AN
EXAMINATION
Of
those
things
wherein
the
Author
of
the
late
Appeale
holdeth
the
Doctrines
of
the
Pelagians
and
Arminians
,
to
be
the
Doctrines
of
the
Church
of
England
.
Written
by
GEORGE
CARLETON
Dr.
of
Divinitie
,
and
Bishop
of
Chichester
.
IOHN
10.2.4.5
.
He
that
entreth
in
by
the
doore
is
the
Shepheard
of
the
Sheep
—
—
and
the
Sheepe
follow
him
;
for
they
know
his
voyce
,
and
a
stranger
they
will
not
follow
,
but
will
flee
from
him
,
for
they
know
not
the
voyce
of
Strangers
.
LONDON
,
Printed
for
William
Turner
.
1626.
TO
THE
MOST
HIGH
AND
MIGHTY
PRINCE
,
CHARLES
,
BY
THE
GRACE
OF
GOD
,
KING
OF
GREAT
Brittaine
,
France
,
and
Ireland
,
Defender
of
the
Faith
,
&c.
Most
Gracious
and
Dread
Soueraigne
,
SVch
Princes
as
are
raysed
by
God
for
some
great
and
good
seruice
,
are
many
times
incubred
with
great
troubles
,
that
they
may
be
tried
.
Of
this
your
Mtie
hath
had
experience
.
For
besides
the
great
perils
out
of
which
God
hath
deliuered
you
,
and
brought
you
home
in
safetie
to
the
ioy
of
all
your
faithfull
subiects
:
two
other
great
dangers
haue
assailed
your
kingdome
of
late
,
the
Plague
and
the
Pelagian
heresie
,
the
one
destroying
bodies
,
the
other
soules
.
This
latter
hath
bene
creeping
in
corners
heretofore
,
but
of
late
hath
come
in
more
publique
shew
,
then
euer
before
,
and
dedicated
to
your
Mtie
in
a
booke
intituled
An
Appeale
to
Caesar
,
wherein
the
Author
hath
with
confidence
deliuered
the
doctrines
of
the
Pelagians
and
Arminians
for
the
doctrines
of
the
Church
of
England
.
By
this
our
dangers
grow
great
and
come
neere
vs
.
When
the
Church
is
in
danger
,
to
whom
may
we
flie
vnto
for
helpe
next
vnder
God
,
but
only
to
your
Mtie
,
whom
God
hath
set
a
nursing
father
of
his
Church
here
.
Of
necessity
these
things
must
be
brought
to
your
Maties
knowledge
,
whose
godly
care
is
,
that
this
Church
which
hath
thus
long
prospered
and
flourished
,
by
the
blessing
of
the
Almighty
,
and
the
fauor
of
godly
&
gracious
princes
,
may
not
loose
that
honor
vnder
so
good
&
gracious
a
king
,
which
it
hath
held
vnder
your
noble
predecessors
.
I
wil
not
say
,
defende
me
gladio
,
but
defend
the
truth
&
faith
,
whereof
God
hath
made
you
the
Defender
,
and
God
,
who
only
is
able
,
will
not
faile
to
defend
you
.
I
end
with
that
propheticall
promise
,
which
I
beseech
the
God
of
heauen
to
make
good
to
your
Mtie
No
weapons
that
are
made
against
thee
shall
prosper
,
and
euery
tongue
that
shall
rise
against
thee
in
iudgement
,
thou
shalt
condemne
:
this
is
the
heritage
of
the
Lords
seruants
,
and
their
righteousnesse
is
of
me
,
saith
the
Lord
.
Your
Mties
most
humble
seruant
and
Chaplaine
,
GEO.
CICESTRIENSIS
.
THE
CONTENTS
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Or
Recapitulation
of
the
chiefe
passages
in
this
Booke
.
-
CHAPTER
.
1.
AN
Introduction
to
the
whole
worke
ensuing
.
Pag.
1.
-
CHAP.
2.
An
Introduction
for
the
better
vnderstanding
of
the
Controuersie
following
.
Pag.
4.
-
CHAP.
3.
An
Examination
of
the
respectiue
pretended
decree
of
Predestination
.
Pag.
7.
-
CHAP.
4.
A
preuention
of
such
answers
as
may
bee
made
against
that
which
hath
beene
deliuered
in
the
former
Chapter
.
Pag.
31.
-
CHAP.
5.
Of
perseuerance
in
Grace
,
and
falling
away
from
Grace
.
Pag.
40.
-
CHAP.
6.
That
perseuerance
to
the
end
is
a
gift
of
God
,
giuen
to
true
beleeuers
,
flowing
from
Gods
purpose
and
Predestination
.
Pag.
43.
-
CHAP.
7.
Saint
Augustines
dostrine
in
the
matter
of
the
perseuerance
of
the
Saints
of
God
.
Pag.
50.
-
CHAP.
8.
The
dostrine
of
Saint
Ambrose
,
and
others
of
the
Auncients
touching
perseuerance
.
pag.
59.
-
CHAP.
9.
An
examination
of
the
Arminians
definition
of
Grace
.
pag.
65.
-
CHAP.
10.11.12
.
&
13.
A
view
of
some
particular
escapes
in
the
Appeale
.
pag.
70.
&
seqq.
AN
ANSWERE
TO
THE
Author
of
the
Appeale
.
CHAPTER
.
1.
THE
Author
of
the
Appeale
hath
troubled
the
Church
of
England
with
strange
Doctrines
in
two
things
especially
:
First
,
in
the
Doctrine
of
Predestination
he
attempteth
to
bring
in
a
decree
Respectiue
,
which
he
taketh
for
granted
to
bee
the
Doctrine
of
our
Church
:
But
this
will
neuer
bee
granted
by
vs
,
nor
proued
by
him
.
Secondly
,
he
taketh
it
likewise
for
granted
,
that
the
Doctrine
of
our
Church
is
,
that
a
man
may
fall
away
from
grace
totally
and
finally
:
If
his
meaning
be
that
such
as
are
called
and
iustified
according
to
Gods
purpose
may
so
fall
away
,
this
was
neuer
a
Doctrine
of
the
Church
of
England
.
If
his
meaning
bee
that
others
may
fall
away
,
which
are
not
called
and
iustified
according
to
Gods
purpose
,
then
hath
he
troubled
the
Church
with
an
idle
Discourse
to
no
purpose
:
For
in
this
hee
hath
no
Aduersary
.
For
it
is
necessary
in
the
beginning
to
agree
vppon
the
state
of
the
question
.
St.
Augustine
sets
it
in
these
tearmes
:
They
that
are
called
and
iustified
according
to
Gods
purpose
,
cannot
fall
away
.
Now
against
this
question
proposed
in
these
tearmes
,
the
Author
of
the
Appeale
disputeth
:
For
pag.
37.
scorning
and
reiecting
this
Doctrine
,
he
writeth
against
his
informers
as
hee
calleth
them
,
thus
.
It
is
your
owne
Doctrine
,
God
hath
appointed
them
to
grace
and
glory
,
God
according
to
his
purpose
hath
called
and
iustified
them
,
therefore
it
is
certaine
that
they
must
and
shall
bee
saued
infallibly
.
In
the
matter
of
Predestination
I
haue
euer
bin
fearefull
to
meddle
;
it
is
one
of
the
greatest
and
deepest
of
Gods
Mysteries
:
We
are
with
reuerence
to
wonder
,
and
with
Faith
and
Humility
to
follow
that
which
God
in
his
Scriptures
hath
reuealed
in
this
poynt
,
and
there
to
stay
.
But
it
hath
beene
the
vnbridled
humour
of
some
to
be
still
prying
into
Gods
secrets
,
and
to
runne
rashly
and
irreuerently
into
these
Mysteries
.
These
things
were
neuer
so
irreuerently
handled
by
any
,
as
they
haue
beene
of
late
by
the
Arminians
.
