vp, their Schoole-men, and in particular, Andrew Vega, and Dominick Soto, two grand sticklers in that Councel, & who being the two standard bearers of two strong different factions in that Councel, the one of the Dominicians, the other See Hist. Concil. 〈◊〉 . of the Franciscans, bore a great swinge, and sway in it, and haue written large Commentaries vpon that sixt, the mayne and masterpiece-Session of that Councel; as also Catharinus, of that Councell too; and so Bellarmine & others of that crew: they expresse this Motion (I say) & stirring vp of the will, to be vnderstood, as an act of the This 1. grace, is called by the Councel, their preuenting grace. S ••• , 6. cap. 5. first grace; a grace which the subtile Schoolemen haue deuised, distinct from their second grace. Which Schoolediuinity and subtile Sophistry, is the yery ground worke of all the maine Decrees of the Councel, especially of those, contained and most cunningly contriued in that sixth session, concerning Iustification. Well. But what may this first grace be? Truely no other, by their owne Doctrine, but such, as a man may haue, and yet never attaine to iustification, and so to salvation, yet such a grace they say it is, as by moving and stirring vp, the will cooperates to giue assent, and to dispose and prepare it selfe to receiue iustification, to wit, an infusion of inherent grace, which they call the Second grace; and so the will, by giving free assent by disposing and preparing it selfe, doth merit of Congruity the second grace; although the Councel confesseth, that the first grace is given freely without any precedent merit Ibid. in man. By which one devise of a poore (I wot not what) first grace, whereby a man is not at all (by their owne confession) iustified, and so will scarce proue worth God haue mercy: they would elude and evacuate the Scriptures, which so much advance and magnifie the worke of Gods free and effectuall grace, in our first conversion and iustification; as Rom. 3. 24. Being iustified freely by his grace, through the Redemption that is in Christ Iesus. For they turne the cat in the pan; and because they cannot deny the expresse Scripture, so pregnant and plentifull in setting out the free and vndeserved grace of God in mans salvation, but are forced at least in words to confesse it: therefore they haue no other shift, but to restraine this free gift of Gods effectuall sauing grace, to that onely which they call their first grace, though no iustifiying grace at all. Whereas the Apostle expresly in the forementioned place, speaketh of the free gift of saving grace, whereby wee are indeed actually iustified. But the Trent Councell saith no where, that that grace, whereby a man is iustified, which they call their second grace, is freely given. No, they haue a freewill, whose cooperating assent with their first grace, produceth a merit of Congruitie, to procure, that their iustification may not be freely given, but merited of Congruity. For whereas they say (chap. 8.) • ess. 6. cap. 〈◊〉 . that a man is said therefore to be iustified freely, because none of those things, which goe before iustification, whither faith or workes, doe merit the grace it selfe of Iustification; for if it be of grace, it is no more workes; otherwise (as the Apostle saith) grace, is now no more grace; as the Councell hypocritically alleadgeth: yet wee must vnderstand, that the Councell meaneth no other here, but to exclude merit of condignity from going before her iustification, but not the merit of congruity. And thus by her cunning equivocation, she both keepeth good quarter with her Schoolmen, and satisfieth the contrary opinions of Vega and Soto, about the merit of Congruity in justification, as ye may see in the History of the Trent Councell. yea, and thus also the Church of Rome quits scores with the Scriptures, which exclude all merit of man from iustification; and all by her futile distinction of a first and second grace, and subtile equivocation of Merit, of congruity and condignity. This is Romes sophistry, and the very Mystery of iniquity.

In the next place; by their wills assenting vpon Gods moving of it, they meane an assent of beleife of the truth revealed in the Scriptures, namely a generall & historicall faith: as Sess. 6. chap. 6. And as * Soto plainly commenteth vpon 〈◊〉 na • . & gra. li. 2. c. 7. it; so And. Vega also. For by the way it is to be observed, that in that whole Session, there is not once the least mention made of credere in Deum, to beleeue in God, which is the Act of true iustifiyng faith. And therefore no maruaile, if the Councel be not ashamed to confesse, in the front and title of the 15 chap. and so in the chapter it selfe, that by Quelibet mortall peccate, a ••• i • ti gratiam, viz iustificationis, sed non fidem. euery mortall sin, the grace of iustification is lost, but not faith. So that their Romane Catholicke faith is one thing, and their grace of iustification another. Now summe vp all this together, concerning this worke of God vpon mans freewill, and the totall is. That God doth no more, but moue and stirre, and call vpon the will, not by that inward and effectuall calling according to his purpose, but by an outward, ordinary, common calling, which is no more, but as a kinde of Monitor to the will. Nor is God here said, by this grace, to giue faith, but to stirre the will to an historicall assent of faith; generally beleeuing the things reuealed to be true, by their wills cooperation with their first grace, which is no more any sauing grace, then their faith occasioned by it, any iustifying faith. Thus wee see, how the Church of Rome, by her crafty mincing, and malicious mangling of the grace of God in mans free iustification, how by robbing from the worke of Gods grace, to •• rich their Freewills co-worke: she vtterly frustrateth Gods grace, and euacuateth his glory, making a meere mocke of both.

For doe but weigh these two together in the scales one against the other, Gods grace, and Mans freewill, and the difference according to Romes vniust estimate, will easily appeare. Grace onely stirreth and moueth, say they, but the will is actiue, and by its cooperation assenteth: grace, only calleth, after a common and ordinary maner, iust like the vniuersall grace; but the will disposeth and prepareth it selfe; grace, is freely giuen, onely in this respect, by preuenting the will in stirring and mouing, but not in iustifying the sinner: but the wills selfe-disposition and preparation to iustification, is a merit of congruity, meriting the second grace, to wit, of iustification, a farre greater grace (I wis) then the first grace, the onely grace freely giuen of God. So that Romes merit of congruity, arising from her well disposed freewill, is of more value and vertue, then Gods free mercy; for this, giueth onely the first grace freely, a sorry and slender grace: but that, meriteth a farre greater grace, euen of iustification it selfe.

