Testis veritatis the doctrine [brace] of King Iames our late soueraigne of famous memory, of the Church of England, of the Catholicke Church : [brace] plainely shewed to bee one in the points of [brace] pradestination, free-will, certaintie of saluation [brace] : with a discouery of the grounds [brace] naturall, politicke [brace] of Arminianisme / by F. Rous.

TESTIS VERITATIS

〈…〉 KING JAMES

〈…〉 OF THE 〈…〉 OF ENGLAND .

OF THE CATHOLICKE CHVRCH .

Plainely shewed to bee ONE 〈◊〉 the points of 〈◊〉 Free will , 〈◊〉〈◊〉〈◊〉 .

With a discouery of the Grounds Naturall , Politicke of ARMINIANISME .

By F. ROVS .

Printed at London , by W. I. 1626.

To the Reader .

HAuing heard of a publike declaration , Doctor Palca●…quell in his Co●…cio ad 〈◊〉 . Febr. 27. made by a reuerend and right worthy Diuine , of his Most Excellent Majesties Resolution and Decree , to oppose Arminianisme , I thought it a fit time to put in order some pieces , which being set together , might amount to an euident Proofe and Testimonie , that his Maiestie , herein hath merited most glorious and incomparable Titles , euen such as haue in them the Weight and Substance of High and supreame Excellencie .

For first , herein Hee is the Successor of his Father ( as in Bloud and Royalty , so ) in his excellent Thoughts , Designes , and Actions : for this is a proceeding and going on in the same worke , wherein the most learned King , and absolute Iudge of Doctrines , began a most noble Foundation . His zeale in this matter , would not bee bounded with the seas , but on the wings of an heauenly fire flying beyond them , it there consumed the fifties and their Captaines , it dissolued the Bands of the Enemies of the truth .

Secondly , herein the Title of Nursing Father of the Church , a Title giuen to Religious Kings by the heauenly Oracles , more strongly fastneth and spreadeth the Roote of it . So that at once the same Person , hereby acquireth the Dignitie , both of a perfect Sonne , and a glorious Father . When the Doctrine of a Church is cherished ▪ the life of a Church is cherished ; and when a contrary Doctrine is opposed , then the Doctrine of a Church is cherished .

Thirdly , hereby the Title of Defender of the Faith , hath still more Realitie put into it , and it is made more vnlike to those empty Titles , that haue the Word without , and not the matter within .

Each of these I hope shall appeare in that which followeth . For though it consists of many seuerall pieces , like vnto broken accounts , yet I hope , being all set together , they will arise to make vp the promised summes , both in weight and number .

F. R.

The Doctrine of Predestination deliuered , and approued by King IAMES , our late Soueraigne of Famous MEMORY .

GOd hath two wills , a reuealed will towards vs , Medit. on the Lords prayer . and that will is here vnderstood ; hee hath also a secret will in his eternall counsell , whereby all things are gouerned , and in the end made euer to turne to his glory : often-times drawing good effects out of bad causes , and lightout of darknesse , to the fulfilling either of his Mercy , or Iustice , &c. The first Article of the Apostles Creed teacheth vs , that God is Almightie , how euer Vortius and the Arminians thinke to rob him of his eternall Decree , and secret will , making things to bee done in this world , whither he will or not .

Wee doubt not but that their Ambassadors which Declar : against Vorstius . were with vs about two yeares since , did informe them of a fore-warning that we wished the said Ambassadors to make vnto them in Our name , to beware in time of seditious and hereticall Preachers , and not to suffer any such to creepe into their state . Our principall meaning was of Arminius , who though himselfe were lately dead , yet had he left too many of his disciples behinde him .

Wee had well hoped that the corrupt seed which that Ibid. enemy of God , Arminius , did sow amongst you some few yeares since ( whose disciples and followers are yet too bold , and frrequent within your Dominions ) had giuen you a sufficient warning , afterwards to take beede of such infected persons , seeing your owne Countrey-men already diuided into factions vpon this occasion , a matter so opposite to vnitie ( which is indeed the onely prop and safety of your state next vnder God ) as of necessitie , it must by little and little bring you to vtter ruine , if wisely you doe not prouide against it ; and that i●… time . Thus while his Maiestie is an enemie to the enemies of Praedestination , he is a friend and protector to that Doctrine , whose enemies he doth oppose .

The Articles of Ireland agreed on in his Maiesties Articl . agreed on anno 1615. Raigne , cannot bee thought to containe any other Doctrine , but such as was approued by his Maiestie . In them we reade .

The cause mouing God to praedestinate to life , is not Num. 15. the fore-seeing of faith , or perseuerance , or good works , or of any thing which is in the person praedestinated ; but ONLY the good pleasure of good himselfe . For all things being ordained for the manifestation of his Glory , and his Glory being to appeare both in the workes of his Mercie , and of his Iustice , It seemed good to his heauenly wisdome , to chuse out a certaine number , towards whom hee would extend his vndeserued Mercy , leauing the rest to bee spectacles of his Iustice .

And that wee may yet more punctually know this Doctrine there allowed by Him , to bee verily his owne Doctrine , we reade thus from his owne Dictates .

God drawes by his effectuall Grace , out of that at Medit on the Lords prayer . tainted and corrupt masse , whom hee pleaseth for the worke of his Mercy , leauing the rest to their ▪ owne wayes which all leade to perdition .

Praedestination and Election dependeth not , vpon Conference at Hampt . Court . any Qualities , Actions , or Workes of Man , which bee mutable , but vpon God his eternall , and immutable Decree and Purpose .

THE DOCTRINE OF THE Church of England concerning Praedestination .

PRaedestination to life ▪ is the euerlasting purpose of Article 1●… . God , whereby before the foundation of the world was laid , hee hath constantly decreed by his counsell secret to vs , to deliuer from curse and damnation those whom he hath chosen in Christ out of mankinde , and to bring , them by Christ vnto euerlasting saluation as vessels made to honour , wherefore they that be indued with so excellent a benefite of God , bee called according to Gods purpose , by his spirit working in due season , they through grace ▪ obey that calling , they be iustified freely , they be made sonnes of God by adoption , they be made like the image of his onely begotten Sonne Iesus Christ , they walke religiously in good workes , and at length by Gods mercie , they attaine ▪ to euerlasting Felicitie .

Vpon the Articles of the Church of England , Master Rogers Chaplaine to Arch-Bishop Ban●… ▪ See the Epistle ▪ Dedicatorie where hee affirmeth these propositions to be maintained by the Church of England . there is set forth an Analysis of these Articles , resoluing them into propositions ; which propositions he saith are maintained and approued ▪ by the authority of the Church of England : and this Analysis , vpon this Article of Praedestination thus inferreth .

Hereby is discouered the impiety of th●…se me●…●…hich thinke , that ▪ m●…n doth make himselfe eligible for the ●… . Proposition . kingdome of heauen . And that , God beheld in euery man whether he would vse his grace well , and beleeue the Gospell , or no , and as hee saw a man affected , so did praedestinate , chuse or refuse him .

But the Analysis it selfe plainely according to the Article rectifieth this disorder , and makes Iustification , Sanctification , and Glorification , to flow from Praedestination ; so that Praedestination depends not on them .

Diuers be the effects of Praedestination ; but chiefely 7. Proposition . it bringeth to the elect Iustification by Faith in this life , and in the life to come , Glorification ; alwayes a conformitie to the Image of the only begotten Sonne of God , both in suffering here , and inioying immortall glorie hereafter .

The heauenly wisedome of our Church in this point , is so fully and plainely expressed by her selfe , that shee needes not to bee iustified of her children , yet ex abundanti , I adde one or two Testimonies , but first admonishing the Reader to take notice of the Doctrine of the Church of Ireland , before set downe , and withall to beware that hee thinke not two Doctrines to bee taught in these Churches but one .

Before Augustines time , many great and worthy Doctor Field of the Church . lib. 3. cap. 9. Prelates and Doctors of the Church , not hauing occasion to enter into the exact handling of that p●…t of Christian Doctrine , did teach that men are Predestinate ▪ for the fore-sight of some things in themselues . And Augustine himselfe in the beginning of the conflicts with the Pelagians , was of opinion ; that at the least for the foresight of Faith , men are Elected to Eternall life , which afterward he disclaymed as false and erroneous , and taught that mans saluation dependeth on the efficacie of that grace which God giueth , and not his purpose of sauing vpon the incer●…tainty of mans will . This Doctrine of Augustine was receiued and confirmed in the Church against the Pelagians and Semi-pelagians .

Thus is our Doctrine the Doctrine of the Church , vpon aduise and due examination : the other Doctrine is the errour of those that had not duely entred into the exact handling of this point . Now to follow an errour , when the truth is vpon due tryall cleared and brought to light , brings that sentence to passe which Vincent . Li●…m . cap. 11. Lirmensis pronounceth . Absoluuntur Magistri , condemnantur discipuli . The Masters ▪ are freed , and the Schollers are condemned . For the one erred by infirmitie , and wanting the occasion of not-erring ; the others erre out of more wilfulnesse , and stumble in the day time , hauing a faire occasion of not-erring , of not-stumbling .

Doctor Fr: White Deane of Carlile acknowledgeth the Doctrine of St. Augustine , to bee the Doctrine of the Church of England , in these words .

Although our Tenet concerning Praedestination , bee no Reply to Fisher. pag. 275. other then Saint Austin and his Schollers maintained against the Pelagians .

Now Saint Austins opinion is presently to appeare in his owne words , as defore it hath beene shewed by Doctor Field . And in the point of Free-will we shall see that the most learned and iudicious King IAMES , yeelds this consent by name to the same Saint Augustine . Thus is there a perfect harmonie betweene this great King , the Church of England , and the Catholicke Church ; which that wee may more euidently see on the part of the Catholicke Church , behold here what shee teacheth by her chiefe Fathers , Doctors , and Teachers .

THE DOCTRINE OF THE Catholicke Church concerning Election or Praedestination , taught by the Fathers , and subscribed by Doctors and Schoole-men .

NVm putatis ( ô Viri ) nos unquam haec in Scripturis Iustin Martyr Dial ▪ cum Tryph. Iud. intelligere potuisse , &c. Doe you thinke ( O men ) that wee could euer haue vnderstood these things in the Scriptures , except wee had receiued grace by the will of God , who willed that wee should vnderstand these things ? of which grace you being destitute ( that is , the Iewes ) haue vnderstood none of them , that it might be fulfilled , which is taught by Moses : They haue prouoked me by strange Gods , &c. And I will prouoke them by that which is no Nation . Dialog. cum Tryph.

Nos elegit Deus , &c. And againe , God Elected vs , and was made manifest to them that sought him not . Behold , saith hee , I am the God of a Nation , which God anciently promised to Abraham , when hee told him that he should be the Father of many Nations .

Elegit Deus non natura , &c. God did Elect , not those Iraneu●… lib. ●… . cap. 34. that are better by nature , but those that are worse . Id. lib. 3. cap. 33.

Praedestina●…it Deus , &c. God Predestinated the first naturall man , that he should be saued by the spirituall man : And hee proues his saluation to be necessaey . Cap. 38.

Neque ad hoc pretijs aut ambitu , &c. Neither is there Cyprian 〈◊〉 Mors. need of money , industry , and mans hand , that mans chiefest dignitie or power , should be gotten by some excellent worke , but it is the free and ready gift of God . As freely as the Sunne shineth , the Fountaine watereth , the showre moystneth , so doth the heauenly Spirit Powre it selfe into vs .

Iacobus Apostolus docuis , &c. Iames the Apostle Athanaesius , Cent. Arrian . 4. hath taught : Of his owne will begate hee vs by the word of truth : therefore of all the regenerate , yea , and of all that by creation were generated , it is the will of God by the word of God that doth create , and regenerate whatsoeuer pleaseth him .

Quoniam animarum Medicus , &c. Because the Physitian Hillary in Psal. 48. of soules came not to call the iust but sinners to repentance , therefore hee ORDAINED , that whatsoeuer was worst in euery company , should bee soonest CALLED . The worst of all men that inhabite the earth , were the Heathen , and they are preferred first to be Called .

Non volentis , &c. Perseuerance is not in him that Ambrose in Psal. 118. Serm. 10. willeth , nor in him that runneth . For it is not in the power of man , but in God that sheweth Mercie , that thou shouldst be able to accomplish , that which thou hast begun .

Et si longe est à peccatoribus salus : &c. And againe . Though saluation befarre from the wicked , yet let 〈◊〉 . Serm. 20. no man despaire , because many bee the Mercies of God . Those that by their owne sinnes are perishing , by the Mercie of God are freed . I will haue mercie ( saith he ) on whom I will haue mercie . He hath appeared plainely to them that sought him not , he hath called those that fled from him .

Non eliguntur Paulus , &c. Paul and those which are Hierrme ad Ruffin . lib. 1. like him are not Elected , because they were holy and vnspotted , but they are Elected and Praedestinated , that in their liues afterward in good-workes and vertues , they might be holy and vnspotted .

But though before this time the Fathers had not clearely discouered , nor deliuered the Doctrine of Praedestination , it ought to be no preiudice to the Doctrine . For

What need is there , that we should bee driuen to Austin . de praedest . Sanct. cap. 14. search the workes of those who before this Haerisie ( viz. of Pelagius ) arose , had no necessitie to busie themselues in this question , so difficult to bee resolued : which yet surely they would haue done , if they had beene enforced to answer this kinde of men .

Yet he also sheweth that this Doctrine was euer ( at least impliedly ) in the faith of the Church .

Let him say , that the Church had not at all times De bono perseuer . cap. 23. in her Faith , the truth of this Praedestination and Grace , which now with more diligent care is defended against the new Haeretickes ; let him , I say , affirme this , that dares to say that shee did not at all times pray , or that she did not sincerely pray , both that vnbeleeuers might beleeue , or that beleeuers might perseuere .

His owne opinion is to be found in many of his works ; wherefore I onely produce one or two places for patternes .

De his quibus poenam seueritas iusta decreuerat , &c.

Out of those to whom the seueritie of Iustice adjudgeth De praedest & ▪ gra . cap. 13. punishment according to the vnexpressible Mercy of his secret dispensation , he chose out vessels which he might fit vnto Honour , both deliuering some from wrath to come by a free calling , and leauing other to the sentence of Iustice .

Miseretur scilicet magna bonitate , &c. Hee hath Enchirid. al Laurent ▪ cap. 99. Mercie with Goodnesse , hee hardneth without iniustice ; so that he that is freed may not boast of his merits , neither he that is damned may complaine of any thing but his merits . For Grace alone differenceth the Redeemed from the Lost , whom one common cause deriued from the roote , had vnited together in one masse of destruction .

Praedestinationem Dei nullus Catholicus , &c. The Praedestination Prosper ad capit ▪ Gall. capit . 1. of God no Catholicke doth deny . ▪ Now the faith of Praedestination is established by manifold authorities of the holy Scriptures , yet vnto it , it is not lawfull to ascribe , any of the sinnes of men , who came to their pronenesse vnto sinne , not by Gods creation , but by their first Fathers transgression . From the punishment whereof , no man is freed , but only by the grace of our Lord Iesus Christ ; prepared and Praedestinated in the eternall counsell of God , before the foundation of the world .

Piâ constantique doctrinâ abundanter probauit , ( Auggustinus ) Id. ad excerpt . Genis . Resp. ad . Dub. 9. &c. Augustine by a godly and constant Doctrine abundantly proued , that Praedestination was to be preached to the Church , in which Praedestination is the preparation of Grace ; and Grace is to be preached in which is the effect of Praedestination : and the fore-knowledge of God , wherein hee fore-knewe before all ages , on whom he would conferre his gifts . Of which preaching , whosoeuer is an impugner , he is a most open defender of Pelagian pride .

Imò nouerunt , non solùm Romanam , &c. They know Prosper ad Ruffin . that not only the Romane and Africane Church , and all the sonnes of promise , through all the parts of the world , doe agree with the Doctrine of this man ( Augustine ) as in the whole Faith , so in the confession of Grace .

In his Epistle to Possessor a bishop of Africke , seeking Homesda Bishop of Rome . counsell of him concerning the reading of the bookes of Faustus , That the Catholike Church doth maintaine the Doctrine of Saint Austine , and particularly name his writing to Hillarius and Prosper , in which the Doctrine of Free Praedestination is maintained and defended ▪

Haec si ita sunt vt haeretici iactitant , &c. If things Petrus Diaconus de incar . & gra . Christi . goe so as the Heretickes boast , then haue they comprehended the vnsearchable , and incomprehensible iudgements of God , &c. And the Scriptures deceaues vs which saith , that the iudgements of God are incomprehensible . But we beleeuing them to be incomprehensible doe affirme , that out of one masse of perdition , some are saued by the goodnesse and grace of God , and others are forsaken by his most iust and secret Iudgement .

Deus qui hominem condidit , &c. God who made man , Fulgentius de Incar . & gra . in fine . by his Praedestination fore-appointed to whom hee would giue the gift of illumination to beleeue ; and the gift of perseuerance to profit and persist , and the gift of glorification to raigne , who no otherwayes performed in Deed , than he hath ordained in his vnchangeable Will. The truth of which Praedestination by which the Apostle witnesseth , that we are Praedestinated in Christ before the foundations of the world ; if any man refuse to receaue with the beleife of the heart , or to speake with the confession of his mouth , if before the last day of this present life , hee doe not cast off the stubbornesse of his error , whereby he rebelleth against the true and liuing God , it is plaine that hee doth not pertaine to their number whom God in Christ freely chose , and Praedestinated before the foundation of the world .

