A second parallel together with a vvrit of error sued against the appealer.

A Second PARALLEL Together with A WRIT OF ERROR SVED AGAINST THE APPEALER .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

LONDON Printed for ROBERT MILBOVRNE . M.DC.XXVI .

TO THE CATHOLIQVE Christian Reader . Courteous Reader :

A Few daies since a friend of mine shewed me a Booke intituled a Parallel , which I gladly receiued from him , and perused it the more readily , because I well hoped , that some of the Parallel lines would sute to our Meridian . But taking an exact view of them , and applying them to our Horizon , I found they were somewhat short of our Eleuation : yet I discouered some thing drawne in those Parallels , which I conceiued to be of some vse , to wit , the Lineal descent of Arminius by the half bloud at least , from Pelagius ; for if it be confessed , that Arminius his pedegree is lineally to be deriued from Pelagius , and that Pelagius is the great Apenninus , from which the diuided streames of corrupt doctrine flow ; then vndoubtedly the assertions of Arminius were priùs damnatae , quàm natae were condemned by the Catholique Christian Church , before they were brought forth by Arminius : And we haue the Prescription of the Christian world , for more than 1200. yeares , against the new encroachments of these Sectaries . But me thinks I heare thee ring in mine care the peale of the Poet , Ole quid ad te ? what is this to thee , or me ? or to the matter now on foot ? It is not Arminius , but an Appealer that troubles our Israel ; Aemilius fecit , plectetur Rutilius ? Aemilius hath done wrong , shall Rutilius beare the blame ? Because Arminius browseth vpon some branches of Pelagianisme , ( a plant which our heauenly Father neuer planted , and therefore in time must be rooted out ) is it reason , the Appealer should be muzled , or any mans teeth whet against him ? Verily , the Appealer disclaimes all kinred or affinitie with Arminius ; nay he protesteth , he knoweth not the man ; and if peraduenture some Longinus or skilfull Genealogist may be able to disproue him , yet certainly the vulgar reader is not . I haue therefore thought it worth the paines , to take the line of Pelagius which is already brought downe to Arminius , and from Arminius to draw it out euen to the Appealer , to the end , all , that are not forestalled with preiudice , may see , that both the Appealer , and Arminius hold their errors in capite from Pelagius ; And that at the first the Netherlands , and other parts receiued the infection of pestilent doctrine from Britaine by Pelagius ; and now at last , that Britaine hath receiued it from the Netherlands by Arminius : Mater me genuit , eadem mox gignitur ex me . But before I open the leaues of my Tablet , representing on the one side the Arminian , and on the other , the Appealers Demi-Pelagianisme , I intreat the Reader emunctae naris to follow the sent of Arminianisme in the Appealers writings by these foure steps .

1. His sleight and dilute purgation from the aspersion of Arminianisme . 2. His direct and professed defence of the Arminians . 3. His casting a blur vpon the Synod of Dort that blasted them . 4. His disparaging the Articles of Lambhith , which are è diametro opposite to the tenets of Baro then , and since Arminius .

To begin with his Purgation . Although in other Criminations it may be an argument of Innocencie not to be moued or any way sensible of them ; yet in the suspition of heresie , Tacit. Maledicta si irascaris , agnita videntur ▪ spreta exolescunt . no man ( as saith Saint Hierom ) ought to be silent . Silence in such an accusation is a crying sin , Et patientia digna omni impatientiâ , and patience it selfe is vnsufferable . Euery man is bound to professe his faith , and consequently openly to discharge himselfe from all imputation , especially of heresie , which is so foule a crime , that the water of penitent teares alone hath not bin thought enough to wash it away . Scelus hoc exuritur igne ; it hath bin vsually burnt out with fire . It leaueth such a spot in the conscience , that S. Cyprian conceiueth , The blood of Martyrdome cannot fetch it out . Macula haec nec sanguine eluitur . Cyprian . epist. Now whether Pelagianisme be heresie , I thinke it is a question without question , vnlesse we will take vpon vs to censure the censures of the ancient Church , and most eminent Doctors thereof . S. Austin in his booke de bono Perseuerantiae , is not content to call it perniciosissimus error , c. 17. but c. 21. he calls it twise , Antequam Pelagiana haeresis appareret . and recolant aduersus haeresin Pelagianam . Pelagiana haeresis . And that Arminianisme is Pelagianisme , either in whole or in part , I take the Parallel , till I see it not slightly glanced at , but substantially refuted to be an ocular demonstration . Concil. Carth. sub Aurelio . Nefarius & ab omnibus anathematizandus error . Concil. Mileuit . Perniciosissimi erroris auctores perhibentur Caelestius & Pelagius . But if this be yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a point not yet gained , yet that Arminianisme ( wherewith the Appealer is charged , not only by two Presbyters of his owne ranke , but a reuerend Prelate his Diocesan ) is formally heresie , Appello Caesarem , I appeale to that Caesar whom he first appealed vnto , August . p. 94. ad Hilarium : Omnes qui spem habemus in Christo huic pestiferae impietati resistere debemus . Prosper . in Crom. Per totum mundum haeresis Pelagiana damnata est . King IAMES , of blessed memorie , who in his declaration against Vorstius hath these words , concerning Arminius , He was the first in our age that infected Leyden with heresie . And concerning Bertius he writeth thus ; Bertius a scholler of Arminius , at this present remaining in your towne of Leyden , August . ep. 47. Pelagiana haeresis venena . August . lib. 1. de pe●c . orig. Doctrina illa pestifera . Ad Bonis . l. 2. c. 5. N●num & execrabil● dogma Pelagianum vel Caelestianum . Et post , Exitiosissima prauitas . hath not onely presumed to publish of late a blasphemous booke of the apostasie of Saints ; but hath besides bin so impudent , as to send the other day a copie thereof , as a goodly present , to our Archbishop of Canterbury , together with a Letter , wherein he is not ashamed , as also in his booke , to lye so grosly , as to auow , that his heresies contained in the said booke , are agreeable with the Religion and profession of the Church of England .

To cleare then himselfe from the foule spot of this heresie , what course doth the Appealer take ? Doth he call God , and his Angels to witnesse , that he renounceth from his heart all Arminius his vnwarrantable and dangerous assertions ? Doth he 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fairely and openly make this , or the like protestation ? Arminius teacheth none , but respectiue Predestination : I am for absolute . Vniuersall grace and redemption is an Article of Arminius faith : It is none of mine . The cooperation of mans freewill with grace in the first conuersion , and the power it hath to hinder , and frustrate the worke of regenerating grace , is current doctrine with Arminius . But I take it for a leaden Leyden error . Arminius maintaineth a totall and finall falling away from the grace of Iustification : I detest and abhominate that assertion , and will haue no Confarreation with the apostate defender of such Apostasie .

This had beene indeed to vnclaspe the right hands of fellowship with Arminius , and if he had euer walkt in his path , to shake the dust from his feet : but in stead hereof , the Appealer casts dust in the Readers eyes , by making a deepe protestation , idque in verbo Sacerdotis , of not reading any word in Arminius . I protest ( saith he ) before God and his Angels , Appeal . to Caesar pag. 21. the time is yet to come , that euer I read word in Arminius . Before I read this Protestation , I confesse , that my selfe with many others imagined , that , as Osorius writeth , that some in the Indies by often smelling to Brasell , had Scorpions bred in their braines ; so the Appealer by frequent reading of Arminius his bookes , and smelling to his exotecall positions , had hatcht this Serpents brood in his braine . But because hee denieth it , in verbo Sacerdotis , I rest satisfied , that he neuer read Arminius : but for ought he saith to the contrary , he may haue heard all Arminius read ouer to him . Admit he neuer read , or heard of Arminius , this will be no good plea , if his doctrine be the doctrine of Arminius ; Legat that was burned in Smithfield , for an Arrian , might protest truly , that he neuer read word in Arrius his bookes , as indeed he could not , because Arrius his bookes , with himselfe , were many hundred yeares ago eradicated , will the Appealer from thence conclude that Legat was no Arrian ? How many thousand Nestorians are there in the Greeke Church at this day , who yet neuer read word in Nestorius his writings ; not now extant ( I take it ) any where ? I dare say , Arminius himselfe neuer read word in any of Pelagius his workes , or the workes of the Semipelagians , or Massilians , yet he cannot free himselfe from the brand of Pelagianisme ; neither doth much desire to be acquitted from the note of Semipelagianisme . Wee reade in the Ciuill Law , Malitia supplet aetatem : Malice oftentimes supplies the defect of age . In like manner it is most certaine , that where there is a propension in any mans minde to any old heresie , the malice of the Deuill easily supplyeth the want of reading : Zabarel hauing coyned , as he thought , a new distinction vnheard of before , was as proud of it , as euer Pelius was of his new sword , saying , Ego hanc solutionem primus inueni : In comment . in poster . Analyt . yet afterwards he ingeniously confesseth , that perusing Gandauensis his writings vpon the same argument , there he found the selfe-same distinction ; and it much reioyced his heart , that so acute a Philosopher as Gandauensis , should hit vpon the same conceit with him . Might it not be so with the Appealer ? might he not first proiect the new plot of Predestination in his owne head , and yet afterwards light vpon the same in Arminius , or some of his schollers , and exceedingly applaud either their conceit in himselfe , or his in theirs ? For mine owne part I will not vndertake to proue that the Appealer was euer an apprentice to Iames Harmin ; but by setting vp both of their loomes , I will make it appeare that they are both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of the same trade or craft .

Thou seest , Christian Reader , that his purgation of himselfe needeth a defence , but his direct defence of the Arminians much more needeth a purgation . No doubt the Appealer read often in the Heathen Orator , Cic. pro Sylla . that it taints a man deepely once to open his lips in the defence of such a man , whom he suspecteth to be an enemie to the State : Quaedam contagio est sceleris si eum defendas quem patriae obstrictum esse suspiceris . How much more doth it blurre a mans reputation to frame an apologie for him , whom King Iames of blessed memory , vpon iust and religious considerations , Declar. aduers. Vorstium . proclaimeth to be an enemie of God ? Either the Appealers charity , or his conscience must needs be very large , wherein such an offender finds a Sanctuary , King Iames , ibidem . against whom all the Churches of Germany made complaint to our then dread Soueraigne : Nemo omnes , neminem omnes fefellerunt : Plin. Panegyr . Neuer one man deceiued all men , neuer all men deceiued one man : yet the Appealer is not only content , some way to blanch Arminius , and his schollers errours ( whereof diuers by the Arminian way , as a conuenient bridge , haue fairely walked ouer to Popery : ) but he , to the infinite wrong of the Primitiue Saints and Martyrs , compareth these Comets to those Stars , and would make these as innocent & vnguilty of the late troubles in the Nether-lands , as they were altogether free from the aspersions , which the Gentiles odiously and impiously cast vpon them , scil: Appeale pag. 41. were these late of-spring of the Semipelagians so harmelesse and free altogether from sowing seed of dissention in the Church , as the ancient Christians were from mouing sedition in the State ? Why did then the wise and Christian States generall in the Low-countries , by the aduice of our then Salomon , call a nationall Synod , and so long continue it at their great charge , to suppresse these , not venimous vipers , tearing the bowels of her mother , ( in the Appealers esteeme ) but silly and harmelesse wormes ? Why did our gracious Soueraigne King Charles , Balchanquall Concio ad clerum . by his Embassador , the Duke of Buckingham his Grace , deale effectually with the States to root vp the weed of Arminian Liberty , so far spreading among them ? Appeale ibid. Yea , but ( saith he ) did no crafty Interloper put in his stocke among these brawling Bankers ? Did no wiser man work vpon exasperated minds ? What of that ? No question , as it was there , so it will be here , Dum pastores odia exercent , lupus intrat ouile : While the shepherds are at strife , the Wolfe entreth the sheep-fold . Doth this proue , the brawling Bankers to be innocent ? Or , disproue the speech of our Sauiour , Matth. 18. 7. Woe be to him by whom offences come ? But it should seeme there is such a neare tye betweene the Appealer , and the Arminians , that they are entred into a league defensiue , and offensiue , for as he holdeth his buckler ouer them : so he mainly foiles at their opposites : He slighteth , vilifieth , Pag. 70. & Pag. 108. and falsly traduceth the Synod of Dort ; for what reason , but because they touch the apple of his eye , the Arminian theologie ? He stirs the Articles concluded at Lambhith , he carpeth at the most reuerend Metropolitans , reuerend Bishops , and renowned Doctors , Appeal . pag. 71. 72. the floure of both Vniuersities , who subscribed them , and published them . Neither can hee yeeld any reason hereof , but because those eminent and euery way accomplisht Diuines at Lambhith , crushed the addle egge now smelling in the Appealers writings , when it was new laid in Cambridge , before Baro could hatch it . If these proofes be not pregnant , that the Appealer is deepely engaged in the Arminian pact , I intreat the Reader to trust his owne eyes , in comparing the ensuing doctrines and arguments , set one against the other by way of Parallel , where he shall finde , that as in the water , face answereth face : so in the humor of renuing Pelagianisme , the Appealer doth Arminius . If Arminius or Bertius be the Voice , the Appealer is the Eccho ; if the Appealer be the Voice , Arminius or Bertius is the Eccho . Behold them both in the ensuing tablet , like those two of whom the Poet speaketh , Alter in alterius iactantes lumina vultus : One looking , as it were , babies in anothers eyes .

The Second Parallel .

Of absolute Predestination .

ARMINIANS .

ARMINIVS in his ᵃ Declarat . to the States of Holland & West-Frisland , from pag. 22. to pag. 42. endeauoureth to proue by twenty arguments , that God hath not decreed absolutely and precisely to saue certain singular men by his grace or mercy .

Bertius of the Apostasie of Saints , Edit. Lugduni , Anno 1615. pag. 12. Demand the first . There is no absolute Election , and ᵇ pag. 25. Absolute Predestination granted , it was necessary to remoue the whole Scripture , to settle that head or doctrine .

Arminius in the forecited Declaration , pag. 33. Out of this doctrine ( to wit , of absolute solute Predestination ) it ᶜ followeth , that God is the Author of sinne . And this may bee proued by a foure-fold Argument .

1. Because this Doctrine layeth it downe , that God precisely hath decr●ed to demonstrate his glory by punishing or punitiue iustice , and mercy , sauing some men , and damning others ; which but by ᵈ Sinne entring into the world neither was , nor could be done , &c.

Arminius respons ad Artic. 10. It would be easie for mee to conuince the opinion of some of the brethren of Manich●isme and Stoicisme .

We protest to the whole world , that by our aduersaries ᵉ Manicheisme , and ᶠ Stoicisme , or fatall necessitie is ●rought into the Church . The Embleme of their booke of the Acts of the Synod of Dort hath this triumphant title [ Destructo fato ] or the 〈◊〉 of Fate ▪ Ex Act. Syn. Dordrac . in Peror .

Bert. epist. Dedic . before his booke of the Apostasie of the Saints : There are who flie Pelagianisme , not seeing that they plainly side with the Manichees . [ Hee citeth these words as out of an Epistle of Cas●ubon , but forged by himselfe . ]

Hag Conference set out by Bert. pag. 90. This absolute Decree openeth a gate on this side to a ᵍ dissolute life , on that side to ʰ desperation .

APPEALER .

APPEALE to Caesar , pag. 58. In all which passage ( to wit , of the seuenteenth Article there rehearsed ) both concerning Gods decree and execution of that decree , is not one word , syllable , or apex touching your absolute , necessary , determined , irresistible , irrespectiue decree of God to call , saue , and glorifie , Saint Peter , for instance , infallibly without any consideration had of , or regard to his faith , obedience , and repentance .

Appeale to Caesar , pa. 54. Nothing is by mee ascribed to your side , and to your Doctors , but an absolute and irrespectiue decree concerning man , in vtramque partem . I brought no inferences to presse you withall , such as are commonly , and odiously made against you by opposites , whose virulent inuectiues , though too true imputations , I vsed not . I did not charge you with making God the Author of sinne ; That the reprobate are i●cited on , and prouoked to sinne by God ; That God was the Author of Iudas treason , and the like .

Appeale , pag. 68. I neuer yet read of any prime , preuious determining decree , by which men were irrespectiuely denied grace , and excluded from glory : vnlesse from damned ᵉ Heretiques , or ᶠ Sto●call Philosophers .

Appeale , pag. 30. Against that absolute , irrespectiue , necessitating , and fatall decree of your new Predestination .

Appeale , pag. 60. I must confesse my dissent through and sincere from the faction of No●●lising Puritans , &c. but in no one point more , than in this their ʰ desperate doctrine of Predestination , in which as they delight to trouble themselues and others in nothing more , so , I professe , I doe loue to meddle nothing lesse . I haue not , I did not desire , nor intend to declare my opinion in that point .

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

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

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

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

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

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

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

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

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

Of Election vpon fore-seene faith .

ARMINIVS .

ARMIN. Oration to the States , pag. 49. * The Decree whereby God hath decreed to saue certaine and singular persons , doth depend vpon his prescience , by which he fore-knew from eternitie , who according to the dispensation of sufficient meanes for their conuersion and faith , would by preuenting grace ⁱ beleeue , and subsequent perseuere . And he is so hot in this point , and proceedeth so far , Argument 19. as to affirme , That the opinion of precise Election , without respect of foreseene faith in the elect , ouerthroweth the foundation of all Religion .

Hag. Conference set out by Bert. pag. 62. The absolute decree , whereby it is said , that God in chusing men , did not respect any mans good qualities fore-seene , cannot stand with the nature of God , nor with Scriptures . The like is affirmed by Arnoldus against Tilenus . And Greuinchouius against Amese and the Arminians generally , who thus take that question in the Conference at Hage , pag. 123. Faith in Gods decree of election doth in order goe before , not follow election ; it is not a fruit of election , but an antecedent conditon to it .

APPEALER .

APPEALE , pag. 58. The irrespectiue decree of God to call , saue , and glorifie Saint Peter without any consideration had of , or regard vnto his ⁱ faith , obedience , and repentance &c. I say there , and I say truly , is the priuate fancie of some particular man .

Pa. 64. There must needs be first a ᵏ disproportion before there can be conceiued an election , or dereliction . This disproportion he afterward declares to be in the different wils of men , wherof some took hold of merey , others would not . His words are , When all alike being plunged , &c. God out of his mercy stretched out to them deliuerance in a Mediator , the Man Iesus Christ , and drew them out that tooke hold of mercy , leauing them there that would none of him . Which is all one , as if he had said , he decreed to saue them from the common destruction which he fore-saw would beleeue , and reiect those whom he fore-saw would not beleeue , for by faith they take hold of mercy , and through incredulitie reiect it : nay in this point the Appealer speaketh not so warily as the Arminians , for they require faith in a person to be elected and iustified , as an antecedent condition , they doe not say as a cause or motiue in God to elect , iustifie , and saue : But the Appealer , Answer to the Gag , pag. 143. and Appeale , pag. 194. saith , that God was drawne by our faith to iustifie vs .

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

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

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

Of Free-will .

ARMINIANS .

THe Arminians differ from Orthodoxal Diuines about Free-will in two points :

1. They teach , Hag. Confer . pag. 502. & sequent . That the will of man hath some operation of it selfe in the first act of our conuersion , and doth cooperate with grace . God giueth grace sufficient to conuert , but doth not so determine the will , but that it may out of it's freedome admit grace , or not .

Their main reason is , God doth not beleeue , but wee ; therefore ˡ we worke euen in our first conuersion , otherwise the assent should bee Gods , not ours .