Here then euery man may easily judge of Romes egregious hypocrifie, insolent sacriledge, and false-fingering, who while shee would seeme to giue the preeminence to Gods grace, onely by colouring it ouer with the title of grace, as of first grace, and preuenting grace, and the like: in the meane time she aduanceth her owne freewill aboue the skies, yea aboue grace, aboue God and all. Fulfilling that, which Bernard saith, It is high impiety, to attribute to God, that which is lesse, and to our selues that which is more excellent. Bern. degra. & lib. arbit. Nef •• est, &c. Now if a man should neuer so much seeme to ascribe the praise of Sampsons Acts against the Philistims, to Dalilah, because she awakened, and stirred him vp; will any beleeue him? It is against all reason. The case here is alike betweene grace and freewill. Freewill is a sleepe, bound hand & foote in the cordes of sinne: but grace comes, and awakenes it, bids it arise; whereupon the will begins Sampson-like to rowse it selfe, to shake of the bands, to prepare and dispose it selfe to the atchieument of some great worke. Whither then deserueth greater praise, grace awakening, or, freewill so brauely acting? Though I confesse my shallow wits would neuer haue beene able to haue sounded the depth of this profound mystery, to haue discerned a cleare difference betweene their first grace, giuen of gratuity, and their freewills merit of congruity, but that they haue told vs plainly without equinocating, that the second grace, which they obtaine by their merit of congruity, is of farre greater value, then the first grace, though bestowed of free gratuity.

But I feare, I haue exceeded the bounds of my promise, and purpose for breuity. But pardon mee. I haue ben in the perplexed Labyrinth of the Councell of Trent. Now by that we haue said, wee may see, what reason any mā (at leastwise so mighty lie protesting and professing himselfe to be no Papist, as the Appealer doth) hath, so much to countenance, yea to plead for the Councel of Trent in the point of freewill (so, as I dare say, no Lawyer would doe, in a case so corrupt, not for the best fee; though I know not what fee or feeling Maister Mountagu hath, for playing Romes Proctor, except it be his blind affection, and some pale faced hope) sith therein Rome hath laid the foundation of that her Babylonish fabrick of the mystery of iniquity, and of all her meretricious merits. So that I cannot see, how such men can be excused from high impiety against God, and euen joyning hands of fellowship with that most impious and blasphemous confederacy against the glory of God, and the grace and truth of Iesus Christ.

Good words, I pray you. A man might speake as much for the Councell of Trent, as you doe against it; but for my part, I will not vndertake that quarrell now. I desire that you will show the true difference, betweene the Councell of Trents Doctrine of freewill, and that which you take to be the true Doctrine. For is there any other Doctrine of freewill, then that of the Church of England, and of the Protestants, which the Appealer makes all one with the Doctrine of the Councell of Trent?

Sir, for my words, they are the words of truth and sobernesse. For our Protestant Doctrine of freewill, to be all one with the Councell of Trent; God forbid it, we deny it: for Romes Doctrine to be all one with ours, Rome forbids, denyes, and accurseth. Nor doe I see, how the Appealer will escape the Popes direfull excommunication, Bulla confirmationis Concil. Trid. Pi • . 4. for daring so to comment vpon the Trent Councell, expressly forbidden by the Pope, without speciall authority. But I know not what speciall authority hee may haue from the Pope to doe this. Nor can the Councell of Trent haue any other patronage, then colourable pretence, and sophisticall showes, which are the best arguments the Appealer is able to bring for Trents Doctrine; whereas the allegations against it feare no colours, sith armed with truth it selfe. But to satisfie your desire, according to my weake capacitie, I am not vnwilling.

As I noted before; mans will in the state of nature, hath such a vast disproportion to the grace of Christ, as it hath no disposition at all vnto it. This is a mystery hid from Nature, a Transcendent far aboue the capacity of Natures reach. To this grace, nature is not bleareeyd, but blinde: not a sleepe, but dead: not lame, but a senslesse stocke. So that, more then a slender mouing or stirring vp of (I wot not what) first grace, (I wot well, no grace) is requisite to set the will a foote, to the setling of it in the state of grace: of that grace (I say) of true iustification, to which Romes first grace hath no more proportion, then her freewill in her pur • st naturalls.