The
Author
of
the
Appeale
,
doth
complayne
of
some
who
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
do
conclude
vpon
Gods
secrets
.
I
would
to
God
,
he
had
beene
as
carefull
to
auoyde
that
fault
in
himselfe
,
Tostat.
in
Genes.
cap.
19.
as
hee
was
to
reprooue
it
in
others
:
Tostatus
Abulensis
hath
a
remarkeable
speech
.
In
nulla
materia
periculosius
erratur
quam
in
hac
de
praedestinatione
:
Eligerem
enim
magis
contra
totius
fidei
veritatem
peruerse
sentire
,
&
in
hac
non
errare
,
quam
in
omnibus
rectè
iudicanao
in
hac
sola
deuiare
.
The
speech
is
strange
,
but
hee
intended
to
shewe
,
that
errour
is
more
dangerous
in
this
point
,
then
in
all
other
:
His
reason
is
,
Quia
ex
nulla
speculatiua
cognitione
tantum
finis
noster
statuitur
,
&
operationes
diriguntur
:
And
againe
:
Scientiae
de
praedestinatione
specialiori
modo
,
quam
omnes
aliae
,
à
Deo
est
;
ex
hac
enim
perditio
vel
saluatio
nostra
exordium
sumit
:
Therefore
his
aduise
is
,
that
men
should
bee
very
sparing
in
the
handling
of
such
a
Mystery
:
which
aduise
I
am
also
desirous
to
follow
:
yet
here
I
am
drawne
into
it
against
my
will
.
For
when
such
men
as
seeme
to
haue
little
reuerence
to
so
high
a
Mystery
,
run
rashly
and
boldly
into
it
,
and
as
it
may
seeme
without
great
praemeditation
of
the
matter
,
which
they
should
haue
thought
on
,
conceiuing
things
contrary
to
that
,
which
we
haue
receiued
from
the
Scripture
,
I
may
not
bee
silent
:
For
that
were
,
as
much
as
in
mee
is
,
to
betray
the
Truth
.
Yet
my
care
shal
bee
to
say
no
more
heerein
,
then
I
shall
bee
drawne
necessarily
to
speake
for
the
Truth
;
and
to
remooue
that
which
hath
beene
erroneously
presumed
by
others
:
For
then
is
a
man
bound
to
maintayne
the
Truth
,
when
it
is
oppugned
.
It
troubled
mee
not
a
little
,
I
confesse
,
that
I
am
to
deale
with
a
Minister
of
the
Church
of
England
;
one
that
hath
beene
mine
ancient
Acquaintance
,
of
whom
I
had
greater
and
better
hopes
:
But
in
Gods
Cause
all
respects
of
Friendshippe
and
Acquaintance
,
yea
if
it
were
of
blood
and
kindred
,
must
giue
place
to
the
Truth
.
Leuy
sayde
to
his
Father
and
to
his
Mother
,
I
haue
not
seene
him
,
neither
knew
hee
his
Brethren
,
nor
knewe
his
Children
:
For
they
obserued
thy
Word
,
and
kept
thy
Commandement
:
Deut.
33.9
.
And
this
is
the
way
to
do
him
good
:
For
I
am
not
out
of
hope
of
reclaiming
of
him
,
seeing
hee
hath
promised
,
that
if
the
euidence
bee
cleare
against
him
,
or
if
hee
be
conuicted
per
testes
idoneos
to
haue
erred
,
he
wil
recall
it
.
The
Scriptures
,
the
ancient
Fathers
,
and
the
Doctrine
of
the
Church
of
England
are
testes
idonei
.
I
shall
deale
freely
and
plainly
.
For
the
ordering
of
the
whole
:
First
after
a
briefe
Introduction
set
downe
for
the
better
vnderstanding
of
the
controuersie
,
I
will
examine
his
extrauagant
opinions
concerning
the
respectiue
decree
of
Predestination
,
and
after
of
falling
away
from
Grace
.
Last
of
all
,
some
particulers
in
his
Booke
.
This
I
doe
not
vndertake
vpon
any
confidence
that
I
conceiue
in
my selfe
.
I
know
many
in
our
Church
more
worthy
and
able
then
my selfe
,
and
I
thanke
God
for
them
:
But
as
heeretofore
I
haue
had
experience
of
Gods
mercy
,
and
found
that
the
loue
of
the
truth
hath
in
other
things
enabled
me
to
defend
the
Truth
,
and
helped
me
to
know
the
Truth
,
so
I
rest
vpon
the
same
helpe
:
I
seeke
Gods
Truth
,
which
will
not
fayle
them
that
seeke
and
loue
it
.
And
if
any
man
of
greater
confidence
in
his
wit
and
learning
,
will
enter
vppon
the
Defence
of
the
Appeale
(
for
I
haue
heard
the
whisperings
)
I
shall
bee
willing
to
spend
the
rest
of
mine
old
dayes
in
this
,
for
they
cannot
bee
spent
in
a
better
seruice
.
CHAP.
2.
An
Introduction
for
the
better
vnderstanding
of
the
Controuersie
following
.
THE
Church
England
was
reformed
by
the
helpe
of
our
learned
and
Reuerend
Bishops
,
in
the
daies
of
King
Edward
the
sixt
,
and
in
the
beginning
of
the
Raigne
of
Queene
Elizabeth
.
They
who
then
gaue
that
forme
of
reformation
to
our
Church
,
held
consent
in
Doctrine
with
Peter
Martyr
,
and
Martin
Bucer
,
being
by
authority
appoynted
Readers
in
the
two
Vniuersities
;
and
with
other
then
liuing
,
whom
they
iudged
to
bee
of
best
learning
and
soundnesse
in
the
reformed
Churches
.
And
of
the
Ancients
especially
with
St.
Augustine
.
And
were
carefull
to
hold
this
Vnity
amongst
themselues
,
and
with
the
reformed
Churches
.
For
that
these
worthy
Bishops
who
were
in
the
first
reformation
,
had
this
respect
vnto
P.
Martyr
,
and
M.
Bucer
,
it
is
apparent
,
both
because
the
Doctrine
of
our
Church
doth
not
differ
from
the
Doctrine
that
these
taught
,
and
because
that
worthy
Arch-bishop
Cranmer
caused
our
Leiturgy
to
be
Translated
into
Latin
,
and
craued
the
consent
and
iudgement
of
M.
Bucer
,
who
gaue
a
full
consent
thereto
,
as
it
appeareth
in
his
workes
Inter
opera
Anglicana
.
And
P.
Martyr
beeing
likewise
requested
,
writeth
in
His
epistles
touching
that
matter
,
his
iudgement
and
consent
of
the
gouernment
and
discipline
of
our
Church
.
This
vniformity
of
Doctrine
was
held
in
our
Church
without
disturbance
,
as
long
as
those
worthy
Bishops
liued
,
who
were
employed
in
the
reformation
.
For
albeit
the
Puritans
disquieted
our
Church
about
their
conceiued
Discipline
,
yet
they
neuer
mooued
any
quarrell
against
the
Doctrine
of
our
Church
,
which
is
well
to
be
obserued
.
For
if
they
had
embraced
any
Doctrine
which
the
Church
of
England
denied
,
they
would
assuredly
haue
quarrelled
about
that
aswell
,
as
they
did
about
the
Discipline
.
But
it
was
then
the
open
confession
both
of
the
Bishops
and
of
the
Puritanes
,
that
both
parts
embraced
a
mutuall
consent
in
Doctrine
,
onely
the
difference
was
in
matter
of
inconformity
:
Then
hitherto
there
was
no
Puritane
Doctrine
knowne
.
The
first
disturbers
of
this
vniformity
in
doctrine
were
Barret
and
Baro
in
Cambridge
,
and
after
them
Thomson
.