2. They teach , that the will of man hath power to hinder and resist the worke of grace in his regeneration and conuersion . Arminius in his Orat. to the States , pag. 53. I beleeue according to the Scriptures , that grace is not ( vis irresistibilis ) an irresistible force or power , but that many doe ᵐ resist the holy Spirit . Hag. Confer . pag. 502. The question is , whether grace , which worketh in man faith and conuersion , cannot be hindred , but is an irresistible operation , such as God vseth in raising the dead . They alledge to proue , ●hat man may resist grace , Act. 7. 51. Yee stiffe-necked , and of vncircumcised hearts and eares , yee haue alwaies ⁿ resisted the holy Ghost . And Matth. 23. 37. How oft would I haue gathered your Children , as a Hen gathereth her Chicken vnder her wings , and yee ᵒ would not .

APPEALER .

APpeal . p. 84. It is supposed by some that the difference betweene the Pontificians and vs consists in this , that the will of man concurreth and cooperateth with diuine grace in the first very instant , and point of conuersion : wee teach that the will of man doth not cooperate in the first point , but in progresse of our iustification , so Keckerman in his Systeme , a better Logician , than Diuine . This Assertion of Keckerman he refelleth from pag. 85. to 89. and pag. 92. he insisteth vpon the same reason with the Arminians . If this were not so , then faith and repentance were no the actions of man , neither could man be said to beleeue and repent , but the holy Spirit .

Appeale , pag. 89. The Councell of Trent addeth , that a man may resist the grace of God ; admit : then , first man hath ᵐ free-will against God ; Saint Steuen , in terminis , hath the very word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , you ⁿ resist , nay fall crosse with the holy Ghost , not suffering him to work the worke of grace in you . And what said our Sauiour , How often would I , and thou wouldst ᵒ not ? If the Councell meant of stirring , preuenting , and ᵖ operating grace , I thinke , no man will deny it : if of adiuuant , subsequent , and cooperating grace , there is , without question , in the naturall will of a regenerate man so much of Adam remaining , and carnall concupiscence , as may make him resist , and rebell against the Law of God .

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

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

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

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

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

Of falling away from Grace .

ARMINIANS .

HAGE Conference , pag. 355. The Doctrine of our Aduersaries , [ who teach , that a man cannot fall away from grace totally , nor finally ] is an q hinderance to godlinesse , and also to good manners .

Theses exhibited to the Synod of Dort concerning the fifth Article , All things being fore-laid , which are necessarie , and sufficient for perseuerance , it remaineth still in the power of man , to perseuere , or not perseuere .

Bertius in his booke of Apostasie of Saints , endeuoureth to proue that his blasphemous Assertion by diuers texts of Scripture , Authorities of Fathers , and Reasons ; from whose Armory the Appealer furnisht himselfe ; as will appeare by comparing their allegations together .

Bertius Iidit . Lugduni Batauorum apud Lodouicum Elzeuirium , in the yeare of our Lord 1615. pag. 169. You could not be ignorant , that the Confession of the Church of England , was cited by mee truly in the Acts at Hampton Court . pag. 107. The English Confession set out in the yeare of our Lord 1562. Article 16. After we haue receiued the holy Ghost we may ʳ depart from grace .

Bertius in his Dedicatory Epistle . Doctor Bancroft at the Conference at Hampton Court , withstood Doctor Rainolds , who to that Article of the English Confession , concerning departing from grace , would haue those words added [ but not totally , nor finally . ]

APPEALER .

ANswer to Gag . pag. 157. That [ faith once had may be lost ] may be interpreted , and is , more wayes , than one : whether not lost at all ; whether totally , and finally lost . Men are diuided in this tenent ; Some suppose neither totally , nor finally ; some totally , but not finally ; some both totally , and finally , which is indeed the assertion of antiquitie . Ibid. The learnedst of the Church of England assent to antiquity in their tenent , which the Protestants of Germany maintain at this day , hauing assented therein to the Church of Rome . Appeale , pag. 36. In my iudgement , this is the doctrine of the Church of England , not deliuered according to priuate opinions in ordinary Tracts and Lectures , but deliuered publiquely , positiuely , and declaratiuely in Authentick records .

Appeale , pag. 28. They were the learnedst in the Church of England , that drew , composed , and agreed the Articles in 52. and ▪ 62. that ratified them in 71. that confirmed them in 604. that iustified , and maintained them against the Puritans at Hampton Court : but all such doe assent to antiquity in this tenent . Ibid. p. 29. The Minor I make good particularly , & will proue it obsignatis tabulis . In the 16. Article we reade , and subscribe this ; After wee haue receiued the holy Ghost , wee may ʳ depart away from grace , and fall into sinne .

Appeale , pag. 30. This Article was ˢ challenged as vnsound at the Conference at Hampton Court , by those that were Petitioners against the Doctrine and Disciplie established in the Church of England : and being so challenged before his Sacred Maiestie , was there defended and maintained , &c. namely by Doctor Ouerall , pag. 31.

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

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

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

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

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

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

Of Falling away from Grace .

ARMINIANS .

BERTIVS pag. 25. De Apostas . Sanct. That which we haue proposed we proue , first , by those formes of Scripture , by which Apostasie is diuersly described ; for this the Scripture calleth to turne away from righteousnesse , Ezek. 33. 13. If the righteous commit iniquity , all his righteousnesse shall be no more remembred , but for his ●niquitie , that he hath committed , he shall die for the same .

Ibid. pag. 27. He , who can turne away from his righteousnesse , can forsake his former righteousnesse ; but a righteous man can turne away from his righteousnesse , Ezek. 18. 24. Therefore the righteous can forsake his former righteousnesse .

Bert. pag. 41. Hee , out of whom the Deuill is cast , may become secure , and made a Temple in which the former Deuill taking seuen other spirits with him , may be lodged ; and so the latter condition of that man made worse than the former , Mat. 12. 43. Demonstrat . Hee , out of whom the Deuill is cast , is truly iustified ; but such a one may by securitie , and negligence fall into an estate worse then the former : therefore he , that is once truly iustified , may fall into an estate worse than the former .

Bert. pag. 36. Among the causes of Apostasie , one is , the feare of persecution ; He that receiued the seed in stony places , the same is he , that heareth the Word , and anon with ioy receiueth it : yet hath he not root in himselfe , but dureth for a while , for when tribulation ariseth because of the Word , he is offended .

APPEALER .

APpeale , pa. 159. Ezek. 18. 24 , 26. If the righteous t turne away from his righteousnesse , and commit iniquitie , and doe according vnto all the abominations that the wicked man doth , shall he liue ? All his righteousnesse , that he hath done , shall not be remembred : but in his transgression that he hath committed , and in his sinne that he hath sinned , in them shall he die .

Ibid. Ezek. 33. 13. If hee commit iniquity , all his righteousnesse shal be no more remembred : but for his iniquitie that he hath committed , he shall die for the same . Therefore the righteous may lose his righteousnesse , abandon his faith , die in his sinne , &c.

Ibid. pag. 159. The vncleane spirit eiected , returneth vnto his former residence , entreth , possedeth his former state , and the case of that man is worse than the beginning , Matth. 12. 44. ᵘ Satan is not eiected , but where the partie is in the state of grace with God , being regenerate by faith . Reposseding is not but by relapse into sinne : nor a worse state , but where a man dieth in sinne .

Ibid. pag. 159. Luke 8. 13. * They on the rock are they , who , when they heare , receiue the Word with ioy , who for a while beleeue , and in time of temptation fall away .

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

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

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

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

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

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

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

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

Therefore they are not here meant by stony ground .

Secondly , thus ;

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

But the temporary faith is distinguished in this Parable from a iustifying faith ;

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

Of Falling away from Grace .

ARMINIANS .

BERTIVS of the Apostasie of Saints , pag. 26. Apostasie is described by the phrase [ to wax cold ] Mat. 24. 12. And because iniquitie shall abound , the loue of many shall ˣ wax cold .

Bertius , pag. 34. The Apostle fore-seeing , that the conuerted Gentiles might be bewitched with that opinion , [ That they could not be cut off from the Church ] warneth them , that they wax not proud against the Iewes , but that they learne by their example , that it may come to passe , that they also may bee cast away , Rom. 11. 19. They were broken off , that I might be graft in ; through infidelity they were broken off , and , thou standest by faith : be not high minded , but ʸ feare .

Bert. pag. 33. I frame the fourth demonstration from the feare of the Saints , Iohn 15. 6. If a man abide not in me , he is cast ᶻ forth as a branch , and withereth , and men gather them , and cast them into the fire .

APPEALER .

ANswer to Gag . pag. 160. Matth. 24. 12. Because iniquitie shall abound , the charity of many shall grow cold . Surely it was hot , that groweth cold : and charitie enlarged , is not but the fruit of a liuing faith ; which if it continued in statu quo , the charity of many could not ˣ wax cold ; therefore once had may bee lost .

Againe , Rom. 11. 20. 21. Thou standest by faith , bee not high minded , but ʸ feare : and feare is not but where change may be . Here change may be : or why doth it follow ? Take heed lest he also spare not thee .

Ibid. pag. 160. Ioh. 15.2 . Euery branch that beareth not fruit in me , he taketh ᶻ away .

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

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

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

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

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

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

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

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

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

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

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

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

ARMINIANS .

BERTIVS , pag. 26. Beleeuers may make shipwrake of faith , 1 Tim. 1. 19. some hauing put away a good conscience , concerning ᵃ faith , haue made shipwracke .

Ibid. 1 Tim. 4. 1. In the latter times some shall depart from the ᵃ faith , giuing heed to seducing spirits .

APPEALER .

APPEALE , pag. 160. 1 Tim. 1. 19. Holding faith and a good conscience , which some hauing put away , concerning ᵃ faith , haue made shipwracke .

Ibid. Nor was it onely for those times , but foretold of succeeding ages , 1 Tim. 4. 1. In the latter daies some shall depart from the ᵃ faith .

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

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

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

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

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

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

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

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

ARMINIANS .

BERTIVS , pag. 25. Apostasie is proued by this phrase of Scripture to fall away from grace , Galath. 5. 4. Whosoeuer of you are iustified by the Law , yee are fallen ᵇ from grace .

Bertius , pag. 29. 2 Pet. 2. 20. For if , after they haue escaped the pollutions of the world , through the knowledge of the Lord and Sauiour Iesus Christ , they are again ᶜ intangled therein and ouercome , the latter end is worse with them , than the beginning . For it had beene better for them not to haue knowne the way of righteousnesse , than after they haue knowne it , to turne from the holy commandement giuen vnto them . But it is hapned vnto them according to the true prouerbe : The dogge is turned to his owne vomit againe , and the sow that was washed , to her wallowing in the mire .

Bert. pag. 12. To Saints irrecouerable destruction is threatned , Heb. 6. 4. It is impossible for those , who were once inlightned , and haue tasted of the heauenly gift , and were made partakers of the holy Ghost , & haue tasted the good word of God , and the powers of the world to come ; if they ᵈ fall away , to renue them againe vnto repentance : seeing they crucifie to themselues the Sonne of God afresh , and put him to an open shame .

APPEALER .

APPEALE , pag. 160. Galat. 5. 4. Saint Paul spake not vpon supposition of impossibilitie , yee are abolished from Christ , whosoeuer are iustified by the Law , yee are fallen from ᵇ grace .

Ibidem , pag. 160. 161. Nor in point of onely Heresie wa● faith by them lost , but also of good liuing and conuersation , 2 Pet. 2. 20. where those that had escaped the filthinesse of the world ; therefore washed , and made cleane , through the knowledge of our Lord and Sauiour Iesus Christ ; therefore iustified truly by saith : are yet ᶜ intangled againe therein , and ouercome . Therefore lapsed from faith , as is expressed , vers. 21 , and 22. ensuing .

Ibid. pag. 164. Beside , if faith had cannot be lost , the dog cannot be said to returne vnto his vomit , nor the swine to wallowing in the mire .

Idem , pag. 161. I adde but one of them , Heb. 6. 4. It is impossible , that they which were once enlightned , and haue tasted of the heauenly gift , and were made partakers of the holy Ghost , and haue tasted of the good word of God , and of the power of the world to come , ( if these were not iustified , they know not who were : if these had no faith , where was it to be found ) if they ᵈ fall away , should be renued againe by repentance : seeing they crucifie againe the Sonne of God vnto themselues , and make a mocke of him .

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

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

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

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

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

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

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

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

Or thus :

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

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

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

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

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

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

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

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

ARMINIANS .

BERTIVS , pag. 114. 1 Cor. 10. 12. Let him that thinketh he standeth , take heed lest he ᵉ fall .

Idem , pag. 116. Philip. 2. 12 , 13. Worke out your saluation with feare and ᶠ trembling , for it is God which worketh in you both to will , and to do , of his good pleasure .

APPEALER .

ANswer to Gag . pag. 164. If righteousnesse had , cannot be lost , why should hee admonish as hee doth , He that standeth , let him take heed lest he ᵉ fall ?

Ibidem . And worke out your saluation with feare and ᶠ trembling .

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

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

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

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

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

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

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

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

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

ARMINIANS .

BERTIVS , pag. 28. The Scriptures relate this to haue come to passe in the Angels , Iude 6. And the Angels which kept not their first estate , but left their owne habitation , he hath reserued in euerlasting chaines vnder darknesse , vnto the iudgement of the great day .

Ibid. In our first Parents : for Adam being holy & created after Gods owne image , yet was by his wife drawne to fall : yea and the craftic serpent dece●ued his holy wife , 2 Cor. 11. 3.

Idem , pag. 30. That which befell the blessed Angels , and Adam and Eue in the state of innocencie , that may befall any Saint now ; but it is certaine the holy Angels fel , and our first Parents : therefore any Saint may forsake his owne righteousnesse .

APPEALER .

ANswer to Gag , pag. 161. Thus Scripture speaketh plaine . Their reasons from Scripture are euident . Man is not likely in state of grace to be of an higher ᵍ alloy than Angels were in state of Glory , than Adam Was in state of Innocencie : For Grace is but a conformity thereto , and no conformitie exceedeth the Architype : At most it is but an equalitie thereto : and equals are of the same proportion . Now if Adam in Paradise , and Lucifer in Heauen , did fall and lose their Originall estate , the one totally , the other eternally , what greater assurance hath any man in state of Proficiencie , not of Consummation ?

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

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

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

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

ARMINIANS .

BERTIVS , pag. 28. Of Saul what saith the Scripture ? 1 Sam. 9. 2. The sonne of Kish , whose name was ʰ Saul , an elect and good man , and there was not of the sonnes of Israel a good man beyond him . Yet of him chap. 15. 11. we reade ; It repenteth me that I haue made Saul King : for he is turned backe from following me .

Bert. ibid. ex Cypriano Epist. 7. ⁱ Salomon , Saul , and many others , while they walked in the wayes of the Lord , could haue held the grace giuen to them : but departing from the ordinance of God , grace departed from them .

APPEALER .

ANswer to Gag , pag. 162. ʰ Saul was at the first the childe of God , called according to the election of grace ; not only temporall for the kingdome of Israel , but also eternall for the heauenly kingdome . In opinion of Antiquity thus he was : and yet afterward he fell , it is confessed ; totally all say : eternally these say , that maintaine iustifying faith cannot be lost .

Ibidem . But if Saul were not of Gods children in grace , indued with faith , and the holy Spirit : yet ⁱ Salomon was there is no question with them , because he was a writer of holy Writ , and wrote as he was inspired by God . If they did not grant it , the Scripture would euict it , 2 Sam. 7. 12. yet Salomon fell , as Saint Augustine and Saint Chrysostome are cleare for it , at least temporally and totally too , when he serued other gods .

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

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

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

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

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

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

God withdrew not his louing kindnesse vtterly from Salomon :

Therefore Salomon fell not from Grace totally , nor finally .

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

ARMINIANS .

BERTIVS , pag. 96. citeth Tertullian , Praescrip. c. 3. Estne hoc mirum , vt ᵏ probatus aliquis retro postea excidat ? Saul bonus prae caeteris liuore postea euertitur . Salomon omni gratiâ & sapientiâ donatus à domino ad idololatriam à mulieribus inducitur , &c.

Bert. pag. 98. alledgeth ˡ Cyprian . Epist. 7. Adhuc in saeculo sumus &c. As yet we are in the world &c. Parum est adipisci aliquid potuisse ; plus est quod adeptus es posse seruare : sicut & fides ipsa , & natiuitas salutaris , non accepta , sed custodita vi●ificat . Nec statim consecutio , sed consummatio hominem Deo seruat , &c. Salomon denique & Saul & caeteri multi quamdiu in vijs domini ambulauerunt datam sibi gratiam tenere potuerunt ; recedente ab ijs disciplinâ Dominicâ recessit & gratia &c.

Bert. pag. 99. 100. produceth Nazianzen : ᵐ Deus his quidem lumen est , illis autem ignis , &c. God is a light to some , but to others a fire , &c. Quid vero deprehendimus in Saul ? Vnctus erat , & spiritum recepera● , ●ratque tune spiritalis &c. Postea verò non totum se praebuit spiritui , neque purè , sed in alium conuersus est virum , &c. What finde wee in Saul ? Hee was anointed , and made partaker of the holy Spirit : yet for all that afterward he suffered not himselfe to bee wholly and entirely directed by the Spirit , nor became perfectly and sincerely another man .

Ber. pag. 101. citeth Augustine lib. 11. de Ciuitat . Dei , ● 12. ⁿ The Saints though they are certaine of the reward of their perseuerance , yet are found to be vncertaine of their perseuerance .

Bert. pag. 102. August . de Correp . & Grat. cap. 5. ᵒ Si iam regeneratus & iustificatus in malam vitam suâ voluntate relabitur , certè non potest dicere , Non accepi : quia acceptam gratiam Dei suo in malum libero amisit arbitrio . If a regenerate and iustified man doth willingly relapse into an euill life , he cannot say , I haue not receiued ; because he hath lost the grace of God , which he receiued by his owne will free to euill .

Bert. pag. 102. Prosper . Respons. 7. ad capit . Gallorum . ᵖ It is proued by many lamentable examples , That some of the regenerate in Christ Iesus forsaking faith and good manners , did fall away from God , and ended their wicked life in this their Auersion from him .

APPEALER .

ANswer to Gag . p. 166. citeth Tertullian , Praescript . c. 3. Et hoc mirum opinor ? &c. As if it were a thing so strange , that any man ᵏ approued by God should afterward relapse from grace . Saul a man better than the rest was ouer-taken , & vndone at length through enuy . Dauid was a good man , & according vnto the Lords heart , yet afterward guiltie of murther and adultery . Salomon endued with all grace and wisdome from the Lord , was by women brought ouer vnto idolatry . For why ? It was reserued vnto the Sonne of God alone to be without sinne .

Answer to Gag , pag. 167. saith , ˡ Cyprian is through for this point , Epist. 7. Parum est adipisci potuisse aliquid , &c. It is a small matter to obtaine any thing , it is a greater to keepe that which thou hast obtained , euen as faith it selfe , and that healthfull birth not receiued , but retained , doth quicken . Neither doth attaining , but consummation keepe a man for God &c. Salomon , and Saul , and many other , so long as they walked in the wayes of the Lord , could retaine the grace giuen them , but when the discipline or feare of the Lord departed from them , grace also departed .

Answer to Gag . pag. 168. saith thus ; And in Nazianzen too , Apolog. ad Patrem , p. 37. who writeth thus of Saul , &c. ᵐ Anointed he was , & made partaker of the holy Spirit , and then at that time was spirituall , &c. yet for all that , because he suffered not himselfe to bee wholly and entirely directed by the Spirit , nor became perfectly , and sincerely another man ; what need I relate the Tragicall end which he vnder-went ?