But the grace, whereof the Scripture speakes, and the worke of it in mans conuersion, is no such grace, as Romes first grace; for that is no other, but the true, and effectuall, sauing, iustifying, and sanctifying grace of God: the first act and worke whereof in the soules conuersion to God, is not a faint and impotent mouing and stirring, or awakening of the sleepy will, which then begins to dispose it selfe to grace: but it is a powerfull and effectuall worke vpon the will, and the whole soule, with euery faculty thereof, and that not to the disposing vnto, but to the present possessing of the state of grace, and true iustification, apprehended by sauing faith, the free gift of this grace. Besides this effectuall grace of God for mans conuersion, the Scripture knows none. Nor is the Scripture acquainted with such ieiune and faint termes, as Rome vseth, in setting forth the worke of grace in our conuersion. The Scripture flyes in a more lofty stile, to giue Gods grace the full prayse in the effectuall worke of our conuersion. Ezech. 11. 19. I will giue them one heart, and will put a new spirit within you; I will take the stony heart out of their flesh, and will giue them an heart of flesh, that they may walke in my statutes. So Ezech. 36. 26: A new heart also will I giue you, and a new spirit will I put within you, &c. and cause you to walke in my statutes. And this is (as Augustine saith) the taking away of our stony heart, and the giuing of a heart of flesh, when the Father is heard Aug. de predest. sanctorū. lib. 1. cap. 8. within, and teacheth vs to come, and draweth vs to his Sonne, by giuing vs a sauing faith in Christ. By which places wee see what a noble and powerfull worke of grace is wrought in vs by Gods holy Spirit in our conuersion; not a bare stirring vp, or mouing, or helping the old, decrepit, stiff-limd will of the naturall mans stony heart, but a mighty remouing of removing the euill qualities, not the substance. it cleane away, and insteed therof, putting a new heart, a heart of flesh, a flexible, and obedient heart, and a new spirit into vs, by the vertue and power whereof, we are effectually inabled to walke in Gods statutes, and to keepe them. And this worke of grace, where begins it? but at the very first act of our effectuall calling and conuersion, of our iustification, and sanctification from our sinnes, and against our sinnes? As in the forecited place of Ezechiel, Then will I sprinkle pure water vpon you, and yee shall be cleane from all your filthinesse; for a new heart will Ezech. • 6. 25 I giue you &c, so in Ieremy, The Lord ioynes his grace, and remission of sinnes together; saying, I will put my law in their 〈◊〉 . inward parts, and write it in their hearts, and will be their God, and they shall bee my people. For I will forgiue their iniquity and will remember their sinnes no more. The Lord in the Gospell compares the state of a naturall man vnregenerate, to a house possessed by a strong man. This strong man is Satan, the spirit that ruleth in the children of disobedience, such as all vnregenerate are, who in that state are dominered ouer, and captiuated of the tyrant Diuel at his will. Who then shall binde this strong man, and dispossesse him of his house and strong hold, euen the heart of a naturall man vnregenerate? Surely none, but a stronger then he, euen Christ. And is this done so slightly, as by stirring vp the will by some first grace? No more but so? The strong man will not so easily forgoe his hold. He must bee driuen out by strong hand. When the Disciples could not by all their delegated power, Christ must be faine to put to his immediate power & authority to driue the Diuel out. A sinner vnregenerate is as Peter Act. 12. fast asleepe, and fast chained in the dungeon. And to free him, did the Angel no more but with a iogge awake him? How fell his chaines so easily of? How came the prison dores open? How the iron gate, leading into the citie, to open of it owne accord? Surely here was no small power vsed. Nay the vnregenerate is like Lazarus, fast bound, and lying dead in the graue. And is it so easie a matter to raise him vp, to giue him life, and to free him from the bonds of death? But you hath hee quickned, who were dead in trespasses and sinnes; wherein once yee walked according to the course of this world, according to the Prince of the power of the ayre, the spirit that now worketh in the children of disobedience; among whom also wee had our conversation in time past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind. &c. Eph. 2. 1 &c. Our will being then captiuated, chained, imprisoned in the dungeon of death, kept and possessed by the strong man the Diuel: are we so easily freed? Saint Chrysostome amplifieth this by an excellent comparison, or two: All men (saith hee) before sinne (as once Chryst. in Mat. 21. hom. 37. in Adams loynes before his fall) haue free will, to follow the Diuels will, or not; but when once by sinne, wee haue captiuated our selues to his workes, wee cannot now free our selues, But as a ship, the rudder being broken, is carried whither the tempest will; so man, having by sinne lost the helpe of divine Grace, doth not that which himselfe willeth, but which the Divell willeth; and vnlesse God with a strong hand of mercy loose him, hee shall abide in the bonds of his sinnes even vnto death. And in the same place, he compareth mans will before sinne (namely, in the state of Adams innocency) to a free people or stare, in whose power and election it is, to chuse what King they will; but hauing once chosen him whom they best like, it is not now in their power, vpon any dislike to depose him againe, although hee tirannize ouer them neuer so much; none can free them from this grieuous bondage, but onely God. So it being once in the power of mans will, in the free state of innocency, to chuse a King, God, or the Diuel, hauing once by consent of sin made choise of the Prince of darknesse, who tyrant-like ruleth in the children of disobedience: it appertaines now onely to the mightie power, and infinite goodnesse of God to set free these miserable captiues out of that tyrant Pharaohs more then Aegyptian bondage.

Againe in the Acts of the Apostles, where it is said, that our hearts are purified by faith; which some, as Aquinas, vnderstands of illuminating the vnderstanding by faith; others, of the purification of the soule and heart from sinne by faith; as we are said also to be sanctified by faith that is in Act 15. 9 Christ. Now this faith is the first worke of Gods grace, Act • 6. 18. wrought in the heart, that is, in the whole soule, in our first conuersion; by which faith, the vnderstanding is inlightned, and with it, the will, and all the other faculties of the soule are sanctified. For the heart in Scriptuee is taken oftentimes, for the whole soule, with all the faculties of it. As Ephesians 1. 18. 〈 in non-Latin alphabet 〉 : the vulgar Latin renders it word for word, Illuminatos oculis cordis vestri: the eyes of your heart being illuminated, that is, the eyes of your vnderstanding. And Math. 13. 15. Least they vnderstand with their heart. So for •• e will: Act. 7. 39. The Israelites in their hearts turned backe into Egypt, that is, in their wills. So Acts 11. 23. Bernabas exhorts, that with purpose of heart, that is, of will, they would cleaue vnto the Lord. The heart is also taken for the memory, as Luke 1. 66: All that heard, laid vp those things in their hearts. So Deut. 11. 18: Yee shall lay vp these my wordes in your hearts. Sometime for the affections, as loue, feare, and the like. So Mat. 6. 21: Where your treasure is, there will your heart be also, your loue, your ioy, your hope, yea and feare too. And Psa. 62. 10: If riches increase, set not your heart vpon them. Thus wee vse to reduce all these streames of the soule to the heart, as the prime fountaine: as when we say, an vnderstanding heart, a wise heart, a willing heart, a valiant heart, an humble heart, a loving heart, and the like. Now the heart being taken for the soule, and all the faculties of it, and being the very seate and subiect wherein faith resides, (for with the heart man beleeveth to righteousnes; and Christ dwelleth in Rom. 10. Eph. 〈◊〉 . 17. our hearts by faith,) then the heart being purified, being sanctified by faith, consequently the whole soule, with all the faculties, the vnderstanding, will, memory, affections, are at the same instant with the heart purified, and sanctified by faith, as the first act and worke of Gods grace in vs.