Barret
and
Baro
beganne
this
breach
in
the
time
of
that
most
reuerend
Prelate
Archbishop
Whitgift
.
Notwithstanding
that
these
had
attempted
to
disturbe
the
Doctrine
of
our
Church
,
yet
was
the
vniformity
of
Doctrine
still
maintained
.
For
when
our
Church
was
disquieted
by
Barret
and
Baro
,
the
Bishops
that
then
were
in
our
Church
,
examined
the
new
Doctrine
of
these
men
,
and
vtterly
disliked
and
reiected
it
:
And
in
the
poynt
of
Predestination
confirmed
that
which
they
vnderstood
to
be
the
Doctrine
of
the
Church
of
England
against
Barret
and
Baro
,
who
oppugned
that
doctrine
.
This
was
fully
declared
by
both
the
Archbishops
,
Whitgift
of
Canterbury
,
and
Hutton
of
Yorke
,
with
the
other
Bishops
and
learned
men
of
both
Prouinces
,
who
repressed
Barret
and
Baro
,
refuted
their
doctrine
,
and
iustified
the
contrary
,
as
appeareth
by
that
Booke
,
which
both
the
Archbishops
then
compiled
.
The
same
Doctrine
which
the
Bishops
then
maintained
,
was
at
diuerse
times
after
approued
,
as
in
the
Conference
at
Hampton
Court
,
as
will
be
hereafter
confirmed
.
And
againe
it
was
confirmed
in
Ireland
,
in
the
Articles
of
Religion
,
in
the
time
of
our
late
Soueraigne
,
Articulo
38.
The
Author
of
the
Appeale
pleadeth
against
the
Articles
of
Lambeth
,
and
iustifieth
the
Doctrine
of
Barret
,
Baro
and
Thomson
,
auerring
the
same
to
be
the
Doctrine
of
the
Church
of
England
.
This
hee
doth
not
by
naming
of
those
men
,
whose
names
he
knew
would
bring
no
honour
to
this
cause
:
but
by
laying
downe
and
iustifying
their
doctrines
,
and
suggesting
that
they
who
maintained
the
doctrines
contained
in
the
Articles
of
Lambeth
,
are
Caluinists
and
Puritans
:
So
that
those
Reuerend
Archbishops
,
Whitgift
and
Hutton
,
with
the
Bishops
of
our
Church
,
who
then
liued
,
are
in
his
iudgement
to
be
reiected
as
Puritans
.
The
question
is
whether
of
these
two
positions
we
must
now
receiue
for
the
doctrines
of
our
Church
:
that
which
Barret
,
Baro
and
Thomson
would
haue
brought
in
,
which
doctrines
were
then
refuted
and
reiected
by
our
Church
:
Or
that
Doctrine
which
the
Bishops
of
our
Church
maintained
against
these
men
,
which
Doctrine
hath
beene
since
vpon
diuerse
occasions
approued
?
If
there
were
no
more
to
be
sayd
,
I
dare
put
it
to
the
Issue
before
any
indifferent
Iudges
.
CHAP.
3.
An
examination
of
the
respectiue
pretended
decree
of
Predestination
.
THe
Author
of
the
Appeale
,
vndertaking
to
maintaine
the
Doctrine
of
the
Church
of
England
,
refuteth
that
which
hitherto
hath
bene
taken
for
the
Doctrine
of
our
Church
;
and
maintaineth
the
doctrine
of
the
Pelagians
,
striuing
to
make
that
to
be
vnderstood
the
Doctrine
of
our
Church
.
A
bold
attempt
,
whether
hee
doth
it
through
ignorance
,
or
open
malice
to
trouble
the
Church
with
these
doctrines
,
which
haue
troubled
so
many
Churches
:
that
himselfe
knoweth
best
.
But
that
this
he
doth
,
it
is
apparant
,
by
that
which
he
hath
written
,
and
will
be
made
more
apparant
by
that
which
must
now
be
sayd
in
the
necessary
defence
of
the
truth
,
and
of
the
doctrines
of
our
Church
.
The
poysoned
doctrines
of
the
Pelagians
were
neuer
well
knowne
before
Saint
Augustine
discouered
that
daunger
.
The
summe
is
to
pull
downe
the
power
of
God
,
and
to
set
vp
the
power
of
Man
.
This
they
attempted
to
do
by
defacing
the
grace
of
God
.
And
because
that
could
not
be
done
,
without
controlling
the
Doctrine
of
Predestination
,
this
they
haue
likewise
attempted
.
Predestination
is
fashioned
into
a
new
mould
by
these
men
,
who
haue
made
it
not
to
depend
vpon
God
,
but
vppon
Man
:
That
God
himselfe
and
his
high
and
holy
purpose
and
will
must
depend
vpon
somewhat
in
man
,
must
expect
mans
Free
will
and
merits
.
by
this
meanes
they
saw
that
grace
might
easily
be
defaced
.
So
that
the
Question
is
,
whether
that
the
fountaine
of
grace
be
in
God
,
or
in
Man
:
For
they
take
it
from
Gods
good
wil
and
purpose
,
and
place
it
in
mans
merits
.
This
is
the
wisedome
of
the
Pelagians
:
which
the
Author
of
the
Appeale
seemeth
to
embrace
,
and
,
as
well
as
he
can
,
perswadeth
others
to
doe
so
:
For
first
he
laboreth
to
corrupt
the
doctrine
of
Predestination
,
and
then
to
deface
the
doctrine
of
Grace
:
First
against
the
doctrine
of
Predestination
hee
hath
brought
nothing
,
but
the
olde
and
worne
obiections
of
the
Pelagians
:
Finding
no
other
he
was
glad
to
take
them
,
that
he
might
seeme
to
say
somwhat
against
Predestination
.
Which
obiections
albeit
Saint
Augustine
and
others
of
the
auncient
Fathers
haue
answered
,
and
refuted
long
agoe
;
yet
that
thing
moueth
not
this
man
:
somewhat
must
be
sayd
to
deceiue
the
simple
,
that
will
be
deceiued
.
First
I
will
examine
one
sentence
of
his
Booke
,
by
which
we
may
vnderstand
his
meaning
in
the
poynt
of
Predestination
:
The
sentence
is
this
.
Pag.
58.
speaking
of
the
17
Article
,
he
sayth
.
In
all
which
passage
there
is
not
one
word
,
syllable
,
or
apex
touching
your
absolute
,
necessary
,
determined
,
irrespectiue
,
irresistible
(
in
other
places
he
addeth
Fatall
necessitating
)
Decree
of
God
,
to
call
,
saue
and
glorifie
Saint
Peter
,
for
instance
,
infallibly
,
without
any
consideration
had
or
regard
to
his
Faith
,
Obedience
,
Repentance
;
and
to
condemne
Iudas
as
necessarily
without
any
respect
had
at
all
to
his
sinne
:
This
(
sayth
hee
)
is
the
priuate
fancy
of
some
particuler
men
.
The
Author
of
the
Appeale
doth
often
charge
some
men
with
a
Doctrine
,
which
no
man
did
euer
maintayne
.
For
I
say
,
he
is
not
able
to
proue
,
that
any
haue
maintayned
the
Doctrine
of
predestination
,
in
those
tearmes
which
hee
proposeth
.
Indeede
Pelagius
and
his
Followers
,
and
amongst
them
this
Author
,
haue
made
these
obiections
against
the
Doctrine
of
Predestination
:
We
vse
not
th●se
tearmes
we
reiect
them
,
we
neede
them
not
,
we
finde
them
not
in
Scripture
,
we
haue
enough
in
Gods
Word
to
maintayne
this
Doctrine
.
Touching
that
which
hee
sayth
of
Iudas
,
that
some
should
teach
,
that
by
the
decree
of
God
,
Iudas
should
be
condemned
,
without
any
respect
to
his
sin
;
I
suppose
it
will
be
hard
for
him
to
finde
any
that
teacheth
so
in
those
tearmes
.