Nemo ergo perscrutari appetat , &c. Let no man bee Gregory the great . Moral . in Iob , lib. 29. cap. 15. earnest to search why one is chosen , when another is reiected , or why one is reiected when another is chosen : because the face of the deepe is couered , and Saint Paul himselfe witnesseth , that his iudgements are vnsearchable , and his wayes past finding out .

There is a two fold Praedestination , either of the Isidore . Hispalensis . Seut . lib. 2. cap. 6 Elect vnto rest , or of the Reprobate vnto death . Both are done by the iudgement of God ; so that hee euer causeth the Elect to follow heauenly and inward things , and by forsaking the Reprobate , he suffereth them to follow earthly and outward things .

Beda expoundeth the ninth to the Romanes , in the sense and sentences of Saint Austin , and therefore concurreth in the same Doctrine of Praedestination .

Praedestinatio non solùm bo norum est , &c. Praedestination Anselme . de Concor . praesc . & pradest . is not only of good , but it may be said also of euill , as God is said to doe the euill which hee doth not , because he permits it . For he is said to harden a man when he doth not soften him , and to lead into tentation when he doth not deliuer . Therefore it is not vnfit that hee should thus Praedestinate , while he doth not amend euill men , nor their euill deeds . But yet he is said more specially to foreknow good things ; because in them , he makes that they be , and that they be good : but in the euill things he makes but their being , not the euill of their being .

Nonergo ideo misertus est Deus , &c. God did not Idem in Rom. 9. take mercie on Iacob , because hee willed and runned : but therefore Iacob willed and runned , because God had mercie on him . Let it be sufficient for thee who yet liuest by Faith , and not seeing perfectly , but knowing only in part , to know and beleeue that God doth saue none but by free Mercie , nor damne none but by most righteous Iustice . But why hee saues or not saues , this man rather than that man , let him search who will looke into the great depth of Gods iudgements , but withall let him take heed , that hee fall not downe head-long .

Ius meum voluntas est Iudicis . &c. My right is the Bernard . in Cant. Ser●… . 14. will of the Iudge . What more Iust for Merit ? What more rich for reward ? May not he doe what he will ? Mercie indeed is shewed to me , but to thee is done no iniurie . Take that which is thine , and goe thy way . If he haue Decreed to saue me also , why wilt thou destroy me ? Talke what thou wilt of thy Merits , extoll thy labours , the Mercie of God is better then life . P. Lombard o●… Master of Sentences ▪ lib. 1. Dist. 41 ▪ D.

Plegit eos quos voluit gratuitâ Misericordia , &c. God Elected whom he pleased by free Mercie , not because they would be faithfull , but that they might be faithfull . And hee gaue them grace , not because they were faithfull , but that they might bee . For the Apostle saith : ( 1 Cor. 7. ) I obtained Mercie , that I might bee faithfull . He saith not , because I was faithfull . Grace is indeed giuen to the faithfull , but it is also giuen first that he may be faithfull . So also he reprobated whom he pleased , not for any future merits , yet by a most true Iustice , though hidden from our eyes .

Manifestum est , quòd id quod est gratiae , &c. It is manifest Thomas Aquina●… . part. 1. q. 23. art. 5. that Grace is an effect of Praedestination , and that cannot bee put as a cause of Praedestiuation , which is shut vp vnder Predestination . God would shew his goodnesse on some whom he Praedestinated in sparing them by way of Mercie ; and on those whom hee Reprobateth in punishing by way of Iustice . And this is the reason why he chuseth some , and reprobateth others . But why hee chuseth these vnto glory , and reprobateth those , there is no reason to be giuen but the will of God .

Non est talis causa prohibens , &c. There is no such Bradwarden the profound . De Causa Dei . lib. 1. cap. 39. cause , either forbidding the will of God , or causing it , by which an answer may be giuen , why hee loued this man , or hated that man .

Vocetur Praedestinatio bonorum , &c. Let the Praedestination Id ▪ lib. 2. cap. 45. of the good bee absolutely called Praedestination ; and the Praedestination of the euill , Reprobation . And then Praedestination may be thus described : Praedestination is an euerlasting fore ▪ appointment of finall Grace in the way , and euerlasting happinesse in the Countrey ( or home ) to the reasonable creature , by the will of God .

Hic quart●… concludit , quod vtramque , &c. Hee concludes , Gorran in Rom. 9. that both Election and Reprobation , dependeth on Gods good pleasure , saying , Therefore hee hath Mercy on whom he will , &c. Because freely hee hath loued Iacob , and reiected Esau , hee hath Mercie on whom hee will by giuing Grace ; and hee hardneth whom hee will , not by imparting wickednesse , but by not giuing Grace . Whereupon Saint Austin : As the Sunne in departing farre from the earth , doth harden Ice , not by imparting coldnesse , but by not giuing heate .

Ago sum qui cunctos condidi Sanctos , &c. I am hee Thomas Campensis de Imit . Christi . lib. 2. cap. 63. that made all Saints . I gaue them Grace . I bestowed glorie . I know all their good workes . I preuented them in the blessings of my sweetnesse . I fore knew my beloued before all ages . I Elected them out of the world , and they did not prae-elect mee . I called them by Grace . I drew them by Mercy . I led them through manifold tentations . I powred into them glorious consolations I gaue them perseuerance , &c. I am to be blessed and honoured in them all , whom I haue so highly glorified and Praedestinated without any foregoing good workes of their owne .

Gratia Praedestination is in divinis literis , &c. The Cassander end●… in the end of this Doctrine . C●…nsult . Art. 18. Grace of Praedestination is so greatly commended in the word of God , and Ecclesiasticall writers , That those who are indued with Faith in Christ , and with good workes springing from that Faith , may not ascribe these things to themselues , but vnto God , and to the Grace of his diuine Praedestination , and Flection , and so may glory in the Lord , and not in themselues .

The Doctrine of King IAMES , concerning Free-Will , and effectuall Grace .

THe only way for enabling vs to doe it ( viz. the will Medit on the Lorde prayer . of God ) is by our earnest prayer to God , that he will enable vs to doe it , according to that of Saint Augustine , Da Domine quod iubes , & iube quod vis .

And lead vs not into Tentation ) the Arminians cannot Ibid. but mislike the frame of this petition , for I am sure they would haue it , And suffer vs not to be led into tentation , &c. Saint Augustine is the best decider of this question , to whom I remit me .

The Reader is referred in the margent to Saint Augustine thus :

Aug: de Praedestinatione Sanctorum , De dono perseuerantiae contra Pelagianos & passim alibi . Now Saint Augustines Doctrine of Free-will is shortly to follow .

Our next generall petition is , That his Kingdome may Ibid. come , &c. That in the meanetime , his will may bee done on earth , as it is in Heauen ; The effect , which the Kingdome of Heauen in this Earth will produce .

The nature of man , through the transgression of our Declar. against Vorstius . first parents , hath lost Free-will , and retayneth not now any shadow thereof , sauing an inclination to euill , those only excepted whom God of his meere Grace hath sanctified , and purged from this Originall Leprosie .

It sufficeth vs to know that Adam by his fall lost his Meditation on the Lord ▪ prayer . Free-will , both to himselfe , and all his posteritie , so as the best of vs all hath not one good thought in him , except it come from God , who drawes by his effectuall Grace , out of that attaynted and corrupt masse , whom hee pleaseth , for the worke of his Mercie .

The Doctrine of the Church of England concerning Free-will .

THe condition of man after the fall of Adam is such , Article 10. that hee cannot turne and prepare himselfe , by his owne naturall strength , and good workes , to Faith and calling vpon God . Wherefore wee haue no power to doe good workes pleasant and acceptable to God , without the grace of Godby Christ preuenting vs , that wee may haue a good will , and working with vs when wee haue that good will .

Here wee see first , the seruitude of the Will vnder sinne in the state of naturall corruption . There is an impossibilitie of turning and preparing by naturall strength ; and secondly the power of Grace on the Will in conuerting it ; the Grace of God by Christ , doth so effectually preuent vs , that it makes vs to haue a good will .

And as the Church teacheth vs this Doctrine , by Articles , so doth shee also teach and confirme it by practice . For in her Liturgie shee plainely acknowledgeth , both the slauery of the Will vnder sinne , and the effectuall power of grace on the Will . Concerning the bondage of the Will vnder sinne , it is said in a Collect : The frailtie of man without thee , cannot but fall . And in the Catechisme . Know this that thou are not able to doe these these things of thy selfe , nor to walke in the Commandements of God , and to serue him , without his speciall Grace .

And concerning the efficacie of Gods grace on the Will in turning and changing it , the Church directly makes it the foundation and ground-worke of diuers prayers : yea , in expresse tearmes she acknowledgeth Gods effectuall power on the Will to bee the ground of a prayer for the King . Almightie and euerlasting God , wee be taught by thy holy word , that the hearts of Kings are in thy Rule and Gouernance , and that thou dost dispose and turne them , as it seemeth best to thy godly wisdome . In which words Gods effectuall power on the Will is laid as the ground , and now see the prayer built vpon it , which is of the same substance .

Wee beseech thee so to dispose and gouerne the heart of our most gracious King and Gouernor , that in all his Thoughts , Words , and Workes , hee may euer seeke thy Honour and Glory . There is also another for the King in the Letany , That God would so replenish him with the Grace of his Spirit , that hee may alway incline to his Will and walke in his Way .

In which prayers , our Chur●…h both obeyeth the Scripture , and performeth her dutie : but on the other side it is considerable , whether that Doctrine bee not a kinde of Betraying and Disloyalty , that denies these prayers , by denying the effectuall power of God on the will of man . For how can he pray for the efficacy of Gods power on the will of his Soueraigne , that beleeues no such efficacie of Gods power to be at all on the Will ?

Againe , the efficacie of Grace is yet more generally acknowledged by our Church , as wee may see in these patternes taken out of her Liturgy . By thy speciall Grace preventing vs , thou dost put into our mindes good desires . Againe , Lord wee pray thee that thy Grace may preuent and follow vs , and MAKE vs continually to be giuen to all good workes . And againe , O God forasmuch as without thee , wee are not able to please thee , grant the working of thy mercy may in all things direct and rule our Hearts . But omitting diuers others , I adde these following , to shew that the efficacie of Grace , doth not onely moue our wills to good , but establisheth vs in goodnesse . Giue vs grace that we be not like children , carried away with euery blast of vaine doctrine , but firmely to be established in the truth of the holy Gospell . ( To which prayer in these times especially it will not be amisse to say Amen . ) Againe , Almighty God which doest MAKE the mindes of all faithfull men to bee of one Will , grant vnto thy people that they may loue the things , which thou commandest , and desire that which thou doest promise , that among the sundry , and manifold changes of the world , our hearts may surely there be fixed where as true Ioyes are to be found .

To conclude , the Letany is a president of diuers patternes ; one while praying for the King , That his heart may be ruled in the Faith , feare , and loue of God : and another while , That the Church may be ruled and gouerned vniversally in the righs way . And againe , that God will bring into the way of truth all such as haue erred , and are deceiued . Now these prayers while they begge of God , that good desires may bee put into the heart , that hearts may bee disposed and turned by God , &c. they doe plainely acknowledge the efficacy of Gods grace on the wills and hearts of men . For when they begge that Gods Grace may worke such effects ; they acknowledge such effects to be the proper and kindly workes of Gods Grace .

THE DOCTRINE OF THE Catholicke Church concerning FreeWill , and Gods effectuall Grace .

PErdidit nos liber a Voluntas , &c. Free-will hath vndone Tatianus Assirius . Orat. Co●…t . Gentes . vs ; and we who were Free , are now brought into bondage , and sold by sinne .

Spiritus Sanctus assu●…scit , &c. The Holy Spirit vseth Ireneus , lib. 3. cap. 19. to dwell in Man-kinde , and to dwell with Men , WORKING the will of God in them .

Quando rogamus ne in tentationem veniamus , &c. Cyprian de Orat. Dom. When wee pray that we doe not goe into Tentation , we are admonished of our owne infirmitie and weaknesse by this prayer ; lest any man should insolently extoll himselfe , lest any man should proudly , and arrogantly ascribe any thing to himselfe , &c.

Dei est , inquam , Dei omne quod possumus ; inde viuimus , inde pollemus , &c. Idem epist ▪ prima .

It is Gods , I say , it is Gods , All that wee can doe : Id epist. 1. thence we liue , and thence is our strength .

Retributione bonitatis ac pietatis paternae , &c. The Id. epist. 77. Lord by the Retribution of his goodnesse , and Fatherly kindenes , rewardeth in vs , that which himselfe hath wrought , and honoureth that which himselfe hath perfected . For it is of Him , that we overcome , and that the enemie being subdued , we doe attaine to the victorie of a most mightie combate .

Quicquid à nobisrectè geritur , &c. Wee must take Basil de vi●… . Solit ▪ cap. 17. heed , that whatsoeuer is well done of vs , our soule doe ascribe the causes of our vertue vnto the Lord , ascribing NOTHING to our owne POWER .

Vt decor animae fiat , & efficax , &c. That there may ●…l . in Psa. 29. be Beautie in the Soule , and a power effectuall vnto those things that are necessary , there is need of Divine Grace .

Anima omnis humana , maligno seruitutis iugo , &c. Id. in Psal. 4●… . Every Soule of man is subiect to the miserable yoke of bondage , vnder the common Enemie of mankinde , and being deprived of the Freedome of her Maker , she is carried away captiue , by reason of sinne .

Quaniam igitur humana natura à boni iudicio fraude Gregorius Nyllenus de Orat. Dou●…ica . inducta aberrauit , &c. Because humane nature , being seduced by subtiltie , erred from the true iudging of good , and inclined our Will to the contrary , all mischiefe inuaded the life of man , and brought it into the power thereof , &c. Because we were incompassed and inthralled by this tyrannie , being brought into bondage of death by the incursions of our affections and perturbations as it were by certaine executioners and enemies , therefore doe wee rightly pray , That the Kingdome of God may come vpon vs . For wee cannot otherwise put off , nor avoide , the wicked Power of corruption , vnlesse the quickning power in steed thereof doe get dominion in vs . If then we doe pray , that the Kingdome may come vpon vs , by the force of these words wee doe begge ; Let me be freed from corruption , let me be deliuered from death , let me bee loosed from the bands of sinne , that death reigne no longer ouer me , that the tyrannie of sinne and wickednesse , be no longer effectuall against vs .

Libertatem suique potestatem ac propriam voluntatè , &c. Id. ib. Man changed the freedome , & power of himselfe , and his own Will , with the heauy and noysome slauery of sinne .

Q●… Christum f●…quitur , &c. Hee that followeth 〈◊〉〈◊〉〈◊〉〈◊〉 . Christ , if he be asked why hee would be a Christian , he may answer , because it was my Will. Which when he saith , he doth not denie , that it was Gods Will also ▪ For the Will of man is prepared ▪ of God , it is Gods grace , which causeth that God is worshipped of a Saint .

Quando dicit , Nemo potest venire me , &c. When he Hierome adr . Pelag. 3. saith , No man can come vnto mee , he breaketh the proud freedome of Will ; which if it would goe vnto Christ , vnlesse that bee done which followeth , ( Except my heauenly Father draw him ) it shall will in vaine ▪ and striue in vaine . And this is also to be noted , That he which is drawne , doth not runne of his owne accord , but is brought , either drawing backe , and slowe ; or vnwilling .

Libero arbitrio malè vtens homo , &c. Man abusing Augustine , Encher . ad Laurent . cap. 30. Free-will , lost both it and himselfe . For as hee that kills himselfe , kills himselfe by life , yet by killing himselfe comes not to liue ; neither can raise himselfe vp againe , when hee hath killed himselfe : so likewise when by Free-will sinne was committed , sinne ouercomming , Free-will it selfe was lost : for of whom a man is ouercome , to him hee is in bondage . This is verily the sentence of the Apostle Peter : which being true , what can be the liberty of a bond-slaue , but onely a delight in sinning ? Hee serueth God freely , who willingly doth the will of his Lord . And by the same reason hee is free vnto sinne , that is the seruant of sinne . Wherefore he shall not be free vnto Righteousnesse , except being freed from sinne , hee begin to be the seruant of Righteousnesse .

Et si homines 〈◊〉 bona , q●…pertinem , &c. Although Idem ▪ de Pr●…dest . Sanct●… cap. 10. men doe those good things which belong to the worship of God ; it is Gods doing that they doe what he commanded . Therefore these things are commanded to vs , and yet are shewed to be the gifts of God , that it may be vnderstood , that they are our workes , yet God worketh that we doe worke them .

Tantum quippe Spiri●… Sancto accenditur voluntas ▪ &c. Their will is so much kindled with the Holy Ghost , Ide●…do correp. & gra . cap. 12. that therefore they are able to worke because they will ; and therefore they will , because God worketh that they will .

Plenissimê declaratur omnia , &c. It is most fully declared , Prosper de voc. gent. lib. 1. cap. 9. that all things which pertaine to the obtaining of life etenall , without Gods grace , can neither bee begun , increased , or perfected ; and any election , that boasteth of Free-will , that sentence of the Apostle doth most invincibly withstand , when he saith , who hath discerned thee ?

Si quis vt à peccato purgemur , &c. If any man do●… 〈◊〉 Councell cap. 4. affirme , that our Will doth seeke God , that wee may be purged from sinne , and doth not confesse that by the infusion of the Holy Ghost , and his working in vs , it is wrought that wee should Will to bee purged , he resisteth the Holy Ghost , saying by Salomon : The Will is prepared of the Lord ; and he resisteth the Apostles wholesome teaching : It is God that worketh in vs , both to Will and to doe , of his good pleasure .