Hence it is euident, that the prime worke of Gods grace in the conuersion of a sinner, is not a slight and slender worke, as a bare stirring, mouing, or helping of the will to prepare and dispose it selfe to receiue the grace of iustification: but it is a mighty and powerfull worke, so that thereby the stony heart, harder and heauier then the hardest rocke, or highest mountaine, is remoued, and a new heart, a new vnderstanding, a new will, a new memory, new affections, all new in the qualities of them, are put insteed thereof. By this prime worke of grace, that most excellent grace of faith is wrought in the heart, whereby the whole man is sanctified.

Sir, by the way, now you touch vpon a point, which, as I haue heard, is much controuerted among Diuines, namely about the subiect, or seat of faith, in what faculty, or power of the soule it resideth; some placeing it in the vnderstanding onely, some in the will onely, but few, as you doe, in the whole soule, and euery power of it; as the soule is said by the Philosopher, to bee whole • nima est 〈◊〉 in toto, & tota in quali ••• pante. in the whole body, and whole in euery part of it.

And you giue a very pregnant example, to illustrate this truth, that faith doth so fill and quicken euery faculty of the soule, as the soule doth the body. And the comparison holds well; for Saint Augustine calls faith the soule of the soule: because it giues life to the whole soule, as the soule to the whole body. And the Scripture saith, that wee liue by faith, and faith by Christ; as Gal. 2. 20.

Indeede those of the Church of Rome, are of different opinions in this point. Dominicus Soto sets it downe as a definitiue decree of the Trent Councell, It is decreed, that the intellectuall power is the subiect or seat of saith. And this •• to. de Nat. & gr • . lib. 2 cap. 7. Designatur, subiect • m 〈◊◊〉 intellect • ua parentiam. suits well with Romes faith, being historicall, and so, proper to the vnderstanding faculty. Notwithstanding, when they consider of the danger of placing faith in the vnderstanding, least it should follow, that therefore faith ought not to be an implicit, and ignorant, blind faith; but a cleare and vnderstanding faith: they fly to the will rather, placing faith in that, not for any good will, but to suppresse the knowledge of faith, which Romes Owle-eyed religion cannot brooke. And therefore Bellarmine would 〈1 line〉 . haue faith, to be defined rather from ignorance, then from knowledge: and so shuts it out of the vnderstanding, and shuffels it into some blinde corner of the will. But see the mischiefe of it: while they would auoid the gulfe, they fall 〈1 line〉 . vpon the rocke. For if they place faith in the will, they must of necessity allow it one speciall property of sauing faith, namely, assiance, and considence in Gods promises in Christ, a thing most hatefull to the Church of Rome: therefore in conclusion, of two euills chusing the lesse, that they may rather exclude confidence from faith, then science (sith they can noe otherwise chuse) they rather pitch vpon the vnderstanding, then the will▪ wherein to place their faith. So that by their good wills, they could be content, for the auoiding of the inconueniences of an illuminate and confident faith, to croud it into some corner of the inferiour part of the soule. But for sure worke, they haue taken a safer course, by excluding and banishing not onely from the soule or any faculty of it, but out of the verge, and lists of their Romane Catholicke Church, and that with a direfull Anathema, the true sauing and iustifying faith.

But whereas you say, few Diuines place faith in the whole soule, and in euery power of it: they are neither few, nor those of small authoritie. The prouinciall Councell Enchirid. C • ucil. Colon. prouine. de Sacra • ent • paenit pa. 87. • ri •• ted at Paris, 1554. of Colen, (which was a little before the Councell of Trent, although charged by Andreas Vega to speake too broad, and too Protestant-like in the point of faith and iustification by imputation) saith, that true iustifying faith, is seated not onely in the vnderstanding, but also in the will The learned and ingenious Cardinall Contarenus, about the same time, writing of iustification, saith, that the first act or motion of Card. Contar de Iustificat Mo ••• •• dei incipit a voluntate, &c. faith begins at the will, which obeying God and faith, causeth the vnderstanding to assent to the things deliuered of God, without doubting, and so, to trust in Gods promises, and of them to conceiue a firme affiance. which pertaines to the will, and that this faith, as it were in a circle, begins at the will, and ends in the will. So that he confineth not faith to the vnderstanding onely, or to any one faculty of the soule, though hee place it principally in the will, in regard of those natiue and inseporable qualities of true sauing saith, namely confidence, and affiance in Gods promises. So that I wonder how this Doctrine of that good Cardinall hath escaped the flames of their Purgatory Index. But his owne life paid for it, when he with his fellow Cardinall Fregosus, being suspected Sleidan. Com •• tar. lib. 14. too much to fauour the Doctrine of Luther, were both quickly taken out of the way, non sine veneni suspicione, not without suspicion of poyson.