Caluin
I
suppose
is
the
man
hee
meaneth
:
But
Caluin
in
many
places
sayth
the
contrary
,
and
confesseth
that
wicked
men
are
damned
iustly
for
their
sinnes
:
that
Gods
mercy
appeareth
in
them
that
are
saued
,
and
his
iustice
in
other
.
He
saith
indeed
of
the
reprobate
:
Principium
ruinae
&
damnationis
esse
in
eo
,
quod
sunt
à
Deo
derelicti
:
which
this
Author
will
also
confesse
,
because
he
can
say
nothing
against
it
.
But
to
open
this
point
a
little
further
.
It
must
be
confessed
that
whilest
some
haue
strayed
too
farre
on
the
left
hand
,
touching
the
respectiue
decree
,
that
God
for
respects
in
men
hath
predestinated
them
:
Others
in
zeale
to
correct
this
errour
,
haue
gone
somewhat
too
farre
on
the
right
hand
;
teaching
that
Predestination
is
a
separation
betweene
men
and
men
,
as
they
were
found
euen
in
the
Masse
of
mankind
vncorrupt
,
before
the
Creation
,
and
the
fall
of
Man
.
It
is
true
that
this
Counsell
of
God
,
was
before
the
Creation
and
Fall
.
But
here
we
seeke
vpon
what
ground
first
presupposed
,
this
counsell
of
God
proceeded
.
Saint
Augustine
was
cleere
in
this
,
that
Gods
purpose
of
Predestination
presupposed
the
fall
of
Mankind
,
and
the
corrupt
masse
of
mankinde
in
sinne
.
And
verily
this
opinion
hath
such
firme
grounds
of
Scripture
,
that
(
so
farre
as
I
can
iudge
)
are
vnanswerable
:
For
the
Apostle
teacheth
that
Predestination
and
Election
are
in
Christ
.
Ephes.
1.4
.
As
he
hath
chosen
vs
in
Christ
,
before
the
foundations
of
the
World
:
and
v.
5.
Who
hath
predestinate
vs
to
bee
adopted
through
Iesus
Christ
in
himselfe
:
And
verse
11.
In
whom
wee
were
chosen
when
we
were
Predestinate
.
Now
if
Predestination
be
in
Christ
,
it
must
be
acknowledged
that
this
counsell
of
God
had
respect
to
the
corrupt
masse
of
mankind
:
For
the
benefite
that
we
haue
in
Christ
appeared
not
in
the
state
of
innocency
.
Some
haue
answered
that
the
Angels
had
that
benefit
of
their
standing
in
Christ
.
To
this
I
say
,
granting
that
the
Angels
had
that
blessing
from
Christ
:
yet
this
is
a
thing
without
doubting
,
and
beyond
all
contradiction
,
that
the
doctrine
of
Predestination
,
as
the
Apostle
teacheth
it
,
is
not
for
Angels
,
but
only
for
men
;
not
for
men
in
the
state
of
innocency
,
but
for
sinful
men
.
In
declaring
the
purpose
of
Predestination
the
Lord
saith
,
I
will
haue
mercy
on
whom
I
will
haue
mercy
:
Then
the
counsell
of
Predestination
,
is
the
counsell
whereby
God
sheweth
mercy
where
he
will
:
But
mercy
doth
presuppose
misery
,
and
a
sinfull
estate
in
man
:
Againe
the
purpose
of
God
is
conducted
to
his
end
by
such
meanes
as
God
hath
set
,
&
the
Apostle
hath
opened
:
that
is
,
by
Predestination
,
Vocation
&
Iustification
to
glorification
,
that
is
to
the
intended
end
.
But
vocation
&
iustification
cannot
be
vnderstood
of
angels
,
but
of
men
:
&
not
of
men
with
out
sin
in
the
estate
of
innocency
,
but
of
sinfull
men
.
For
sinners
are
called
to
repentance
:
&
sinners
they
must
be
that
are
iustified
from
their
sins
.
None
are
called
to
repentance
and
iustified
from
sin
,
but
sinners
.
And
it
is
also
certaine
that
none
are
thus
called
and
iustified
,
but
only
they
that
are
predestinated
:
Therfore
Predestination
doth
not
looke
vpon
the
masse
of
mankind
vncorrupt
&
innocent
,
but
vpon
the
masse
corrupted
.
These
things
are
set
in
such
euidences
of
the
Scriptures
,
that
for
my
part
I
know
not
what
can
bee
said
to
impeach
them
.
Vpon
these
grounds
we
must
confesse
,
that
both
Predestination
&
reprobation
do
respect
that
sinful
&
corrupted
masse
of
mankind
.
But
between
Predestination
&
reprobation
,
amongst
many
other
,
this
is
one
difference
,
that
all
men
for
sinne
haue
deserued
reprobation
,
but
no
man
could
deserue
mercy
to
be
deliuered
by
predestination
:
Rom.
3.23
.
For
there
is
no
difference
,
for
all
haue
sinned
,
and
are
depriued
of
the
glory
of
God
.
Then
in
the
sinfull
estate
of
corruption
all
are
found
once
a
like
,
and
all
depriued
of
the
glory
of
God
.
And
what
is
this
to
bee
depriued
of
the
glory
of
God
,
but
to
deserue
reprobation
?
So
he
sayth
,
Rom.
11.30
.
God
hath
shut
vp
all
in
Vnbeleefe
:
So
that
all
that
are
receiued
to
mercy
by
Predestination
,
Vocation
,
Iustification
,
are
taken
out
of
the
corrupted
state
of
mankinde
,
the
rest
are
left
in
their
sinnes
.
These
we
call
men
reprobate
,
that
are
left
in
their
sinnes
;
and
in
the
end
iustly
condemned
for
sin
.
But
why
some
are
left
in
their
sinnes
,
other
deliuered
from
their
sins
by
Predestination
,
Vocation
,
Iustification
,
of
this
no
cause
can
be
giuen
but
the
will
of
God
.
But
sayth
our
Author
in
that
Article
there
is
neither
word
syllable
,
or
apex
to
proue
,
&c.
Yes
sir
,
there
is
somewhat
,
For
in
that
Article
Predestination
is
sayde
to
be
The
euerlasting
and
constant
purpose
of
God
.
It
is
sayd
in
the
Article
,
that
They
that
are
predestinated
,
are
called
according
to
Gods
purpose
:
This
is
enough
to
proue
all
which
they
intend
,
and
to
ouerthrow
your
new
Doctrine
,
that
men
are
called
in
consideration
of
their
Faith
,
Obedience
and
Repentance
.
The
Article
saith
moreouer
,
That
they
are
iustified
freely
.
If
freely
,
then
without
consideration
of
any
thing
fore-seene
in
man
.
Thus
whilst
in
curiosity
you
were
seeking
your
apices
,
you
stumbled
and
are
falne
into
a
dangerous
pit
,
out
of
which
God
deliuer
you
.
I
will
doe
the
best
seruice
I
can
to
make
you
see
these
dangers
.
Your
common
Obiection
against
them
,
that
teach
predestination
to
depend
only
vpon
Gods
will
,
is
this
.
You
say
,
They
bring
in
a
decree
absolute
,
necessary
,
irrespectiue
,
irresistible
,
determined
,
fatall
,
necessitating
.
These
Obiections
you
borrowed
from
the
Arminians
,
they
had
them
from
the
Pelagians
.
But
you
say
that
You
haue
read
nothing
of
the
Arminians
.
It
seemeth
that
you
are
an
excellent
Scholler
,
that
can
learne
your
lesson
so
perfectly
without
instructors
.
If
they
who
vse
these
Obiections
take
them
from
the
Pelagians
,
then
you
see
that
the
Doctrine
which
the
Pelagians
oppugned
,
is
the
same
which
you
oppugne
.