Quoties bona agin●…s , De●…s in nobis &c. As often as Ibid 9. we doe any good workes , God in vs , and with vs , worketh that we worke .

〈◊〉〈◊〉 peccati , nunc s●…rvus Iustiti●… , &c. Yee were before the seruants of sinne , now the seruants 〈◊〉 . Scem ▪ 1 14. of righteousnesse , &c , Sinne before falsly said that thou wast a free-man ▪ when it held thee a wretched bond-man . But Grace no●… calleth thee a seruant , whom truly to make free , shee hath adopted to bee a sonne of God .

Quid enim aliud potuit , &c. What can bee borne of Petrus Diaconus de Incar . & gra . cap. 6. a seruant but a seruant ? For Adam did not beget sons when he was a free-man , but when hee was a seruant of sinne . Therefore as euery man is of him , so euery man is by him the seruant of sinne .

Regnante peccato habet liberum arbitrium , sed liberum Fulgentius de Incar . de gra ▪ cap. 19. fine Deo , &c. When sinne raigneth , man hath Free-will , but free without God , and therefore miserably , and slauishly free , because not made free , by the free gift of Gods Mercie . This the Apostle doth euidently insinuate , saying : When yee were the seruants of sinne , yee were free vnto Righteousnesse . Therefore hee cannot be the seruant of Righteousnesse , which is free vnto Righteousnesse , because as long as hee is the seruant of sinne , he is not found fit to serue any thing else but sinne . From this slauery of sinne no man is made free , but he that is freed by the Grace of Christ our deliuerer ; that so being freed from sinne , he may become the seruant of God .

Ipso fatit vt faciamus , &c. God worketh that wee Id. de praedest . ad Meximum lib. 1. worke , by whose working in vs ▪ all the good that wee doe , is wrought . Of whom it is said to the Hebrews : Let him make you perfect in euery good worke , working in you that which is pleasing in his sight .

Ad indignam mente veniens Deus , &c. God comming to an vnworthy soule , makes her worthy by comming Greg. Mag. 〈◊〉〈◊〉 ▪ 〈◊〉 . ●… . cap. 22. to her ; and worketh in her those workes which hee may reward ▪ though hee found NOTHING in her but that which he might punish .

Profectus hominis Dei d●…numest , &c. The profiting Isidore Hispal . Sent. lib. 2. cap 5. of man is the gift of God . Neither can any man bee amended of himselfe , but of the Lord . For man hath not any thing of his owne that is good , whose way is not his owne , as the Prophet witnesseth : I know Lord that the way of man is not his owne .

Aguntur Spiritu Dei , vt & ipsi , &c. Men are actuated Anselme in Rom. 8. by the Spirit of God , that they may act that which is to bee done , and when they haue done it , they may giue thankes , to Him by whom they were actuated . For the Spirit of God which actuateth them , is both their leader and helper in their actions .

Verba non sunt mea , sed Apostoli , &c. They are not Bernard de lib. arb. & gra . my words but the Apostles , who attributes all the good that may possibly be , vnto God , and not to his owne Will ; euen to thinke , to will , and to doe . If then God worketh these three things in vs , ( that is , to thinke good , to will it , and to performe it ) he worketh in vs , the first indeed without vs , the second with vs , and the third by vs . For by sending in a good thought he preuenteth vs ; by changing our wicked Will , hee ioynes it to him by consent , and by giuing power to our consent , this inward WORKER , shewes himselfe outwardly in our manifest worke .

Post peccatum ante reparationem , &c. After sinne , and ●… . Lombard . lib. 2 dist. 25 Ex Hug. de S. Vict. before the restoring of Grace ; the Will is oppressed , and ouercome of concupiscence , and is weake in euill , and hath no grace in good , and therefore it can sinne , and it cannot chuse but sinne , and that damnably .

Operans Gracia , est quae praeuenit , &c. Working , ( or Id. lib. 2. dist. 26. ●… . operating ) Grace is that which preuenteth the good Will : For by it the Will of man is freed , and prepared , that it may bee good , and that effectually it may will good . But cooperating Grace followeth the Will when it is good , in helping it .

Gracia Dei mecum ostendit vt spepo , quòd ipsa est causa Bradwarden de causa . Dei . lib. 1. cap. 40. efficiens , &c. The Grace of God with mee , I hope will shew , that Grace is properly the efficient cause of euery good act : I meane Grace freely giuen , which is an habite poured into the soule freely by God . Vertue , and chiefly the chiefest vertue , Grace of Charity is no selfe EFFECTVALL than Vice . But Vice effecteth euill acts , wherefore Grace or Charity effecteth good acts . And that I may say nothing of vices , morally gotten , who doth not know , who doth not feele , what acts one Radicall vice effecteth , that law of the members , that tyrant of nature , that source of sinne , Concupisence , or the lustfullnesse of our flesh , which also the Doctors often call Originall sinne ? A witnesse hereof is experience , too common , too forceable . A witnesse also is the Apostle , when hee saith , I am carnall , sold vnder sinne , for what I doe , I allow not . For I doe not that which I would , but that which I hate that I doe . Seeing then that lust is so violent , so effectuall , so manifoldly actuous , how doth Charity represse , diminish , and ouercome it , if she doe nothing at all , if she moue nothing at all , if shee be altogether idle ?

Qua Gratia non noua Voluntas creatur , &c. By which Grace , there is not created a new will , neither is the Cassander Consul●… ▪ Art , 18●… will inforced being vnwilling , but the will being sicke is healed , being depraued , is rectified ; and is changed from euill into good . And by an inward kinde of motion is drawne , that of vnwilling it may become willing , and may freely consent to the Diuine calling ; and afterward the same Grace cooperating , it may obey the will of God , and by the same Grace perseuering in good workes , may also through the same Grace enter into the inheritance of the heauenly Kingdome . This Doctrine of the Grace of God and Free-will the sounder Schoole ▪ men strongly defended against the Pelagians , among whom was Thomas Brauarden ( or Bradwarden ) called in his time the profound Doctor , who wrote an excellent worke ( which he calleth a summe ) against Pelagianisme , increasing in his dayes . And how much many of them did attribute to Grace , Bonauenture alone may testifie : This ( saith he ) is the dutie of godly mindes , that they attribute nothing to themselues , but all to the grace of God , wherein how much soeuer a man doth giue to the Grace of God , hee shall not depart from pietie , though by giuing much to the Grace of God , hee take away something from the power of Nature , or Free-will ; But when something is taken away from the Grace of God ; and that is giuen to Nature which belongs to Grace , there may be danger .

THE DOCTRINE OF King IAMES , concerning the Certaintie of Saluation , and against the Apostacy , or falling away of the Saints ▪

ABout the same time one Be●…tius a Scholler of the late Declar. against Vorstiue . Arminius ( who was the first in our Age that infected Leyden with herisie ▪ ) was so impudent , as to send a letter vnto the Arch-bishop of Canterbury , with a booke intit●…led de Apostasia Sanctorum . And not thinking it sufficient to auow the sending of such a booke ( the Title whereof onely were enough to make it worthy the fire ) hee was moreouer so shamelesse ▪ as to maintaine in his letter to the Arch ▪ bishop , that the Doctrine contained in his booke , was agreeable with the Doctrine of the Church of England . Let the Church of Christ then iudge , whether it was not high time for Vs to bestirre Our selues , when at this Gangrene had not only taken hold amongst Our neerest Neighbours , so ●… Non solùm paries proximus iam ardebat , not onely the next house was on fire , but did also beg in to creege into the bowels of Our owne Kingdome .

It is true , that it was Our hard hap not to heare ▪ of this Arminius before hee was dead , and that all the Reformed Churches of Germanie had with open mouth complained of him . But as soone as Wee vnderstood of that distraction in your State , which after his death hoc left behinde him , Wee did not faile ( taking the opportunitie when your last extraordinary Ambassadors were here with Vs ) to vse some such speaches vnto them concerning this matter , as We thought fittest for the good of your State , and which Wee doubt not but they haue faithfully reported vnto you . For what need Wee make any question of the A●…gancy of these Hereticks , or rather ▪ Atheisticall Sectaries 〈◊〉 you , when one of them at this present remaining in your Towne of Leyden , hath not onely presumed to publish of late , a blasphemous booke of the Apostasie of the Saints , but hath besides beene so impudent as to send the other day a copie thereof as a g●…odly present to our Arch-bishop of Canterbury , together with a letter wherein hee is not ashamed ( as also in his booke ) to lye so grossely , as to 〈◊〉 that his Heresies contained in the said booke , are agreeable with the Religion , and profession of the Church of England . For these respects therefore haue wee cause enough very hartily to request you , to roote out with speed , those Heresies and Schismes , which are beginning to bud forth amongst you , which if you suffer to haue the Reynes any longer , you cannot expect any other issue thereof , then the curse of God , infamy throughout all the Reformed Churches , and a perpetuall rent and distraction in the whole Body of your State .

His Maiestie doth exhort you , seeing you haue heretofore ●…id . taken Armes for the libertie of your Consciences , and haue so much indured in a violent and bloudie warre , the space of fortie yeeres for the profession of the Gospell , that now hauing gotten the vpper hand of your miseries , you would not suffer the followers of Arminius to make your actions an example for them to proclaime to the world , that wicked Doctrine of the Apostasie of the Saints .

It is all worthy of deepe consideration ; and among , ( if not aboue ) the rest . 1. The opinion that this great and wise King had of this Doctrine of The Apostasie of the Saints . Hee saith of a booke so intituled ; The Title ●…re enough to make it worthy the fire . And he call●… him Hereticke and 〈◊〉〈◊〉〈◊〉 that published this booke . The booke also Hee termeth , A 〈◊〉〈◊〉 of the Apostasie of the Saint●… . And by his Ambassadour He calls it , That wicked Doctrine of the Apostasie of the Saints . 2. What agreement this booke and Doctrine had with the Doctrine of the Church of England . Here of the King saith , Hee was shamelesse to maintaine in his letter to the Arch bishop , that the Doctrine contained in his booke was agreeable with the Doctrine of the Church of England . And againe , A letter wherein he is not ashamed ( as also in his booke ) to lye so grossely , as to auow that his Heresies contained in the said booke , are agreeable with the Religion and profession of our Church of England . 3. The dangers that arise from this kinde of Doctrine . Arminius left behinde him a distraction in the State , And , you cannot expect any other issue thereof , then the curse of God , infamy throughout all Reformed Churches , and a perpetuall rent and distraction in the whole Body of your State . 4. The councell that was both taken and giuen hereupon . It was high time to bestirre our selues , when as this Gangreene , had not onely taken hold on our neerest Neighbours , but did also begin to creepe into the bowels of Our owne Kingdome . And , For these respects therefore haue Wee cause enough , very hartily to request you , to root out with speed these Heresies , and Schismes , which are beginning to bud forth amongst you .

I may adde hereunto the Doctrine of the Articles of the Church of Ireland , which fitly may here be inserted , as both looking to King Iames , vnder whose Authority and protection it came forth , and was maintained , and looking to the Doctrine of the Church of England , since it were an intollerable and impudent iniury , to the wisdome and religious knowledge of those times , to say that betweene them there was not a harmonie .

All Gods elect , are in their time inseparably vnited vnto Article of Ireland : Num. 33. Christ , by the effectuall and vitall influence of the Holy Ghost , deriued from Him , as from the Head , vnto euery true member of his Mysticall Body .

A true , liuely , iustifying Faith , and the sanctifying Num. 38. Spirit of God , is not extinguished , nor vanisheth away in the Regenerate , either finally , or totally .

THE DOCTRINE OF THE Church of England , for Certaintie of Saluation .

THe Church of England teacheth the certaintie of Saluation , and she hath done it so constantly and and generally , that it will be very hard to produce any one of her Sonnes , that durst ( before very late dayes ) to affirme and defend to the contrary , by any publike worke and writing . Shee hath taught this Certaintie by her owne Articles : Shee hath re-enforced it by an exposition of Her Articles , it hath beene explained and enlarged , by Articles of Lambeth , it hath beene taught by Her most eminent Sonnes , the Reverend Fathers the Bishops of this Church , and the Professors of Divinitie , who are trusted by her , to deliver her true thoughts , and Tenents in Divinitie to her children . And wee see that it hath also beene sealed vp and settled in Articles of the Church of Ireland , betweene which Church , and the Church of England , to make a contraritie and opposition is a thing of extreame danger and absurditie .

And first for her owne Articles . In the Article of Praedestination , our Church teacheth the Certaintie of Saluation diuers wayes . One way , by making Saluation to depend on such a constant and sure Election , that it bringeth the Elect constantly to Salvation . A constant Decree of Election , brings the Saints constantly & assuredly through the way of Saluation , vnto the wayes end , even Salvation it selfe . This constant bringing of the Elect to Saluation , wee may finde in these words .

God hath constantly Decreed by his Counsell secret to Article . 17. vs , to deliuer from Curse and damnation , those whom hee hath chosen in Christ out of Man-kinde , and to bring them by Christ to euerlasting Saluation .

From hence is it plaine and easie to argue .

Those whom God hath constantly Decreed to bring to Salvation , they are constantly and certainly brought to Saluation .

But here God hath constantly Decreed to bring his Elect to Saluation .

Therefore the Elect of God are constantly and certainely brought to Saluation .

And that this bringing to Salvation , is not in the wayes end only , but in the way it selfe , the particulars by which the Elect are brought to Salvation plainly shew , which are to follow in the next consideration . But here by the way , let vs note , that this bringing to Salvation , by a constant and certaine Decree , carries with it a certaine , and assured Salvation , even by the confession of the Enemies of it . For in this very respect , because it induceth a certaine and constant Salvation , they reiect it ; as that which crosseth their inconstancie and mutabilitie of Salvation . This Doctrine of certaintie crosseth their doctrine of Incertaintie , and therefore their doctrine of incertaintie , crosseth and reiecteth this doctrine of Certainty . For well they know that it must be a certaine Saluation , which is wrought and brought to passe by a constant and absolute Decree of Election . Therefore to plant this Apostacie , and that men though Elected , may haue leaue to fall from Saluation if they will , they make an Election , which follow●…th a man , vpon the condition of his sore-seene perseverance . So that as in the doctrine of our Church , a constant Decree of Election , constantly bringing to Salvation must needs withall giue a finall perseverance in the state of grace , their Doctrine not enduring this constant perseuerance and saluation , issuing from a constant Decree of Election , haue deuised an Election that waites vpon man , to see whether hee will giue to himselfe finall perseuerance , by his owne Free-will . An Election by which no man is actually Elected vntill hee be no man , that is , vntill hee be parted the soule from the body . But ( as I said before ) our Doctrine may be knowne to be a Doctrine of Certaintie , that doth oppose and reiect this falling away , because the fallers away doe oppose and reiect it , there being indeed an incompatibility betweene , a constant Decree , that brings men constantly to Saluation ; and a dependant and contingent Decree , that waites on mans vncertaine Will , to see whether his will will finally perseuer , and so bring his owner to Election .

A second way , by which our Church teacheth the certaintie of Saluation in this Article is this ; Because shee sayeth the same grounds that St. Paul doth , when hee planteth and buildeth a certaintie of Saluation . Yea , shee almost vseth the same words . Saint Paul , first in a generall sheweth that there is a constant and vninterrupted progresse of good and happinesse to the Saints that loue God , and are called of his purpose . This generall hee makes good by particulars ; for hee bringeth them in as proofes of the generall . Therefore hee begins with the word , For : For whom her did fore-know , hee also did praedestinate to bee made like to the Image of his Sonne , whom hee did praedestinate them he also glorified . Behold , the Apostle hath made good his generall by these particulars . His generall of the constant good and happinesse of the Saints , is proued by these particulars , because God from his first fore-knowing or taking notice of them , neuer leaues doing them good from one degree of good to another , vntill hee hath brought them to eternall glory and blessednesse . So that this place is no other but a proofe of the constant and vndefeasable happinesse of the Saints . Now let vs see how our Church doth paralell this Doctrine of Saint Paul with the Doctrine of her Article . Our Church first in the generall teacherh , that God by his constant Decree bringeth his Elect to Saluation ; And then shee also descends to particulars in the like manner . Wherefore they which be indued with so excellent a benefit of God , be ●…alled according to Gods purpose , by his Spirit working in due season ; they through grace obey the calling ; they hee iustified freely ; they be made sonnes of God by Adoption , they be made like the Image of his only begotten Sonne Iesus Christ ; they walke religiously in good workes , and at length by Gods mercy they attaine to euerlasting felicitie . Behold here also the particulers , by which that generall bringing to Saluation is perfited , so that to ioyne both together ; The businesse of Saint Paul and our Church is both one , or rather the purpose and businesse of Saint Paul is the purpose of our Church , euen to shew that the Saints and Elect are constantly and infallibly brought to Saluation and happinesse by Gods loue and Election . And indeed there is such a continued , and indissoluble chaine beginning in Gods purpose and Decree , and not ceasing vntill it bring the Saints to Gods to be glorified , that there is no roome , nor gappe for this full and finall Apostasie to breake in , and interpose it selfe .