But those Diuines that liued in more ancient ages, contented themselues with the most simple, but most e • phaticall tearmes of the Scripture, not troubling their heads with quirks and questions of this nature, whether faith were in the vnderstanding, or in the will &c, but with the Scripture they include altogether in the heart, the seate and confluence of all the powers of the soule. Bern de Ordine v • t • . Primum sinc • ra radix sancae fides &c. Bernard saith, that first, the s •• ncere roote of holy faith is planted in the ground of mans heart, and when faith is fully growne vp, it becomes as a great tree, hauing in it sundry sorts of apples, wherewith the soule being full of God, is refreshed. St. August. takes no more care, but to place faith in the soule. Vnder & whence comes death in the soule? because faith is not there; 〈◊〉 ▪ in 〈◊◊〉 . 45▪ & de 〈◊〉 . 〈◊〉 vire. cap. 37. whence in the body? because the soule is not there; therefore the soule of the soule is faith. Againe, Fides quae credit in Deum, vita anima existit, & per hanc iustus viuit: Faith which beleeueth in God is the life of the soule; and by it the iust man liueth. And speaking of the vnderstanding, hee saith, Intellectus merces est sides &c. The vnderstanding is the reward of faith; Aug. in Ioh. 〈◊〉 . 29. doe not then seeke to vnderstand, that thou maist beleeue: but beleeue, that thou maist vnderstand. And againe, Intellectui fides viam aperit, infidelitas claudit: faith opens the way to the Sement. Aug. 128. vnderstanding, but infidelity shuts it. And speaking of the will, he saith, 〈◊〉 ▪ ex 〈◊◊〉 . • 15 〈◊◊〉 . 139. 〈◊〉 . Fides excitat ad exercitium voluntatem: Faith stirreth vp the will to excercise. And in a word, Fides sic est in anima, vt radix bona, quae pluuiam in fructum ducit: Faith is so in the 〈◊〉 , as a good roote, which peoduceth the raine into fruit. I might adde many others; but this may suffice.

But Sir, whereas you seeme to oppugne the Councell of Trent: doth it not also acknowledge faith to be the roote of all other graces? Doe the Church of Rome right, I 〈◊〉 you.

God forbid else. The prouerbe is, Giue the Diuel his due. Indeede the Trent Councell confesseth, 〈◊〉 . 6. cap 8. that faith is the beginning of mans saluation, the foundation and roote of all iustification. But vnder this painted Sepulcher, she buries the bones of true sauing faith, which she hath slaine, there to ly rotting; as the Iewes did with Gods Prophets, whom their Fathers had slaine; and vpon the foundation they erect the Monument and Trophe of their Pageantfaith. For vndertaking to gl • sse vpon the Apostles wordes, A man is iustified by faith, and gratis, freely: she saith, These wordes are to be vnderstood in that sense, which the perpetuall consent of the Catholicke Church hath holden, and expressed; to wit, that we are said therefore to be iustified by faith, because it is the beginning of mans saluation, the foundation and root of all iustification. So that they attribute iustification to faith, not simply for it selfe, but relatiuely as it hath reference to the fruits, whereof they say faith is the roote, namely, their inherent righteousnesse. But the truth is, this restrained, yea constrained sense of theirs, is most absurd and senslesse, as hauing neither foundation, nor roote of reason to support and maintaine it. All is but wordes. They neither meane, nor will, nor can, maintaine it. For how is faith a beginning of grace, if grace be no necessary consequent of their faith? For they confesse, they may haue faith, and want grace; which is the Diuels case. Or how is faith the roote of grace and iustification, sith it is impossible for this roote to produce any fruite at all? For how can a dead roote bring forth any liue-fruite? And they confesse their faith to be a dead and dry roote of it selfe, vntill the sap of charity be powred into it, to actuate and quicken this, otherwise dead roote. So that by Babylons Doctrine, the fruite must giue life to the roote, not the roote to the fruite. And yet forsooth, faith must be the roote of iustification, the foundation of mans saluation. Surely the Prouerbe may here well be verified, Dignum patella operculum: like roote, like iustification, both dead: like foundation, like building, both sandy, yea meere aery and imaginary.

But is not faith dead, and vnformed, vntill it be inliued, and formed by charity? Doth not St. Iames say, that as the body without the spirit is dead, so faith without workes, is dead also? Therefore the good workes of charity giue life vnto faith, as the soule to the body.

Doth charity giue life to faith? How is then faith the roote? your owne reason may teach you the contrary, as wee haue showed. But to that place of Saint Iames: it is too commonly abused. For marke, first, hee saith not, As the body without the soule is dead; but, as the body without the spirit, is dead. The spirit is the breath, by which the body is knowne to liue. So that the body receiueth life from the soule, but sheweth it by the spirit, which it breatheth. The spirit then is an effect and signe, not a cause of the life of the body. So charity, and the workes therof, are a fruite and effect breathing from sauing faith, testifying that it is a liuing faith, not causing it so to be; for that were to turne the tree vpside downe, as if the roote, which is faith, should receiue life, sap, and groweth from the branches. And it is plaine, by the whole analogy and tenure of the chapter, that the Apostle speakes of good workes, as they are demonstratiue signes and fruits of a liuing faith, not as causes of it. Againe, he putteth a distinct difference betweene the true sauing faith, which alwaies shewes it selfe to liue, by the fruits of it; for it is that faith, euer working by loue: and betweene a false counterfeit faith, such as is dead, and knowne to bee so, by the not breathing out of good workes.