St.
Augustine
had
much
controuersie
with
the
Pelagians
.
Pelagius
taught
that
Grace
is
giuen
to
men
in
respect
of
their
merits
.
St.
Augustine
refuseth
this
error
of
Pelagius
,
for
which
he
was
condemned
for
an
Heretick
in
three
Synodes
.
Gratia
Dei
datur
secundum
merita
nostra
.
This
was
the
position
which
the
Pelagians
maintained
,
and
which
St.
Augustine
refuted
.
St.
Augustin
referreth
the
matter
,
to
Gods
will
and
purpose
onely
.
But
this
Pelagius
denied
,
and
sayd
,
that
grace
dependeth
not
vpon
Gods
will
onely
:
He
denied
not
the
will
of
God
,
but
sayde
that
Gods
will
had
respect
to
merits
fore-seene
.
In
this
sense
he
sayth
,
Gratia
Dei
datur
secundum
merita
nostra
.
And
in
this
sense
the
purpose
of
God
was
held
by
the
Pelagians
to
be
respectiue
,
as
respecting
somewhat
fore-seene
in
men
predestinated
.
Pelagius
himselfe
said
it
respected
merits
:
others
said
,
that
it
respecteth
faith
fore-seene
:
others
deuised
the
respect
of
workes
fore-seene
,
which
is
all
one
with
Pelagius
his
merits
fore-seene
.
The
Arminians
haue
added
the
respect
of
humility
fore-seene
.
Hence
arise
two
opinions
about
Predestination
.
The
one
the
Doctrine
of
the
Church
taught
by
St.
Augustine
,
and
Prosper
,
by
St.
Hierom
,
St.
Ambrose
,
St.
Gregory
,
St.
Bernard
,
and
the
rest
that
herein
followed
St.
Augustine
:
The
other
is
the
opinion
of
the
Pelagians
who
oppugned
this
Doctrine
.
If
the
question
be
proposed
,
why
God
receiueth
one
to
mercy
and
not
an
other
?
why
this
man
,
and
not
that
?
to
this
question
all
the
Orthodoxe
that
haue
taught
in
the
Church
after
St.
Augustine
answere
,
that
of
this
taking
one
to
mercy
,
and
leauing
an
other
,
no
reason
can
be
giuen
but
only
the
will
of
God
.
The
Pelagians
and
Arminians
say
,
that
Gods
will
heerein
is
directed
by
somewhat
fore-seene
in
men
Predestinated
.
Now
that
Predestination
dependeth
only
vppon
Gods
will
without
respect
to
any
thing
fore-seene
in
men
,
is
as
I
sayd
,
the
receiued
Doctrine
of
St.
Augustin
,
and
of
the
Church
following
:
For
before
St.
Augustin
,
this
thing
came
not
in
question
,
as
himselfe
in
many
places
confesseth
.
The
same
is
the
Doctrine
of
the
Reformed
Churches
.
And
this
hath
hitherto
been
receiued
the
Doctrine
of
the
Church
of
England
.
I
will
adde
also
,
the
same
is
the
Doctrine
of
the
Church
of
Rome
,
as
Bellarmine
deliuereth
it
.
Bellar.
lib.
2.
de
grat
.
&
lib.
arb.
cap.
16.
For
he
concludeth
thus
,
Restat
igitur
vt
huius
discretionis
causa
sit
voluntas
Dei
,
quae
vnum
liberat
quia
ei
placet
,
alterum
non
liberat
quia
non
placet
.
Wherein
he
followeth
the
Doctrine
of
St.
Augustin
and
the
rest
.
Of
these
two
opinions
,
the
Author
of
the
Appeale
hath
made
choyce
of
that
which
Pelagius
held
against
the
Church
,
and
maintayneth
it
by
the
arguments
which
the
Pelagians
haue
vsed
.
For
thus
they
obiected
against
the
Doctrine
of
St.
Augustine
,
that
he
brought
in
a
decree
,
absolute
,
irrespectiue
,
irresistible
,
determined
,
fatall
,
necessitating
,
and
these
be
our
Authors
Obiections
.
It
must
bee
confessed
it
is
a
wrong
to
lay
to
mens
charge
Doctrines
in
other
tearmes
then
themselues
do
teach
.
These
tearmes
are
not
vsed
by
them
,
whom
this
man
chargeth
:
We
do
not
deale
so
with
the
Papists
,
or
any
other
:
For
my
part
I
mislike
these
tearmes
:
But
if
by
this
word
decree
there
be
nothing
intended
,
but
the
purpose
of
Gods
election
,
I
will
not
wrangle
for
words
:
Onely
I
thinke
that
wee
may
speake
most
warrantably
in
the
words
of
the
Scripture
:
For
the
holy
Scripture
hath
furnished
us
with
words
sufficient
.
We
finde
it
there
called
the
will
of
God
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
purpose
of
God
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Good
Pleasure
of
God
.
These
words
suffice
to
sober
mindes
to
expresse
this
Doctrine
.
Then
he
chargeth
vs
to
teach
that
this
decree
is
absolute
.
Because
the
Pelagians
and
their
Followers
inferre
an
absolute
decree
,
they
should
declare
what
they
meane
by
this
word
absolute
.
If
this
be
the
meaning
of
the
word
,
that
Gods
purpose
of
Predestination
dependeth
vpon
the
onely
will
of
God
,
and
not
vppon
any
thing
fore-seene
in
men
Predestinated
,
which
God
respected
in
Predestinating
:
then
I
affirme
that
this
is
the
ancient
and
Catholike
Doctrine
of
the
Church
,
and
the
contrary
is
the
Doctrine
of
the
Pelagians
.
If
this
Author
would
speake
for
the
Pelagians
against
the
receiued
Doctrine
of
the
Church
,
then
must
he
declare
vnto
vs
what
thing
did
mooue
the
will
of
God
.
And
by
this
meanes
he
will
teach
vs
a
thing
which
no
man
euer
could
speake
to
,
to
know
the
cause
of
Gods
will
.
Dicat
qui
potest
.
I
thinke
hee
knoweth
as
little
in
this
matter
as
other
men
.
And
yet
hee
is
bound
to
instruct
vs
in
this
Mystery
.
For
hee
that
sayth
,
the
will
of
God
dependeth
vppon
something
,
is
bound
to
shewe
what
that
thing
is
vpon
which
the
will
of
God
dependeth
:
But
if
it
bee
independing
and
respecting
nothing
but
it selfe
,
why
then
is
it
not
absolute
?
And
why
then
doth
hee
with
the
Pelagians
cast
this
against
Gods
purpose
of
Predestination
,
that
it
is
absolute
?
The
next
accusation
is
that
this
decree
is
necessary
:
Can
any
man
giue
vs
a
reason
,
why
the
purpose
of
God
shold
not
be
necessary
?
Our
Author
writeth
thus
,
Pag.
10.
The
will
of
God
is
the
necessity
of
things
,
say
your
Maisters
out
of
Saint
Augustine
misunderstood
:
He
that
chargeth
others
with
mis-understanding
,
should
declare
the
true
vnderstanding
,
that
they
that
misunderstand
,
may
be
informed
.
He
doth
not
this
,
but
we
must
all
be
supposed
to
misunderstand
this
thing
in
the
vnderstanding
wherof
he
wil
not
helpe
vs
.
There
must
be
some
cause
of
the
necessitie
of
those
things
that
are
necessary
:
What
cause
can
this
be
?
It
must
either
be
the
will
of
God
,
or
some
other
thing
.
The
auncient
Writers
of
the
Church
make
it
the
will
of
God
.
If
you
can
find
any
other
cause
,
you
must
declare
it
.
The
will
of
God
may
truely
be
sayd
to
be
the
necessity
of
things
,
because
it
is
the
prime
,
high
and
necessary
cause
of
things
.