And that wee may be yet more sure , that this place of Saint Paul , did intend this very thing to proue the infallible , stedfast , and perpetuall blessednesse of the Saints ; as before it hath appeared , both by his generall position at his entrance , & after by the particulars in his progresse , so it may also most fully appeare , and strongly ( for a three-fold cord cannot be broken ) by the vse that he makes in his egresse . It were too much to stand vpon each particular of his inference and application : I will take notice of a few . First , he triumphs like a conqueror , beholding the safetie and assured victory of the Saints : What shall wee then say to these things ? If God be for vs , who can bee against vs ? God is for the Saints all the way from the first foreknowledge , vnto the finall glory , what Arminius or Bertius can make any Apostacy to be against vs , when God is throughly for vs . God being stedfast with vs from Election to glorification , no interloper can come in with intercision to cut off and put a sunder this continued chaine of happinesse , which God hath ioynd together and guardeth all the way . And that yet more plainly you may see that this was St. Pauls very meaning and purpose , behold it in his owne words , Who shall seperate vs from the loue of Christ ? See here a challenge sent to the whole world , for hee defieth any thing that would seeme to seperate Gods beloued from the loue of God . Wherefore let the Arminians take heed how they come within Saint Pauls defiance . For the truth is , they doe vndertake to accept Saint Pauls challenge , and giue an answer to his question ; for when Saint Paul saith , Who shall seperate vs from the loue of Christ ? They answer , that there are many things that may seperate Saints from ●…he loue of Christ . But let them take heed how they make St. Paul their aduersary . For it concernes them neerely to agree with this aduersarie while they are in the way lest their aduersary deliuer them to the iudge , &c.

Neither is Saint Paul contented to defie their Apostacy & separation only by way of a question in generall termes , but he passeth on to particulars and most weightie ones , which ( if any ) might cause an Apostacy and separation of Saints from the loue of God . But both these particulars he denyeth to bee able to separate , yea , generally all or any creature hee denyeth to bee able to separate vs from the loue of God in Christ Iesus . Here also I will spare to insist on euery particular ; but I desire the Reader to consider of ●… few of them which I thinke include all other , if the rule be true , that the greater includes the lesse . First ▪ Life and Death cannot separate vs . Now the Author of Apostacy himselfe could say , Skin for ●…kin , and all Iob. 24. that a man hath will he give for his life . Touch therefore his bone and his flesh , and hee will curse thee to thy face . But both the example of Iob and the Doctrine of Saint Paul shew that death , nor paine doe not separate the Saints from the loue of God . For Iob will trust in God though hee kill him ; and Paul saith , That in all thos●… things wee are more then conquerors . Now if this maximum terribilium cannot separate the Saints from the loue of God , what can lesser terrors doe ? surely they can separate lesse .

But here by the way , let me giue a note of instruction , or at least remembrance , to the Doctors of Apostacy , that in this case of Iob and other Saints , of whom S. Paul speaketh , it is God that loued vs who makes vs to conquer , and not our owne Free-will : for certainly , if God did not hold vs by his loue , but wee held him only , there were quickly an end of the businesse ; death and many things else would separate vs from the loue of God . Especially if among those many things , wee take notice of those that follow : Angels , Principalities and Powers . These are the mightiest creatures of all , and yet these cannot separate vs from the loue of God . Now if these that excell in power cannot separate vs , how can any lesser , and inferior powers separate vs ? But here also wee must carefully and humbly acknowledge , that we haue no defence , safetie and securitie against these mighty powers , but the preuailing power of God , which assisteth those whom he loueth , and makes them conquerors , For these are the sonnes of Anah , of whom it is said , who can stand against the Sonnes of Anah . This is the strong man whom none can binde but one that is stronger then hee . And indeed this is the very cause of our ouer comming if we beleeue S. Iohn , Because 1 Ioh. 4. ●… . hee that is in vs , is greater then hee that is in the world . Therefore Gods constant loue is still to bee lookt vnto , as the only cause of our safetie , which keepes our wills by grace against these ouer-mightie enemies ; and wretched were wee , if our wills were put to keepe themselues by grace . For then if we were but as Adam , these principalities and powers would prevaile with vs as with Adam , especially having a body of sinne about vs which hee had not . But the only cause of our standing against these principalities , vnder whom Adam fell , is the constant loue and purpose of God ; By that as S. Paul saith , We are more then 2 Cor. 1. 21. conquerours , and thence it is , that Principalities and Powers cannot separate vs from the loue of God . And as by this constant loue of God we are constantly and safely preserued from separation and Apostasie , so let our constant saftie ever acknowledge this constant loue and purpose of God to bee the cause of it . But both this safetie and the cause of this safetie the teachers of Apostasie doe denie , so robbing God of the glory of mans stabilitie , and robbing man of the safetie and stabilitie which hee hath from God . Finally , that yet wee may know our selues to be fully and finally safe , the blessed Apostle is not contented to speake of safetie from separation and Apostacie onely in the present time , but he denies Apostacie , beth by future things , and in the future time . Nor things present , nor things to come , &c. shall bee able to separate vs from the loue of God . Behold a finall and full perseuerance in safetie , for things present cannot separate vs , and things to come shall not be able to separate vs , yea , no other creature , that is , nothing can separate vs , and therefore not the Arminians .

A third way by which our Church in this Article doth teach Certaintie of Saluation is this : shee saith that the consideration of Election doth establish in the Saints a Faith of their saluation to bee enioyed through Christ . For the Saint finding in himselfe the mortification and vivification of the Spirit , hence ascendeth vp to the knowledge , view , and consideration of his Election , and from this constant Election hath a stable and sure Faith that hee shall enioy eternall saluation in Christ . Now from hence plainly issueth this argument .

That saluation is certaine , whereof there is an established Faith .

But there is an established Faith of the Saluation of of the Saints .

Therefore the Saluation of the Saints is certaine .

The first proposition cleareth it selfe by its owne light . For there is not an established Faith of vncertaine and fallible things ; but of certaine Yea , if there were no other word but the word of Faith , this Faith presumeth and p●…esupposeth a certaine and infallible truth , for the obiect of it : and consequently in this place a certaine and infallible saluation of the Saints .

The second proposition is raysed plainly out of the words of the Article . For the consideration of Election is there said , vpon the view of Sanctification to establish a Faith of Saluation to be enjoyed .

Wherefore I may conclude in the words of the ninth Article .

There is no condemnation to them that beleeue and are baptized .

Which the Article of Ireland thus resembleth ;

Howsoeuer for Christs sake , there be no condemnation Num. 34. to such as are regenerate and doe beleeue .

The first of which is a position of our Sauiour : They that beleeue and be baptized shall be saued : They Mark . 16. 16. are not onely now in the state of Saluation , but they shall hereafter be saued , for hee that beleeueth shall not Ioh. 5. 24. see condemnation . And the other resteth on the saying of Saint Paul , who saith that to the Saints there is no condemnation ; For the Law of the Spirit of life which Rom. 3. is in Christ Iesus , freeth a Saint from the law of sinne and death . Now if a Saint bee free from death , who can make him a bondslaue of death ? This were flatly to affirme that which the Apostle denyes both here and else-where . Wee haue not receiued the spirit of bondage to Rom. 8. 15. feare againe , but the spirit of Adoption ; by which wee cry Abba Father : And if a sonne , then no more a seruant : Behold Saint Paul saith , wee haue not receiued the spirit Psal. 46. 7. to feare againe , who then dares to put vpon the Saints a spirit of bondage to feare againe ? and Saint Paul saith by the Spirit of God , If a sonne , then no more a seruant : And how dares flesh and blood to say , if a sonne , yet againe a seruant ? But let vs stand fast in the libertie wherewith Christ hath made vs free , neither let vs againe be intangled with the yoke of bondage . Let vs say with Saint Paul , once a sonne , and no more a seruant ; once a sonne , and a sonne for euer . And indeed Christ himselfe saith , That a sonne abides in the house Ioh. 9. 35. for euer , onely let vs remember , that therefore we are deliuered from this feare and house of bondage ; That Luk. 1. 74. being deliuered from our enemies wee might serue God without feare ; In holinesse and righteousnesse before him all the dayes of our liues . Our safety is giuen vs mainly 1 Ioh. 3. 3. for an incouragement to holinesse : For hee that hath this hope purgeth himselfe as God is pure .

And now that it may appeare , that I haue not wrested a priuate sense out of these publike Articles , let vs see whether the same truth hath not beene publikly taught by others .

There is a worke ( formerly alledged ) which hath this Title , The Faith , Doctrine and Religion , professed and protested in the Realme of England , and Dominions of the same , expressed in thirtie nine Articles , the said Articles analysed into propositions , &c. This worke was made by a Chaplaine of Doctor Bancroft , late Archbishop of Canterbury , and to his Grace Dedicated . But it is well knowne Arch-bishop Bancroft did not fauour any Puritanicall or Schismaticall Doctrine , neither is it to be thought that his Chaplaine , would or durst offer any such vnto him . Neither is it to be beleeued , that he would be so shamelesse as to say to the same Arch-bishop , in his Dedicatorie Epistle , That these Propositions shee ( that is the Church of England ) publikely maintaineth , if there had beene any Puritanicall Doctrine maintained in them .

Now this Writer , hauing raysed a Proposition vpon these words of the seuenteenth Article ( constantly decreed ) he inferreth .

Wander then doe they from the truth , which thinke , That the Regenerate may fall from the Grace of God , may destroy the Temple of God ▪ and be broken off from the 〈◊〉 Christ Iesus .

The same Doctrine is proued by other Articles , more plainely and punctually vnfolding what was in the former Articles , truly and really contained , though not so manifoldly , no●… seuerally expressed ▪ Neither were these Articles ( commonly called the Articles of Lambeth ) approued by obscure , priuate , or Schismaticall persons , but by chiefe Fathers of this Church in Eminence and Authoritie . Iohn Arch-bishop of Canterbury , Richard Bishop of London , Richard elect Bishop of Bangor , Doctor Whitaker , and other most learned Diuines .

In these Articles we finde the points of Free Election , Finall perseuerance , and certainty of Saluation embraced by the Fathers of our Church ; and particularly in these which follow .

The cause which moued God to praedestinate some to life , was not the foresight of their Faith , or of their Perseuerance , or of their Good workes , or of any thing else which is to be found in men praedestinate , but Gods meere good will and pleasure .

A true , liuely , and iustifying Faith , and the Spirit of God which sanctifieth , is neither finally , nor totally extinct in the Elect , it failes them not , it forsakes them not .

A man truly faithfull , that is , A man indued with a Faith that iustifieth , may bee assured by Faith of the Remission of his sinnes , and of his eternall Saluation through Christ .

And now if I should vndertake to bring forth the sayings of those Doctors and Fathers of this Church that haue taught the Perseverance of the Saints and Regenerate , and the Certainty of Saluation ensuing this certaine Perseuerance , multitude would ouercome me , and exceed the bounds , both of this worke , and the Readers patience . And yet it is also almost an equall difficultie to shew any number that haue publikely ( without the cry of the Countrie ) maintained the contrary Doctrine ; That is , the Apostacy of Saints , and the Mortalitie of the ( Immortall ) seed of God . And though some would faine seeke shelter vnder the shadow of Dr. Ouerall , yet hee doth not only leaue them open to stormes , but his owne drops doe fall downe and batter them . For in the Great , Famous , and Royall Conference at Hampton Court , hee is recorded thus to say for Totall and finall Perseuerance .

Those which were called and iustified according to the purpose of Gods Election , howsoeuer they might and did sometimes fall into grieuous sinnes , &c. Yet did neuer fall , either ▪ TOTALLY from all the graces of God to bee Vtterly destitute of all the parts and SEEDE thereof , not FINALLY from iustification .

But to set some bounds vnto boundlesse abundance , and to auoide both tedious multiplicitie , and meere penurie , I will bring forth some few of our Doctors , as a patterne of the rest ; Men that cannot be accused for want of skill to know the Doctrine of our Church , no●… I thinke of dishonestie , that they should want will to shew it ; and most of them were dead before late questions , and dead men are commonly very vnpartiall Iudges .

The Councell of Trent ▪ even that sinfull Counsell ▪ in Doctor ●…abington Bishop of Worcester . one Canon saith thus , &c. And in a third Canon thus ▪ If any man shall say with a firme Certainty , that he shall haue that great gift of Perseuerance to the end ▪ vnlesse he hath learned it by some speciall 〈◊〉 let him ●…ee accursed . Vnto which three wicked Canons , &c. Where this Reuerend Father sheweth it to be the Doctrine of Trent , and withall a wicked Canon , which teacherh this Doctrine , that a man cannot be certaine of finall perseuerance ▪ Exp●…s ▪ on the Cr●…ed .

Againe . By the spirit of Adoption , and effects of Gods grace agreeable , wee may haue certaine knowledge , that we shall inherite Gods kingdome , which none shall doe but they that continue to the end , and were appointed vnto it , before the beginning of the world . Ibid.

When it pleaseth him to adde that , Hee abideth for euer ( that is the Holy Ghost , Ioh. 14. 17. ) this comforteth beyond the reach of either penne or Heart . For hereupon it followeth , that sa●…sure is our saluation with him in that 〈◊〉 ioyfull kingdome , that wee cannot fall from it finally . For this blessed Spirit is the pledge of our inheritance , whereby we are sealed vnto the Day of Redemption : Hee therefore abiding with vs foreuer ▪ needs must wee be sure of that whereof he is a pledge and an earnest giuen , which is the very peace of God that passeth all vnder standing . O sweet office therefore of a blessed Spirit . And O thrice blinded men with darknesse of Rome , that will reach vs to doubt of our Saluation . Wee haue this Spirit 〈◊〉 a pawne ▪ and the promise of his abode for euer with vs , though the times may come through grieuous temptations , that wee may not thinke so for a while . Ibid.

Where Finally Hee ( that is , the Holy Ghost ) is lost ▪ he neuer was by Sanctifying grace . Ibid. Whence issues a plaine conclusion , wheresoeuer the Spirit was by Sanctifying Grace , there he is not finally lost .

As for the Blisse and Glory of Heauen , though yet wee Doctor Abbot Bishop of Sa●…isbury . know it not , yet wee know that God hath giuen to vs , the interest and Title of it already , and by Faith doe stand assured through the Spirit , that hee will in due time giue vs the full sight and fruition of it . And a little after out of S. Austin , De praedest . Sanct. cap. 17. Hee calleth and iustifieth none but whom hee hath praedestinated vnto glory , and therefore it followeth , that hee giueth them perseuerance , for the attainement of the said Glory . Certaintie of Saluation against D. Bishop .

The same S. Austin saith to his hearers , If there be in you faith which worketh by loue , even now yee belong to them that are praedestinated , called , iustified . Now sith the faithfull by S. Austens iudgement , doe belong to them that are praedestinated , called , iustified , it followeth by Saint Austins iudgement , that they are to be assured , that they belong to them that shall be glorified , and therefore shall certainely perseuere ; because whom God hath praedestinated , called , iustified , them he hath glorified , as the Apostle saith , and therefore doth S. Austin will the In Psal. 148. faithfull man to beleeue that he shall liue for euer .

But I need not to insist much on particular sentences of this Right Reuerend and learned Father of our Church , seeing he hath whole Discourses , of The Certainty of Saluation , and of the Perseuerance of Saints . to which I would rather remit the Reader , that hee may quench his thirst in the Fountaine it selfe . Only I aduertise him , that in the Epistle Dedicatorie to His De pers●…n ▪ Sanctorum . Maiestie ( then Prince of Wales ) there is a complaint of some of our Divines , that following the by-paths of Arminius , Dogmate etiannum destruant Articulos Religion is , quos prius proprià manu confirmarunt . Wherin this Reverend Bishop sheweth vs ▪ , that Arminianisme ( wherof falling from saint-ship or the grace of regeneration is a part ) is the way to destroy the Articles of Religion , And if a Minister write Arminianisme , he writes against those Articles , which he hath confirmed by his owne subscription & writing . So vpon the matter the same hand writes forward & backward for and against the same things , yea , contrarily and against it selfe . Suffer me also to obserue another saying in the very entrance of that worke . Repertus est &c. There is found one Bartius , a false teacher of Leyden , who was not afraid to set forth a booke execrable in the very Title of it . OF THE APOST ACY of the SAINTS : a man as it seemes of the Schoole of Arminius , whom also the Vorstian liberty of Prophecying ( that is , a licenciousnes that growes mad against wel established Religion ) hath transported and perswaded him , that out of one inch of Noueltie , & most vaine desire of singularity , he should depart from the receiued sentence of our Churches . Wherin it may evidently appeare in what contrarietie to the Doctrine of our Church , standeth or rather falleth , this Apostacy , and falling away of the Saints .

Augustine saith not , That no man can be sure of perseuerancet Doctor Fulke . &c. But of perseuerance he affirmeth , ca. 12. De Correp . & gra . To the first man which in that good wherein hee was made right , had receiued that hee might not sinne , that hee might not dye , that hee might not forsake that good , an ayde of perseuerance was giuen , not whereby it should come to passe , that he should perseuere , but without which he could not perseuere by Freewill . But now vnto the Saints praedestinated by the grace of God , vnto the kingdome of God , not onely such an ayde of perseuerance is giuen , but such that euen perseuerance it selfe is giuen to them ; not only that that they cannot perseuere without this gift , but also by this gift they are not but perseuerant . For he not only said , without me yee can doe nothing ; but also he said , Yee haue not chosen me , but I haue chosen you , and haue appoynted you ; that you may goe & bring forth fruit and that your fruit may abide . By which words he shewed , that hee had giuen them not onely Iustice , but perseuerance in it . For when Christ so appointeth them , that they go and bring forth fiuite , and that their fruit should abide who dare be bold to say , peraduenture it shall not abide ? ) All Christians therefore ought to be assured that they shall remaine in the Vine , keepe his Commandements , and such like conditions as be required of them . For as S. Augustine saith , He that maketh men good , maketh them also to perseuere in good ▪ Answ. to the Rhemist . Testa . See more there vpon Rom. 8.