So that the true sauing iustifying faith, is that, which worketh by loue. So the Apostle saith. But how by loue? as by the efficient mouing cause of the working of it, or rather as the instrumentall cause, moued by the hand of faith? Loue is faiths instrument, whereby it worketh. Yea it is an inseparable quality of sauing faith, whereby faith workes: as the heat is the inseperable quality of the fire, whereby the fire worketh. This is the Doctrine also of the ancient Fathers. They so make faith the roote, as that all other graces are radically in faith, and spring from it. They make all other holy graces to be inherent in sauing faith, as the natiue qualities of it, essentiall and inseparable, not as accidents which are seperable. Saint Augustine saith, What is it to beleeue in him? By beleeuing to loue him, by beleeuing to affect him, by beleeuing Aug. de verbis 〈◊〉 . ser. 33. •• chirid. cap. 8. to goe vnto him, and to be incorporated into his members. And againe, Paulus fidem &c. Paul approueth and commendeth that faith, which worketh by loue, which cannot be without hope; therefore neither is loue without hope, nor hope without loue, nor both without faith. And which we cited before, Faith is so on the soule, as a good roote, which bringeth forth the fruite. S. Chrysostome saith, Faith is the foundation of the most holy religion, Chrysost. d • 〈◊〉 Abraham. the bond of charity, the supply and succour of loue; it confirmes sanctity, it strengtheneth chastity, it gouernes all sexes, it promotes all degrees, it obserueth all offices; faith keepeth the Commaundements, practiseth the precepts, accomplisheth the promises. And much more to this purpose, according to his fluent golden elegancy. Saint Ambrose, There are in faith Ambros. in Psal 118. ser. 22. great prerogatiues; what be they? piety, iustice, sobriety, charity, discipline, or good gouernment. And to conclude with St. August. In ipsa fide sunt omnia opera, quae diligit Deus: in faith Aug. in Psal. 32. it selfe are all those workes, which God loueth.

Nor need this poynt seeme so strange. Morall Philosophy can teach vs, that there is such an inseparable combination of all moral vertues, as he, that hath one, hath all. And shall wee deny then this inseparable conjunction of Spirituall graces, whereof Faith is the Radicall and principall? Though it is a marveile, that these Philosopers, Aristotle, and Tully, haue escaped the fiery purgatory-Index, sith not even Romes owne Gratian, for saying no more in Divinitie, then those in Morality, hath had the grace to escape their Singe or Spunge. For where he saith, Sed commodo, &c. De consecratione. dist. 4 gloss. sol • ts etiam. But how can I haue such a faith, (to remoue mountaines) and not charity? Sith he that hath one vertue hath all. I could not haue it but miraculously. All these words must out, as may be seene in Collat. censurae in gloss. iuris canonici vum. 84. Such a hatred they haue to the living saving faith, as though a Princesse, they will not allow her any necessary attendance & cōcomitancy of other graces. Whereas Bernard saith, To beleeue in God, is to hope in him, and to loue him. And Bern. slores de side. De iustitia. lib. 1. Hieronymus Osorius, Faith containeth all religion, and piety; for all vertues are by faith consorted, and combined together, and with it are connexed and intwined in a most holy knot. But Deleantur haec verba, let these words be cancelled, saith the Index expurgatorius. Also these words of his, Ergo cùm fides &c. Therefore seeing faith doth governe the whole soule, and drawe it to the studie and loue of Gods word, it followeth necessarily, that it is proved not only in beleeving, but also in obeying. And those words also of Osorius, must passe •• id. their purgatory, Tune igitur verè fideles sumus, cùm Dei verbo audiontes sumus. Therefore then are wee truely faithfull, when wee are obedient to the word of God. I will conclude, with the golden saying of our Royall Paraphrase vpon the King Iames, in his Paraphrase on the Reuelation cha. 20. Reuelation: God by faith onely iustifieth man, which notwithstanding is done according to his workes, because they, as the fruits of faith, cannot be seperated from it, and be are witnesse of the same to men of the earth.

I might seeme to haue digressed all this while from the point of freewill, in speaking of faith, But partly you haue moued me, and the more willingly haue I followed you, it being very pertinent to set forth & discouer the Councell of Trents egregious hypocrisy in her Doctrine of grace and freewill. For vnto what is the will stirred, moued, assisted by grace? Parturient montes; we expect some wonderfull consequent. Thereby (forsooth) the will conceiueth faith by hearing the word, and prepareth and disposeth it selfe to iustification. And what faith is this, thus conceiued? Nascetur ridiculus Mus: behold a ridiculous Mouse, in steede of a young Mountaine. For of their freewill is conceiued by hearing, not that iustifying, sauing, liuing faith, whereof the Apostle, Faith commeth by hearing, Rom. 10. 17; that faith whereof rightcousnesse is, ver. 5. that which beleeueth to righteousnesse, ver. 10; that, which beleeueth, In D. Ies • m, in the Lord Iesus, ver. 11: but this conceiued faith of Rome is a bare, historicall, implicit, generall, dead faith, like that of the Deuils, no grace, but such, as euery wicked man may haue, as their * fideles fornicarii, &c. their faithfull fornicaters, adulterers &c. And that grace of God, their first grace, 〈◊〉 . 〈◊◊〉 . 6 cap. 15. whereby they say the will is first moued to conceiue (a dead) faith, is with them, but an ordinary, common grace, in deede no grace: and by their owne confession no sauing, sanctifying, iustifying grace at all. Yea and though they stile it a preparatory grace, yet it neuer bringeth a man to true iustification, sith they disclame that liuing sauing faith, the onely faith, whereby, instrumentally we are iustified. The summary conclusion then is: that seeing the Trent Councell hath in her Doctrine of freewill so slily vndermined and ouerturned the fundamentall doctrine of saluation, consisting in the iustifying, sauing, liuing faith, powerfully wrought by the sanctifying grace of Gods Spirit in the heart, euen in the whole man, the soule, with all the faculties, from which faith, as from a liuing and fructifying roote, doe spring all other holy graces: therefore, for any man to goe about, to excuse the Councell of Trent in the point, wherein for the maine, she is altogether to be condemned, yea executed with Anathema Maran-atha: I see not, how such a one can be excused, from being a reconciled confederate in all that damnable Doctrine of Trent, about freewill. Is this the way to make vs beleeue the Apppealers profound protestations, that he is a Protestant of the Church of England, while he so religiously pleadeth for the Councell of Trents mystery of iniquity? and that flatly against the See homily of saluation, and of true, iustifying, and sauing saith. Doctrine of the Church of England. Doth he thus perswade vs, hee is no Papist? Fy, Maister Mountagu, for shame, learne not thus of your Councell of Trent, to equiuocate with your brethren, yea with your Mother Church of England. You hold with the Step-mother of Rome in her most damnable Doctrines, whereby she vtterly euacuates Christ Iesus, and the whole mystery of our saluation: and yet you are no Papist. Why? Because (forsooth) you doe not hold those Doctrines to be Popery, but catholicke, with those of the Church of England. If you can bring no better arguments to proue you a good Protestant: these you haue brought will sufficiently conclude you to be a reconciling reconciled English Romane-catholicke.