If
you
grant
not
this
,
then
you
must
point
out
vnto
vs
some
superior
cause
:
which
because
you
cannot
do
,
you
must
be
contented
with
vs
to
confesse
,
that
the
will
of
God
is
not
only
necessary
,
but
the
necessity
of
things
.
Bradwardin
;
that
worthy
Archbishop
of
Canterbury
,
citeth
out
of
Anselme
,
Brad.
lib.
1.
cap.
10.
his
Ancient
in
the
same
See
,
diuerse
things
to
this
purpose
:
Anselm
.
1.
cur
homo
Deus
:
Si
vis
omnium
quae
fecit
&
passus
est
seire
necessitatem
,
scito
omnia
ex
necessitate
fuisse
,
quia
ipse
voluit
.
And
againe
,
Omnis
necessitas
aut
impossibilitas
Dei
subiacet
voluntati
:
illius
autem
voluntas
nulli
subditur
necessitati
,
aut
impossibilitati
.
Nihil
enim
est
necessarium
aut
impossibile
,
nisi
quia
ipse
ita
voluit
.
And
in
this
respect
S.
Augustin
speaking
of
this
powerfull
will
of
God
,
whereby
he
doth
what
he
will
&
suffereth
euen
euill
things
,
that
he
may
turne
them
vnto
good
,
Enchir.
cap.
96.
saith
,
Nisi
hoc
credamus
,
periclitatur
ipsum
confessionis
nostrae
initium
;
quia
in
Deum
patrem
omnipotentem
credere
confitemur
:
Neque
enim
ob
aliud
veraciter
omnipotens
diceretur
,
nisi
quia
quicquid
vult
potest
,
nec
voluntate
cuiuspiam
creaturae
voluntatis
omnipotentis
impeditur
effectus
.
And
againe
,
Voluntas
Dei
omnium
quae
sunt
ipsa
est
causa
.
De
Genes.
contra
Man
.
lib.
1.
c.
2.
Si
enim
habet
causam
voluntas
Dei
,
est
aliquid
quod
antecedit
voluntatem
Dei
,
quod
nefas
est
credere
.
Vpon
these
grounds
the
ancients
conclude
,
that
the
wil
of
God
is
necessary
,
that
it
is
the
cause
of
all
necessity
in
things
,
and
therfore
may
well
be
sayd
to
be
the
necessity
of
things
.
But
why
is
this
cast
vpon
vs
as
an
error
,
that
we
teach
that
the
purpose
of
Gods
predestination
is
necessary
.
Wil
this
man
say
that
it
is
not
necessary
,
but
contingent
?
one
of
the
two
he
must
say
.
If
necessary
,
then
is
he
idle
that
obiecteth
this
against
predestination
.
If
contingent
,
then
he
runneth
blindfold
into
an
high
blasphemy
,
pronouncing
the
purpose
of
God
to
be
contingent
.
It
may
be
amongst
the
late
Arminians
,
who
neuer
care
what
they
speake
or
write
,
some
may
be
found
to
vtter
such
absurd
blasphemies
.
But
these
men
we
leaue
to
their
owne
humors
,
which
forsake
vnderstanding
,
godlinesse
and
piety
.
The
next
accusation
of
this
Author
and
the
Pelagians
is
,
contra
Pelag
&
Calest
.
cap.
6.
that
this
decree
is
irrespectiue
.
S.
Augustine
as
before
I
related
,
affirmeth
in
diuerse
places
,
that
Pelagius
taught
that
the
grace
of
God
is
giuen
in
respect
of
merits
.
In
this
respect
Pelagius
and
his
followers
held
the
decree
respectiue
,
as
this
man
doth
.
He
must
tell
vs
what
Gods
purpose
respected
,
and
he
must
giue
vs
a
reason
why
he
was
so
bold
,
as
to
make
this
a
doctrine
of
the
Church
of
England
,
which
was
first
inuented
,
and
alwayes
afterward
maintained
by
the
Pelagians
against
the
Church
.
The
next
accusation
is
,
that
the
purpose
of
Predestination
is
irresistible
.
This
obiection
is
much
vsed
by
the
Arminians
taken
from
the
Pelagians
.
This
was
first
deuised
to
set
forth
the
glorious
power
of
Freewill
.
If
the
question
be
moued
,
whether
Freewill
may
resist
grace
?
it
is
apparant
naturally
in
the
vnregenerate
,
it
may
resist
,
it
doth
daily
resist
:
according
to
that
Act.
7
51.
You
haue
alwayes
resisted
the
holy
Ghost
.
But
if
the
question
be
moued
of
them
that
are
called
according
to
Gods
purpose
,
whether
they
resist
the
grace
of
their
calling
(
in
which
the
Apostle
teacheth
that
there
is
the
exceeding
greatnes
of
Gods
power
:
and
what
is
that
but
Gods
omnipotent
power
?
The
eyes
of
your
vnderstanding
being
inlightned
,
that
you
may
know
what
the
riches
of
the
glory
of
his
inheritance
of
the
Saints
,
&
what
is
the
exceeding
greatnes
of
his
power
to
vs-ward
,
who
beleeue
according
to
the
working
of
his
mighty
power
.
Now
we
beleeue
by
the
power
of
his
calling
,
therefore
this
exceeding
greatnes
of
his
power
is
in
his
calling
:
For
the
first
grace
that
is
wrought
in
vs
is
faith
,
which
is
wroght
according
to
this
power
of
his
calling
.
)
If
therfore
the
question
be
of
them
that
are
thus
called
according
to
his
purpose
,
and
according
to
this
great
power
;
then
,
remouing
the
humor
of
contention
,
the
truth
wil
easily
appeare
.
For
this
power
of
God
doth
so
order
the
will
of
man
,
that
the
will
of
man
cannot
but
be
willing
to
receiue
this
grace
,
when
it
is
thus
ordered
,
framed
and
wrought
vpon
;
for
the
power
of
working
is
in
grace
:
grace
worketh
,
conuerteth
nature
and
healeth
it
:
nature
is
wrought
vpon
,
conuerted
,
and
healed
.
So
the
question
is
whether
nature
in
this
case
doth
resist
the
omnipotent
power
of
God
?
Lib.
de
corrept.
&
gratiae
ca.
14.
S.
Augustine
saith
,
Deo
volenti
salvum
facere
hominem
,
nullum
hominis
resistit
arbitrium
.
But
then
saith
our
Author
,
it
must
follow
that
the
will
of
God
is
irresistible
.
I
demaund
from
whence
hee
had
this
obiection
to
dart
against
Gods
Predestination
?
it
is
apparant
that
it
cometh
out
of
the
same
quiuer
out
of
which
he
had
all
the
rest
.
I
must
intreat
him
to
obserue
this
obiection
more
exactly
:
and
by
this
he
may
finde
against
whom
he
disputeth
:
for
the
blessed
Apostle
layeth
downe
these
things
in
order
:
First
the
doctrine
,
which
this
Author
oppugneth
;
secondly
,
this
mans
obiection
against
that
doctrine
:
and
lastly
,
the
answer
to
this
obiection
.
Ro.
9.18
.
&c.
The
doctrine
in
this
Apostolicall
conclusion
:
Therefore
he
hath
mercy
on
whom
he
wil
haue
mercy
,
and
whom
he
wil
,
he
hardeneth
.
The
obiection
in
these
words
:
Then
thou
wilt
say
vnto
me
,
why
doth
he
yet
complaine
,
who
hath
resisted
his
will
?
The
answer
in
these
words
:
Nay
,
but
ô
man
who
art
thou
that
repliest
against
God
?
shal
the
thing
formed
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
Our
Author
must
consider
against
whom
he
maketh
this
obiection
,
when
he
accuseth
Gods
purpose
of
predestination
to
be
a
decree
irresistible
:
For
the
Apostle
hath
met
with
this
obiection
:
Who
hath
resisted
his
wil
?