Hee held of the Angels , somany as he was pleased , and Doctor Field . suffered them not to decline , and goe a side with the rest , and raised vp and severed out of the masse of perdition , whom hee would among the sonnes of men . The Angels now confirmed in grace , and those men whom in the multitude of his mercyes , he deliuered out of the State of condemnation , and reconciled to himselfe , do make that happie societie of blessed ones , whom God hath loued with an euerlasting Loue . This Societie is more properly named the Church of God , then the former consisting of men and Angels , in the state of that integritie wherein they were created , in that they which pertaine to this happy company , are called to the partitipation of Eternall happinesse , with the calling of a more mightie , potent , and preualing grace then the other . For whereas they were partakers onely of that grace , which gaue them power to attaine vnto , and continue in the perfection of all happie good if they would , and then In tanta faelicitate , & non-peccandi facilitate , in so great faelicity , and facility of not offending left to themselues to doe what they would , and to make their choise at their owne perill , These are partakers of the grace which winneth Infallibly , holdeth Inseperably , and leadeth Indeclinably , in the wayes of eternall blessednesse .

Without which efficacy of Grace winning Infallibly , holding Inseparably , and leading Indeclinably , no man euer attained to saluation ; of which who so is partaker shall vndoubetly be saued . Of the Church . Lib. 1. cap. 3. & cap. 17. Doct Ioh. White

This holy , reuerend and greatly ▪ learned man , in his Way to the Church , hath a Digression , with this Title . Digres: 41. Intreating of Praedestination , & Freewill as the Protestants hold them , and shewing that their Doctrine concerning thosepoints doth neither make God the author of sin , nor leade men to becareles of their liues , &c. And indeede he excellently proues what he vndertakes , in this Digression . In another , we reade thus .

Perseuerance in good , beginneth not in the will , but in Gods protecting Grace , that vpholds the will from desisting : whence it followes that to euery new worke , the will needes a new Grace , as Organs giue sound no longer then while the bellowes are blowing . Against this our Aduersaries teach , that a iust man when himselfe will can practise any Righteousnesse , internall , or externall by doing good workes , and keeping Gods Law , neither needes he ordinarily a new Grace to excite him , but onely to helpe him ; And in case of falling into sin , when it is said , the will cannot cooperate to rise againe , the meaning is , that it cannot do●… it so easily . And this he calls An impious blasphemy , and sauouring of Pelagianisme . Digress . 42.

The Title of another Digression ( 43 ) is this : Prouing that Gods children without miracles or extraordinary Reuelation , may be and are infallibly assured , that they haue grace , and are in the state of saluation .

There we reade in the Digression it selfe : The manner how we know wee haue grace , and shall be saued , is by the meanes of the holy Ghost , whose worke it is to assure vs ( I thinke then it is the euill spirits worke to take away this assurance ) the which he doth , first , by producing in vs the effects of sauing Grace , and Praedestination , which i●… the constant reforming of our life within and without . Whereupon it followes that he which giues himselfe effectually and stedfastly to a godly life , may infallibly bee secured thereby of his Saluation , because God whose promises are infallible , hath promised saluation to all such . Where the Reader may note , That the constant Reformation of our life is an effect of Praedestination , and a worke of the Spirit . Now if this constant Reformation be wrought in vs by the spirit , and is giuen to vs as a fruite of Gods constant Decree of Praedestination , how can wee fall away ? for a constant Reformation and falling away cannot stand together ; But here we see Gods Spirit giues vs a constant Reformation of life , and therefore falling away is excluded .

A little after . Stapleton confesseth , that S. Paul pronounceth the same certainty of other mens saluation , that 1 Cor. ●… . 40. Rom. 8. 38. ●… Tim. 4. 8. he doth of his owne . And therefore we may haue assurance of Grace and Perseuerance as well as he had . For in diuers places he shewes , that he was assured of Gods spirit , and Grace , and eternall life . You shall heare what the Auncient Fathers say touching this matter : Macarius saith , Although they are not as yet entered into the whole Inheritance prepared for them in the world to come , yet through the earnest which they now receiue , they are as certaine of it , as if they were already crowned and reigning , &c.

Bernard saith : who is iust but he that returneth loue to God who hath loued him , which is done when the Spirit by Faith REVEALETH to a man the eternall PVRPOSE of GOD concerning his FVTVRE SALVATION .

Dr. Reynoldes was a man indifferently well esteemed by some for his learning in the place where he liued , and not accused by any that I knew for not being orthodoxe in any point of the Doctrine of our Church . Yet Salomons saying is true , That the Race is not to the swift &c , neither is fauour ( stil ) to men of skill ▪ wherfore as when a Countrey-Gentleman would borrow money in this Citie , though his estate be neuer so great in the Countrey , yet commonly hee must hauea Citizen bound for him that is knowne to the Cittie , so since Doctor Reynoldes , though well knowne for his learning in the place where he liued , yet perchance may faile to haue trust among some men . I must take leaue to get a surety for him , euen one that is liuing , and whose wordes I thinke will be taken in the Citie .

The man whome I produce to giue his word for Dr. Reynoldes is Doctor Francis White Deane of Carlile , I haue already indeede produced him for a witnesse , but now I produce him for a surety ; yea since he can here be a witnesse also , let him be both a witnesse and a surety .

First therefore , I take him as a witnesse of Perseuerance in that which I formerly cited out of him . That our Tenet concerning Praedestination is no other then what Saint Austen and his Schollers maintained against the Pelagians . Now it may plainly appeare by diuers of Saint Austens workes , that the Praedestination taught by Saint Austen , gaue to the praedestinaite an infallible perseuerance , a perseuerance by which a Saint could not but perseuere . And that I may not send away my Reader presently to reade or buy the workes of Saint Austen , let him but looke backe to the allegation of Doctor Fulke , and there he shall plainly see that which here I tell him : so that thence will arise a plaine Argument ,

The Tenet of our Church concerning Praedesti nation , is the Doctrine of Saint Austen .

But the Doctrine of Saint Austen teacheth a Praedestination , that giues a sure and infallible Perseuerance

Therefore the Tenet of our Church teacheth a Praedestination that giues a sure and infallible Perseuerance .

Neither may aman dare to meddle with any thing but the Conclusion , for the former proposition is guarded by Doctor White , and the second by Saint Austin and Doctor Fulke .

But Doctor White comes somewhat nearer , and RePly to Fisher. Proues that A member of Christ , and the Catholicke Church in the Creede ( which consists of the true members of Christ ) can neuer fall away vnto damnation , and therefore must needs be possessed of finall perseuerance .

That Church ( or the Catholicke Church in the Creede ) hath the remission of sinnes , and life eternall , and passeth not to Hell . Ioh. 10. 28. Aug. de Doctr: Christi : lib. 3. cap. 32.

Againe , The testimonies of St. Austen obiected by the same Aduersary , which are , that the Catholicke Church is the Body of Christ , whereof he is the Head , and that out of this Body , the holy Ghost quickneth no man , make altogether against himselfe . For none are vitall Members of Christs mysticall Body , but Iust and Holy persons . And it is the same Fathers Doctrine , Impii non suntreuera corpus Christi . wicked persons are not in Deed & Veritie the Body of Christ .

And in another place , In corpore Christi non sunt , quod est Ecclesia , quoniam non potest Christus habere membra damnata . They are not in Christs Body because Christ CANNOT haue DAMNABLE members .

Thus are Christs members sure of Salvation , because safe from damnation , they cannot be damned , therefore they must be saved , and I thinke that they will not deny that finall perseverance is an inseparable companion of Salvation .

And now wee come to another place in the same worke , which though it begin in Witnessing , yet it ends in Suretiship .

It ( that is still The Catholicke Church in the Creede ) is the Church builded upon the Rocke , against which the gates of Hell shall not preuaile either by Herisie , Tentation , or Mortall sinne , Matt. 16. 18. Matt. 7. 24 And if it bee a meere fancie to hold this , then Gregory the great with many ancient Father , were fantasticks for teaching in this manner . Which to make good there are many citations adioyned . Aug: de Ci●…it : Dei . lib 20. cap 8. Nunquam ab illo ecclesia sed vcetur praedestinata & electa ante constitutionem mundi . Origin : Trac : 1 Mat: Vnumquodque peccatorum &c. portae sunt Inferorum . Vna Inferorum porta vocatur scortatio . C●…mmultae sunt , neque recenceri numero possint Inferorum portae , nulla porta Inferorum valet aduersus petram aut Ecclesiam quam Christus super illam aedificat . Gregor: Morall . lib. 28. cap. 6 Sanctam Ecclesiam de Sanctis in aternum perman suris constructam , nullis huius vitae persecutionibus superandam , Ipse super quem ●…dificata est euidenter ostendit , cum ait , Port●… Inferi non praeualebunt aduersus eam . Ambr : in Luc , lib. 2. cap. 3. Bern : in Cant: serm : 7●… Dr. Raynold , de Script : & Eccles. Thess. 4 confirme the same at large .

Thus are we referred to Doct. Reynolds by this learned man , and therefore we may safely passe on to see what hee sayes . Neither is this Reference meerely generall and learge , but punctuall to this very poynt of the finall Perseuerance of the Saints . A more generall commendation hee hath besides of this same worke ; when he sayes . The aduersaries haue made no Reply to Doctor Reynoldes Theses .

Neither are any endued with sanctification , but those whome God hath Elected that they should bee Saints : And to true Sanctification Iustification concurreth . But God Iustifieth onely the Elect , and Iustifiing Faith , by which the Hearts are purified , is the Faith of the Elect of God , The wicked are not beeleeuers in the Apostolicall vse of that word . For whosoeuer beeleeueth shall bee saued , and the end of Faith is the saluation of the soule . And howsoeuer they may bee called beeleeuers for a profession of faith , or for a temporary Faith , yet they are not redeemed , as those which are grounded on Christ , For those that are Redeemed are made Kings and 〈◊〉〈◊〉 God , which is the Pr●…per prerogatiue of Saints ▪ And they that 〈◊〉〈◊〉 did vp on Christ , haue built houses grounded vpon the Ro●… , which shall neuer fall . Thes. 4. which is the very same wherevnto D ▪ White referred the Reader . The 〈◊〉 Doctrine of Finall perseuerance ▪ 〈◊〉 againe confirmed , in the Apologie of these Thes●… Master Hooker .

As Christ being raised from the dead , dyeth no more death hath no more power ouer him ▪ so the iustified man being allyed to God in Iesus Christ our Lord , doth as necessarily from that time alwayes liue , as Christ by whom he hath Ioh. 14. 19. life liueth alwayes . I might if I had not other where largely done it already , shew by many and sundry manifest and cleare proofes , how the 〈◊〉 and opera●…ns of life , are sometimes so indiscer●…ble , and so secret , that they seeme stone dead , who notwithstanding are still aliue vnto God in Christ . For as long as that abideth in us , which anima teth , quickneth , and giueth life , so long wee liue , and wee know that the cause of our Faith abideth in vs for euer . If Christ the Fountaine of life , may flit , and leaue his habitation , where he once d●…elleth , what shall become of his promise , I am with you to the worlds end ; If the Seed of God which contayneth Christ , may be first conceiued , 1. Pet. 1. and then cast out , how doth S. Peter terme it immortall ? 1. Ioh. 39. How doth S. Iohn affirme it abideth ? If the Spirit which is guen to cherish , & preserue the seed of life , may be giuen and taken away , how is it the EARNEST of our INHERITANCE vntill Redemption ?

If the Iustified ●…rre a●… he may , and neuer come to vnderstand his error , God doth sa●…e him through generall repentance , but if he fall into H●…risy , he calleth him at one time or other by actuall Repentance ; but from 〈◊〉 , which is an inward direct deny all of the foundation , 〈◊〉 preser●…eth him by speciall providence foreuer . Discourse of Iustification .

Thus haue the Fathers , and Doctors of our Church , plainly shewed the Doctrine of our Church . And this last witnesse , ( a man beyond all exception of Schisme or Partialitie , the enimies of this Doctrine being Iudges ) hath strongly confirmed and established it . Yea , he hath cut off that Goli●… Head , which commonly marcheth against the hoast of God , to terrifie them out of their assurance of Finall perseverance , and certaine Saluation . For he sheweth that the truely iustified , after their errors ▪ are saued either by generall or actuall repentance , but from Infidelitie & Fundamentall Errors , they are preserued for euer . And Dr. Overall , seemes to ioyne in one harmonie with this doctrine of M Hooker , saying the like for Errors of life , that this other did for errors in beleife . In the Conference at Hampton Court , these are his words , Those which were called and iustified according to Gods purpose and Election , howsoeuer they might and did sometimes fall into greiuous sinnes &c. were in time renewed by Gods Spirit vnto a liuely Faith and Repentance , and 〈◊〉 iustified from those sinnes , and the wrath and Curse , and Guilt annexed thereunto . So that the obiection now adayes vrged , was long since prevented with an answer , and should haue kept silent the mouth of it being stopped . For to what purpose is it to aske and obiect ; What if a iustified man commit a great sinne , and dye without Repentance ? When it hath ben answered long since , that Iustification hath such a Repentance annexed to it , as shall suffice to wash away the guilt and wrath of those Error●… & sinnes into which the iustified shall fall . If true Iustification and 〈◊〉 Repentance , goe still together and 〈◊〉 not 〈◊〉 , what a strange question is that , which rayseth an obiection from Iustification separated from Repentance ▪ I●… it lawfull for them to make a Iustification of their owne severed from Repentance , and to raise an obiection thence , against our Iustification , conioyned with repentance ? This is a meere deceit to argue from things ill divided , against things well conioyned . Yea , cursed are they that put a sunder what God hath knit tog●…thhr . King Iames said in the Conference at Hampton Court , It was hypocrisie , and not true iustifiing faith , that was seuered from Repentance . If then true Iustifiing Faith and Repentance , be not seuered , their argument against perseuerance taken from iustifiing Faith , seuered from Repentance , is a meere imaginarie , and fantasticall argument . For they imagine a severing of things not indeed severed , and then they raise an argument from the seperation which is onely in their owne braines , and not in the thing . So that the ambition and vtmost hope of such an argument is onely this ▪ If such a thing were that indeed is not , then that would not be , that indeed is . If iustifiyng Faith were wholly severed from Repentance as it is not , then perseverance would not be Persverarance . Wee haue seene out of S. Austen , Our Church & Doctors , that the same Election which Decreeth to the Saints glory & Salvation , Decreeth also perseverance .

Now Perseverance , must needes haue that sufficient Repentance without which it cannot be perseverance . And therefore the same Decree that decreeth Perseverance , must needes also Decree that Repentance , without which Perseverance cannot be . And in deede one and the same Seede of God ( Decreed to all the Elect ) is an immortall seede , both of repentance and perseverance . Briefely then , though a man were to be excluded from Salvation , for not performing a condition , yet if he be sure to performe the condition , he is still sure of Salvation . As on the other side , if he be sure of Salvation , then he is sure to performe the condition : without which he cannot be sure of Salvation . Now those whom our Article saith , God hath constantly Decreed to bring to Salvation , they are sure of Salvation . And therefore are they sure of that Repentance , and all other conditions or qualifications , without which they cannot be sure of Salvation . Perchance the same matter in Mr. Hookers words will be Discourse of Iustification . of more authority . Our Saviour when he spake of the sheepe effectually called , and truely gathered into his fold , I giue vnto them Eternall life ▪ and they shall never perish , neither shall any pluck them out of my hands , In promising to saue them , he promised no duobt to preserue them , in that without which there can be no Salvation , as also from that by which it is recoverably lost . But in a second place ▪ let the questioners giue mee leaue to aske them a question ? Whether in this their damning of men regenerate , that doe not particularly repent for euery great sinne , they doe not bring in a Doctrine of despaire ? For if one of these great sinnes euer happen to be forgotten , it is the very case of sinne against the Holy Ghost : There remaineth no more sacrifice for Heb. 10. sinnes , but a certaine fearefull looking for of Iudgement and fiery indignation . A sinne forgotten , cannot be for given .