Sir, to trouble you no longer for this time, and for a conclusion of the first part of this Appeale, passe wee to the last Chapter, touching the Synod of Dort. It is but short; wherein the Authour saith; The Synod of Dort, is not our rule. And, Priuate opinions, no rule. Doth he not herein say truely?

Why then should his owne priuate peruerse opinions be reputed as the rule of the Church of England? For it is true no doubt, that no Synod, or Councell, much lesse any priuate mans opinion, is the rule of our faith. Yet all Synods and Councels, so farre forth as their Decrees are grounded vpon the Scriptures, we are to imbrace and reuerence. But of all other passages in the Appealers Appeale, I muse at none more, then this his eleuating and slighting the Synod of Dort. And what spirit (trow we) is that man of, or possessed with, that stands so much for the Councell of Trent, and so little esteemes the Councell of Dort? I wot well the Synod of Dort is an aduersary to his Arminian Pontifician opinions: and therefore no maruaile, if he beare it no great good will. But considering next vnder God, the prime and principall mouer of that Synod, his late Excellent Maiestie of eternall memory: yea how He promoued it, what Princely and prouident care, what liberall cost He was at, to adorne the Synod with some of the choicest, and solidest Diuines, that He had in His Kingdome: what a zealous desire Hee had by that meanes to quench those fiery flames of dissention, blowne by the factious spirits of In • endiaries, which threatned the ruine of those neighbour reformed Churches, the tayles of which smoking firebrands are not altogether quenched, but begin to reuiue, hauing for want of vent till now lyen smoathering euen in our Church of England, the smoake whereof hath blinded a great many, and now the flames threaten to burne moe: what a religious care He tooke to establish true religion, and to abolish that Arminian roote of bitternesse, springing vp, and spreading abroad, wherewith many were defiled: which one act of His Maiestie, shall no lesse eternize His name, then the most famous and vnparalleld actions Hee atchieued in all His Princely gouernment: this (I say) strikes me with an exceeding wonderment, that the Appealer would euer suffer himselfe so farre to be transported with the spirit of contradiction, as to fall foule vpon such a learned Synod, a Synod of Protestants, a Synod of many reformed Churches, and (which, if nought else, might haue most moued him) a Synod, assembled, managed, concluded, by the most auspicious Peace-making spirit, zeale, welwishes, and prayers, of His late Maiestie: yea, and (to fill vp the measure of his all-daring hardinesse) to presume to thrust this booke in the name of An Appeale, vnder the protection of our most Excellent patrizing Caesar; here I am at a stand. What? so to disrepute the Synod of Dort? O spare it! either speake not at all of it, or reuerently, and honorably, at least for the thrice noble, religious, zealous louer of the truth, King IAMES, He that so honoured that Synod, & imbraced those orthodox conclusions of it, as that He aduanced those to Ecclesiasticall honours, whom Hee had selected and sent, to represent the Church of England. Which also, by the way, addes to my wonderment, that the Appealer should, and that vnder the name of the Church of England, dare to oppose the Councell of Dort, if he had considered, that his late Excellent Maiestie did vnderstand no other, but that all the conclusions of that Councell, did consent with the Doctrines of the Church of England; as also the representiue Church of England, as they were of the number of the primest and actiuest Agents in that Synod: so with the rest, they were the first still in order, who by their subscriptions sealed vp their vnanimous assent to all the Conclusions. Or can the Appealer taxe the incomparable judgement of that famous King of ignorance, either in the choise of that representatiue Church of England, or in the state of the Doctrines of it? Farre be it. His Maiestie knew as well the true state of the Doctrine of the Church of England, as the most and greatest Scholars in England; that I may not disparadge his Excellency so much as to say, He knew it better, then the Appealer himselfe. And if I might pin my faith vpon any mans sleeue, or referre the judgment of the Doctrine of the Church of England, to my one man: I would haue chosen His Maiestie as the •• pire, & oracle of it, before any man liuing. And yet He, that professed, protested, writ, wrought, studied, liued, and dyed in the maintenance of that one truth, wherein, by His auspicious vnanimity, the Church of England, and the Councell of Dort, haue confented, according to the rule of faith, Gods word: shall He, He (I say) His sacred ashes be raysed vp againe, and by an Appeale be vrged to recaut His former profession, to reuerse His iudgment, & to cancell, or to b • r •• His bookes, which no antiquity, no iniury of time, no elementary flames, shall euer be able to abolish? I might better appeale to those, who were so happy, as dayly to heare the wisdome of that our Salomon, euen at His ordinary repast. They can testifie, what zealous protestations He made for the truth, and with what vehement derestation He had of the contrary. As for instance: how did He abominate those that writ de apostasia Sanctorum? Which very title of Bertius His Maiestie often in His pious zeale professed His indignation against, as a blasphemous doctrine. And as in His vsuall and ordinary discourse at table, and at other times, He shewed His Princely diuine spirit, in refuting and refelling all the vanities of Popery, and Pelagian Arminianismo: so at His death He protested His owne constancy, and finall perseuerance in that truth, which He had formerly professed.