Appeale , pag. 27. Augustine of the City of God , booke the eleuenth , chap. 12. ⁿ Licet sancti de suae perseuerantiae praemio certi funt , de ipsâ tamen perseuerantiâ suâ reperiuntur incerti , &c.

Appeale pag. 27. For the Tenet of Antiquitie I cannot be challenged . Saint Augustine , and after him Saint Prosper , affirme more than M. Montague hitherto hath done . Saint August . lib. 1. de Bon. Perseuer . cap. 6. Si autem regeneratus & iustificatus in malam vitam suâ voluntate relabitur , non potest dicere non accepi ; quia acceptam Gratiam Dei suo in malum libero amisit arbitrio .

Appeale p. 27. Prosper Resp. 7. ad ca. Gallorum . ᵖ Ex Regeneratis in Christo Iesu , quosdam Relictâ Fide , & pijs moribus , APOSTATARE A DEO , & impiam vitam in suâ AVERSIONE ●inire , multis ( quod dolendum est ) probatur exemplis .

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

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

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

ⁿ To the passages alledged out of Saint Augustine we answer most willingly , we desire to heare none rather than Saint Augustine speake in this Cause : Neuer had the Church of God since the Apostle Saint Paul , a more valiant and resolute Champion of Grace , than Saint Augustine . As Tully spake of the ancient Rhetoritians , Cicero de 〈◊〉 . Potius ex arte quàm de arte scripserunt , They rather wrote out of art , than of the art : So may it be truly said of Saint Augustines workes against the Pelagians , non tam de gratiâ , quàm ex gratiâ scripsisse videtur , That he wrote rather and spake from grace , than of grace , so full of grace are his lips , and pen in this argument of Grace . I could easily point to many places in the Workes of this holy Father , especially those extant in his seuenth Tome , 〈…〉 Vbi non seclusa aliqua aquula , sed vniuersum flumen erumpit , Where there runnes not a small riuelet , but a maine streame of this water of the grace of perseuerance springing to euerlasting life . Verily Saint Augustine so professedly and strongly opposeth both the Pelagian , Demi-pelagian , and now Arminian errors , that as Pelagius himselfe in a Synod at Ierusalem being pressed with Saint Augustines Reasons and Authorities , Or●sius in Apolog. 〈◊〉 Pelagius contempt●● de Augustino esset loqu●ru●s . Cor●inus 〈◊〉 Tilen●● . Bertius praefat. ad Lactor●m . which he was not able to answer , sought to vilifie and slighten his Person . So Arnoldus Coru. & Bertius rather goe about to discredit , than satisfie the Authoritie of this Prime Father Non est standum hâc in parte Authoritati Augustini , We are not to stand to the Authority of Austin in this point , saith Arnoldus . Quid quod Augustinus ipse alijs per African Ecclesijs viuus vidensque sententiam suam non probauit ? Quid quod ipse à se dissentit Augustinus , vt Augustinum citanti nihil sit promptius quàm Augustinum ipsum opponere ? Austin , saith Bertius , by his life time made not good his opinion to the Churches of Africa : He dissents from himselfe , in so much that nothing is more easie than to oppose Augustine to Augustine . This lesson they both learned from Arminius their Master , as Coruinus , mali corui malum ouum , D●fens . Se●tent . Armi●●ij de Pr●dest . acknowledgeth , pag. 205. Puto Arminium non illibenter tibi concessurum fuisse , hâc in parte Augustinum vobiscum facere ; ita tamen vt varium eum esse dixisset , & inconstantem in sententiâ suâ enuntiandâ . Cicer. in 〈◊〉 . But Plato , Instar millium ; Saint Augustine is more worth than a thousand , nay all the Arminians : whose Workes , as they haue already deuoured all the workes of the Pelagians and Semi-pelagians , so I hope will in time deuoure also all the Arminians workes , as Aarons Rod did the Magicians . Durum telum necessitas , ignoscite ; Meere necessitie droue Arminius and his Schollers to this desperate answer . Authologia Epigram . The Fox in the Greeke Epigrammatist , when hee could not reach the grapes , at which his mouth watered , comforted himselfe , saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is no great matter though I cannot reach them , these grapes are but sowre fruit . As sowre as they are , Bertius and the Appealer snatch at one , or two ; namely , the two passages before alledged by them . August . de 〈◊〉 . Dei lib. 11. cap. 12. D● Corrept. & Grat. c. 5. To the first we answer , It toucheth not the state of the present question ; The state of Saints in Grace may be sure enough , yet they not alwaies assured of it . There is a certitude of the subiect , and a certitude of the obiect , that which now is in debate , is not the certitude of the subiect , whether the Regenerate are assured in themselues of their Perseuerance ; but the certitude of the obiect , whether their perseuerance in it selfe be certaine . This distinction is acknowledged generally by those Interpreters who comment on that of Saint Peter , 〈…〉 1. 10. Make your election sure : that is , say they , to your selues , and your own hearts , not in it selfe , nor in respect of God , For the foundation of God standeth sure , 2 Tim. 2. 19. hauing this Seale , The Lord knoweth who are his : neither can any thing done by man adde strength to Gods decree . But because our assurance of Election , and the state of Adoption , and Grace , and perseuerance in the same , is partly from the testimony of the Spirit within vs , and partly from the effects of Grace , to wit , the fruits of righteousnesse ; and because when we grieue the Spirit of God , hee withdraweth his Spirit for a time , and thereby both the testimony of the Spirit is silent for the time , & the effects of Grace cease ; Saint Augustine humbly and truly professeth , that the Saints , albeit they are certaine of the reward of their perseuerance , yet are found vncertaine of their perseuerance it selfe ; Quis cum hominum se in actione , profectuque iustitiae vsque in finem perseueraturum sciet ? They are certaine , certitudine fidei , by the assurance of faith , but not certaine , certitudine scientiae , & experientiae , by the certainty of knowledge and experience , as Bucer acutely distinguisheth : Bucer . lib. Concord . they are certaine of perseuerance in it selfe ; yet they are found , that is , you may finde them in that state by reason of some fearfull temptation , not certaine in themselues ; nay sometimes they in themselues receiue the sentence of death , to humble them , and make them pray with sighes and groanes which cannot be expressed , Restore vnto me the ioy of saluation , and vphold me with thy free Spirit , Psal. 51. 12. Lastly , there is a double perseuerance : 1. A perseuerance in a course of sanctity vnto the end , without any interruption or stop , when a childe of God goeth still forward , and neuer is cast backe , but continueth , as Saint Augustine speaketh , In actione profectuque iustitiae ; Still in the action and progresse of righteousnesse : and of such perseuerance the Saints are not certaine in this life . 2. A perseuerance vnto the end , yet not without some interruption and going back also for a time , but without any totall or finall back-sliding ; and of such perseuerance a Saint of God may and ought to be assured .

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

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

ARMINIANS .

HAge Conference , Article 5. If those that are regenerate cannot fall away totally , nor finally ; hence it would follow that no q children of the faithfull could be damned , because by Baptisme they are put into the state of Grace , and regenerated .

Bertius pag. 79. The seuenth absurdity which followes vpon the Aduersaries doctrine , is , that Baptisme doth not certainly seale in all the children of the faithfull the grace of God .

Bertius pag. 35. The fifth demonstration is drawne from the causes of Apostasie : whereof the first is the committing of sin ʳ against conscience , 1 Tim. 1. 19. &c.

Hage Conference , Article 5. Those that are truly faithfull may commit murther , adultery , and the like hainous sins , therefore lose faith and Gods fauour ; for which things the wrath of God falleth vpon the children of disobedience , Coloss. 3. 6.

APPEALER .

APPEALE , pag. 36. Let this be acknowledged to be the Doctrine of our Church , that children duly q baptised , are put into the state of Grace and saluation : ( which you see you cannot , you must not deny ) and both our and my experience will shew , that many so baptised children , when they come to age , by a wicked and lewd life do fall away from God , and from that state of Grace and Saluation , wherein hee had set them to a worse state : wherein they shall neuer be saued . If you grant not this , you must hold , that all men that are baptised are saued ; which I know you will neuer doe .

Answer to Gag , pag. 161. 162. Againe , Faith must needs be lost where it cannot consist . It cannot consist where God wil not abide . God will not abide where he is disobeyed : he is disobeyed , where mortall ʳ sinne is committed ; the most righteous man liuing vpon the face of the earth , continually doth or may in this sort transgresse : who can tell how oft he offendeth ? Cleanse thy seruant from presumptuous sins . Thou wilt haue no fellowship at al with the deceitful ; Nor shall any euill dwell with thee .

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

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

But Baptisme may not be * * * As the Church 〈…〉 of Se●i●●ure against all Ana●aptist● . reiterated . Therefore the grace of regeneration cannot be totally lost .

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

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

N● Ordinarie and small sinnes doe put the regenerate out of the state of grace ;

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

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

Or thus :

Peter committed a most grieuous and hainous sinne ;

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

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

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

Vatibus idem , animusque , & verè spiritus idem , Qui fuit antiquis , est modo , Galle , tibi . Carminanamque eadem , versusque frequenter eosdem Quos fecêre illi , tu quoque , Galle , facis .

Doubtlesse if the Appealer neuer read Arminius or Bertius , as he seemeth deeply to professe ; I may say truly of him , as he did of Gallus , that he hath the very spirit and soule of Arminius and Bertius , for he deliuereth not only the same ●enents , but he vseth the selfe-same Authorities , Scriptures , Fathers , and Reasons , and for the most part in the same words : All which Arguments , common to them both , haue beene examined , and proued like the stone that Achilles flung at a dead skull , which rebounded back and strucke out the 〈◊〉 eye : — redijt lapis vltor ab osse Actorisque sui frontem , oculosque petit .

We 〈◊〉 doe nothing against the truth , but for the truth . 2. Cor. 13. 8.

An Aduertisement to the Reader .

THe Errors of the Appealer are of three sorts , Popish , Arminian , and of a third kinde , multi-formiter deformes . Of the first sort I haue giuen thee a taste : Of the second thou shalt haue a Synopsis in the Tablet ensuing : The third thou shalt finde in the Writ of Errour . In all kindes I haue pretermitted some , Non amore erroris , sed errore amoris : Not for any loue I beare to his errors , but through an error of loue . Partly because I hope they are rather slips in his pen , than downfalls in his iudgement : partly also because they are discouered by others ; whose writings had I seene before my papers were ingaged in the Presse : Aiax hic meus in spongiam incubuisset .

A SECOND TABLET , Representing the Appealers consent with the Church of Rome , and dissent from the Church of England , in diuers remarkable points .

Of the Church .

Harmony .

Church of Rome .

CAssander in his Consultation , Article 7. pag. 50. The present Church of Rome hath euer stood firme in the same foundation of Doctrine & Sacraments instituted by God , &c. Quamvis praeseas Ecclesia Romana non parùm in morum et disciplinae integritate , addo etiam & doctrinae sinceritate , ab antiquâ illâ unde orta & derivata est , dissideat ; tamen eodem fundamento doctrinae & Sacramentorum à Deo institutorum firma semper constitit .

Cassander ibid. The present Church of Rome acknowledgeth and embraceth communion with the ancient & vndoubted church of Christ ; wherefore shee cannot be other , or diuerse from it . Praesens Ecclesia Romana communionem cum illà antiquâ , & indubitatâ Christi Ecclesiâ agnoscit & colit : Quare alia , & diuersa ab illâ esse non potest .

Councel of Trent page 442. in fine . In the Bull of Pius the fourth , vpon a forme of oath inioyned to all Professors . I acknowledge the holy , Catholike , and Apostolike Church of Rome to be the mother , and Mistresse of all Churches .

Cassander , Article 7. page 50. Praesens Ecclesia Romana manet Christi Ecclesia & sponsa . The present Church of Rome remaineth Christ his Church and Spouse [ although shee haue prouoked her husband with many errours and vices , ] so long as Christ her Husband hath not giuen her a bill of diuorce : although hee hath chastised her with many scourges .

Bellarm. de Ro. Pontif. lib. 4. c. 4. The present Church of Rome cannot erre ( namely , in matter of faith , &c. )

Sixtus 4. in Sy●od . Complut . condemneth certaine Articles of Peter of Oxford , whereof one was this ; That the Church of Rome could erre . Martin the fifth , in his Bul annexed to the Councell of Constance , will haue them held Heretikes , who hold otherwise of the Sacraments , or Articles of faith , then the Church of Rome .

Appealer .

ANswer to the Gagg , cap. 5. pag. 50. Moderate men on both sides confesse , that this Controversie may cease : and although the present Church of Rome hath not a little departed from the ancient Church from which it was deriued &c. yet she hath euer stood firm in the same foundation of Doctrine & Sacraments instituted by God .

Appeale page 113. In essentialls and fundamentalls they agree . Appeal ibid. Praesens Ecclesia Romana communionem cum illâ antiquâ & indubitatâ Christi Ecclesiâ agnoscit , & colit : Quare alia & diversa ab illâ esse non potest . The present Church of Rome acknowledgeth and embraceth communion with the ancient & vndoubted church of Christ ; Wherefore shee cannot bee other or diuerse from it .

Appeale p. 113. The church of Rome as well since , as before the Councell of Trent , is a part of the Catholike , thogh not the Catholike Church .

App : Answer to Gagg page 50. Manet Christi Ecclesia & sponsa . The Church of Rome still remaines the spouse & Church of Christ &c.

Appeale page 139. The Church of Rome is , and euer was a true Church since it was a Church . Appeale page 140. Mistake not my saying , The Church of Rome is a true Church ratione Essentiae , and being of a Church .

Appeale page 113. I am absolutely perswaded , and shall bee still , till I see cause to the contrary , that the Church of Rome is a true Church .

Answer to Gag , page 14. Plainly deliuered in Scriptures are all those points , which belong to faith , and manners , hope , and charitie . I know none of these controverted inter partes . By partes , hee there apparantly meanes , the church of Rome , and Reformed Churches : Now if the church of Rome differeth not from vs in any matter of faith , them hath she not erred in any matter of Faith . For our differences are about her errors .

App. pag. 112. I professe my self none of those furious ones in point of difference now a dayes , whose resolution is , that wee ought to haue no society , or accordance with Papists in things diuine , vpon paine of eternall damnation . Appeal . p. 83. That they ( the Papists ) raise the foundation , that we must for euer , vpon paine of damnation ( strange bugbeares and terriculamenta , dissent fom them .

Discord . Church of England .

HOmily for Whitsonday . 2 part . p. 213. The church of Rome ( as it is at this present ) is not built vpon the foundation of the Apostles and Prophets , retaining the sound & pure doctrine of Iesus Christ : Neyther yet doe they order the Sacraments in such sort as he did first institute , and ordaine them .

Apology of the Church of England cap. 16. divis. 2. part 6. The originall and first foundation of Religion hath beene vtterly corrupted by those men , ( namely ) the Popes adherents .

Apology of the Church of England cap. 16. divis. 1. part 6. Wee haue gone from that Church , which we our selues did euidently see with our eyes , to haue gone from the old holy Fathers , and from the Apostles , and from the Primitiue and Catholike Church of God .

Apol. Church of England . part 6. cap. 22. diuis . 2. We are departed from him , ( namely , the Pope ) who , without doubt , is the forerunner & standard-bearer of Antichrist , & hath vtterly forsaken the Catholike Faith .

Homily for Whitsonday 2 part . p. 213 If we compare this ( namely the definition of the true Church ) with the Church of Rome , not as it was in the beginning , but as it is presently , then shall wee perceiue , the state therof to be so far wide from the nature of the true church , as nothing can be more . Et ibid. pag. 214. If it bee possible , that the Spirit of truth should bee there , where the true church is not , then is it at Rome .

Homily for Whitsonday , p. 213. We may well conclude according to the Rule of S. Austen , that the Bishops of Rome , & their adherents , are not the true Church .

Article 19. The Church of Rome hath erred , not only in their liuing , and manner of ceremonies : But also in matters of faith . Apolog. Church of Engl. c. 16. div. 1. part 6. Wee haue gone from that Church , which Christ , ( who cannot err ) told so long ▪ before , it shold err . Neither had we euer intended so to do except both the manifest & assured wil of God , opened to vs in his holy scripture , & regard of our owne saluation , had euen constrained vs . Apol. Chur. of Engl. par. 6 div. 2. c. 20. We are fallen from the Bishop of Rome , because the case stood so , that vnlesse wee left him , we could not come to Christ Apol. par. 5. c. 15. d. 3. We haue renounced that Church , wherein we could neither haue the word of God sincerely taught , nor sacraments rightly administred , and wherein there was nothing able to stay a wise man , or one that hath consideration of his own safety .

In this head touching the Church of Rome , the Appealer directly contradicts the Church of England in these particulars :

The Church of England . 1 The church of Rome holdeth not the same foundation . 2 Hath erred in matter of Faith . 3 Hath not the nature of the true Church . 4 Must be left on paine of damnation . 5 Is departed from the Primitiue and Catholike Church . Appealer . 1 The church of Rome holds the same . foundation . 2 Hath not erred in matters belonging to faith . 3 Hath the essence & being of the true Church . 4 Ought not to be left on paine of damnation . 5 Is not departed , but holds commuinion with the Primitiue and Catholike Church .

Of Generall Councels .

Harmony .

Church of Rome .

BEllarm. de concil . & Eccles. 2 Booke ▪ 2 Chap. Wee are bound by the Catholike faith , to beleeue , That Generall Councels cannot erre in faith or manners . The like is affirmed by Gregory de Valentia , Analys . fidei Cathol. lib. 18.

Hosius de legit . judicibus rerum Ecclesiasticarum .

Andradius , Defence of the Councell of Trent , in his Chapt. Of the authoritie of Councels .

Canus in his common places of Diuinity 5 Booke : and the Romanists generally .

Campian rat . 4. Concilia .

Duraeus in confut. respons. Whitak . de Conciliis .

Appealer .

ANsw. to Gag . page 48. To conclude , The Church cannot erre , neither collectiuè , nor representativè Thus your Masters distinguish the terms of this question , that goe workmanlike , & not like you clutteringly to worke : so they , so wee , in the largest extent , not erre at all . Secondly , not erre in points of faith : for in matters of fact , they confesse error . Appeale p. 124. Many things appertain vnto God , which are not of necessity vnto saluation , both in practice and speculation : in these haply , Generall Councells haue erred , in those other none can erre .

Discord . Church of Engl.

ARticle 21. Generall Councels , when they be gathered together , [ for as much as they are an Assembly of men , whereof , all bee not gouerned with the Spirit and word of GOD ] they may erre , and sometime haue erred , euen in things appertaining to God .

Wherefore , things ordained of them , as necessary to saluation , haue neyther strength nor authoritie , vnlesse they may bee declared , that they bee taken out of holy Scripture .