Lib.
de
Praedest
.
Sanct.
cap.
6.
The
Apostle
saith
not
that
men
may
resist
this
will
of
God
,
but
he
saith
that
this
maner
of
obiecting
is
replying
against
God
.
S.
Augustine
obserued
thus
much
.
Voluntati
eius
quis
resistit
?
Numquid
responsum
est
ab
Apostolo
;
ô
homo
falsum
est
quod
dixisti
?
non
;
sed
responsum
est
ô
homo
quis
tu
es
,
qui
responsas
Deo
?
And
that
which
the
blessed
Apostle
hath
taught
in
this
one
obiection
we
may
by
good
ground
and
warrant
from
the
Apostle
iudge
accordingly
in
all
the
rest
of
these
accusations
and
obiections
,
which
are
here
brought
against
the
doctrine
of
Predestination
,
that
all
these
obiections
are
nothing
else
but
replying
against
God
.
How
could
such
a
desperate
conceit
come
into
the
hart
of
one
that
professeth
the
Gospell
in
our
Church
?
What
this
Author
may
thinke
hereof
I
know
not
:
but
verily
I
should
tremble
,
if
I
were
found
in
such
a
case
,
in
plaine
termes
,
opposite
to
the
Apostle
;
obiecting
that
which
the
Apostle
hath
so
seuerely
repressed
.
An
other
accusation
against
Predestination
is
,
that
it
is
determined
.
I
thinke
the
man
did
not
vse
much
premeditation
in
these
things
,
but
tooke
them
vpon
the
credit
of
some
that
he
trusted
.
For
that
the
purpose
of
God
should
be
determined
,
did
euer
any
man
doubt
?
The
very
word
propositum
,
the
purpose
of
God
doth
proue
a
determination
.
And
hee
may
read
that
neither
Herod
,
nor
Pontius
Pilate
,
nor
the
Gentiles
,
nor
the
Iewes
,
in
shewing
their
greatest
malice
against
Christ
and
his
Apostles
,
and
in
exercising
their
greatest
cruelty
,
doe
no
other
thing
,
then
whatsoeuer
the
hand
and
Counsell
of
God
had
determined
before
to
be
done
:
This
was
neuer
doubted
,
no
not
amongst
the
Pelagians
,
that
the
Counsell
and
purpose
of
God
is
determined
.
Onely
the
question
is
what
doth
Determine
Gods
purpose
?
whether
his
owne
will
or
mans
Freewill
?
If
this
mans
purpose
bee
to
giue
this
to
mans
free
will
,
then
he
commeth
home
to
the
Pelagians
.
If
he
confesse
this
determinating
power
to
be
in
Gods
wil
;
then
to
what
end
doth
he
obiect
this
,
as
a
thing
absurd
,
that
the
decree
is
determined
?
The
last
accusation
is
,
that
they
who
hold
the
Doctrine
of
Predestination
bring
in
Fatall
necessity
.
As
he
vseth
this
obiection
,
so
the
Pelagians
vsed
it
,
and
vrged
it
against
St.
Augustine
.
St.
Augustine
complaineth
of
such
accusers
of
his
Doctrine
:
Lib.
de
don●
perseu
.
Cap.
12.
Pelagiani
nobis
obijciunt
,
quod
fato
tribuamus
Dei
gratiam
:
Ipsi
potius
Dei
gratiam
fato
in
parvulis
tribuunt
,
qui
dicunt
fatum
esse
,
vbi
meritum
non
est
.
And
in
an
other
place
:
Nec
sub
nomine
gratiae
fatum
asserimus
.
Ad
Bonif.
lib.
●
cap.
5.
—
Si
autem
quibusdam
omnipotentis
Dei
voluntatem
placet
fati
nomine
nuncup●ri
,
profanas
quidem
verborum
nouitates
euitamus
,
sed
de
verbis
concendere
nolumus
.
This
Author
taketh
his
pleasure
to
vse
the
same
Obiections
against
Predestination
,
which
the
Pelagians
vsed
.
But
the
indignity
is
,
that
whilst
he
is
thus
wrangling
against
our
Church
with
the
Pelagians
,
hee
must
be
supposed
(
forsooth
!
)
to
maintaine
the
Doctrines
of
our
Church
;
as
if
our
Church
had
need
of
such
maintayners
.
Who
did
accuse
the
Doctrine
of
our
Church
?
For
now
he
hath
done
with
the
Gagger
,
he
is
turned
to
others
who
charge
not
the
Doctrine
of
our
Church
.
Th●
Doctrine
of
our
Church
hath
beene
,
and
will
bee
maintayned
by
other
men
and
meanes
:
We
neede
no
Pelagians
to
helpe
vs
heerein
.
This
man
hath
more
dishonoured
our
Church
;
and
slandred
our
Doctrines
,
then
euer
did
any
member
of
our
Church
:
This
is
playne
dealing
without
malice
.
For
if
hee
were
not
plainly
told
of
his
errors
,
how
could
he
see
them
and
redresse
them
?
as
our
hope
is
he
will
.
But
to
proceed
,
St.
Augustine
sporteth
himselfe
with
the
folly
of
such
,
as
charge
him
to
induce
fatal
necessity
vnder
the
name
of
grace
.
Potest
enim
hinc
similiter
stultus
fati
assertorem
Apostolum
putare
vel
dicere
.
Ibid.
Quum
enim
propterea
nobis
calumniantur
,
dicentes
nos
gratiae
nomine
fatum
asserere
,
quia
non
secundum
merita
nostra
dari
dicimus
gratiam
Dei
:
proculdubio
confitentur
quod
ipsi
secundum
merita
nostra
gratiam
dari
dicant
.
And
verily
wee
can
say
no
lesse
to
this
man
,
then
Augustine
sayd
to
the
Pelagians
,
that
in
making
these
obiections
,
hee
doth
secretly
confesse
that
the
grace
of
God
is
giuen
according
to
our
merits
.
For
there
was
neuer
any
that
vsed
these
obiections
against
Predestination
,
but
held
withal
that
conclusion
,
that
the
grace
of
God
is
giuen
in
respect
of
merits
,
and
therefore
this
man
sticketh
not
at
this
,
but
commeth
home
roundly
to
the
same
conclusion
:
as
presently
it
shall
appeare
.
Aduers
.
calumniat
.
August
.
c.
1
Prosper
found
himselfe
troubled
with
the
same
accusations
,
in
that
other
part
,
of
dereliction
.
Obijciunt
(
sayth
hee
)
quod
ex
praedestinatione
Dei
,
velut
fatali
necessitate
homines
in
peceata
compulsi
cogantur
ad
mortem
.
Prosper
shortly
returneth
this
.
Quisquis
ex
predestinatione
Dei
velut
fatali
necessitate
homines
in
peccata
compulsos
cogi
dicit
in
mortem
,
non
est
Catholicus
.
That
Doctrine
of
the
respective
decree
,
which
the
Author
of
the
Appeale
nourisheth
as
a
Viper
in
his
bosome
,
doth
indeed
respect
that
conclusion
of
Pelagius
;
that
Grace
is
giuen
according
to
merits
.
For
if
grace
be
giuen
according
to
some
respects
or
vertues
found
or
fore-seene
in
men
predestinated
,
then
it
must
follow
as
Pelagius
taught
,
that
Grace
is
giuen
according
to
merits
:
for
in
the
end
they
will
close
:
For
this
respectiue
decree
respecteth
somewhat
in
the
predestinated
:
What
is
that
,
but
some
vertue
?
and
what
is
that
but
some
merit
?
Thus
hee
hath
brought
his
respectiue
decree
to
a
faire
issue
,
to
joyne
hands
with
Pelagius
.