All this (I say) duely waighed, I am still in a muse, what should imbolden, infatuate rather the Appealer, to insert any such passage, as the depressing and deprizing the Synod of Dort, in his Appeale. Yet doing so, he is not more guilty of ingratitude, towards our late Caesar, as also of ignorance, that I may not say starke folly, in addressing this his Appeale to our present Caesar. Doth not the Appealer remember, that Hee is the Son, the onely Son, of such a Father? Yea a Son of that naturall and pious affection to His Father, as (all can witnesse with me) Hee might well be a Princely myrrour of filiall piety to many Sonnes, whose naturall affection commonly descends, rather then ascends. Nor only the Sonne, the onely Sonne, the most naturally, and graciously pious Sonne, but the very viue and expresse image of such a Father; inheriting not onely His Fathers Kingdomes & Crownes, but (which is the Crowne of all, and more precious then all His Kingdomes) His vertues, and graces, His wisdome, His iudgment, and, aboue all, His religion, yea His loue, care, and zeale, in maintaining the same. This religion Hee first suckt in with His Nurses milke, therein also bred & brought vp vnder a religious, & sound-hearted Tutor, who (besides other learned and godly gouernours) ceassed not, from His very infancy, to instill into Him the deaw of all heauenly knowledge, and that especially, by acquainting Him with the Scriptures, which according to His daily taske Hee missed not to reade, by three or foure chapters a day, being able also, euen when He was very young, not aboue seuen yeares old, to giue a present account without booke, of the principall things Hee had read. I speake not by guesse; I was so happy, as to bee often an eye and eare-witnesse of it. But aboue all those instructions Hee receiued from time to time from His Royall Father, lighting vpon a subiect of such peerelesse indowments both of Nature and Grace, haue made Him a compleate Prince in all excellent knowledge, and worthy to be the onely Sonne and Heire of such a Father. So that when He was now growne to riper yeares, He was able euen at table to discourse, and discusse points of controuersie betweene vs and the Papists, to the great ioy of all His seruants about Him. And yet after all this (see the lucke of it) must the Appealer haue the hap to foist in his fardell of fancies, yea falsities, and that by way of Appeale to His Excellent Maiestie. And vpon what ground? I hope, if not presuming that His Maiestie now, vpon His first happy entry into His Kingdomes, is so taken vp with many waighty affaires, that Hee will not haue the leasure to peruse his Appeale, which is the Appealers happinesse; yea and Maiesties too, sauing that His judgment is so settled vpon the truth, after so long and strong a seasoning, that vneath it were for Master Mountagu to caule the li • uor of his musty caske to relish well in such an vncorrupt Palate.

And for this Chapter, touching the Synod of Dort, one part of his Appeale: wherefore doth hee in this, and other passages about this Synod, appeale? Forsooth he appeales to His present Maiestie King CHARLES, to indge and determine, whither the Councell of Dort bee now to bee holden in that esteeme, as it was by His late noble Father King IAMES; whither those conclusions of it, bee not now to be reiected, which His royall Father so much auowed and approued; whither the Decrees thereof bee not now to be holden as opposite Doctrines to those of the Church of England, which the most judicious King IAMES found to be so correspondent, and consonant, one to the other; or, whither the Doctrine of the Church of England be not now quite changed, from that it was, in the time of King IAMES his peaceable gouernment; whither the learned representatine Church of England (selected by the most judicious, and learned King for that purpose) which in that Councell swarued not from the Tenents and grounds of their Mother Church, be rather to be admitted as interpreters of our Church Doctrines, then singular Maister Mountagu; whither the Decrees of that Synod, being grounded vpon expresse texts of Scripture, and concluded by so many learned and graue Diuines, be to be accounted priuate opinions, rather then Maister Mountagues owne fancies, conceiued of some misunderstood Doctrines of the Church of England, and so, which of these should be admitted of vs rather for no rule. In a word, hee appeales (I wisse) whither the judgment of King IAMES, approuing the Doctrine of the Synod of Dort, as agreeable to the Doctrine of the Church of England, and both, to the holy Scriptures: or his owne iudgment, in his disallowing and reiecting the Synod, as not agreeable to his owne fancies (for his words are, I haue no part, nor portion in them; either in them, that maintaine the Decrees; or, in the Decrees themselues) whither (I say) King IAMES His iudgment, or his owne, be rather to be intertained and approued of His sacred Maiestie His Son, whom God for euer preserue in all integrity of judgment, and loue of the Truth.

Gentlemen, I thanke you both, for your learned discourse, though much of it aboue my capacity. It is now dinner time. If it please you to take the paines to meete here againe after dinner, about two of the clock, I shall bee glad to bee informed further of some points in the Second part of the Appeale.

You haue made a good motion, friend Asotus. I shall be ready at the time appointed (if it please Maister Orthodoxus) to receiue further satisfaction with you.

And seeing you haue giuen so good proofe of your patience thus farre, I am not vnwilling to yeeld to your motion and desire, so farre as God shall in able me. So fare ye well.

Babylonius. And you, good Maister Orthodoxus.