In this point ( touching the not-erring , or infalli●itie of Generall Councels ) the Appealer ( howsoeuer by distinguishing of points fundamentall , and accessory ) endeuoureth to difference his opinion from the Church of Rome , and reconcile it to the Article ; yet in truth he faileth in both . For first , the Church of Rome holdeth all doctrines de fide , determined by the Church , to be necessary to saluation , and consequently , in the Appealers sense , fundamentall points . In particular , she defineth the decisions of the Councell of Trent , in the controuerted points betweene vs , to be part of the Catholike Faith , without which no man can be saued : Pius 4 in Bullâ super formâ juram . pag. 441. If therefore the Appealer , maintaine , as hee doth , That Generall Councells cannot erre in matters fundamentall , and necessary to saluation , he holdeth consequently , that they cannot erre in matter de fide . Secondly , his doctrine cannot stand with the Article of our Church ; for the Article both supposeth , and proueth , that Generall Councels may erre , euen in points necessary to saluation : It supposeth it , in those words [ things ordained of them , as necessary to salvation , haue neither strength , nor authority , vnlesse , &c. ] For if Generall Councels could not erre in things necessary to saluation , we might in such things safely rely vpon their authoritie without warrant of Scripture ; which the Article expressely denyeth . If Generall Councels may iudge those things to be necessary to saluation , which are not , ( as the Article implyeth , ) they may in like manner iudge , those things not to bee necessary to saluation , which are ; and so erre bothe wayes in the iudgement of points necessary , and fundamentall . And verily the reason , annexed to the Article , concludeth as strongly , that Generall Councels may erre in fundamentals , as in Accessory : the reason is , because [ Generall Councels are an Assembly of men , whereof all are not gouerned by the Spirit , and Word of God : Now they who are not gouerned by the Spirit and Word of God , haue , and may erre euen in points fundamentall ; in asmuch as nothing can preserue a man from fundamentall error , but the Spirit , and Word of God , whereby they are not gouerned , as hath the Article . Notwithstanding all this iarring and discord from the Article , I find some harmony and concord in the close , Appeale pag. 147. * * Ad verbum . of such a Councel , and the sounder part , & conclusions in saith , it is probable . Detali Concilio , & saniore parte , de conclusionibus in fide , probabile est : It is probable , that in a Generall Councell lawfully called , the sounder part cannot erre in conclusions of faith . But this straine was not the Appealers , but a learned Asaffs .

Of Iustification .

Harmony .

Church of Rome .

COunc. of Trent Sess. 6. c. 4. Iustification is a translation from the state , in which a man is borne the sonne of the first Adam , into the state of Grace , and adoption of the sons of God by the second Adam .

Counc . of Trent Sess. 6. c. 7. Iustification is not onely remission of sinnes , But also sanctification , and renouation of the inward man , by the voluntary receiuing of grace , and those gifts , whereby a man of vniust is made iust .

Counc . of Trent Sess. 6. canon 11. If any man say , that A man is iustified onely by remission of sinnes , excluding grace , and charity , which is shed into their hearts by the holy Spirit , and is inherent in them ; let him bee accursed .

Appealer .

ANswer to the Gagg . page 142. A sinner is then iustified , when hee is made iust , that is , translated from state of Nature to state of Grace .

Answer to Gagg . page 143. Iustification consisteth in forgiuenesse of sins primarily , and grace infused secondarily . Both the acts of Gods Spirit in man .

Answer to Gagg . page 140. To iustifie hath a threefold extent . First , to make iust and righteous . Secondly , to make more iust and righteous . Thirdly , to declare and pronounce iust .

Page 142. Iustification properly is in the first acceptance . A sinner is then iustified , when he is made iust ; that is , ( pag. 141. ) transformed in mind , renewed in soule , regenerate by grace .

Discord . Church of England .

HOmil. of Saluation . page 13. Because all men be sinners , and breakers of Gods law , therefore can no man by his owne acts , words , and deeds , seeme they neuer so good , bee iustified . But of necessity euery man is constrained to seeke for another righteousnesse , or iustification to bee receiued at Gods owne hands : that is to say , forgiuenesse of sins : And this iustification , or righteousnes , which wee so receiue of Gods mercy , and Christs merits , is accepted and allowed of God for our full and perfect iustification . The faith in Christ , which is within vs , doth not iustifie vs ; for that were to account our selues to bee iustified by some act or virtue , which is within our selues .

Art. 11. Of the iustification of man . We are accounted righteous before God , onely by the merit of our Lord and Sauiour Iesus Christ , by faith , & not our owne workes .

Note in this maine point of Iustification , That the Appealer differeth from the Church of England , and consenteth to the Church of Rome , in three remarkable particulars .

1 In the signification of the word , [ To iustifie , ] which the Appealer , and the Church of Rome take for [ making a man righteous . ] The Church of England , and the Protestants generally , for [ accounting , declaring , or pronouncing a man righteous . 2 The Church of England maketh Iustification to consist onely in forgiuenesse of sinnes . The Appealer , and Church of Rome , not onely in forgiuenesse of sins , but partly in it , and partly in sanctifying graces infused . 3 The Church of England teacheth , That wee are not iustified by inherent righteousnesse , or , by any vertue within vs . The church of Rome , and the Appealer hold , That we are iustified by sanctifying and regenerating graces within vs , whereby wee are transformed in minde , and renewed in soule . By renewing grace inherent in vs , wee are sanctified , but not iustified : the confounding of Sanctification with Iustification ( as the Appealer and Papists doe ) is an errour of dangerous consequence , as the learned well know .

Of Merit of Workes .

Harmony .

Church of Rome .

COunc. of Trent Sess. 6. can . 32. If any man say , That the good workes of a man iustified doe not truly merit increase of grace , and eternall life , let him be accursed .

Bellar. de iustifi . lib. 5. c. 16. The workes of iust men proceeding from charity , are meritorious of eternall life , ( ex condigno : ) this is the common opinion of Diuines , and it is most true .

Vasques in 1a. 2ae . q. 114. disput. 214. The good workes of iust men , without any couenant or acceptation , are worthy of the reward of eternall life , and haue an equall value of worth , to the obtaining of eternall life .

Vasques disput. 222. The workes of a righteous man doe merit eternall life , as an equall reward , or wages ; they make A man iust , and worthy eternall life , that hee may of desert obtaine the same .

Appealer .

APpeal . pag. 233. The wicked goe to enduring of torments euerlasting : the good goe to enioying of happinesse without end : thus is their estate diuersified to their deseruing .

Answer to Gagg . pag. 153. Merit of congruity is not commonly meant , as scarce vouchsafed the name of merit . Good workes are therefore said to bee meritorious , are so vnderstood to be ex condigno : which , that a worke may so be , these conditions are required : that it bee morally good , freely wrought by man in this life in the state of grace , and friendship with God , which hath annexed Gods promise of reward : all which conditions , I cannot conceiue , that any protestant doth deny to good workes .

Discord . Church of Engl.

HOmily of Saluation . 2. part . page 17. Though I haue faith , hope , and charity , repentance , and doe neuer so many good workes , yet wee must renounce the merit of all our said virtues , and good deeds , which wee either haue done , shall doe , or can doe , as things that bee farre too weake and insufficient to deserue the remission of our sinnes .

Artic. 11. Wee are accounted righteous before God , onely for the merit of our Lord , & Sauior Iesus Christ by faith , and not for our own works or deseruings .

Homil. of good workes . To haue affiance in our workes , as by merit of them to purchase to our selues remission of sinnes , and eternall life , is blasphemy .

Obserue reader , that the Appealer ignorantly , or fraudulently omitteth the proper conditions requisite to a meritorious act , which are especially these : 1 That the worke be properly our : and not his , of whom we pretend to merit . 2 That it be opus indebitum , a worke to which otherwise we are not bound . 3 That it be some way profitable , and beneficiall to him , from whom wee expect our reward . 4 That it haue some proportion , and correspondence ( of congruity at least , if not of condignitie ) to the reward expected .

All which conditions Protestants deny to bee found in our good works . And therupon disclaime all merit . These conditions the Appealer pretermitteth , and from foure common conditions , requisite to a good worke in generall , he concludeth loosely , and weakly , That the Papists and wee agree in the doctrine of merit ( ex condigno ) of condignitie . In his Appeale Chap. 11. ( by the advice , as it seemes , of the Approuer of his booke ) hee disclaimeth merit of condignity , which in his former booke he seemed to approue . But he saith little or nothing which may not well stand with merit of congruity . Indeed hee lasheth Vasques for that , wherein he differeth from other Papists : but he retracteth not any where that his owne sentence , namely , The eternall state of men is diuersified to their deseruings . Wherein hee crosseth the 11 Article , and the words of S. Paul , Rom. 6. The wages of sinne is death , but the gift of God is eternall life .

Of Euangelicall Counsels : or , Workes of supererogation .

Harmony .

Church of Rome .

BEl . de Monach. lib. 2. cap 7. An Euangelicall Counsell of Perfection is called a good worke , not inioyned vs by Christ , but shewed vnto vs : not commanded , but commended onely .

Ibid. cap. 8. It is the opinion of all Catholiques , that there are many Euangelicall Counsels , viz. of things , aduised , or counselled vnto , but not prescribed , nor commanded .

Appealer .

ANswer to the Gagg . p. 103. What is meant by workes of Supererogation , we may collect out of the texts of Scripture cited , viz. That man in the state of grace , and assisted by Gods grace , may doe somethings counselled , and not commanded . I know no doctrine of our English Church against Euangelical counsels . Appeale page 214. I doe beleeue , there are , and euer were Euangelicall counsels .

Discord . Church of Engl.

ARticle 14. Voluntary works , besides , ouer , and aboue Gods Commandements , with they call workes of supererogation , cannot be taught with our arrogancy , and impiety : for by them , men doe declare , that they doe not onely render vnto God , as much as they are bound to doe , but , that they doe more for his sake , then of bounden duty is required , whereas Christ saith plainly , When yee haue done all , that are commanded vnto you , say , wee are vnprofitable seruants .

Though this point touching Euangelical Counsels , may seeme to bee of no great consequence , yet to the Romanists it is a point fundamentall : for vpon it they build their treasury of superaboundant satisfactions . And Leech after hee had first suckt this thinner and purer blood , afterwards greedily swallowed the most corrupt and ranke blood of Popery ; but I hope the Appealers manifold preferments , and better hopes , will be better councellors to him , then to merit by a totall , or supererogate to a finall Apostacie from vs , to the Pope of Rome .

Of Reall presence .

Harmony .

Church of Rome .

Counc . of Trent Sess. 13. cap. 1. Of the reall presence of our Lord in the most holy Sacrament of the Eucharist , This holy Synode openly and simply professeth , That in the Sacrament of the Eucharist , after the consecration of Bread & Wine , That our L. Iesus Christ , true God and man , is truly , really , and substantially contained vnder the species or forme of those sensible things .

Gratian. de consecrat. distinct. 2. cap. Ego . Berengarius is inioyned by Pope Nicholas to recant in this form .

I Berengarius doe accurse that heresy , wherewith I haue beene heretofore defamed , in maintaining [ that the bread and wine , after the consecration , are onely a Sacrament , and not the true body and blood of Christ . And that the true body and blood of Christ cannot be sensibly handled by the Priests , or broken , or chewed with the teeth of the faithfull , but onely in the signe , or sacrament thereof . ] And I giue my consent to the holy Church of Rome , and Aposto like See , and I professe with my tongue and heart , that I hold the same faith , concerning the Sacrament of the Lords Table , which our Lord , and holy Father Nicholas , and this holy Synod , by Euangelicall and Apostolicall authority , hath inioyned to be held , and hath confirmed vnto me : to wit , that the bread and wine vpon the Altar , after consecration , are not onely the sacrament , but also the true body and blood of our Lord Iesus Christ : and that , not onely the Sacrament , but the body and blood of Christ is in truth sensibly handled , and broken by the Priests , and eaten with the teeth of the faithfull .

Bellarmine de Sacramento Eucharist . lib. 1. c. 2. The Councell of Trent , Sess. 13. teacheth , That Christ is in the Sacrament truly , and really , against the fiction of the Calvinists ; who will haue Christ to be there so present , that he may be apprehended by faith ; that hee is present to the contemplation of faith , though corporally in heauen .

Bellarm. ibid. The Councell addeth ( substantially ) against the Calvinists , who say , that the body of Christ , according to his substance , is onely in heauen , but according to , I know not what , virtue and power , he floweth from thence to vs .

Appealer .

ANsw. to Gag . pag. 253. But that the Diuell bred you vp in a faction , and sent you abroad to doe him seruice in maintaining a faction : Otherwise acknowledge there is , there need be no difference in the point of reall presence .

Appeal . p. 289. Concerning this point there need be no difference , the disagreement is onely de modo praesentiae .

Answer to Gagg . pag. 253. There is , there need bee no difference in the point of reall presence .

Ibid. pag. 252. We ingenuously confesse , That by this Sacrament Christ giueth vs his very body and blood , and really and truly performes in vs his promise : as for the maner how , this inexplicable , that vnutterable , trans or con , wee skill not of . Vide supra Appeal pag. 289. In these passages , the Appealer differeth from the Church of England in these three things : first , that he saith , There is no difference betweene vs about the reall presence : wheras indeed there is a maine difference ; and most of our Martyrs dyed rather , then they would acknowledge the Popish reall presence . See the Acts and Monuments . Secondly , he saith , that the manner is vnutterable ; whereas the Church of England defineth the manner . Thirdly , in that he saith , we skill not of , or make matter , of transubstantiation , or consubstantiation : wheras the Church of England expresly condemneth transubstantiation , as a grosse and dangerous error .

Discord . Church of Engl.

ARticle 28. The body of Christ is giuen , taken , and eaten in the Supper , onely after a heauenly and spirituall manner : And the meane wherby the body of Christ is eaten and receiued in the Supper , is Faith . Transubstantiation , or the change of the substance of bread and wine in the Supper of the Lord , cannot be proued by holy Writ : but is repugnant to the plaine word of Scripture , ouerthroweth the nature of a Sacrament , and hath giuen occasion to many superstitions .

Iuel . Artic. 5. of the reall presence , pag. 238. We seeke Christ aboue in heauen , and imagine not him to be bodily present vpon the earth : The body of Christ is to be eaten by faith onely , and no otherwise . And in this last point appeareth a notable difference between vs and M. Harding , for we place Christ in the heart , according to the doctrine of Saint Paul : Mr. Harding placeth him in the mouth . We say , Christ is eaten onely by faith . Master Harding saith hee is eaten with the mouth and teeth .

Article 28. The body of Christ is giuen , taken , and eaten in the Supper , onely after an heauenly and spirituall manner : & the meane , wherby the body of Christ is receiued and eaten in the supper , is faith . Transubstantiation is repugnant to Scripture , ouerthroweth the nature of a Sacrament .

The Appealer seemes to bee one of the Bonhommes , who , in a jejune Lent-discourse , durst openly bid defiance to the Article of our Church , saying , I abhorre them that teach , Christ to be in the Sacrament onely by faith : for hee is not there , because wee beleeue , but wee beleeue because he is there present . If this be a good beleefe and doctrine , ( That Christ is otherwise present in the Sacrament , then to the hearts of beleeuers , and that by faith onely ) let the Appealers poore Woodcocke , or Catholike Cockscombe , pag. 251. tell vs , what he taketh to be the meaning of S. Austin in those words , qui credit , edit : or , if he cannot do that , yeeld a reason , why Rats and Mice may not eate the very body of Christ .

Of Images .

Harmony .

Church of Rome .

COunc. of Trent Sess. 25. p. 290 The Images of Christ , the Virgin mother of God , & of other Saints , are to be had , & retained in Temples especially , and due honour and veneration is to bee giuen vnto them : Because the honour , which is to be exhibited to them , is referred to the prototype or sampler , so that by the images which we kisse , and before which we put off our hats , and lye downe , wee adore Christ , and the Saints , whose Images they beare .

Bellarmine of the Images of Saints , lib. 2. c. 21. Images by themselues properly are to be worshipped .

Ibid. cap. 22. We must not say , That the supreme worship , called Latria , is due to Images : but on the contrary , wee ought to say , that they ought not so to be adored .

Bellarmin . ibid. cap. 9. lib. 2. Images may be lawfully set vp in Churches .

Appealer .

ANswer to the Gagg , p. 318. The pictures of Christ , the blessed Virgin , and Saints , may be made , had in houses , set vp in Churches , respect , and honour may bee giuen to them : The Protestants doe it , and vse them for helpes of Piety in rememoration and more effectuall representing of the prototype .

Page 319. Let practice & doctrine goe together , wee agree .

Page 318. You say , they must not haue Latria , sowce .

Appeale page 257. In your practice you giue them that honour , which you call Latria , and is a part of diuine worship ; so not we . Let practice and doctrine goe together , that is , giue them no Latria formall nor interpretatiue , & we agree .

Answer to Gagg . pag. 318. Images are not vnlawfull for ciuill vses , nor vtterly in all maner of religious imployment .

Gag . p. 300. Images haue three vses assigned by your Schooles ; Instruction of the rude , commonefaction of history ; and stirring vp of deuotion : You , and wee also giue vnto them .

Discord . Church of Engl.

ARt. 22. The Romish doctrine concerning worshipping , and adoration , as well of Images , as of Reliques , is a fond thing , vainly inuented , and grounded vpon no warranty of Scripture , But rather repugnant to the word of God .

Homily against the perill of Idolatry . part. 3. page 42. It is vnlawfull that it ( the image of Christ ) should be made , or that the Image of any Saint should bee made , especially to bee set vp in Temples ; to the great and vnauoidable danger of Idolatry . Wee grant that Images vsed for no religion , or superstition rather , [ we meane Images of none worshipped , nor in danger to be worshipped of any ] may bee suffered : But Images placed publikely in Temples , cannot possibly be without danger of Idolatry .

Ibid. p. 42. Beware lest thou make to thy selfe , that is to say , to any vse of Religion , any grauen Image .

Ibid. page 43. Images are of more force , to crooke an vnhappy soule , them to teach , and instruct .

Ibid. pag. 42. Either Images bee no bookes ; or if they be , they bee false , and lying bookes , the teachers of all errour .

In this point of Images the Appealer differeth from the Church of England in foure particulars : 1 The Church of England condemneth in the Article , the popish doctrine concerning the worshipping of Images . The Appealer approueth the doctrine , and condemneth the practice onely . 2 The Church of England teacheth it to be vnlawfull , to set vp Images in Churches , because it cannot be done without vnauoidable perill of Idolatry . The Appealer alloweth the setting them vp in Churches . 3 The Church of England forbiddeth all religious vse of Images , allowing meere ciuill , or historicall . The Appealer alloweth Images for religious imployments . 4 The Church of England denyeth any worship due to Images . The Appealer granteth any worship , saue Latria : hee stickes not at Dulia , if it trench not vpon Latria .

In all which points of Doctrine hee perfectly accordeth with Bellarmine and the Church of Rome , onely hee disclaymeth their practice , as also Polidor Virgil , and many other ingenuous Papists doe .

Of the Crosse.

Harmony .

Church of Rome .

BEll. Book 2. of the Images of Saints . c. 30. The signe of the Crosse workes miracles , not out of a natural virtue that it hath , as a figure , But as a signe instituted of GOD. Note , that there are three wonderfull effects of the crosse . 1. it terrifieth , & putteth deuils to flight . 2. It driueth away diseases , and all euils . 3. It sanctifieth those things vpon which it is imprinted . The first effect it hath from three causes : from the apprehension of the deuill , the deuotion of man , and institution of God . For the Deuill when he seeth the Crosse presently remembreth , that by the Crosse of Christ , hee was conquerd , spoild , bound , & discomfited . Hence it is , that he flyes from the Crosse , as a Dog doth from a stone , or staffe , with which he hath beene strucke . Againe , the Crosse hath a force from the worke of him , that worketh with it , or vseth it ; after the same manner as prayer hath . For the signe of the Crosse is a kinde of the calling vpon the merits of Christ crucified ▪ expressed by the signe of the Crosse.

Appealer .

ANsw. to Gagg page 321. Our church alloweth the signe of the crosse , vseth it , commandeth it ; & I could tell you some experimented effects of it .