There is no salvation without particular Repentance , no●… no particular Repentance without patticular Remembrance ; Againe wee know that some liue in an innumerable variety of grea horrible sinns , such as S. Paul reckons ▪ 1. Cor. 6. 9. Now if these men after come to repent , it is impossible for them to remember their numberlesse particular sinns which they haue committed , and to apply to them a particular repentance . Then by the same reason it seemes to mee it were impossible they should be saued . But if God accept a generall repentance of them , it were good to bring some place of Scripture which saith that others cannot bee saned in case of forgetfulnesse , by generall repentance . It is the saying of Doctor Francis White . The promise Reply to Fisher. of Remission of sinns is conditionall . Esay . 1. 16. 17. &c. and the same becmmeth not absolute vntill the condition be fulfilled , either actuall , or in desire , and preparation of the mind . Now if that desire and preparation of the mind to Repentance will serue , surely I thinke there is no child of God , that hath not had a full desire and purpose to repent of all his particular sinnes , and especially the great ones . Yea we find in them by experience a preparation and readines of mind to actuall Repentance . Dauid hauing his sinne plainly discouered to him , presently falls to Repentance , and is presenly released of his sinne . And Hezechiah being convinced 2. Sam. 12. 13. 2. King . 20. 19. of his sin in pride●… presently accepteth the chastisment of his sinne , and his humbling immediatly followeth in the Text. And Peter when he had denyed Luke . 22. 61. Christ , as soone as Christ looked vpon him , he went out and wept bitterly . Whence it appeareth , that the seede of Repentance in these great falls of the Saints is not dead but sleepeth ; it lyes in the earth during this winter of grace , being ready to bud , as soone as the frost of Tentation is dissolved , and the Sunne of Righteousnesse warmeth it with a new accesse , and increase of beames and heate . And here I thinke it is worth the obseruing , that there are certaine sins that are certainly knowne to be sins , yet while the strength of tentation is vpon the Saints , they partake very much of the concealement of secret sins . For the same lust and corruption that preuaileth vpon the Will of a Saint to do so great a sinne against which his Will was determinately bent and resolued , casteth also very commonly a mist on the vnderstanding of the same Saints , that the thing formerly appearing out of measure sinfull , now doth not looke like a sinne ; for the flesh hauing darkened the vnderstanding for a season , that appeares not in the shape and odiousnesse of sinne to the flesh , which most plainly and euidently appeares sinfull , being seene by the spirit . And therefore a Saint after a great sinne , when he comes truely to discerne it , is like a man awaked ; awaked I say out of a slumber of the flesh , wherein his eyes were closed . and hee saw not sinne to bee sinne , and awaked into the light and sight of the Spirit by which alone a man spiritually discerneth . So Dauid had neede of a plaine similitude , to conuince him of a sinne that was in it selfe plaine enough , but no doubt by lust so couered and hid from appearing in the true shape of sinne , that before this discouery which awaked the Spirit in him , he had not the full and true sight of the odious and vgly face of his sins . Briefly , Vzzah who dyed in his sinne , was saved or damned . I thinke no man will be so cruell as to say he was damned ; wee see he had a good affection to the Arke of God , and no doubt a good loue to God , for whose sake he loued the Arke , but his good loue was ill managed , & the wrath of God came vpon him , because hee serued that God in an ill manner , whom no doubt he loued , with a good zeale and affection . Now if Vzzah was saued , by this Doctrine he must actually repent of this sinne , which was so mortall to him . But first wee reade of no such actuall Repentance , and next the suddennesse of the stroake may seeme to preuent it . But on the other side , if he did actually repent , then may any Saint else be thought actually to repent , and so this question is againe needelesse , as before was proued to be absurd . And surely he which gaue Iezabel that sedu●…d the seruants of God , a space to repent , may be thought to be at least as gracious to the spouse of Christ , ( his Saints and members ) euen to giue them this space to repent , to whom wee know he hath giuen the grace to repent .

If they doe now reply , are Saints immortall having sinned ? I answer by asking againe , Was Iezabell immortall , when God gaue her lpace to repent ? Besids , no death can prevent Gods mercy ; God knowes the time of his Saints , and if Sparrowes fall not to the ground without Gods prouidence , much lesse doe Saints . God hath the time of Saints in his hand , and the same God hath also Grace in his hand ; and therefore nothing can hinder him , but that he may prevent the time which he hath in one hand , with the grace which he hath in an other . Yea as he is the Lord both of life and grace , so is he of tentations . Therefore as hee can command time to stay and grace to hasten , so also can he command tentations to take what time he pleaseth , and can make them to keepe what distance he will , to the last time of the Saints . Yet I may adde further , and I thinke that Arminians can hardly disproue it ; If a Saint haue in him the grace of Repentance , which would bring forth the Act of Repentance if it had time , it were somwhat strange that a Saint should be damned , not for want of grace ( but ) only for want of time . Now the remaining grace of Repentance , after the fall of Saints , apeares before in Dauid Hezekiah and Peter , who readily repented vpon their summons . And even Bertius himselfe confesseth , that neither Dauid nor Peter in their falls , did wholly loose the Holy Ghost .

Thirdly , this question is grounded on the Popish distinction of sins mortall and veniall : A distinction which Doctor Francis White in his Orthodoxe , hath with sound reasons and allegations mightily battred There it is said by him , That concupisence is as verily sinne as Adultery ; And that there is a plaine Commandement against it ; now the breach of any Commandement ( especially the body of it ) must needes be mortall , So when a man couets his neighbours wife , yeahis neighbours Oxe , hee hath mortally sinned . Herevpon appeares a diuers fault and mischiefe of this question or obiection . First a man is in perpetuall feare & torment , because such lusts do so often arise in him . Secondly , this obiection hath but onely vanity or nothinges in it . For it is an argument raised out of nothing , and nothing in the hands of the creature will make nothing . The distinction of sins into veniall and mortall is nothing , for euery sinne is mortall . Death runs along with the whole breach of the Commandements ▪ Cursed is hee that continueth not in all things which Deut. 27. 26. are written in the booke of the Law to do them . Now if the curse and wrath of God bee annexed to the breach of any part of the Law , surely the breach of any part of the Law makes a man subiect to wrath & consequently Rom. 8. 23. to death . For the wages of sinne ( euen of all sinne without exception ) is death . Now if all sinne be mortall , and the mortalnesse of sin be the reason of the incompatibility of grace and saluation , then euery sinne and breach of the Law is incompatible with grace , and so a Saint may fall from the state of Grace many times in a day ; and many times in a day he had neede to be againe regenerated . But on the other side , if they will allow Grace to stand with mortall sinne in the breach of one Commandement ( as the tenth ) they must bee forced to allow it likewise in the breach of another ; at least if they will allow Grace to be compatible with the mortall breach of one halfe of a Commandement , they may be inforced to allow it in the breach of the other halfe . For mortalnesse of sinne being the cause of incompatiblenesse with Grace , this mortall sinne running all along through the whole breach of the Commandement , the effect of incompatibility must needes runne along with it throughout the whole breach of the Commandement . Or else as Grace may stand with the breach of one halfe of the Commandement , so may it stand with the breach of the other halfe , except men will stint the Grace of God , and say it cannot reach home to ouercome the whole breach of a Commandement , especially one of the second Table as that of Adultery , which is vsually reckoned one of their mortall sins . Yea , it were fit that these ●…inters of Gods Grace , should giue vs a Table of all the breaches of euery Commandement , and then put downe their finger iust on the place , where the breaches leaue to be veniall ▪ & begin to be mortall ; This seemes very necesary for the full discerning of a matter of so great consequence and concernment , as falling from the state of grace ; for without this knowledg a man may fall from the state of Grace by some sin which he knowes not to be mortall , and then forgeting it or neglecting it , there is an end of him , he must be damned for euer . But to make such a Table by Scripture is altogether impossible , and without Scripture it is vaine and friuolous . How much better were it to say with the Scripture , That in the Iustice of God sin & life are incompatible , euen any sin with life eternall . But by the Grace of God , sin and life are not incompatible ; for God in his Saints leaues euen now a remnant of the body of sin , Rom. 7. & 8. that often leades them captiue to the Law of sin ; and yet at the same time there is the Spirit of life which is in Christ Iesus , freeing them from an absolute reigne of sin & death . There is a remainder of the old Adam , & a seede of the new Adam , and the motions , yea single acts of the old remainder , doe not kill the whole immortall seede of the new Adam . As one action doth 2. Pet. 1. Pet. not make a habit , so one action doth not destroy a habit , especially these infused habits , which are grounded in a godly nature , and an incorruptible seede .

But that I may shew them the cause of their mistaking , ( which is the way to remidy it ) I giue them to vnderstand , that their error come from hence , because they do not weigh these things in the Balances of the Sanctuary . They do not weigh spirituall things , with the weights of the Spirit . For it in these vpright Balances , they did weigh sinne and grace together , they should finde , that in the old man there being buds and leaues and fruits of sinne , sinfull thoughts , words , and actions , and the like in the new man the buds and leaues and fruits of sinne , cannot ouer weigh more , then the buds and leaues , and fruites of grace , but it is a reigne and whole body of sinne , that must counter . poyse , and equall a reigne and body of grace . More plainly thus , one particular sinne , may preuent and cut off for the time some act of grace which should haue preuented it , but one act of sinne , doth not cut of and expell , the whole new man and body of grace . The whole seede and roote of Grace is not digged vp , but by a whole body and reigne of sinne , and indeede this whole reigne of sinne , is absolutely a sinne which the Regenerate cannot commit . There are diuers places that confirme this in the Scripture , yea , diuers places in St. Iohns first Epistle . I take notice of one : Whosoeuer is borne of God doth not comit sinne , for his seede remaineth 1. Ioh. 3. 9. 1 , Ioh. 5. 4. & 1●… in him , and he cannot sinne , because his seede remaineth in him . A regenerate man wee know can sinne actually , but he cannot sinne in the full seruice of sinne : and euen our Sauiour himselfe interpreteth the committing of sinne , for the seruice of sinne , Whosoeuer committeth Ioh. 8. 34. sinne is the seruant of sinne . But this seruice of sin and the seede of God are incompatible , and therefore the seede of God still remaining in the Regenerate , ( which the Apostle affirmeth ) this raigne of sinne cannot stand in them with it . So are the Regenerate still safe , while single actuall sinnnes do not destroy the whole seede of Grace , but onely a whole seruice of sin , from which the Regenerate are preserued , by the seed of God that remainet●… in them . Briefly a remaining seede is neuer lost , neither by actuall sinnes which are committed , which do not ouer weigh and preuaile against it , not by a body of sinne , which the seed of God remaining for ever excludeth .

And hereupon in the second place these men may also plainly perceiue their error , in saying that a Saint by some actuall sinne is in the whole state of damnation . For the seede of God remaining in the Regenerate , hee cannot be wholly in the state of wrath and damnation , for there is something in him with which God will not be angry , euen the remaining seede of God . But you will aske me perchance , Is not God angry with sinne ? Yes , and very angry with a very great sinne ; but yet his whole wrath doth not arise when there is a seede of Grace that abaites the wholenesse of his wrath . Therefore let vs againe set vp the balances of the Sanctuary , and as before wee laid the whole seed of Grace in one balance : against one single sinne in the other balance : so now let vs lay the seede of Grace together with some single sinne in one balance , and the whole or full wrath of God in the other . And let vs withall know that our mercifull Father looketh vpon these balances through his beloued Sonne Christ Iesus . and then wee shall soone find that single sinnes ioyned with a seede of Grace , will not draw moue , and counter ▪ weigh a whole and intire wrath . God beholding a Sonne of God ( though with some sinne through that first Sonne in whome he is well pleased doth not suffer his whole displeasure to arise vpon him . There are drop●… of wrath ( as Hierome Hier. in Ezech. li●… . 1. cap. ●… . note ) and there is a not wrath , Psal: 6. And there is a who●…e displeasure , Ps 78. 38. Now these drops of wrath may be vpon lesser sinnes ; yea a hot wrath , may be vpon a Saint , ●…or greater 〈◊〉 ▪ but a whole displeasure is not vpon him , except he had a who●…e reigne of sinne ; and from that ( as I shewed before ) a Saint is preserued . For there is still a seede of Grace remaining , and with that seede God cannot be angry , yea he still loueth it , and where this loue remaines , there the wholenesse of wrath is abated , so much as is the measure of this remaining loue . Neither is this without the word of God . For God himselfe , when he hath ▪ said , of a Saint , I will be his Father , and he shall 2. Sam. 7. 14. be my sonne ; he saith also , If he commit iniquity I will chasten him with the rods of men , but my mercy shall not depart away from him as I tooke it from Saul . God when he was angry with Iehosaphat , Hee told him by the Prophet : Shouldst thou helpe the vngodly &c. Therefore is wrath vpon thee from the Lord . Yet withall God forgat 2. Chron. 19. ●… . not the seede of Grace in his heart . Neuerthelesse there are good things found in thee , thou hast prepared thy heart to seeke the Lord . So though there be a measure of wrath , and God in measure contend with these branches Esay . 27. 8. of sinne , yet the roote of grace remaining , Grace also remaineth . As long as the seede of God remaineth , so long vnion with God remaineth , and as long as vnion with God remaineth so long a man is in the state of grace , and cannot be wholly in the state of displeasure . But as millions of sinnes lying vpon the Sonne of God , brought with them such a heauy displeasure of God , that in regard of the anguish and plague of it , to which he was deliuered vp , he cryed out , My God , my God , why hast thou forsaken mee , and yet as concerning vnion , God had not forsaken him ▪ so also in the sonnes of God vnited to this Sonne , though for some single sinnes a great wrath may arise , and God in regard of outward feeling may seeme to forsake them , yet that vnion still remaineth , and whom God hath thus knit together , no man can put asunder . In Christ that became sinne for vs , all the sinnes of the Saints and vnion with God were not incompatible , wherefore sinnes and vnion with God are not incompatible . And though this vnion was Hypostaticall , and our a lower vnion , yet from that Hypostaticall vnion , our vnion is deriued , and that vnion safegards and preserueth the vnion deriued from it . His vnion is the Rocke on which our vnion being built , that Rocke preserueth the Church vnited vnto it . The strength of Christs vnion , is ( not the weaknesse Math. 16. 18. Math. 7. 25. Ioh. 14. 19. Ioh. 17. ●…0 . &c. ●… . Pet. 2. 5. 6. 7. but ) the strength of our vnion , and in his safe vnion our vnion is safe against the gates of Hell . And this is the very point that accuseth and conuinceth their horrible blasphemy , that say wee are no safer by vnion with Christ , who was God and man , then by generation from Adam who was but a man that had not vnion with God .

But perchance some will obiect , this is a dangerous doctrine to be taught , That Saints cannot fall from the State of Grace . And why ? Because men will presume . But let the obiectors remember , that the question is whether it be true or vntrue , not whether there may be ill vses made of it . For if it be true , then this is iust Gardiners argument against whole relying on the merits of Christ , because the people would breake out at this gappe , and leaue buying of heaven with their owne merits . So might wee argue , that the Grace of God may not be taught , because some turne it into wantonnes , no●… men send their sonnes to the Vniversity , because knowledge puffeth vp . But let not Gods truth be muzled vp with carnall policy : especially let not truth bee denyed to bee truth , because flesh and blood makes ill vses of a spirituall truth .

But secondly , I deny ▪ that this doctrne is dangerous to breede carelesnesse in obedience , yea , it is a spurre and encouragement vnto obedience . For if wee consider how it is deliuered , and to whome it is deliuered , and with what cautions and conditions it is to be delivered , it will be found to be a doctrine most comfortable , and most advantagable , vnto holinesse . The vsuall manner of delivering it , is by the way of incouragement vnto obedience . Euen the whole Law is inforced vpon this ground : I am the Lord that hath delivered thee from the house of bondage , thou shalt haue no other Gods but me &c. which agrees iust with the song of Zacharie , That wee being deliuered from our enemyes might serue God without feare , in holinesse and righteousnesse &c. In the next place we may consider , that this Doctrine only appertaineth to the Regenerate . To them only it can be so deliuered , that it may bee received , Now the Regenerate haue in them a godly nature , a spirit of loue , and the loue of God being shewed and sealed to them , the spirit of loue in them is enflamed to a more seruent loue of God . And the more a man loues God , the more will hee keepe his Commandements . So that it is most true which S. Iohn speakes . Hee that hath this hope purgeth himselfe , as God is pure . But the cleane contrary is said by these men , He that hath this hope , defileth himselfe 〈◊〉 the 1. Ioh. 3. 3. Deuill is filthy .

In the last place , let vs take notice what cautions & conditions are annexed vnto this Doctrine . God knoweth our frame , and he seeth that by nature wee are nothing but flesh , Ioh , 3. 6. And even after Regeneration there is a great remainder of the flesh even in the Regenerate . Now this flesh is apt to be puffed vp , not vpon this onely , but vpon any excellencie of the Spirit , knowledge , Revelation , yea , vpon the grace of God , yea vpon humilitie it selfe . Therefore God hath certaine scourges for his children , to beate downe this flesh from presuming and exalting it selfe aboue measure ▪ Whom the Lord loueth , he chasteneth , and hee Heb. 13. ●… . scourgeth every sonne whom hee receiueth . Hee hath scourges of diverse sortes , he scourges them in their estates , he scourges them in their bodies , he scourgeth them in their mind yea in their soules themselues . He scourgeth them by men , hee scourgeth them by Devils , he scourges them by good Angels , he scourgeth them by his owne hand , even by hiding his face , by withdrawing his comforts , by sending terrours into their soules : so that no scourge almost is wanting but only Hell ; yea , their is not wanting a kind of temporall Hell , but only a Hell eternall . Dauid is scourged with the death of the sonne of his sinne , with the rebellion of another sonne , with the rayling of Shim●…i , with an exclusion from the Royall Citie , So that hee wept as he went vp , and had his head couered , and he went ●…refoote , he was called , A bloody man , and a sonne of Beliall . And now I doubt not , but he was fully instructed by those scourges , to buy those sinnes , no more at this price ; his flesh was so taken downe that he humbled himselfe vnder Gods chastisment , and accepted it : Let him curse , for the Lord hath bidden him . 1. King . 11. Salomon also sinning was scourged with the scourges of men ; Hadad the Edomite , Rezon the sonne of Eliadah and Ieroboam the sonne of Nebat ▪ and Hezechiah for the pride of his heart , had a fearfull scourge vpon his estate and posterity ; all that is in thine house shall be carried into Babylon ; And thy sonnes which thou spalt beget shall they take away , and they shall be Eunuches in the palace 2. King . 20. 13. of the King of Babylon . Briefly some are deliuered vnto Satan for the destruction of the flesh , Paul himselfe is buffe●…ed by the messengers of Sathan , lest hee should be exalted aboue measure , and the Corinthians not iudging 2. Cor. 12. 7. themselues , are iudged of the Lord , so that some of them are sicke , and some of them asleepe . The terrors of God which I call a temporall Hell , shake the soules of the Saints hauing sinned , and grinde them into contrition : So they cry out , There is no soundnesse in my flesh , because of thine anger , neither is there any rest in my bones , because of my sinne . I am feeble , I am sore broken , I haue Psal. 38. roared by reason of the disquietnesse of my heart . Thus wee see to the Doctrine of assurance are annexed remi dies agaist Security and Presumption , so that it needes not an vntruth to deny it , but onely discretion wisely to deliuer it . When the Doctrine of Assurance is taught , let these chastisments of God vpon the pride and security of Saints be deliuered with it ; and then a spirituall Doctrine being deliuered with these correctiues and corrosiues of the flesh , will bee comfortably profitable to the spirit , and not hurtfull to the puffing vp of the flesh . The Grace of God in a Saint seeing the goodnesse of the Lord sealed to him on the one side , and the terrors of the Lord on the other side , hath sufficient grounds of a full and awfull resolution , to serue God with reuerence and feare . It is the saying of an holy man neare 200 yeares since , Doctus dono Gratiae , et eruditus verbare substractionis , &c. A Saint being taught by the gift of grace and by the Rod of Gods frownes and temporall desertions , takes heede of pride , takes heede of security . And Gregory the great , hath an excellent passage wherein he saith , that God doth keepe the soule of a Saints in so even a ballance , counterpoysing vertues with Tentations , ( Miro modo agitur , vt nec de virtute , quispiam extolli debeat , nec de tentatione desperet ) That hee neede not to be lifted vp with his virtues , nor dispaire for his tentations . Greg. in Iob. lib. 9. cap 5. So it will be vnnecessary as it is vntrue to say that a sonne of God may be damned , for euen therefore are they scourged here , that they may not be damned hereafter but that they may be receiued . They are scourged with the scourges of men , Heb. 12. 1 Cor. 11. 32. but the mercy of God is not taken away from them ; they are iudged of God , that they may not be condemned with the world .