App. p. 280. What if I meant some experimented effects of my own knowledge ? what then ? Can you controll , or convince me ? What if vpon diuers extremities I haue found ease , by vsing that ciaculatory prayer of our Let any , By thy cross ? And what if to testifie my faith , I made the signe of the cross ?

Answ. to Gagge . pag. 320. Wee vse signing with the signe of the Crosse , both in the forehead , and elsewhere , witnesse that solemne form in our Baptisme , for which we are so quarrelled by our factious . The flesh is signed , that the soule may bee fortified , saith Tertullian , and so doe wee .

Appeale p. 268. What hindereth , but that I may signe my selfe with the signe of the Crosse , in any part of my body , at any time , at night when I goe to bed , in the morning when I rise , & c ?

Discord . Church of England .

BOok of Common Prayer . Then the Priest shall make a Crosse vpon the Childes forehead .

Booke of Canons Chapter of the signe of the Crosse. The Infant baptised is by virtue of Baptisme , before it be signed with the signe of the Crosse receiued into the Congregation of Christs flocke , and not by any power assign'd to the signe of the Crosse. The Church of England hath retained the signe of the Crosse , being purged from all Popish Superstition and errour , for the remembrance of the Cross , accounting it a lawfull , & outward ceremony , and honourable badge .

In this point , touching the signe of the Crosse , the Appealer differeth from the Church of England in two particulars .

1 He falsely imposeth vpon the Church of England , That in her forme of Baptisme shee vseth the signe of the Crosse vpon the forehead , and elsewhere . That [ else-where ] is not to be found in the forme of Baptisme , or els-where in the constitution , or practice of our Church .

2 He ascribeth operatiue Power , and experimented effects , to the Crosse : and seemes to father some such error vpon the Church of England , saying , That wee signe the flesh , that the soule may be fortified , so wee : wheras the Church of England in the Canon , will haue no power , or efficacy , to be ascribed to the signe of the Crosse ; but onely a kinde of significancy , and honorable representation of Christs death vpon the Cross. And more then this , I will not beleeue touching any efficacy of the signe of the Crosse , till I finde by experience , that the Appealers signing his lips with the signe of the Crosse , makes him a faire-spoken , and his signing himselfe on the brest with the signe of the Crosse , makes him a Good man .

Of Invocation of Saints .

Harmony .

Church of Rome .

COunc. of Trent Sess. 25. The holy Synod commandeth all Bishops and others , to whom the office and charge of teaching is committed , that , according to the vse of the Catholike and Apostolike Church , they diligently instruct their congregations touching the intercession and invocation of Saints ; teaching them , that it is good , and profitable , humbly to call vpon them , to flye vnto their prayers , help , and aid : and that they impiously conceiue , who deny that Saints , inioying eternall happinesse with God , are to be called vpon , or that the calling vpon them is idolatry ; or that it is repugnant to the word of God ; or that it derogateth from the honour of the only Mediator between God & man , Iesus Christ Bellar. of the blessednes of Saints . booke 1. chap. 19. Holy Angels , & men departed this life , are piously & profitably called vpon by the liuing .

Appealer .

GAgg pag. 200 Perhaps there is no such great impiety , in saying , [ S. Laurence , pray for me . ]

Ibid. p. 203. Now the case of Angels-keepers , in point of Advocation , & Invocation , is much different from other Angels , not Guardians ; as being continually attendant , alwayes at hand , though invisibly : & therfore , though we might say , Saint Angell-keeper , pray for me ; it followeth not , we may say , St. Gabriel , pray for me .

Invocation of Saints , page 99. If thus my selfe resolued doe inferre ; [ Holy Angel keeper pray for me ] I see no reason to be taxed with point of Popery , or superstition , much lesse of absurdity , or impiety .

Answ. to Gagg . p. 229. Saue al other labor in this point ; proue but onely this , their knowledge of any thing ordinarily , I promise you , straight , I will say , Holy Saint ▪ Mary pray for me .

Discord . Church of Engl.

ARtic. 22. The Romish doctrine concerning Invocation of saints , is a fond thing , vainly invented , grounded vpon no warrant of Scripture , but rather repugnant to the word of God .

Homily of Prayer 2 part . pag. 114. Invocation or prayer may not bee made without faith in him , on whom they call ; wherupon we must onely & soly pray to God . For to say , wee should beleeue , eyther in Angel , or Saint , or any other liuing creature , were horrible blasphemy against God , & his word . Ibid. Is there any Angel , Patriark or Prophet among the dead , can know the meaning of the heart ? &c.

Bishop Andrewes Answ. to Bellarmins Apol. pag. 180. Alleadgeth , The Synod of Laodicea , did forbid praying to Angels .

Defence of the Church of England against Spalata . c. 60 You aske , why Saints are not to be called vpon ? Because you haue no command of God to call vpon them . Now in the worship of God , God commandeth , Deut. 12. 23. What I command thee , that onely doe thou : Because you haue no example in Scripture of calling on them , but that of Iohn , Apoc. 19. 10. See thou do it not , worship God : Because it is wil-worship after the commandements & doctrines of men , condemned by the Apostle , Col. 2. 22. Of which God said of old , Who required these things at your hands ? Esay 1. 12 And of which our Sauiour saith , In vaine doe they worship me , teaing for doctrines the commandements of men , Mat. 15. 9.

White . Answ. to Fisher. page 335. Invocation of Saints is iniurious to the onely mediatorship of Christ .

In this point touching the Inuocation of Saints : the Appealer differeth from the Church of England in two particulars : 1 That he maketh a difference betweene Angels , ( especially Guardians ) and other Saints , in respect of Invocation : whereas the Church of England putteth no such difference . But indifferently forbiddeth the calling vpon Saints departed , or Angells : Guardians , or others . And the reasons they alledge are as strong against the one , as the other . 2 The Appealer denyeth Inuocation of Saints , onely vpon this ground ; that the Saints departed , ordinarily , know not our affayres : and consequently , he maketh Popish Invocation idle and foolish , but not impious , blasphemous , iniurious to God , and our Sauiour . Whereas , the Church of England denyeth Invocation of Saints vpon many other grounds ; and maketh it idolatrous , iniurious to Christ , yea and blasphemous , as appeareth in the places aboue alleadged ,

Of Extreme vnction .

Harmony .

Church of Rome .

COun. of Trent Ses. 14. cap. 1. The holy vnction of the sick , is instituted by Christ , as a truly and properly called Sacrament of the new Testament .

Ibid. cap. 2. The effect of this Sacrament is , the wiping away of all those sins in the sicke , which remaine to be expiated , & the relieuing and strengthening his soule .

Appealer .

ANsw. to Gagg . ch. 37. p. 267. That Sacramental vnction is not to be vsed to the sicke . Vse it if you will . We hinder you not . Nor much care or enquire what effects ensue vpon it . But obtrude it not on vs , or vnto the Church , as in censu of the Sacraments of the Time of grace , &c.

Discord . Church of Engl.

ARt. 25. There are two Sacraments ordained of Christ in the Gospell , that is to say , Baptisme and the Supper of the Lord . Those fiue commonly called Sacraments , Confirmation , Penance , Orders , Matrimony , & Extreme vnction , are not to be counted for Sacraments of the Gospel , being such as haue growne partly of the corrupt following of the Apostles , partly are states of life allowed in Scriptures . But yet haue not like nature of Sacraments with Baptisme & the L. Supper .

In this point touching Extreme vnction , though the Appealer doe not fully ioyne hands with the Papists , and shake hands with the Church of England ; yet he maketh the vsing of Extreme vnction , or not vsing it ; the attributing of such effects , as the Church of Rome erroniously ( if not impiously ) ascribeth to it , or not attributing , a light matter , of no great importance ; a thing indeed not to be obtruded vpon the Church , as necessary : yet a thing , for ought that he saith to the contrary , that may be not vnlawfully vsed . Whereas the Church of England , or at least , the most approued Writers in the Church of England , make the adding of any new Sacrament , and attributing a diuine , & spirituall effect vnto it , without commandement , or warrant of God's word , to be a grieuous sinne , & breach of the second Commandement . And if it may haue such an effect , as to wipe away all sinnes remaining in the sicke , our Church should very much wrong the sicke not to administer it to them . It concernes vs therefore to enquire of any such effects , and finding that it hath none , to condemne it , as not onely vnwarranted by Scripture , but also derogatory to the efficacy of the the other Sacraments , and Christs blood .

Of assurance of Saluation .

Harmony .

Church of Rome .

COnc . of Trent . Ses. 6. canon 13 If any man say , that to obtaine remission of sins , it is necessary , that a man beleeue certainly , and without any hesitation , or questioning , in regard of his own infirmity and disposition , that his sins are remitted him , let him be accursed .

Counc . of Trent Sess. 6. Canon 14. If any say , that a man is absolued from sin , and iustified , because he certainly beleeueth that hee is absolued and iustified ; and that none is iustified , but hee that beleeueth , that hee is iustified , let him be accursed .

Ibid. Can. 12. If any say , that iustifying faith is nothing else , but a confident relying on Gods mercy , forgiuing our sinnes by Christ , or that this confidence is the only faith , whereby we are iustified , let him be accursed . Ib. c. 16 If any say , or beleeue , that hee shall certainly haue by absolute and infallible certainty the great gift of perseuerance to the end , vnlesse he know , and haue learned it by speciall reuelation , let him be accursed .

Appealer .

ANsw. to Gag . pag. 186. If we consider our own disposition , wee assigne no more , then probable and coniecturall assurance . This Bellarmine assigneth ; this is enough . Faction may transport a man to wrangle for more , but when once they ioyne issues , the difference will not bee much . Much , or little , great , or smal , thus , or so , the Church of England is not touched , that assigneth it neither .

Appeale page 213. I professe , I am not of that opinion with you : and whatsoeuer you may resolue for your crying Abba , Father , secundum praesentem justitiam , I craue pardon , I cannot thinke that you are , may , or can bee so perswaded , secundum statum futurum .

Discord . Church of Engl.

HOmily of the passion . p. 186. What meanes is that ? It is faith : not an inconstant or wauering faith , but a sure , stedfast , grounded , and vnfained faith .

Pag. 187. The only meanes and instrument of saluation required of our parts , is faith : that is to say , a sure trust and confidence in the merits of God , whereby we perswade our selues , that God both hath and will forgiue vs our sins , and that hee hath accepted vs again into his fauour , & that he hath released vs from the bonds of damnation , and receiued vs into the number of his elect people .

Et post . Wee must take heed , that wee doe not halt with GOD , through an inconstant and wauering faith , but that it be strong and stedfast to our liues end : Wee must apprehend the merits of Christs death and passion by faith , nothing doubting but that Christ by his owne obl●tion , and once offering himselfe on the Crosse , hath taken away our sinnes , and restored vs againe into Gods fauour .

The point of Perseuerance hath such affinity with this point of assurance of saluation , that what is wanting in this , may be supplyed out of the former Parallel . Al that I here obserue , is , that the Appealer fully accordeth with the Councell of Trent , not only in the conclusion , but in the very reason alleadged by the Councell for the ground thereof .

Of the Popes Primacy .

Harmony .

Church of Rome .

IN the forme of oath prescribed in the Bul of Pius 4 annext to the Councell of Trent . I acknowledge the holy Catholicke and Apostolicke Church of Rome , to be the Mother , and Mistresse of all Churches : and I vow and sweare true obedience to the Bishop of Rome , the successor of Peter , the Prince of the Apostles , & Vicar of Iesus Christ .

Bellarmin . de Romano Pontif. lib. 4. c. 1. The Pope is supreame Iudge in controuersies of faith and manners .

Appealer .

ANsw. to Gag . p. 29. I could interpret S. Anselm well enough ; as that if a controuersie were referred by the Church , or an heresie to bee corrected in the Church , which touched the case of the Catholicke Church , it could not be put ouer more ●itly to any one man , by the Church representatiue in a Councell , then vnto the Pope , first Bishop of Christendome , of greatest , not absolute power , among Bishops .

Discord . Church of England .

HOm. for Whitsunday , second part . pag. 214. 215. First , as touching that they will bee termed vniuersall Bishops , & Heads of all Christian Churches through the world , wee haue the iudgement of Gregory expresly against them : who , writing to Mauritius the Emperour , condemned Iohn Bishop of Constantinople in that behalf , calling him the Prince of pride , Lucifers successor , and the forerunner of Antichrist . S. Bernard agreeing thereunto , saith , What greater pride can there bee , then that one man should preferre his owne iudgement before the whole congregation , as if hee onely had the Spirit of God ? And Chrysostome pronounceth a terrible sentence against them , affiriming plainly , that whosoeuer seeketh to be chiefe on earth , shall finde confusion in heauen : and he , that striueth for the supremacy , shall not be reputed among the Seruants of Christ .

Homily against wilfull rebellion , 5 part , pag. 308. 309. The Bishop of Rome being by the order of Gods word none other then the Bishop of that one See and Diocesse , and neuer yet well able to gouerne the same , did by intolerable ambition challenge not onely to be Head of all the Church dispersed through the world , but also to be Lord ouer all Kingdomes of the world .

In this point , touching the Popes Primacy , though the Appealer comes not full home to the tenent of the Church of Rome , yet he goeth too far , & pointeth at a most dangerous course , of referring the iudgement of controuersies of faith , that concerne the whole Church , vnto the Pope . Which course , if ( with Master Mountagues good approbation ) we should take in the great controuersie touching the Head of the Church , the Power of the See of Rome , the causes of our Separation from that Church , and all the controuerted points betweene vs , conclamatum esset ; he , that hath but halfe an eye , might see , what the issue would bee . This resolution of M. Mountagu , if he hold still , it will bee expected , that in the next edition of his booke he change the title now prefixed [ Appello Caesarem ] into Appello Papam . The markes of the Beast were come out in the Pope before Anselmes time , and since they are so apparent in him , that other learned Diuines make the Pope whole Antichrist , and the Appealer himselfe makes him halfe the Antichrist , pag. 149. and an entire Apostata from Christ and his kingdome : And was there no fitter Bishop in all Christendome to decide controuersies concerning the whole Church of Christ , then he who is either halfe or whole Antichrist ? but of this point see more in the Writ of error .

Of Antichrist .

Harmony .

Church of Rome .

BEllarmine de Rom●no pontif . lib. 3. c. 13. The seat of Antichrist shal be in Ierusalem ▪ not Rome ; for Enoch and Elias are to fight with Antichrist in Ierusalem .

Ibid. c. 12. Antichrist shall properly come for the Iewes , and shall be receiued by them as the Messias ; he shall be circumcised , and keepe the Sabbath for a time .

Ibid. cap. 18. The frensies of Hereticks are refelled , by which they do not so much proue , as impiously affirme , that the Pope is Antichrist .

This conclusion is the scope of his whole third book ; and he , and all Papists , who haue written of this argument , apply themselues wholly to proue , that neither the Pope personally , nor the Popes successiuely constitute that Antichrist , described in the Apocalyps .

Appealer .

ANsw. to Gagg page 74. 75. I am not of opinion , that the Bishop of Rome personally , is that Antichrist , nor yet that the Bishops of Rome successiuely , are that Antichrist , so spoken of .

App. p. 146. Whether the Pope of Rome , or the Popes of Rome , either are , or may bee accounted , or is that Antichrist , or Antichrists , my irresolution grew , as I haue remembred , from the much insufficiency of their proofs , that tender it stoutly , strongly , affectionately , and tantum non , as a point of faith . Not any one of their arguments is , not all their arguments together are , conuincing .

Appeale p. 149. I incline to the more moderate , and temperate tenent , and rather of the two , embrace , the Turkish & Popish estate , not seueral , but conioyned , doe constitute That Antichrist , then either of the two states disioynedly : and of the two states , rather the Turk by much , then the Pope . Ibid. p. 144. Why should it not be as lawfull for mee to opine , that the Pope is not that Antichrist , as for others to write , to preach , to publish , to tender to proceeders this proposition , The Pope is Antichrist ? Ib. p. 154. The Turk is , and hath bin long possessed of Ierusalem , that holy City . The Iewes , when Mahomet first declared himselfe , came flocking vnto him , as to their Messias , the sooner , & rather , because hee was circumcised .

Discord . Church of Engl.

HOmily against wilfull rebellion , 6. part . p. 316. The Bishop of Rome , vnderstanding the superstition of Englishmen , and how much they were inclined to worship the Babylonical Beast of Rome , and to feare all his threatnings , and causelesse cursings , &c.

The Pope is implyed to be that Antichrist , in the prayer of thankesgiuing for our deliuerance from the powder Treason . [ Root out that Babylonish and Antichristian sect . ]

And in the morning prayer appointed for priuate houses , [ Confound Satan , Antichrist , with all hirelings , &c. ]

See K. Iames in his praemonitory preface , & his Comment vpon the Reuelation .

Iuel Def. of Apo● . par. 4. c. 9. diuis . 3. B. Abbot and ● . Downam de Antichristo . B. Andrewes resp. ad Car. Bel. Ap. à capite 9. ad 13.

In this point , touching Antichrist , the Appealer agreeth with the Church of Rome , and di●●enteth from the learnedst Diuines in England , and other reformed Churches , both touching the maine conclusion [ The Pope is Antichrist : ] and touching the seat , doctrine , and character of Antichrist ; which they apply to the Pope ; hee with the Papists to the Turke . As for the Protestant arguments taken out of the Apocalyps , to proue [ the Pope to be the Antichrist , ] Bellarmine calls them deliramenta , dotages , and the Appealer , to shew more zeale to the Popes cause , straineth farther , and termes them Apocalypticall frensies ; which , proceeding from the mouth of a Protestant Antigagger and Appealer to King Iames , Non sani esse hominis , no sanus juret Orestes .

Of Limbus Patrum .

Church of Rome .

BEllar . de Anim. Christi , l. 4. c. 11. The soules of the godly were not in heauen , before Christs ascension . Id. de Sanct. beat . lib. 1. c. 20. If they demand , why prayers of the liuing were not reuealed to the Fathers in Limbo , and are now reuealed to the Saints in heauen ? I answer , that the Saints in Limbo did not take care of our affaires , as the Saints doe in heauen , neither were they then set ouer the Church , as now they are .

Appealer .

GAgg pag. 278 Though they were not in heauen in regard of place , yet were they in happinesse , in regard of state . Ib. 281. Let them not haue been in heauen before our Sauiour , I deny it necessarie they were therefore in Hell : that region I call Abrahams bosome , which though it bee not Heauen , yet is it higher then hell .

Church of England .

HOmily concerning Prayer , pag. 122. The scripture doth acknowledge but two places after this life ; the one proper to the elect and blessed of God ; the other proper to the reprobate and damned soules .

Ibid. pag. 122. S. Augustine doth acknowledge onely two places after this life , to wit , heauen , and hell .

In this point , though the Appealer dissent from the Romanists in a circumstance on the bye , about the situation of Limbus Patrum , ( for they place it nearer the confines of hell , the Appealer nearer heauen ) yet he agreeth with than in these 2 main conclusions : 1 That there is , or at least was , a place for soules after this life distinct from heauen and hell . 2 That the soules of the Fathers , before Christs ascension , were not in heauen , but in that third place .

Of Traditions .

Harmony .

Church of Rome .

COuc . of Trent . Ses. 4. decret. 1. The holy Synod of Trent , ( finding this truth and holy discipline to bee contained , partly in Scriptures , & partly in vnwritten traditions , which eyther were taken from Christs mouth by the Apostles , or were deliuered by the Apostles themselves inspired by the holy Ghost , and haue passed as it were from hand to hand to vs , and following the example of the Orthodoxe Fathers ) doth with the like religious affection & reuerence receiue , & entertain all the bookes of the old and new Testament ; as also the traditions themselues pertaining to faith and manners .

Appealer .

ANsw. to Gag . pag. 42. That most learned , religious , and most iudicious writer ( hee meaneth St. Basil de Spiritu sancto , which Treatise Erasmus , Bishop Bilson , and other iudicious Diuines proue to be counterfeit ) saith no more then is iustifiable touching traditions . For thus saith he :

The Doctrine of the Church is two wayes deliuered vnto vs : First , by writing ; then by tradition from hand to hand bothe are of alike force or value vnto piety .

Discord . Church of Engl.

ARticle 6. Holy scriptures containe all things necessary vnto saluation ; so that what soeuer is not read therein , nor may be proued therby , is not to be required of any man that it should be beleeued as an article of faith , or be thought requisite , or necessary to saluation .

Art. 20. Although the Church bee a witnes & a keeper of holy writ , yet , as it ought not to decree any thing against the same , so , besides the same ought it not to enforce any thing to be beleeued for necessity of saluation .

Art. 21. Things ordained by Generall Councels as necessary to saluation , haue neither strength nor authority , vnlesse it may be declared , that they be taken out of holy Scripture .

In this point touching Traditions , the Appealer consenteth with the Church of Rome , and differeth from vs in two particulars : 1 In that he admitteth of doctrinall Traditions belonging to faith and manners . We acknowledge traditions concerning discipline and the rites and ceremonies of the Church , but not concerning the doctrine , or matter of faith and religion . 2 In that he equalizeth vnwritten traditions to holy Scriptures : such traditions , as we receiue , we hold and esteeme farre inferiour .

A WRIT OF ERROVR SVED AGAINST THE APPEALER .

HOrtensius , A. Gell. ●oct . At. that spruce Oratour , commenced an action against a Citizen of Rome , for rushing hastily vpon him , and thereby disordering , and pressing down the pleats of his gowne . Many such actions haue been heretofore entred , and pursued against such , as haue rudely or carelessely crushed a pleat in the Spouse gowne , or ruffled a set in her ruffe ; I meane , with their pen glanced ( though vnwittingly ) at a ceremonie of order , or ornament of decency . But now , when not her rayment of needle worke , wrought with diuerse colours , ( that is , much variety of rites , and ceremonies , or her attire , is some way wronged , or soyled , ) but her body is wounded , and that by her Watchmen ; and her vaile ( which distinguished her from the Whore of Babylon , ) taken away : yet few , or none dare plead for her against an Appeale to her most tender , and gratious nursing Father . Nay , ( which is more to be admired ) they , who out of a loue to the Church , ( as is pretended , ) haue had a jealous eye ouer the Presse , and haue procured other Pamphlets to be called in , ( though put forth by lawfull authority , ) haue yet beene most forward to put forth this booke , which was stayed vpon just cause , and had certainly miscarried , and neuer seene the Sunne , had not present helpe beene got by a strong manmid wife ; whether is it , because that some are more sollicitous of the Temporall estate of the Church , impeached by Puritanisme , then of the Spirituall , in danger of being vtterly ouerthrowne by Popery ? Or ( because they would haue Popery and Puritanisme more eauen ballanced , then they are ) that their accesse to either might be of more moment ? or is it , because ( as the Appealer hath taught vs ) that there are certaine in this Kingdome [ tantum non in Episcopatu Puritani , ] there are also some of the Clergie , that are tantum non in vxoratu Papistae : or , as Aristotle said of Theodorus , that the making of Epithites was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theodorus his whole art ; so the opposition to Puritanisme is all the Religion they seeme to profess ? Sulpit. Seuer . hist. Right of Ithacius his stamp , who mightily bending himselfe against the heresie of Priscillianists [ Heretiques of a strict and seeming-holy life , ] the hatred of which euill was all the vertue he had , became so wise in the end , that euery man carefull of vertuous conuersation , studious of Scripture , and giuen to any abstinence in diet , was set downe in his Kalender for a suspected Puritan , I should say , Priscillianist : for whom the onely way to proue the soundnesse of faith to this man , was , by a more licentious and loose kind of behauiour . But I am too shallow to enter into the depth of these mens proiects : Sure I am , that if a Puritan Gnat be caught by them in the Presse , they will straine it euen vnto death ; but for many a Popish Cammel , they swallow downe readily , neuer sticking so much as at the bunch in the backe : which taxe of titheing Mint and Commin , lest I my selfe might bee liable vnto , [ in noting the smaller and subtiller errours in the Appealers Booke , and passing by the greater , ] I thought fit to point at now in the second place some fouller and grosser errours in the Appeale ; yet but point at ; because I am certainly informed that many sharper sickles then mine , are in this haruest . Arminianisme comes vp but thinne , and in many passages scarce discernable ; but Popery is euerywhere thicke and rancke . Doubtless in many the particulars , set down in the former Tablet , besides diuers others , ne Athenae quidem ipsae sunt magis Atticae , Rome her selfe is not more Romish , then the Appealer . What should I marke out with a coale diuers errours in his booke of a blacker hiew , and deeper taint ? whereof I cleare his conscience , but cannot his pen. In his , as in the pen of Demosthenes , there is a virulent poyson ; but , I hope , he hath not sucked it out , as Demosthenes did .

In the answer to the Gagge page 68. in expresse and direct termes hee denyeth th● Princes supremacy : [ That a woman may bee supreame Gouernesse of the Church in all causes , as well Ecclesiasticall , as Temporall , as Queene Elizabeth was . As Queene Elizabeth was ? with lye , and all . No Protestant euer said so of Queen Elizabeth : No Protestant euer thought so , of any woman . You shamelesse pens , and brazen faces . ] In the Appeale page 94. he deliuereth plaine Vorstianisme ; [ Deum ire per omnes-terras , tractúsque maris , coelúmque profundum . They meant it substantially , and so impiously . Christians doe hold , and beleeue it too ; but disposingly , &c. in his prouidence . ] If God be euery where but disposingly , and in his prouidence , and not substantially ; then is hee in his substance confined to certaine places ; if confined , then not infinite ; and what did , or could , Vorstius dogmatize more impiously ? Saint Paul teacheth vs , that it is not enough for a man to conceiue rightly in matter of faith , but he must take heed , hee hold to a forme of wholesome words . Such , I am sure , the former are not , nor the like , Answer to Gag . page 202. [ Is Christ an Angell , and not a true one ? in appearance , not in substance ? who euer heard such stuffe from a Priests lips ? Nay I may more truly retort this speech , Is Christ a true Angell , and that in substance ? who euer heard such stuffe from a Priests lips ? For , if hee bee an Angel in substance , and that a true one ; he must be so either according to his Diuine nature , or humane : if hee say , according to his humane , he dasheth vpon Marcions , or Apollinaris his heresie , and denyeth , by consequence , the verity of his humane nature : if he make him an Angell , and that a true one in substance according to his diuine nature , he maketh shipwracke of his faith against Arrius his rock , and by consequence , euerteth his diuine nature . For euery Angelicall substance is finite , the deity infinite .

I haue purposely taken all the Gall out of my inke , because I would not dentem dente mordere , exasperate his exasperating style : yet , I cannot but say , that the Appealer , in describing the markes of the Beast , acts the Beasts part . For , Appeale page 154. hee maketh Circumcision [ a sacrament sometime instituted by God ] a marke of the Beast ; and [ to make all correspondent ] he placeth , or must place the foreskin to be cut off in the forehead , or the hand : for there was the marke of the Beast receiued , Apoc. 14. 9.

If the Appealer did bethinke himselfe , how open he lyeth to the lash , I perswade my selfe he would plucke away many cords from the cruell whip of his pen. He scourgeth from the first page to the last , throughout his booke , the novellizing puritans ; and in that ranke , [ take it as they will ] not only our accomplished Doctors , but our reuerend Prelates : Tantum non in Episcopatu Puritani , are disciplined by him , Appeale page 111. A man would thinke , that , as it was said of Luther , that couetousnesse was not incident to his nature , [ he had such a peculiar antipathy to that vice : ] So the Appealer ( whatsoeuer other imputation he might bee lyable vnto ) could not be charged , no not by malice it selfe , with Puritanisme . Citiùs crimen honestum , quàm turpem Catonem feceris ; There is such an antipathy in his nature to that humour . Yet see a pang and flash of Amsterdamian zeale , Answer to Gagg page 92. The Corinthian was restored without a Bishops seale ; a Commissaries direction to the Parson . He payed no rate , no fees for restitution , or standing rectus in Curiâ . Is not this a spoone-feather of the Martinists brood , a bitter scoffe at the practice of our Ecclesiasticall Courts ? Howsoeuer , if the Appealer had onely trod a little awry , either in the high path of popery , or by-path of puritanisme ; I , for mine owne part , would haue borne with it ; and that in respect of his otherwise commendable parts , and profitable paines in the Church : but when he halteth downe right betweene two religions , none , that desireth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to walke with a right foot , can endure him .

And doth he not limpe ? nay doth he not halt downe-right ? doth he not weare a Linsie-woolsy garment , Answer to Gagg page . 13. and 14 ? Truth is of two sorts amongst men , manifest , and confessed truth ; or more obscure , and involved truth . In his quae apertè posita sunt in Scripturis , inveniuntur illa omnia , quae continent fidem morés que vivendi , spem scilicet & charitatem . Plainly deliuered in Scripture are all those points , which belong vnto Faith , and Manners , Hope and Charity , to wit . And accordingly I doe know no obscurity vpon these : I know none of these controuerted inter partes : The Articles of our Creed are confessed on both sides , and held plaine enough . The controuerted points are of a larger , and inferiour alloy : of them a man may bee ignorant , without any danger of his soule at all . A man may resolue , or oppose this way , or that way , without perill of perishing for euer . &c. ] It is most euident in this place , that the parties , he speaketh of , are the Papists and we : for there are no other haue any triall in this Chapter or matter of debate . By [ partes ] in many other places of his booke he vnderstandeth Papists and Protestants : and here he cannot meane any other , but the Gagger and his complices on the one side ; and the Protestant Church on the other side , as the antecedents and consequents doe manifest .

Now if the differences betweene the papists and vs , are of such an inferiour alloye , that little reckoning is to be made of them , because they adde nothing to , or take nothing from the summe of sauing knowledge ; how much haue all the reformed Churches in Christendome to answer at the dreadful Tribunall of Christ , for making so great a rent in Christs seamlesse coat , vpon so small occasion ? If the controuerted points be like herbe Iohn in the pot , that may be in , or out , without perill at all ; why haue all our Prophets , ( sithence Luther at least ) cryed , Mors in ollâ , mors in ollâ , Death in the pot : O blessed Martyrs , who sithence the beginning of Reformation haue watred the seed of the Gospell with your blood , put off your long white robes , and garlands , and put on sackcloth , and ashes ; for you dyed vpon no good ground , you shed not your blood in zeale , but spilt it in folly : Martyrs you may be of schisme , or obstinacy , or indiscretion , but not of faith ; if those points , you suffered for , belonged not at all to faith . Plin. paneg . Diffido oculis meis , & identidem interrogo , an legerim , an viderim : I suspect mine eyes , I question my Copy , I demand of my selfe againe and againe ; Is it possible a Diuine of no inferiour alloy , should vtter such an incredible paradoxe ? wee dissent from the Church of Rome about Christ and his offices , the foundation of faith ; the Scriptures , the rule of faith ; the Church , the subiect of faith ; the Sacraments , the seales of faith ; iustification , the proper effect of faith ; and good workes , the fruit of faith : nay wee contest about the very nature , and essence of faith . And are none of these matters of faith ? doe none of these belong to faith , or manners ? If our debates are , de tribus capellis , about the fringe , not the Spouse coat ; about the barke , and not the body of Religion ; then hath not the Church of Rome erred in matter of faith ; and if she hath not , then the Church of England hath erred , in charging her with error , not onely in matter of ceremony , and discipline , but also in matter of faith , Art . 19. If the Church of England hath erred in this Article , the Appealers false oathes must needs be answerable to his degrees and preferments , for so oft hath he sworne to that Article among the rest . But he yeeldeth vs a reason , [ The Articles of our Creed are confessed on both sides , and held plaine enough . ] on both sides ? hee might say , on all sides , and hands : For the Arrians in Polonia , the Antitimitarians in Transiluania , the Nestorians in Greece , the Anabaptists and Socinians in the Netherlands , doe all rehearse the Articles of the Creed , and hold them plaine enough . Let him peruse al the bedrol of heretikes , condemned by the Church of God in all ages , drawne by Irenaeus , Epiphanius , S. Augustine , Philastrius , Alfonsus a Castro , and others , and he shall hardly pitch vpon any sort of Heretickes , that directly either denyed , or articled against the Articles of the Apostles Creed . And will he say none of these erred in matter of faith ? but all were and are in ( regiâ viâ ) the high way to heauen ? If hee answer , that the heretickes , though they professed the Articles of the Apostles Creed , totidem verbis , in the very words ; yet they denyed , or depraued the sense , and brought in damnable errours , by consequence ouerthrowing those foundations of our faith : Our reply is at hand . As the greater part of ancient heretickes , so at this day the Papists , confesse the Articles of the Creed , and hold them plaine truth ; but they misinterpret them , and by consequence shake , if not quite ouerthrow diuers of them . Either they , or we , misinterpret those three articles especially , concerning the Catholike Church , the Communion of Saints , the forgiuenesse of sinnes ; to which their great Champion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , reduceth all the controuersies betweene our Church , and theirs . And for vndermining the articles of our Creed by consequences , and maintaining repugnances to them , th● Romish Pioners are not farre behind the ancient enemies of our faith . Manes and Vorstius doe not directly impugne the article touching God the Almighty Creator ; nor Mar●ion , Arrius , Apollinaris , Eutiches , Nestorius , and Socinus , the article concerning Christ the Redeemer ; nor Macedonius , and the Pneumatomachi , the article concerning the holy Ghost ; but they held such doctrine , which was not comportable with those articles . And how the Romish doctrine of Invocation of Saints , and Angels , may stand with the first article rightly expounded [ I beleeue in God ] ; and their doctrine of Iustification by inherent righteousnesse , with the second [ and in Iesus Christ ] ; and of transubstantiation , with the article of Christ his Incarnation , and Ascension ; and of a Catholick visible Romish Church vnder one visible Head , with that [ I beleeue the holy Catholicke Church ] ; and of vncertainty of saluation , with those [ I beleeue the remission of sins , and life euerlasting ] ; I desire to bee enformed by the Appealer , which I could neuer yet bee by any Romanist . Vpon this most false and deceiueable ground [ that the differences ( inter partes ) are not in matters de fide ] hee buildeth two most dangerous assertions [ that a man may be ignorant of them without any perill of his soule at all : and , A man may resolue or oppose this way or that way without perill of perishing . ] Tum maximè oppugnaris , si te oppugnari nescis : The greatest danger of all is , when in place of danger wee suspect none . A man that enters into a plaguy house , if he know not of it , is more subiect to infection through his carelesse boldnesse . And they , who speake fauourably of the Romish Church , compare it to a Pest-house , in which yet through Gods extraordinary mercy a man may be without mortall infection , but cannot possibly be without danger . If there be no danger in Romish Schools and Temples ; if a man may be at Masse , and incurre no perill of Idolatry , in the adoration of the Hoste , inuocation of Saints , worshipping of Images , Reliques , and the like : blot out all the parts of the largest and learnedst Homily in all the booke , intituled , Against perill of Idolatrie . Here I appeale to the Appealers conscience ; Is it no perill at all to the soule of man , to be ignorant , which are the true inspired Scriptures ? which is the true Church ? which are the Sacraments instituted by Christ ? what is the pure worship of God in spirit , and truth ? what are the prerogatiues of Christ , and priuiledges of his Saints ? what is that faith we are justified , and saued by ? All these , and many more , are controuerted points ; and doe none of these strengthen , or weaken our title to the Kingdome of Heauen ? I haue no commission to inlarge the bowels of my Sauiour ; and most vnwilling am I to straiten them , or close vp his side against such ignorant persons , who neuer had , nor could haue means to come to the full light of the Gospell : yet I am not ignorant , Aug. de gr●t . & lib. arbi● . c. 3. what Saint Augustines iudgment is euen of inuincible ignorance in points of faith ; Sed & illa ignorantia , quae non est eorum , qui scire nolunt , sed eorum , qui tantum simpliciter scire nesciunt , neminem sic excusat , ut sempiterno igne non ardeat ; si propterea non credidit , quia non audivit omnino , quod crederet , &c. Not wilfull ignorance , no not simple nescience can priuiledge any from euerlasting fire , although he therefore beleeued not , because he neuer heard , what he should beleeue . For that of the Psalmist is not without ground , Powre out thy wrath O God on those nations , that know thee not : nor that of the Apostle , when he shall come in flaming fire , to render vengeance to them , who know not God . But the Appealer restraineth not his assertion to inuincible ignorance , be it affected ignorance , nay be it resolued errour in the controuerted points , it no way , in his iudgement , indangereth eternall saluation ; either there is no crimen , or at least discrimen , in treading in either path , for he saith , [ A man may resolue or oppose , this way or that way , without perill of perishing for euer : Answer to Gagg pag. 14. ] A braue resolution of a Protestant Diuine , to resolue , that a resolute Papist , a professed opposite to the doctrine of the Gospell , may goe away cleare with it , and not at all stumble at that stone , on which whosoeuer falleth , he shall be broken ; but on whomsoeuer it shall fall , it will grinde him to powder . Matt. 21. 44. I desire to be satisfied , whether doth the Appealer beleeue , that the Articles of Religion established in our Church by Authority , standing in direct opposition , as they doe , to the Trent decisions , are expresly contained in the Scriptures , or may be euidently deduced from thence , or not ? If not ▪ then , according to the sixt article of the sufficiency of the holy Scriptures for saluation , they are no articles of faith , or religion . If they are expresly contained in holy Scriptures , or may be euidently deduced from thence , then they are Gods truth , set downe in his owne word ; And is there no danger in resoluing against God , in opposing his word , in siding against that truth ? which shall stand , and abide when heauen and earth shall passe away . I grant , euery doctrine contained in Scripture is not absolutely necessary to saluation ; yet in the generall , this is a doctrine most necessary to saluation , to beleeue , that all doctrine of Scripture is vndoubtedly true ; and that to deny any part of Scripture , and much more deliberately to oppugne , and wilfully to oppose , is dangerous , yea damnable . And for the controuerted points in particular , the denying of the truth in them , Panta●con in his h●storie . lay so heauy on Latomus , & Franciscus Spira his conscience , on their death-beds , that in a fearful conflict of despaire , by reason of the hainousnesse of that sinne , they miserably gaue vp the ghost . And Minaerius Gallus , for mainly opposing the doctrine of the Gospell , was so tormented with a burning in his bowels , that he had , as it were , a sense of the very paines of Hell-fire euen in this life . I tremble to rehearse what Aubignius reporteth in his history , concerning a late great King beyond the Sea , who , after he had embraced the Romish faith , and renounced the pure doctrine of the Gospell , was exceedingly perlexed in mind , and troubled in conscience ; and aduised with his bosome friend ( adiuring him to deale faithfully with him ) whether , or no , in that his action of deserting the faith of the reformed Church , he had not committed the impardonable sinne against the holy Ghost .