But the same men that are so hard against the Saints , yet they are very kinde to the Reprobates , and they that will not allow a particular grace to giue vnto the Saints a sure salvation , will allow a generall grace to giue vnto all , ( Reprobates and all ) an vncertaine salvation ; Yea , to speake the truth vnder the shew of a generall saluation , they giue no saluation at all . For man fallen will not stand , by that grace wherein man perfect did fall : so that if effectuall grace be taken away , saluation is taken away . But what say they ? Christ dyed for all . True , but what of that ? Therefore all men haue grace to be saued by Christs death . A miserable inconsequence . There can nothing follow but this , Therefore Christ gaue himselfe a sufficient ransome for all ▪ The ransome is sufficient for all , it is offered to all , but all men doe not receiue it . Man by his fall hath depriued himselfe of grace , by which hee may accept the promises of grace , so that his owne incapacity , hinders him from accepting this generall remedy . A King at his Coronation giues a generall pardon ; yet this doth not proue that all men are able particularly to apply this generall pardon . There are some that thinke themselues rectos in Curia , and that they neede it not , some are negligent and carelesse of their estates ; and a third sort are ignorant of it , and a fourth is poore and cannot sue it out . So in the generall pardon offered in Christ Iesus , there are some Iustificiaries , as the Scribes and Pharises that thinke they they neede it not , there are some that with Esau despise it for carnall prophanenesse , there are some that Rom. 10 ▪ are hardned and blinded being ignorant of Gods Righteousnesse in Christ Iesus , though they haue it Preached , yea though they haue a zeale of God and such are the Iewes ; and there are some that neuer heard of Christ Iesus , and they cannot sue out a pardon by beleeuing in him of whom they haue not heard . But this is the summe of the truth : Man being wholly fallen by Free-will though assisted with a generall and sufficient grace , lost his Free-will , grace and life eternall . God in his mercy giues a Sauiour Ioh. 17. 2. Heb. 9. 15. with a sufficient ransome for all the sinners of the world , that of all the world he may take whom hee pleaseth , anb by effectuall grace ioyne them to Christ in an eternall vnion of blessed felicity . If Christ had not dyed for all , God could not of all haue saued whom he pleased . If hee had giuen effectuall grace to all , all would be saued ; and then God had bin all Mercy ▪ and no Iustice ; If hee had giuen effectuall grace to none , none would be saued , and then God would haue bene all Iustice , and no Mercy . But God purposing to shew , both Mercy and Iustice , leaues some in the state of the fall , to which man voluntarily cast himselfe , and by effectuall grace ioynes others to Christ vnto eternall saluation . His Iustice cannot be accused , but his Mercy ought to be magnified : And wee are infinitely more bound to God for his sure Mercyes in that Effectuall Grace , by which hee certainly saueth millions , then to Arminians for their generall grace , by which they goe about certainly to damne all .

THE DOCTRINE OF THE Catholicke Church , of the Certaintie of Saluation .

TEmplum Dei &c. That the Temple of God , which is inhabited Ireneus lib. 5. ●…9 by the spirit of the Father , and that the members of Christ should not be partakers of Saluation , how is it not a most great blasphemy ?

Mori est vitalem amittere habilitatem &c. To dye is to Id. cap. 10. loose the habilitie of life , &c. But this doth not happen to the soule , for it is the breath of life ; neither to the Spirit , for the Spirit is simple , and cannot be dissolued , and is the life of them that receiue him .

Partem aliquam spiritus eius sumimus , &c. We receiue Id. cap. 11. a part of his spirit , vnto the effecting and preparing of incorruption , by degrees accustoming , to receiue and carry God in vs ; which the Apostle also called an earnest , that is , part of that honour which is promised to vs of God .

Qui credit in filium habet vitam aeternam &c. He that beleeueth elemens Alexa. padag . lib. 1. cap. 6. in the Sonne hath life eternall . If then wee who haue beleeued haue life eternall , what remaineth beyond the possession of life eternall

Non es , inquit , amplius servus &c , ( Hee saith ) Thou art Idem Ibid. no more a seruant but a sonne . If a sonne , then also an Heyre through God ; What then wanteth to a Sonne , when hee is an Heyre ?

Qui credidit in nomine eius &c. Hee that beleeued in his Ciprian de Orat. Dominiea . name , and is made the Sonne of God , from that time must begin , both to giue thankes , and to professe himselfe the Sonne of God .

Scriptum est enim , Iustum fide viuere &c. ( It is written ) Id. de Mort. The Iust shall liue by Faith . If thou art Iust , and liuest by Faith , If thou truly beleeuest in God , why , since-thou art to liue with Christ , and art secure of the Lords promise , dost thou not reioyce , that thou art called ( by death ) vnto Christ ?

Plus amare compellimur &c. wee are inforced to loue the Id. ibid. more while it is granted to vs to know what wee shall bee , and to condemne that which wee were . Hilary d●… Trini●… ▪ lib. 1.

Conscia securitatis suae ocio &c. The soule knowing her owne safety , resteth in quietnesse reioycing in her hopes , so much not fearing death , that shee accounteth it as the way to life eternall .

Chananeaiam ipsa &c. The Chananitish woman , being Ibid in Mat. c. 15 now saued by faith , and CERTAINE of that inward Mystery , and sure of her owne saluation .

Per spiritum sanctum datur &c. By the Holy Spirit it is Basil. de spiritu . cap. 15. giuen , a restoring into Paradise , a returne into the Kingdome of heauen , a recouery of the adoption of sonnes , a confidence of calling God Father , a partaking of eternall glory , and that I may say all at once , to be in the fulnesse of all blessednesse , both of this life , and of those good things which are laid vp for vs in the life to come ; which in the meane time wee do enioy by FAITH , beholding that Glory as in a glasse . For if the EARNEST bee such , how excellent is the Perfection .

Bene ait confido . &c. Hee saith well , I am confident . For Ambrose Serm. 15. confidence is the strength of our hope , and an authority of hoping . Therefore hope still and no man can make t●…ee ashamed of thy expectation . Our expectation is life eternall .

Signauit nos dando spiritum &c , Hee hath sealed vs , Id. in 2 ●…or. 1. by giuing his Spirit to vs for an Earnest , that wee may not doubt of his promises ; for if when wee were in the state of death hee gaue vs his Spirit , it is not to be doubted , but that to vs being made immortall , hee will adde glory .

Non praeter spem esse debemus , &c. Wee must not bee Angust . in Psal. 1●…2 . without hope , yea wee may bee bold with great confidence , because if hee be with vs on earth by charity , wee are also with him in heauen — Hee is below by the compassion of charity , wee are aboue by the hope of charity . For wee are saued by hope ? But because our hope is certaine , though saluation be to come , it is so spoken of vs , as if it were already done .

Tribulatio est enim nostra in presenti seculo , &c. Our Id ▪ in Psal. 123. suffering is in this life , and our hope in the life to come : and except in the sufferings of this life , the hope of the life to come did comfot vs , wee should perish . Our ioy brethren , is not yet in performance , but in hope . But our hope is as certaine as if the thing were already done . Diuers other places haue beene allready cited out of him of Finall perseuerance . I referre the Reader particularly to his booke . De Bono Perseuerantiae , & de Correptione & gratia . Where among many other sentences approuing the Perseuerrance of the sonnes of God , hee saith ( cap. 9. ) Nullus eorum : &c. None of them being changed from good into euill doth end his life .

Exempta est a morte anima , &c. That soule is freed Prosper in Psal. 114. from death , euen though shee bee compassed with mortall flesh , which of vnbeleeuing is made beleeuing : and besides that perfit eternall rest from all labours , which the death of the Saints precious in the eyes of the Lord doth obtaine , the soule which is deliuered from the death of infidelity hath also her rest in this life ; euen that soule which ceaseth from the workes ▪ not of righteousnesse , but of iniquity . Such a soule which is now aliue vnto God , and dead to the world , and is diligently buried in spirituall indeauours , not resting in an idle , but a quiet tranquility , of humility and meeknesse , she accounteth as now possessed , whatsoeuer with an vndoubted hope she patiently expecteth .

Neque vsque eo solum &c. Neither is the grace of Christ ●…irill Alex. Comment. in Esa. l●… . 3. the Sauiour of vs all onely so farre extended toward vs , but in good hope , the possession of the Kingdome of heauen lasting and eternall life , and the absence of all euill , which vseth to affect with griefe , are likewise added . For it is written of the Saiuts . euerlasting ioy is vpon their heads .

Probi viri , cùm mundum possideant cor , &c. Good men , hauing a pure heart , became the receptacles of the comforter , as Id. in Ioan. lib. 9. cap. 44. it is possible to men , in this life ; and they do know that they shall enioy great and wonderfull rewards . For they shall bee sanctified of the spirit and they shall be made partakers of all good things and the basenesse of bondage being cast off , they shall be adorned with the dignity of adoption of the sons of God , which Paul sheweth , saying : Because yee are sonnes , God hath sent the spirit of his son crying , Abba , Father .

Non accepistis spiritum seruitutis &c. You haue not receiued the spirit of bondage &c. For hee cannot bee a iust man in the sight of God , who serueth him not for loue , but for feare . Which place I alledge , because the fallers from Grace , by teaching this falling from Grace , do teach men a Doctrine , by which men must bee continually in seruile feare , and to this very end they abusiuely alledge , Bee not high minded , but feare , and , Worke out your ▪ saluation with feare and trembling .

In Scriptura sacra aliquando &c. In the holy Scripture , Id. in Iob. lib. 16. cap. 2. sometimes the gift of the Holy ghost is called an Earnest , because thereby our soule is strengthned vnto the Certainty of inward hope . Well therefore it is said by Paul , Who hath giuen vs the Earnest of his Spirit ; For to this end haue wee receiued this Earnest , that wee may hold a Certainty of that promise which is made vnto vs .

Mandatum Dei si timore fit poenoe &c. If the commandement Anselme in Rom. 8. of God be done , by the feare of punishment , and not by the loue of righteousnesse , it is slauishly done , and therefore not done . For that fruite is not good , which doth not proceede from the roote of loue , &c. Wee haue receiued the Spirit of Adoption , whereby wee call God our Father : For the veryspirit of God himselfe , giueth witnesse to our spirit , that is , hee makes our spirit to know and vnderstand , that wee are the sonnes of God ▪

Habes , homo , huius arcani Indice●… spiritum &c. O man , Bernard . Ep. 107 thou hast the iustifiing Spirit for a Teacher of this secret , & in the same witnessing to thy spirit , that thou also art the Sonne of God . Take knowledge of the counsell of God in thy Iustification , &c. For the present Iustification of thee , is both a reuelation of Gods counsell , and a certaine preparation vnto future glory .

Aliquis non potest , &c. A man cannot haue that friendship Aquinus 1. 2. quest. 65. art. 5. with God , which is called Charity , except hee haue a Faith by Which he beleeueth that there is such a Society and Familiarity of Man with God , and do hope that himselfe pertaines to this Society , Now how certaine and infallible this hope is , let himselfe also speake . Hope goeth Id. 2. secudae q. 18. art. 4. on to her end by way of Certainty , as partaking Certainty from Faith , which is in the knowing Faculty . Bradwarden proues Perseuerance , to be a free gift of God unto man , and therefore not of man to himselfe by Gods Bradwarden . de de causa Dei . lib. 2. cap. 14. Grace , which first position is the very ground of infallible Perseuerance , and the latter of falling away : and hee inferres . Propter haec huiusmodique mo●…iua , &c. For these and the like motiues , it seemes more probable to mee ▪ and more agreeable to reason , and Catholicke Doctrine , that Perseuerance is not giuen to merits , but is freely giuen of God , according to his free Grace , free Praedestination , and free Purpose , as the first working grace that iustifieth a sinner . Non peccat videlicet ad mortem ; &c. Hee doth not sinne , F●…rus in 1. Ioa. 5 vnto death , but this hee hath not of himselfl , but from this , that hee is regenerated into a Sonne of God , by Faith and Baptisme : for this regeneration doth preserue him . For by Faith hee is made the Sonne of God , by Faith he is clensed from sinne , by Faith hee is preserued in the obtained righteousnesse , by Faith hee ouercomes the world , the flesh , and the Deuill , and by Faith hee riseth againe after falling , and therefore Satan cannot touch him . Hee may indeede dare to tempt the godly ; So likewise hee durst to tempt Christ ; Yea sometimes hee driues iust men vnto a fall , as wee see Dauid and Peter : But FINALLY , as in Christ hee could haue nothing , so neither can hee preuaile ouer the Saints . For none can take Christs sheepe out of his handes . Wherefore going to his Passion , hee recommended all those that beleeued in him vnto his Father .

A heartie desire for the conversion of those that hold the finall a version and falling of the Saints .

AS themselues hold that they may depart from fundamentall Truths , vnto fundamentall Errours , so I wish that they may also depart from fundamentall errors , whereof this seemes to be one . That Christ Iesus the Sonne of God is not that Rocke , which preserueth the Church that is built on him , that the gates of Hell cannot praeuaile against Her .

THE GROVNDS OF ARMINIANIS ME , Naturall and Politicke .

NAture is a ground of Arminianisme ▪ but it is corrupted Nature , euen that Nature , by which wee are the children of wrath . Neither is Nature the fountaine Eph 2 ▪ and spring of it , by a large common way , as the Gal. 5. 20. flesh is generally the mother of haeresies , but by a more peculiar , inward and deepe generation . There are two euills ▪ that by mans wretched fall are deepely grounded , and intermingled , with the very principles and rootes of man ; and as farre as man is man , so farr and so deepe , their venome and infection doth enter . The one is Prede , and evill that by the fall hath so throughly ▪ soked and pierced into the foundations of man , that man naturally desires to stand by himselfe , and to bee a selfe-vpholder , which is no other then that miserable perferment , which the Divell at the beginning promised to mankind in their first parents ▪ That they should bee as Gods . For it is God onely ▪ Exod. 3. 14. whose Name is I am , it is God onely that is a selfevpholder , and standeth of himselfe ; and it is by the stabilitie of God alone , that all other things are established ; from whose establishment , as much as the wills of the Creatures are freed , so much they are in danger . Yea this substantiue , and selfevpholding estate , is to corrupted Nature , a very plausible and desirable thing , and man exceedingly desires with the prodigall sonne , to haue his portion put by his Father into his one hands , euen to haue Gods grace , deliuered over to the keeping of Mans Freewill , But the miserable consequence of this , in that prodigall sonne plainely appeared when hee had gathered all , Hee went into a Luk. 15. 13. farre countrey , and there wasted all his substance with riotous living . Mans will , will not keepe the grace of God , but will forfite and spend it , as Adam our common Father did at the beginning ; neither may it be hoped , that the sonne with a great portion of corruption , should stand , in that state of fredome , wherein his Father newly comming from the hands of God his maker , would fall . Therefore it is the true safety of mans will , to bee held by God , rather then to be left free to hold God ; to bee established by grace , rather then to establish grace in it selfe , to bee apprehended by God , rather then to bee left free whether it will apprehend God , or no. Surely the Diuell , is as strong as euer , if not more strong by being more cunning , and man being lesse strong , because more corrupt , his fall cannot bee but more certaine . Therefore if the Diuell , and his spirituall wickednesses , powers Eph. 6. 19. and principalities must bee resisted , and ouercome , wee haue need of the whole armour of God , yea wee haue neede of God himselfe to support , strengthen , and establish vs ; and accordingly the Apostle fitly begins , 2. Cor. 1. 21. Bee strong in the Lord , and the power of his might . For as else where , Hee which establisheth vs in Christ is God . The Deity is the Rocke , which in Christ Iesus establisheth vs and makes vs to stand ; and so to stand , that the Gates of Hell cannot preuaile against vs . The Rocke keepes vs , wee keepe not the Rocke , yea the Rocke keepes vs , that wee keepe the Rocke , for if it did not so , the Rocke did not keepe vs , for if our keeping of the Rocke , were not kept by the Rocke , wee should neither keepe it , nor bee kept . But Scripture saith , wee are kept from falling , because wee are grounded on the Rocke , and therefore the Rocke doth Mat. 7. 25. keepe vs euen from falling from the Rocke . But this true and onely ground of safety , the Pride of man scorneth and despiseth , and it still desires to haue the will free and loose from this establishment of the Rocke , that in the sand of this freedome , hee may build a glorious , but a ruinous house , and walking in the Turrets of it , hee my say of it , as that stalking and presumptuous Monarch , Is not this great Babylon , Dan. 4. that I haue built , by the might of my power , and for the honour of my maiesty ? But this Pride is a most certaine way to ruine . For the same man that would bee like a God , God made him vnlike a man , and the same heart that swelled into the assuming of God ▪ head , was changed into the heart of a beast , vntill hee lifted vp his eyes o●… Heaven , and honoured him that liueth for ever , whose Dominion is an euerlasting Dominion , and who doth what hee will in the army of Heaven , and the inhabitantes of the Earths Wherefore it is the safety of ou●… Will , to be established by that supreme Will , which onely is stable and to attribute the safety of our Will , to that GOD , from whom onely wee can receiue it , Except wee rather approue this Great Monarch , in his pride , then in his repentance , and do loue proud R●…ine , rather then humble stability .