To illustrate this point , ( concerning the necessity of departing out of Babylon , and perill of remaining in her , ) let vs borrow a ray , Iuel . Apol. part. 6. c. 6. diuis. 1. or beame of a true Iewel : Wee haue done nothing in altering Religion vpon either rashnesse or arrogancy ; nay nothing , but with good leisure , and mature deliberation ; neither had we euer intended so to doe , except both the manifest , and assured will of God reuealed to vs in holy Scripture , and regard of our own saluation , had euen constrained vs thereunto . This indeed is the lustre of a true Iewel : Answer to Gag . pag. 50 but the false Diamond glareth on this wise : The present Church of Rome hath alwayes continued firme in the same foundation of doctrine , and sacraments instituted by God , and acknowledgeth , and imbraceth communion with the ancient , and vndoubted Church of Christ ; wherefore she cannot be other , or diuerse from it , for she remaines still Christs Church and Spouse . As in Ceiland , they say , A Snake lurketh vnder euery leafe ; so wee may truly say of this passage of the Appealer , there is poysonous error , and Satanicall doctrine in euerie line .

First , 1 Errour . it is an errour of dangerous consequence , to affirme , that the present Church of Rome holdeth the same foundation with the ancient and primitiue Church . For , the present Church of Rome holdeth the twelue new Articles , added to the Apostles Creed ; mentioned in Pope Pius his Bull , Adiect . ad Calcem concil . Trident. as fundamentall points , and necessary to saluation . The oath prescribed by the Pope runnes thus : Caetera item omnia à sacris Canonibus , & Oecumenicis Conciliis , ac praecipuè à sacrosanctâ Tridentinâ Synodo tradita , definita , & declarata , indubitanter recipio ; atque profiteor , simúlque contraria omnia , atque haereses quascunque ab Ecclesiâ damnatas , & rejectas , & anathematizatas , ego pariter damno , rejicio , & anathematizo . Hanc veram Catholicam fidem ( extra quam nemo salvus esse potest ) quam in praesenti sponte profiteor , & veraciter teneo , eandem integram & inviolatam usque ad extremum vitae spiritum constantissimè ( Deo juvante ) retineri , & confiteri , atque à meis subditis , vel illis , quorum cura ad me in munere meo spectabit , retineri , doceri , & praedicari , quantum in me erit curabo .

Whence I thus argue : First , In this forme of oath the twelue new Articles , together with the rest of the definitions of the Councell of Trent , are made part of the Catholicke faith , ( which except a man beleeue faithfully , he cannot be saued : ) but neither these twelue new articles , nor any of them , were held as true by the ancient Church , much lesse as points fundamentall , and de fide ; therefore the present Church of Rome holdeth not the same intire foundation of faith with the ancient .

Secondly , the ancient Church of Rome held the Scriptures to be the onely perfect infallible rule of faith , and foundation of sauing doctrine , ( as is plentifully proued by Iuel , Iuel . def. Apol. p. 195 c. 9. diu . 1. Rainolds cont Hart. c. 8. sect. 1. & thes. 1. sect. 3. & Apol. thes. sect 2 p. 29. Bilson of suprem p●rt . 4 pag. 361. Kemnis Exam. Conc. Trid. part . 1 Morney praes. de sa crâ Euchar. Iohn White in his way to the Church . digres. 3 p. 13. Fr. White Answ. to F●sh . r. p. 32. Culuin Antidot . Sess 4. p. 370. Saaeel quaest. 1. Danaeus & Inni●s ●d 1 controuers. Bellar. l 4. c. 3. Rainolds , Bilson , Kemnisius , Morney , D. Francis White , and diuers others , ) but the present Church of Rome holdeth otherwise , [ making vnwritten traditions part of the foundation of faith , which , they say , is built partly vpon the written , and partly vpon the vnwritten word of God ; ] Therefore the present Church of Rome holdeth not the same entire foundation of faith , with the ancient .

Thirdly , the articles of the Apostles Creed , rightly expounded , and taken in the sense and meaning of the Holy Ghost , were the foundation of the ancient Churches faith ; But the present Church of Rome holdeth not the articles of the Apostles Creed rightly expounded , and taken in the sense and meaning of the Holy Ghost ; therefore the present Church of Rome holdeth not the same foundation with the ancient Church .

The proposition , or major , is not denied : the assumption may bee euidently proued , by instancing in some of the prime Articles .

The first article [ I beleeue in God ] rightly expounded , teacheth vs that we ought to repose our confidence in God , and him onely ; not vpon any Creature , Saint , or Angell ; and therefore not to call vpon them ; the consequence is the Apostles , Rom. 10. How shall they call on him , in whom they haue not beleeued ? this Article thus expounded , the present Church of Rome beleeueth not .

Secondly , Faith in Iesus Christ , rightly vnderstood , signifieth affiance in Christ for saluation , or a relying vpon Christ , with an assured perswasion for remission of sinnes , through his merits , and satisfaction . This interpretation of faith in Christ , the present Church of Rome is so farre from admitting , Conc. Trid. Sess 6. can. 12. that it accurseth all those , who teach , the nature of justifying faith to consist in this affiance , or confidence .

Thirdly , the Incarnation of Christ , rightly expounded , implyeth , that Christ was once , and but once made of a pure Virgin , a true and perfect man like vnto vs in all things , sinne onely excepted , Heb. 2. 17. & 4. 15. And the Councell of Calcedon , in the fift Act against Eutiches , accurseth all those , who deny , that Christ retaineth still the properties of his humane nature , ( such as the shape of man , proportion , dimension , circumscription , &c. ) This article thus expounded , is not assented to by the Church of Rome ; for the Romanists teach , that Christ is made in the Sacrament by the Priest . The learneder Iesuits are not content with the adducing , or bringing of Christ into the Sacrament , Bellar. retract . where he was not before ; [ for that , say they , were onely a translocation , not a transubstantiation ; a locall motion , not a substantiall mutation , ] but in expresse words maintaine a new production of Christs body made of bread .

Againe they teach , that Christs body in the Sacrament , is whole in the whole , and wholy in euery part of the Host ; which is impossible , if , according to the definition of the Councell of Calcedon , he retaine the properties of his humane nature ; to wit , extension of parts , proportion of limmes , distinction of members , &c. Whence I argue , They , who teach that Christ hath a body inuisible , indiuisible , insensible , impassible , ouerthrow the verity of his humane nature , and consequently deny the article of his Incarnation : But the Church of Rome teacheth that Christ ( in the Sacrament , to wit , ) hath a body inuisible , indiuisible , insensible , &c. Therefore the Church of Rome ouerthroweth the verity of Christ his humane nature , and consequently , denieth the article of his Incarnation . Fourthly , the article of Christ his Ascension rightly vnderstood , importeth that Christ is so ascended from the earth , that hee is not now vpon earth , but is contained , ( according to his bodily presence , and humane nature ) in the heauens , Act. 3. 21. This article is not thus held by the Church of Rome ; for the Romanists teach , that Christ euen according to his humane nature , and bodily presence , is vpon earth in euery Church , on euery Altar where the sacrifice of the Masse is offered , besides priuate houses , to which the Sacrament is caried : so that by this their Doctrine , Christ is more vpon earth since his Ascension , then before . Before his Ascension he was onely in one Country , and at one time , according to his bodily presence , but in one particular place : but since his Ascension , Counc . Trent Sess. 13 ch. 1. according to their beliefe , he is truely , really , and substantially in a million of places , viz. euery where in their offertory , after the words of Consecration : whence I argue . They who beleeue and teach , that Christ God & man , according to his bodily presence , is vpon earth since his Ascension into heauen , deny that he is contained in heauen , and consequently ouerthrow the article of his Ascension : But the Romanists beleeue and teach , that Christ God and man , according to his bodily presence , is vpon earth since his Ascension into heauen ; Therefore the Romanists deny that hee is contained in heauen , and consequently ouerthrow the article of his Ascension . The first proposition , or major , is grounded vpon the Angels Argument , Mat. 28. 6. ( He is not here , for he is risen : ) the testimony of S. Peter , Acts 3. 21. ( whom the heauens must containe : ) S. Austins resolution , A●g . lib. 20 contra Faustum Manich , c. 11. [ Christ , according to his bodily presence , cannot be , at the same time , in the Sunne , and Moone , and vpon the Crosse : ] the inference of Vigilius , Lib. 4. contra Euiychetem . ( when Christ was in the flesh vpon earth , he was not in heauen ; and now because hee is in heauen , he is not therefore vpon earth . ) If Christs body could at the same time bee in more places , the Angels argument were of no force ; for , ( his existence in more places then one at the same time being granted ) he might be risen , and in Ierusalem , and yet at the same instant be there , where the Angell affirmeth he was not , to wit , in the graue . If Christ may be vpon earth in his body , and in heauen at the same time , then is not he contained in the Heauens ; for it implieth a contradiction , that his body should be contained in , and yet be without the Heauens at the same time . If his body may bee in more places then one at once , then he might haue been at the instant of his passion in the Sun , and Moon , & vpon the Crosse , which S. Augustine concludes to bee absolutely impossible . And if Christ in his flesh may be both in heauen and earth at the same instant , Vigilius his reason hath no strength at all , to wit , ( because he is in heauen , therefore he is not vpon earth . ) To conclude , if it be impossible that Christ his body should bee at the same instant in heauen and vpon earth , as the testimonies of the Angel , S. Peter , S. Augustine , and Vigilius aboue alleadged , declare ; and if all Papists teach , that Christs body , after words of Consecration , is truely , really , and substantially vpon earth handled with the hands , and eaten with the mouthes of Communicants ; they must needes consequently deny his bodily presence , and being at the right hand of his Father in Heauen . Fiftly , the article of the Catholike Church , rightly expounded , signifieth the whole company of Gods elect ; which is the onely Catholike ( inuisible ) Church , wee beleeue , ( for the visible Church is an obiect of sense , and therefore not properly an article of faith . ) This true interpretation of the article , the Romanists are so farre from admitting , that in the Councell of Constance , Cocl . histor. Bohemi . lib. 3. they condemned Iohn Husse of heresie , for maintaining it . Whence I thus argue : They who make the visible Church to be the catholike Church which wee beleeue , misbeleeue the article touching the Catholike Church ; But the Romanists make the visible Church to be the Catholike Church , which wee beleeue ; Therefore the Romanists misbeleeue the article touching the catholike Church .

The first proposition , or major , is proued by the words of the Apostle , 2 Cor. 5. 7. We walke by faith , and not by sight . and Heb. 11. 1. Faith is the euidence of things not seene . The Church therefore , which we beleeue , cannot be the visible Church . Campian reason . 3. The assumption is the assertion of all Papists , who are so farre from beleeuing , that they scoffe and laugh at an inuisible Church , as a meere phantasme , or Platonicall Idaea .

Sixtly , the foure last articles of the Apostles creed [ the communion of Saints , the forgiuenesse of sins , the resurrection of the dead , and life euerlasting ] rightly expounded , import not only , that there is a communion of Saints , and remission of sinnes in the Church , and a resurrection of the faithfull to eternall life ; [ which the Deuills themselues doe , and cannot but beleeue ] but that euery true beleeuer , who rehearseth these articles , doth , and ought to beleeue , that hee hath a part in the communion of Saints , hath obtained remission of his sinnes , and shall at the last day rise to life eternall . 〈…〉 This interpretation of these articles is condemned by the Papists as hereticall . Whence we thus argue against them :

They , who deny that a man is bound to beleeue , that he is of the number of the elect , or that his sinnes are vndoubtedly forgiuen him , &c. ouerthrow the foure articles aboue mentioned , according to their true meaning .

But the Romanists deny , that a man is bound to beleeue , that he is of the number of the Elect , or that his sinnes are vndoubtedly forgiuen him , &c.

Therefore the Romanists ouerthrow the foure articles aboue mentioned , according to their true meaning .

Secondly , 2 Errour . it is a dangerous errour , to affirme , that the present Church of Rome holdeth the same foundation of Sacraments with the Ancient Church . Which I proue , first :

They who maintain seuen Sacraments properly so called , hold not the same foundation of Sacraments , with that church which held but two onely :

But the present church of Rome maintaines seauen Sacraments properly so called , the Ancient church of Rome held but two onely : Therefore the present church of Rome holdeth not the same foundation of Sacraments , with that church .

The first proposition , or major , if it bee not euident in it selfe , may be thus confirmed . The fiue Sacraments which the Romanists adde , cannot be built vpon that foundation , which beareth but two onely : therefore those fiue Sacraments are built vpon another different foundation , or vpon no foundation at all . The second proposition or assumption is generally proued by all Protestant writers that handle this question , with whom the Appealer professeth euery where to hold faire quarter .

Secondly , I proue it thus ;

Whosoeuer maintaineth an error ouerthrowing the nature of a Sacrament , holdeth not the same foundation of Sacraments with the Ancient church :

But the present church of Rome maintaineth an error ouerthrowing the nature of a Sacrament ;

Therfore the present church of Rome holdeth not the same foundation of Sacraments with the Ancient church .

The first proposition is euident in it selfe ; for nothing can be more fundamentall to a Sacrament , then that which concernes the nature and essence of a Sacrament ; nothing more destructiue , or euersiue then that , which ouerthroweth the very essence , and substance of it .

The second proposition , is contained totidem verbis , in expresse words in the articles of religion of the Church of England , Artic. 28. Transubstantiation , or the change of the substance of bread and wine , [ a doctrine de fide in the Church of Rome , defined both by the Councell of Lateran , and the Councell of Trent ] in the supper of the Lord , cannot be proued by holy Writ , but it is repugnant to the plain words of Scripture , ouerthroweth the nature of a Sacrament , and hath giuen occasion to many superstitions .

Thirdly , it is proued thus :

Whosoeuer holdeth an errour concerning Christs ordinance , and institution of the Sacraments , erreth in the foundation of Sacraments , and therein differeth from the ancient Church :

But the present Church of Rome holdeth an errour concerning Christs ordinance and institution of the Sacraments ;

Therefore the present Church of Rome erreth in the foundation of Sacraments , and therein differeth from the ancient Church .

The first proposition is cleare ; for Christs order and institution is the foundation of the Sacraments , and therefore an error concerning it must needs be fundamentall in point of Sacrament . The second proposition or assumption , is set downe in Article 30. Both parts of the Sacrament by Christs ordinance and commandement ought to be ministred to all christian men alike ; which assertion touching Christs ordinance , the present Church of Rome erroneously denieth , and defineth the contrary in the Councell of Constance and Trent .

Thirdly , 3 Errour . it is a dangerous errour , to affirme , that the present church of Rome is not diuerse from the ancient vndoubted church of Christ . Which I proue . First thus ,

Whatsoeuer Church hath most shamefully gone from the Apostles , from Christ himselfe , from the Primitiue and catholike church of God , and hath vtterly forsaken the Catholike faith , is vndoubtedly diuerse from the ancient true church of Christ ;

The present church of Rome hath most shamefully gone from the Apostles , from Christ himselfe , from the primitiue and catholike church of God , and hath vtterly forsaken the catholike faith .

Therefore the present church of Rome is vndoubtedly diuerse from the ancient true church of Christ .

The first proposition is most euident : the second proposition is verbatim in the Apology of the Church of England , part 5. ch. 16. Diu. 1. and part 6. ch. 22. Diuis . 2. This Apology of the Church of England , as it beareth the name , so it hath euer beene accounted the Doctrine of the Church of England . When it was first printed in the daies of Queene Elizabeth , it was commanded to bee had in all Churches ; and since was reprinted with the like command to be had in euery Parish Church in this Kingdome , in the yeare of our Lord , 1611. by our late Soueraigne King Iames , who * * See the Preface to the King , pend by Bishop Ouerall , in the end . gaue a most singular testimony and approbation of Bishop Iewels workes , for the most rare and admirable that haue beene written in this last age of the world : and also gaue speciall direction to the late Archbishop of Canterbury , Bishop Bancroft , to appoint some one * * The life was penned by D. F. then a Student in C. C. C. to write his , the said Bishops life in English , and prefixe it to his workes , which accordingly is done in the last edition .

Secondly , I proue it , thus ;

Whatsoeuer Church is fallen away from Christ his Kingdome and Doctrine , is not the same with , but diuerse from the ancient vndoubted church of Christ .

The present church of Rome is fallen away from Christ his Kingdome and Doctrine ;

Therefore the present church of Rome is not the same with , but diuerse from the ancient vndoubted church of Christ .

The first proposition cannot bee denied ; the assumption is the Appealers , Appeale pag. 149. In Apostasie the Turke and Pope are both interessed ; both are departed away ; whether wee take that apostacie to bee a departing away from Christ , and his Kingdome , and his Doctrine : or whether wee vnderstand apostacie and defection from the Romane Empire , &c. page 150.

Thirdly , I proue it thus ;

No Church maintaining & practising Idolatry , can be the same with the ancient Church that worshipped God in spirit and truth :

The present Church of Rome maintaineth and practiseth idolatry :

Therefore the present Church of Rome cannot be the same with the ancient Church that worshipped God in spirit and truth .

The first proposition is the Apostles , 2 Cor. 6. 16. what agreement hath the Temple of God with Idols ? The assumption is proued at large in the Homily against the perill of Idolatry , confirmed to bee the Doctrine of the Church of England , Artic. 35. The Homilies , and by name the Homily ( the second against perill of idolatry ) containeth godly and wholesome doctrine . If godly and wholesome Doctrine , then certainely true .

Fourthly , 4 Errour . it is a dangerous error to affirme , as the Appealer doth , Answer to Gagge page 50. That the present Church of Rome remaineth Christi Ecclesia et Sponsa . Christs Church and Spouse . That God hath his Church euen in Rome we doe not deny ; but that the present Romane Church , specially since the Councell of Trent , holding the cursing and accursed Canons of that Conuenticle , or that the Papacy , that is , the Pope with his Clergy and their adherents , are Christs Church and Spouse , the Appealer is the first Protestant that euer for ought I know , affirmed it . Iunius ( whom he alleadgeth , Appeale , pag. 113. to this purpose ) in his booke De Ecclesiâ , is so farre from supporting his assertion , that in the same booke hee quite ouerthroweth it : his words are , pag. 60. & 61. Ecclesiamultis seculis fuit , cùm Papatus non esset ; accessit ei Papatus contingenter , & sic ab ea separabilis , ut hoc etiam tempore Ecclesiae sint ubi Papatus non est , & sine Papatu deinceps futurae sint . Papatus igitur non est Ecclesia , sed in Ecclesiâ est adnatum malu● , pestis , hydrops , gangraena in corpore , vitae atque saluti ejus insidians , ideoque succum vitalem salutarémque Ecclesiae depascens quàm infestissimè . The Church of God was many ages when there was no Papacy at all ; as at this day also there are Churches where there is no Papacy : and will be hereafter without the Papacy . The Papacy therefore is not the Church , but a disease or botch growne to or in the Church , a plague , a dropsy , a gangreene in the body , indangering the health , feeding vpon , and infesting the healthfull moisture and vitall blood of the Church . And within a few lines after in the same page follow the words on which the Appealer wholly relyeth , Appeale page 113. The Papall Church , ( saith Franciscus Iunius ▪ neither Papist , nor Arminian ) quâ id habet in se quod ad Ecclesiae definitionem pertinet , est Ecclesia . As it hath that in it which belongs to the definition of a Church , is a Church . Why doth the Appealer stop in the middle of a sentence ? why doth he not goe on to the full period ? the sentence is yet but lame , he hath put out but the left legge , I will put out the right legge for him , wherewith Iunius giues Popery a kicke , and trips vp the Appealers heeles : Qud vero habet in se adnatum malum , quod Papalitatem dicimus , eo respectu Ecclesia non est , sed vitiata atque corrupta Ecclesia & ad interitum tendens ; But the Church of Rome as it hath a disease or euill growne to it , which we call the Papacy , in that respect it is not the Church , but a vitiate and corrupt church , and tending to ruine .