And indeede Arminianisme may iustly looke for Ruine , for it opposeth stability . Yea I dare confidently to affirme that Arminianisme opposeth the maine scope and summe of the Scripture . The maine scope of the Scripture is this , to bring all Glory to the Creator , from the Creature . This Glory plainly ariseth , while wee see the great vncertainty and mutability of the most perfect Creatures , not established by vnion with the Creator : and the strength and stability of the weakest and most fraile creatures being knit to the Deity ▪ A paterne of the one is Adam with his Free-will , and a paterne of the other are the members of Christ Iesus , And that this latter paterne may bee more euidently emminent , God hath chosen out of weake and corrupt mankind , the most weake and wretched , That hee which glorieth , may glory in the 1. Cor. 29 Lord . Thus is the whole Frame of Scripture as it were a maine Body of our Doctrine , which giues glory to God , by making the Greature , wholly to depend on his Creator : And Arminianisme is an opposition to the same Scripture , and to the Doctrine thereof , while it giues the stability of the Creature to the will of the Creature ; so that a Creature may answere St. Paul ( as I learne an Arminian hath answered ) Ego meipsum discerno : I make my selfe to differ from another ; I am mine owne establisher . But be it still our ste●…fast 2. Cor. 4. 7. ground , That Hee which establisheth vs in Christ is God . 2. Cor. 1. 21. Psal. 18. 31. And who is God saue the Lord , and who is a Rocke saue our God .

Another Naturall ground of Arminianisme , is the Naturall wisedome of man , or the wisedome of Naturall man . This Naturall wisedome approues that onely for true wisedome which it selfe comprehendes , and the wayes which are past finding out , or are contrary to that which it hath Decreed for Wisedome , are meere foolishnesse to it . Wherefore euen the Wisedome of God , and the Iustice of God , if they bee not wise and iust that way , in which the Naturall man thinkes Wisedome and Iustice onely to bee , hee censureth the one to be Folly , and the other Iniustice . Thus by the fall of man , man is fallen into this drunkennesse , that hee thinkes the wisedome creating , can bee measured and iudged by the wisedome created , yea , not by the wisedome created , but by the wisedome corrupted . The wisdome of man fallen , is set for a Iudge of the incomprehensible wisedome of him who made man in his perfection ; and hee that is now lesse then himselfe , will comprehend him , that was infinitely greater , then man , when hee was greater then himselfe . Neither is this a stone that wee stumble at , for lacke of notice . For God hinselfe hath shewed vs this Rocke of offence . The naturall man , perceineth not the thinges 1. Cor. 1. ●… . &c of God , but they are foolishnesse to him . And , The world in the wisedome of the world knew not God . Now by the same reason , the more of this wisedome that knoweth not God , and that counts Gods wisedome to be foolishnesse , the more doth the wisedome of God seeme folishnesse to it . Therefore there were no greater enemies and opposers to the Doctrine of God , then Politicians and Philosophers , both which were vnited in that most able Naturall man , and most venemous adversary of Christianity , Iulian the Apostate . And that God may glorify this wisedome of his which they count foolishnesse , and make it to triumph ouer their foolishnesse which they so seriously and reuerently thinke to bee wisedome , hee takes simple , weake , and base men euen foolish thinges , and by his spirit giuing them his diuine wisdome , hee confoundes the wisedome of the worldly wise , while these foolish thinges are saued by the wisedome of God , and the wise men perish by the wisedome of man . So that there remaines no other remedy for this disease of humane wisdome . but that such men become fooles , that they may bee wise . They must put off humane wisdome , and esteeme it to bee folly , if they will put on the wisdome of God . The Naturall wisedome must bee captiuated by the Spirit , and a spirituall Doctrine must be receiued by a spirituall vnderstanding ; for spirituall truths are not kindly to bee receiued but by a spirituall hand . And surely if Humane wisdome had neede to bee put off in the receiuing of any spirituall Doctrine , it had neede especially to bee laid aside in receiuing the Doctrine of the Grace of God . For that Doctrine is very spirituall , it flyes high , and the top of it pearcheth the cloudes , and hides it selfe in heaven , to bee adored rather then to bee discerned . And so the great Apostle him-selfe doth leaue it . Now these high , and most spirituall doctrines , offend the eyes of naturall wisdome , which enioyeth those secrets chiefly which it selfe comprehendeth , and accountes a transcendent wisdome to bee foolishnesse . So the Owle thinkes day to bee night , and the sunne to bee a cause of blindnesse ; but the Night goes for day , and the setting of the Sunne , to bee the Spring of the morning . Therefore the witt of man , offended with the purity of this spirituall doctrine , hath invented a doctrine of its owne which exceedingly agreeth , with the wit of man that bare it ; for here ( though not in a better case ) the Mother is the Nurse , The wit of Man hath made a Foard in the depths of God , it hath found out the wayes that are past finding out , and where St. Paul cryes out O depth , there they leade along their schollers , that they passe through it allmost with dry feete The plot of Election and Grace is discovered , and these men will tell you the reasons of Gods Counsell ; Neither is it a new devise of mine , to accuse Mans wisdome of this folly , it hath long since beene done : yet will I bring a witnesse whom I may call an Oracle of these last times , a man of the most sound and definite Iudgment , that these latter Ages haue brought forth , And his discovery may very well serue for a remedy .

The Diuines of greatest name , held that Article ( of free Praedestination ) for Orthodoxe , and the contrary for Hereticall , because good writers of the Schoole , as Saint Thomas , Scotus and others , did commonly thus beleeue , That God before the foundation of the world , out of the vniuersall masse of mankind , by his onely and meere mercy did chuse some to glory , to whom he prepared effectuall meanes for the obtaining of the same , and this is called , to Pradestinate . And of these there is a certaine and determined number , which is not to d ee increased , &c. Yet this opinion was oppugned by other Diuines , but of lower note ; who called it hard , cruell , horrible , and impious , as that which made God to bee an accepter of persons , &c.

The first sentence , indeede comprehending a great mystery and secret , doth humble the minde of man : and while on the one side , it presentes to man , the deformity of sinne , and on the other side the excellency of Gods grace , it wholly fixeth him vpon God . The second opinion is more plausible , popular , glittering , and agreeable to the pride of mans heart , and in this respect it was acceptable to the Fryers ; professing more the Art of preaching , then the sound knowledge of Diuinity . It did also seeme more probable to the Courtiers , as being agreeable to reasons of policy . And indeede those Who defended it , because they relyed on reasons meerly humane , they preuailed with men of humane wisdome , but when the matter came to bee tryed by testimonies of Scripture , then their cause soone fell to the ground . Hist: Concil: Trid : Lib: 2.

So wee see here the same Author leades vs to a second Politick grounds of Arminianisme . ground of Arminianisme which is Policy . It were too long for a worke which I intended to bee short , to insist on the seuerall sorts of Policy , in which this error hath beene rooted , and from which it hath sprung vp , and spread abroad the branches of it . My Author hath discouered one of the Friers ; it serues their turne best for Rhetoricall perswasions , and plausible declamations . And I wish other Clergy-men had not also their Politicke endes , and did not seeke to get glory to themselues , by selling the glory of God . No question it were an outward and seeming glory to them , if when a man hath killed the seed of God in him , they without any seed of God could make this man to liue againe , & to enter into heauen , not being regenerated , that is , hauing wholly lost his Regeneration . But in these gaines , God looseth ; for his seede looseth the glory of being incorruptible , that corruptible man may get the glory of God .

But I hasten to another Policy , and that is , The plot of 3 bringing in Popery . Whosoeuer will bring in Popery , into a country strongly fixed in the Protestant Doctrin , must not presently fly in the face of the whole Protestant Doctrine , but his onely way , is to worke into it by these degres of plausible Arminianisme , euen to put in these little theeues ( they seeme litle to naturall men ) into the window of a Church , & then they may vnlocke the dores of a Church , and let in all Popery . Our Religion is contained in diuers & seuerall Articles , & they run vpon one Thred of Establishment & Authority , now if you can cut this Thred but in one place , and breake through the Authority which established them , you may easily see , that all the rest like beades will run out . But here a word may serue to the wise .

Fourthly , Arminianisme being a kind of twilight , 4 and a double-faced thing that lookes to two Religions at once , Protestantisme and Popery , hee that is in it , is like him that stands in the borders of two adioyning Kingdomes , who is ready to dwell in either , as either serues his turne best . So that an Arminian is like a flying fish , if preferment be among the birds , he is ready to fly after it with the birds , and if it be among the fishes , then among the fishes he will swimme after it .

Fiftly , it seemes to be a factious ground wherevpon 5 Politicke men may worke their owne ends , & that I may vse the wordes of one that perchance will be more pleasing to some , and one that seemes to acknowledge such a thing de facto . Did no wiser men , or man worke vpon perhaps exasperated mindes , or exasperate MONTAGVES Appeale . p. 42. mindes to worke vpon , as it hath hapned else-where in pointes of controuerted Diuinity called into question , or maintained on Foote , that Religion may serue for a stalking horse to catch fooles , and bee pretended to serue Turnes .

For I yet hasten to a Sixth Policy , and that is a fearfull one , even a Policy to loose Religion , Land and all . For there is not a Policy more advantagable to the Spaniard , then to bring in Division into a Land , by bringing in Arminianisme . This is not wordes but deedes , which I speake ▪ For even this Division , had almost forfeited the Low-countryes to the Spaniard . And whom the warres of so many yeares , did make still stronger , the peace of a few yeares with Arminianisme had almost brought to ruine . And it is well knowne to some that haue travelled , that this very Counsell hath beene given to the King of Spaine , by an execrable Author , for the destruction of England and the Low-countryes , even to bring in this doctrine , which now hath gotten the name of Arminianisme . But farre bee it from vs , so to devide our selues , by opinions , that wee should make our selues weake and our enemies strong . Let vs much rather like brethren , which quarrelled before , cast away the quarrels , and ioyne together against a common Enemy , both of Church and State . Let vs striue to put our selues into the same Religion , into the same vnity , wherein God protected , and prospered vs , against this deuourer of Europe , and his Inuincible Nauies . Wee neede no other Religion , no other vnity to prevaile against him hereafter , then that wherein wee haue miraculously preuailed against him hertofore . The same God of truth and peace , will defend vs in the same Truth and the same Peace . And I doubt not but the heart of the Parliament is to this Truth and Vnity , and fully resolued , to passe by that path vnto all due seruice , and fit supply that may tend to the strength of HIM , who is called in the Scripture The breath of our Nostrills , and to the confusion of His and our Enemies .

Amen .

AN ADVERTISEMENT CONcerning the Allegations .

I thinke it fit to cleare the pertinencie of the Allegations , which perchance by some may be misconceived .

First in the point of praedestination ; I thinke those since Austen are most of them without exception , and speake to the poynt it selfe ; which is a free choice of some , from the whole corrupted Masse , they being like the rest when they were chosen , but made to differ by choosing .

Those before Austen , if they bee not so full and punctuall , Austen himselfe ( there alledged ) doth excuse them , yet I doubt not but they do shew a difference of men , made by the meere grace and pleasure of God .

Secondly in the point of Freewill : I thinke the maine point of supposed freedome is this . An indifferency or aequilibriousnes of the will no way partially inclined , but aequally able to incline it selfe any way . In this freedome the will is imagined of some , to bee set by a generall sufficient grace , whereby it is freely able to bleeue or not to beleeue , to receiue the grace of saluation or to resist it . And in this opinion , the will it selfe is the fountaine of receiuing saluation ; and grace doth not phisically and effectually moue the will to an assured receiuing of it , but the will freely moues it selfe , yea moues grace toward the receiuing of it . Yet further some do not only put freewill where there is a state grace , but even there where is onely the state of nature , and vnregeneration , and to this end they , peruert the place of Paul ; To will is ready with mee ; but there wantes power to effect it , by reason of the loade and chaynes of sinne which hinder the affecting . For here they say St. Paul spake of himselfe as hee was vnregenerate : though it cannot bee denyed but Saint Paul was regenerate when hee spake it , yea , hee sayes in the same place that hee serued with his mind the Law of God , which no vnregenerate man doth ! Rom: 8. 7.

Now these places which shew the power and efficacy of Grace on the will , not leauing it in an aequilibriousnesse and indifferency to all wayes , but inclining it certainly and effectually one way , these I thinke are pertinent to disproue the supposed freedome of will , which rather moueth grace , then is moued by grace . They disproue the kingdome of the will ouer grace , and do proue the Kingdome of God in grace on the will .

Againe those places which shew the power , dominion , and tyranny of Lust and the Law of sinne on the will , they are also pertinent to disproue the same supposed freedome of will . For they shew the mighty and effectuall power of sinne on the wil , in the Captiuity of the will vnder the Law of sinne . For where there is a Captiuity , there cannot bee this imaginary Freedome , Againe this very Captiuity of the will vnder Concupiscence , necessarily inferreth , a subiection of the will in Regeneration vnder effectuall and raigning Grace , as profound Bradwarden excellently gathers in the place alledged vpon this point of Free-will . For the strength of Concupiscence must be connterpoysed in the will at least by an aequall strength of grace : wherefore if Concupiscence haue so much power to incline the will from God to the Creature , surely Grace in the conuersion of a sinner must haue so much power as to incline the will to the Creator from the Creature .

If it bee sayd , That some of the Fathers , do speake somwhat more largely for freewill in other places , that moues mee litle . The one may bee the sayinges of preiudice , the other of Iudgment , the one may proceede from an opposition to the Manichees , the other from a single , and irrespectiue consideration . And it is acknowledged generally that before pelagins , there was an inconvenient largenesse in many speaches , concerning Freewill Sure I am that seemes most to come from the Spirit , that attribute ( especially in first motions vnto God ) lest glory to man , and most to God ▪ And the Dictates of the Spirit should onely bee of Authority in points of Diuinity .

Lastly , for the point of Certainty of Saluation ; I know there is a two fold Certainty . Thinges are certaine in themselues , or they are certaine to vs ; And places that affirme either of these concerning the Salvation of Saints , do also affirme a finall ▪ Perseuerance of Saints . For if our saluation bee certaine in it selfe , our perseuerance without which there is no saluation , is also certaine . And if our saluation bee certaine to vs , our perseuerance without which there can bee no saluation , is also certaine to vs .

And howsoeuer some may perchance obiect other places of the Fathers ▪ that from temporall desertions , great falls of the Saints , and finall Apostalyes of temporary beleeuers ( Matt. 4. 16. 17. ) do seeme to intimate a generall possibility of falling from grace , yet it is worthy to be noted , that among and amid these doubts which humane frailty suggesteth , the voice and testimony of the Spirit breatheth forth , that layes hold on heauen , as an vndoubted inheritance , inferring now in these Saints , as before in St. Paul , If sons , then heyres ▪ and he y●…●…exed with Christ . And one tesstimony of this Spirit of Truth , is of more worth then all the doubts of humane frailty .

True it is and wee acknowledge it , that the best Saints are sometimes terrified with their owne great infirmityes , Gods temporall desertions , and the fearfull falls of others : And in these agonyes they say ; Is Psal. 77. 8 &c. his mercy cleane gone for euer , doth his promise faile for euermore : But withall being receiued by the Spirit , they acknowledge , This is mine Infirmity : Gods way is ( high & spirituall ) in the sanctuary , & with his strength hee redeemeth his people . And euen this very terror of the Saints , from which some would make an obiection against Certainty of saluation , is an answere to another obiection made against the same Certainty . For these terrors serue for a remedy against that carnall security , which they doe vsually obiect against Spirituall Certaintie .

To summe vp all these Doctrines into a chaine and connexion of blessednesse : while God of his free mercy chuseth some to saluation , from others aequally wrapped in one masse of corruption ; while by effectuall Grace hee rules in their hartes and wills , and lastly while hee dwelles & continues his kingdome in them by an immortall seed , keeping and leading them infallibly 1. Pet. 1. ●… . Rom. 11. 36. Luk. 2. 13. to saluation : Man is safe being kept by the power of God vnto saluation ; and all the glory of Mans saluation is giuen to God . And then let all the world listen to the musicke of heauen resounding in this Doctrine : Glory be to God on high , and peace on earth ▪ And let all the people say ,

Amen ▪