Note here Reader , in the Appealers defence of Popery a tricke of Popery , to cite sentences by halfes , alleadging onely that which in shew makes for them , and concealing that which in truth makes against them . The meaning of the whole sentence of Iunius is cleare enough for vs , and against the Appealer : to wit , that the Church of Rome so farre as it is Protestant , and holdeth some fundamentall truths agreeable to the Scriptures , is a Church : but as it is Popish , and addeth many errors to those truths , consequently subuerting those very truths it holdeth , it is no Church . Which I thus proue :

No Spouse or true church of Christ is in part or in whole that Antichrist , or whore of Babylon :

The present church of Rome , as it is taken for the Papacy or Popish state thereof , is in part ( as the Appealer confesseth , Appeale pag. 149. ) or in whole , ( as many * * See before in the Table , Artic. de Antichristo . Pillars of our Church haue taught , ) that Antichrist , or whore of Babylon ;

Therefore the present church of Rome , as it is taken for the Papacy or popish state thereof , is no Spouse nor true church of christ .

I haue heard that the Appealer in a late conference ( wherein this passage , on which I haue so long insisted , was obiected against him ) should stand at this ward , answering for himselfe , that these words [ praesens Ecclesia Romana eodem fundamento doctrinae & Sacramentorum firma semper constitit , &c. & manet enim Christi Ecclesia & Sponsa : Answ. to Gag . page 50. ] were not his owne words , but the words of Cassander . This his ward will not keepe off the blow . For first , he alleadgeth this sentence in approbation thereof , and commendation of the Author : [ moderate men , saith he , ibid. on both sides , confesse this controuersy may cease : ] [ hee should haue said , luke-warme men on both sides . ] Secondly , he resteth on this passage as being a full answer to the Popish obiection concerning the visibility of the Church . Thirdly , in other places of his booke , Appeale page 113. and 139. and 140. he affirmeth in his owne words , as much in effect , as he here coteth , linguâ Romanâ out of Cassander , but fide Graecâ . His words are , page 113. I am absolutely perswaded , and shall be , till I see cause to the contrary , that the church of Rome is a true , though not a sound church of Christ , as well since as before the Councell of Trent ; a part of the catholike , though not the catholike church , which wee doe professe to beleeue in our Creed : In essentialls and fundamentalls they agree , holding one faith in one Lord . And p. 139 Rome is and euer was a true church , since it was a church . And page 140. the church of Rome is a true church , ratione essentiae , and being of a church , not a sound church euery way in their Doctrine . Vt Marci Antonij de Dominis discipulum possis agnoscere : I know well the mint where these new tenents were coined : the Appealer shewes himselfe a tractable and respectiue Prebend to his late Deane , following him pene ad aras , neere to the Romish Altars . That his Deane , after his relapse into Popery , in the last booke , containing his poenitendam poenitentiam , et retractandam retractationem , his repentance to be repented of , and retractation to bee retracted , renouncing the true religion which he had defended , laboureth to cleare the present church of Rome from the imputation of heresie , because , as he saith , the wiser and learneder Ministers of the church of England teach , that the church of Rome doth not erre in any fundamentall articles of faith . In defectu credendi haeresis est , non in excessu ; haereticus est censendus qui in fide deficit , aliquid quod scriptum est non credendo ; non is qui in fide superabundat , plus quam scriptum est credendo : Heresie consists in the defect , not in the excesse of beleeuing ; and he is an Heretike , who is deficient in his faith , by not beleeuing something that is written ; not he that superabounds in his faith by beleeuing more then is written . This errour ( as I am informed ) spreads farre like a Gangreane , therefore most needfull it is it be lookt to in time . It is true that the Church of Rome holdeth , if not all , yet most of the fundamentall and positiue articles with vs . It is true also , that most of their errours are by way of addition : Yet whosoeuer from hence will conclude , that the Church of Rome is not hereticall , or erreth not in any point necessary to saluation , grossely mistaketh the matter , as will appeare to any , whose iudgement is not forestalled , by the demonstration of these two conclusions .

1 That Heresy or damnable Errour may be as well by adding to , as taking from the Orthodoxe faith .

2 That the Church of Rome erreth not onely in excesse , or beleeuing more then is needfull , but also in defect and beleeuing lesse .

The first is thus demonstrated ;

Whatsoeuer errours are alike forbidden in Scripture vnder the same punishment , are alike damnable :

Errors by adding to , and detracting from the Orthodoxe faith , are alike forbidden in Scripture vnder the same punishment ;

Therefore errours by adding to and detracting from the Orthodoxe faith , are alike damnable .

The first proposition is cleare by it owne light . The assumption or second proposition is deliuered expresly in holy Scripture . Deut. 42. Ye shall not adde vnto the words which I command you , neither shall you diminish ought from it . Proverb. 30. 5. 6. Euery word of God is pure , adde thou not vnto his words , lest he reproue thee . Galat. 1. 18. If we or an Angell from heauen preach vnto you beside that which wee haue preached vnto you , let him be accursed . Reuel. 22. 18. For I testifie vnto euery man that heareth the words of the Prophesie of this Booke , If any man shall adde vnto these things , God shall adde vnto him the plagues that are written in this book . And if any man shall take away from the words of the booke of this Prophesie , God shall take away his part out of the Booke of Life , and out of the holy City , and from the things that are written in this Booke .

Secondly thus ,

Whatsoeuer things alike destroy the nature of faith , are alike damnable :

Errours by addition and detraction , alike destroy the nature of Faith ;

Therefore errors by addition and detraction are alike damnable .

The first proposition is vnquestionable . The assumption I declare thus : Faith is of the nature of a rule or certaine measure , to which if any thing be added , or taken away , it ceaseth to be that rule . Cùm credimus , saith Tertullian , Tertul. de Praescript . advers. Haeret . c. 8. c. 4. nihil desideramus ultra credere , prius enim hoc credimus , non esse quod ultra credere , debeamus : Fides in regulâ posita est ; nihil ultra scire est omnia scire . When we beleeue , we desire to beleeue no more ; for wee first beleeue this , that there is nothing more we ought to beleeue . Faith is contained in a rule : to know nothing beyond it , is to know all things . Virtue is in the meane , vice as well in the excesse , as in the defect . In our body the superabundance of humours is as dangerous as lacke of them ; as many dye of Plethories , as of Consumptions . A hand or foot , which hath more fingers , or toes then ordinary , is alike monstrous , as that which wanteth the due number . To vse their owne similitude ; A foundation may be as well ouethrowne by laying on it more then it will beare , as by taking away that which is necessary to support the building . Thirdly , thus :

The errours in faith and religion of the Samaritans , Malchamites , Athenians , Galatians , Ebionites , Nazarites , Quartadecimans , Manichees , and Nestorians , were damnable :

But all these seuerall errours were errours of addition ;

Therefore errours of Addition are damnable .

The first proposition will not bee gainesaied . For all these errours are branded as hereticall or damnable , either by the Spirit of God in Scripture , or by the catholike christian Church . The Assumption will appeare in the suruay of those particular errors .

The Samaritans feared the Lord , 2 King . 17. 33. and serued their owne Gods . The Malchamites worshipped and sware by the Lord , Zepha . 1. 5. and sware by Malcham . The Athenians worshipped the true God by the name of THE VNKNOWNE GOD , Acts 17. 23. 2. and withall worshipped Idols . Gal. 4. 9. The Galatians , Ebionites , Nazarites , and Quartadecimans , beleeued the Gospell , yet retained also and obserued the legall ceremonies , But now , after ye haue knowne God , or rather are knowne of God , how turne ye againe to the weake and beggerly elements , whereunto ye desire againe to bee in bondage ? saith Saint Paul of the Galatians , Ebionitae ceremonias adhuc legis retinent , pauperes interpretantur , et vere sensu pauperes : The Ebionites still keepe the ceremonies of the Law , Haymo hist. Sacr. l. 3. c. 17. ex Euseb. histor. l. 3. c. 27. their name ( Ebionites ) by interpretation is poore men , and indeed such are they , poore and simple in theirvnderstanding , August . de haeres . ad quod vult Deum . God wot , saith Haymo . Nazaraei , dum volunt Iudaei esse , et Christiani , nec Iudaei sunt , nec Christiani . The Nazarites , whilest they will bee both Iewes and Christians , are indeed neither Iewes nor christians ; saith S. Augustine . His scil: Quartadecimanis , Blastus accedens , Iudaismum vult introducere , Pascha enim dicit non aliter custodiendum esse , quàm secundum legem Moysis , quartadecimâ mensis ; Quis autem nescit , quoniam Euangelica gratia euacuatur , si ad legem Christum redigit ? Blastus adioyning himselfe to the Quartadecimans , would secretly bring in Iudaisme ; for he saith , the Passeouer or Feast of Easter must no other wise be kept , then according to the law of Moses the fourteenth day of the Moneth . Tertul. de praescript . c. 53. Now who knoweth not , that the grace of the Gospell is made voyd ; if Christ bee reduced to or ioyned with the Law ? saith Tertullian . The Manichees held two chiefe first causes of all things , Cassander de reliquijs T●lag ad Iohan. A 〈…〉 Anno Dom. 431. as also two soules in man : as Cassander . The Nestorians held two persons in Christ , they denied not one ; As the Ephesine Councell .

The second conclusion [ That the Church of Rome erreth not onely in excesse , or beleeuing more then is needfull , but also in defect , and beleeuing lesse ] is proued : First , they beleeue not the Articles of the Apostles Creed , according to the true and full meaning : many speciall points of faith , contained in the Apostles Creed , and by necessary consequence , deduced from thence , are not assented vnto by the Romanists , as I shewed before .

Secondly , they beleeue not speciall and particular affiance in Christs merits for saluation , Councell of Trent . can. 12. 13. S●s . 6. and consequently they beleeue not a justifying faith , or justification by such a faith : nay they condemne such a beleefe as heresy .

Thirdly , they hold not the formall foundation of faith : for albeit they beleeue the Scriptures , and some points of faith deduced out of them , yet they beleeue them not for themselues , or the authority of the Scriptures , but because the Church hath approued and commanded them to bee thus receiued , and beleeued . They beleeue not God and the Scriptures for themselues , but for the Popes sake : that is , in effect , they beleeue Christ for Antichrist . Hence it is , that although God expresly forbids all vice , and commands all virtue , Bellar. lib. 4. de Rom. Pont. c. 5. Sect. Quod. yet Bellarmine saith , Si Papa erraret praecipiendo vitia , vel prohibendo virtutes , teneretur Ecclesia credere vitia esse bona , & virtutes esse malas , nisi vellit contra conscientiam peccare . If the Pope should erre by commanding vice , and forbidding virtue , ( which is directly contrary to the whole scope , and tenor of holy Scriptures ) yet the Church is bound to beleeue vice to be good , and virtue to be euill ; vnlesse shee will sin against conscience . But Pope and Cardinall must pardon vs , if , as we are bound , we beleeue and obey God rather then man , who by the Prophet Esay saith , Woe vnto them that call evill good , Isaiah . 5. 20 and good evill , that put darknesse for light , and light for darkness , that put bitter for sweet , and sweet for bitter .

By this time I see the Appealer totum in fermento , crying shame on the malice of his aduersaries that mistake him , Appeale p. 139. [ Remember it lest you mistake my saying , or maliciously mistake it ; the Church of Rome is a true Church ratione essentiae , and being of a Church , not a sound Church euery way in their doctrine . ] I remember well this memento ; neither can I forget the Appealers syllogisme set downe in the same page : viz.

The Church of Rome hath euer beene visible :

The Church of Rome is and euer was a true Church , since it was a Church ;

Therefore the true Church hath beene visible .

The Appealer cannot inferre the conclusion vpon the premisses , vnlesse in his minor or assumption he intend to make the Church of Rome more then a true Church ; hee must make her the true Church , that is , not a particular Church , but the Catholike , not a member , but the whole . The minor should bee thus altered , to make his syllogisme current .

The Church of Rome hath euer beene visible :

The Church of Rome is the true Church ;

Therefore the true Church hath euer beene visible .

The syllogisme thus being set vpon his true feet , any man may easily see the lame leg ; The Church of Rome is neither the true Church , nor , as the Appealer confesseth , p. 140. a sound member of the true Church . As for the syllogisme made by the Appealer prout jacet in terminis , vpon which he would haue his friends and Informers to chew the cud , as they doe after Lectures . p. 139. Hee deserueth himselfe to be sent to the Vniuersity to chew the cud after a Logique Lecture , and learne to make a better syllogisme . For this his syllogisme is peccant tam formâ quàm materiâ , in matter and forme . To say nothing of mood and figure , which the Appealer , in the mood he was , little regarded ; I say , ( allowing that there may be a lawfull expositorius syllogismus , consisting of pure singulars , and consequently in no mood ) first there are foure termes at least in this syllogisme , to wit , [ The Church of Rome , visible , the true Church , a true Church , ] the true Church , and a true Church , are not one . Euery particular true Church is a true Church , yet neither euery particular , nor any particular Church is the true Catholike visible Church , of which the question is propounded , and debated by the Appealer . Againe , the minor terminus is not in the conclusion ; the minor terminus is , [ A true Church since it was a Church ] which if he had put in the conclusion entirely , as he ought by the rules of good syllogizing , his argument would haue proued ridiculous : viz.

The Church of Rome hath euer been visible :

The Church of Rome is and euer was a true Church since it was a Church ;

Therefore a true church since it was a church hath beene euer visible .

Let the forme passe , enough of the huske ; we will now chew the graine , and come to the matter of his syllogisme . First , were both the propositions true , yet the argument is fallacious : for the processe is ab ignotiori ad notius , the worst kind of the beggarly fallacy petitio Principii . The visibility of the catholique Church is more knowne then the visibility of any one member , be it the Church of Rome : for the Catholique Church is visible and knowne in all the parts and members , and therefore must needs be more knowne then any one member . Secondly , the major is false , if it bee vnderstood in the Appealers sense : for , during many schismes in the Papacie , and when the Pope sate at Auennian , and not Rome , when diuers Popes were deposed by Councels for Schisme and Heresy , and sometimes the Pope set vp by the Councels , was deposed by the power of Princes , as Amodius ; and sometimes the Popes deposed by Councels were reëstablished in their Popedomes by the power of Princes , as Eugenius , the Church of Rome was not so visible , as the Appealer would haue it . Thirdly , if the Appealer vnderstand by the Church of Rome ( as his friends and informers , and all Protestants generally vnderstand it , and as hee must , if he say any thing to the purpose . ) a Church in Rome , and the Popes territories , or elsewhere , holding the present Romane faith , which is set downe in the Councell of Trent , both the major and minor are notoriously false . For neither was there any church in the world , holding that faith , visible for many hundred yeeres after Christ ; neither is the Church holding that erroneous faith a true Church ▪ Howsoeuer , it may please God in that Church ( as hee did in the Churches of the Arrians in Saint Hilary his time ) to call many by the Word & Sacraments to the knowledge of the truth ; 〈…〉 quorum aures puriores erant quàm doctorum ora : whose eares were purer then the teachers mouthes ; who strained the milke they receiued from their mother , and , casting away that which was impure , dranke downe onely the sincere milke of the word .

I suppose the Appealer will not affirm the Arrian Churches to bee true Churches ; yet God had his wheat euen in their floore all couered with chaffe ; and , I doubt not , but hee euer had , and still hath many thousands euen in the Romane Church it selfe , who neuer bowed the knee to that Baäl. Our question is not of them , but of their Gouernours and Teachers ; and the outward face of their Church maintaining and practising idolatry , and inforcing as farre as they can the accursed Canons of the Councell of Trent , whether in this sense the Church of Rome be a true Church . It is saith the Appealer a true Church , Appea●e pag. 14● . ratione essentiae , in regard of essence , but not in regard of soundnesse of doctrine . This answer explicateth not the question , but implieth a contradiction ; to say , a true Church in respect of the essence , and not in respect of soundnesse of Doctrine , is to say , the church of Rome is a true church in respect of the essence , but not in respect of the essence ; for , soundnesse of Doctrine is of the essence of the true church . By it the true Church is defined , Article the 19. The visible church of Christ is a congregation of faithfull men , in the which the pure word of God is Preached , and the Sacraments bee duely ministred , according to Christs ordinance , in all those things that of necessity are requisite to the same .

If the Appealer by ( truth ) meaneth metaphysicall truth , which is of as large extent as being or entity , the more hee graspeth , the lesse hee holdeth : for in this account all Churches are true Churches ; and the Church of Rome is no more indebted to the Appealer for his Euloge , then all the hereticall and schismaticall Churches in Christendome ; they are Churches , therefore in this sense , true Churches ; for Ens et verum conuertuntur . In this acception , a thiefe is a true man , because it is true that he is a man ; and the Deuill a true Angell , because it is true , that he is an Angell ; and the Appealer a true writer , because it is true that he is a writer ; Melancthon in Chroni●●s . of whom it may be said , as it was of Seuerus , Omnia fuit et nihil profuit : he turneth euery way , and yet cannot passe ; he angleth in all waters , and yet catcheth nothing ; hee hath spent all his oyle in making salues for the foule sores of the Whore of Babylon , and yet hath left Her worse then he found Her .

The filing vp of the Writ .

THe errors of the Appealer , both in point of Arminianisme , and Popery , and of a different nature from both , being laid open in simplicity and sincerity ; I first appeale from the Appealer to himselfe , as that Plaintiffe sometime did from Philip to Philip. I appeale from the Appealer , as set on by others , to the Appealer as left to himselfe : from his rash , to his aduised ; from his former , to his latter thoughts , which are vsually the wiser , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Secundae cogitationes secundiores . And if he retract his errours , I will let fall the suit : if he persist in his erroneous opinions , I referre him , together with this discouery of his errors , to the Examination and Censure of the most learned , religious , and iudicious House of Conuocation now sitting , to whom vnder his Maiesty the cognizance of Doctrinall differences properly belong . Latius in Semipelagianismo . Faustus Regiensis intending to refute S. Austine vnder another name , that he might auoid all suspition of Pelagianisme , intitles the first Chapters of his Book against Pelagius ; and vnder this vaile of opposing S. Austins professed enemie , from the third chapter of his booke to the end couertly carps at , and refels S. Austins learned Booke of the Predestination of Saints . Let moderate men , and no franticke Puritans iudge , whether the Appealer , as in his matter , so in his manner of writing , follow not Faustus the Demipelagian his patterne ; whether pretending an answer to a Gagger of the Protestants , he intend and indeauour not to Gagge the most learned and zealous Protestants ; and drawing out his stile more poinenant then a Stilletto , in colour and shew against the Romish enemie , hee cunningly giue not therwith a secret wound to his owne Mother the Church of England , and the true professors of the Gospell therein . As for the Fratres Descripti , the right and left hand of the Appealer , whose Trade hath beene for these many yeares past , to informe against the zealous and learned Defenders of the true religion established here in England vnder the name of Puritans , quia volunt decipi , decipiantur . But for those graue and venerable Diuines , who are reported to haue subscribed to the Appealers Bookes , [ I thinke the Relator was mistaken in the word , hee meant proscribed them ] and all other ancient worthies of our Church , who yet applaud and approue these late Polemickes of the Appealer , I humbly intreat them in the words of the Orator , Videant Patres Conscripti ne circumscripti videantur . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Galat. 4. 16.

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