Perhaps
hee
may
seeke
an
euasion
,
that
by
a
respectiue
decree
he
meaneth
not
the
decree
of
Predestination
,
but
of
Reprobation
,
which
is
in
respect
of
sinne
.
I
could
wish
that
hee
had
beene
so
aduised
,
as
to
haue
reserued
this
refuge
for
himselfe
:
But
hee
speaketh
of
the
decree
of
Predestination
,
scornfully
calling
it
our
New
Doctrine
,
and
sometimes
our
decree
,
sometimes
the
Priuate
fancy
of
some
particular
men
.
But
himselfe
putteth
this
matter
out
of
doubt
,
in
those
words
of
his
before
cited
,
on
the
17.
Article
.
There
is
not
(
sayth
he
)
any
word
,
syllable
or
apex
touching
your
absolute
,
necessary
,
determined
,
irresistible
,
irrespectiue
decree
of
God
,
to
cal
,
saue
and
glorifie
St.
Peter
,
for
instance
,
without
any
consideration
had
or
regard
to
his
Faith
,
Obedience
and
Repentance
,
and
to
condemne
Iudas
as
necessarily
,
without
any
respect
had
to
his
sinne
:
This
,
(
saith
he
)
is
the
priuat
fancy
of
some
particuler
men
.
Now
are
we
come
to
the
instance
of
St.
Peter
:
For
to
all
other
things
I
haue
spoken
.
In
this
instance
hee
hath
somewhat
roundly
opened
himselfe
:
This
taketh
away
that
refuge
,
which
he
might
haue
reserued
,
to
say
,
that
by
his
respectiue
decree
,
he
might
haue
meant
reprobation
:
That
men
that
are
forsaken
are
iustly
throwne
into
condemnation
in
respect
of
their
sins
.
For
to
speake
somewhat
to
this
particular
.
If
that
be
granted
which
we
haue
prooued
before
by
euident
Scriptures
,
that
both
Predestination
and
Reprobation
respect
the
corrupt
masse
of
mankinde
:
This
I
say
beeing
granted
:
It
followeth
that
Gods
iustice
did
find
a
iust
cause
to
condemne
all
men
,
because
all
haue
sinned
and
are
depriued
of
the
glory
of
God
:
But
God
in
his
mercy
receyueth
some
to
fauour
:
Of
this
we
can
finde
no
other
cause
but
the
meere
and
onely
Will
of
God
:
God
in
his
iustice
condemneth
other
;
of
this
beside
the
Wil
of
God
wee
finde
a
cause
,
to
be
the
sinne
of
those
men
that
are
condemned
.
Here
riseth
a
question
,
whether
there
be
an
absolute
decree
of
Reprobation
?
If
we
vnderstand
an
absolute
decree
to
be
such
as
dependeth
vpon
the
onely
wil
of
God
,
without
respect
to
any
other
thing
;
then
I
confesse
I
cannot
vnderstand
any
such
absolute
decree
in
this
:
For
those
things
are
here
vnderstood
absolute
,
which
depend
vppon
no
other
cause
,
but
only
the
wil
of
God
.
Now
heere
besides
the
wil
of
God
,
wee
find
sin
to
be
a
iust
cause
to
condemne
,
and
to
reprobate
.
For
this
ground
wee
take
with
Saint
Augustine
that
Predestination
and
Reprobation
doe
respect
sinne
.
And
if
besides
the
wil
of
God
,
sinne
also
be
a
just
cause
of
condemnation
,
then
,
I
vnderstand
not
how
any
decree
herein
can
be
absolute
.
But
if
it
should
be
further
questioned
whether
dereliction
of
some
in
their
sinne
be
absolute
?
so
far
as
my
knowledge
reacheth
,
I
must
yeeld
that
this
may
be
called
absolute
;
because
in
this
there
is
no
other
cause
but
onely
the
will
of
God
:
For
seeing
that
all
men
are
once
found
sinners
,
there
may
be
a
cause
giuen
why
all
men
may
iustly
deserue
condemnation
:
The
cause
is
apparant
,
that
is
,
sinne
;
but
why
any
man
should
bee
saued
no
cause
appeareth
,
but
onely
the
will
of
God
,
and
his
mercy
to
them
whom
hee
is
well
pleased
to
deliuer
from
sinne
.
Vpon
these
grounds
St.
Augustine
sayth
,
Obdurationis
meritum
inuenio
,
misericordiae
meritum
non
inuenio
.
But
some
obiect
thus
:
If
sinne
be
the
cause
of
condemnation
and
reprobation
,
then
must
all
men
be
condemned
and
reprobate
;
for
all
haue
sinned
.
Whereby
they
would
inferre
,
that
sinne
is
no
cause
of
condemnation
and
reprobation
,
but
onely
the
will
of
God
:
but
I
deny
the
consequence
;
for
the
true
consequence
should
be
this
.
If
sinne
be
the
cause
of
condemnation
and
reprobation
,
then
no
man
can
find
any
cause
in
himselfe
,
why
he
should
not
be
condemned
and
reprobate
.
For
I
suppose
that
the
greatest
Saints
that
euer
liued
,
could
finde
no
cause
in
themselues
why
they
might
not
bee
condemned
and
reprobate
:
I
say
in
themselues
:
for
if
they
looke
out
of
themselues
vpon
Christ
,
then
they
finde
an
high
and
only
cause
,
the
will
of
God
in
Christ
,
in
whom
he
hath
fully
reuealed
his
will
and
mercy
to
saue
sinners
.
For
Christ
was
sent
to
saue
them
that
were
lost
,
and
to
call
sinners
to
repentance
.
Some
may
happily
say
,
that
these
questions
and
quirkes
might
be
forborne
,
and
not
spoken
of
at
all
.
I
answere
,
I
am
of
the
same
minde
:
But
when
the
enemies
of
the
Truth
,
Pelagians
and
Arminians
are
euer
busie
in
stirring
these
questions
,
these
busie
heads
impose
a
necessity
vppon
them
that
loue
the
Truth
to
maintaine
it
,
and
by
plaine
writing
to
walke
safely
and
plainely
euen
through
the
middest
of
Maeandrian
crookes
and
windings
of
the
Aduersaries
.
The
Church
(
sayth
Tertullian
)
hath
a
rule
,
and
this
rule
hath
no
question
,
but
such
as
Heresies
bring
in
.
Thus
we
see
there
may
be
a
cause
of
condemnation
besides
the
onely
will
of
God
,
but
concurring
with
Gods
will
;
but
of
saluation
no
cause
can
be
giuen
but
the
onely
will
of
God
.
Yet
our
Author
here
vndertaketh
to
find
a
cause
besides
the
only
wil
of
God
,
though
concurring
with
Gods
will
:
This
hee
doth
in
the
instance
of
St.
Peter
:
For
he
sayth
that
There
is
neither
word
,
apex
,
nor
syllable
to
proue
that
God
did
call
,
saue
,
and
glorifie
St.
Peter
without
any
consideration
had
or
regard
to
his
faith
,
obedience
and
repentance
.
The
better
to
vnderstand
this
,
we
must
cleare
some
things
which
hee
hath
confounded
.
They
that
deale
not
playnely
confound
many
things
of
purpose
,
which
must
be
distinguished
that
the
matter
may
bee
cleared
.
Hee
sayth
that
Saint
Peter
was
not
called
,
saued
and
glorified
without
consideration
,
or
regard
of
his
Faith
,
Obedience
and
Repentance
.
This
proposition
in
Truth
containeth
three
propositions
in
it
:
And
neither
can
he
conclude
three
propositions
at
once
,
neyther
can
any
man
answere
to
three
at
once
.
Therefore
wee
must
distinctly
separate
these
three
propositions
,
that
his
confusion
may
appeare
,
and
that
a
cleare
answere
may
be
framed
vnto
the
poynt
in
question
.
Of
these
three
propositions
,
the
first
is
,
St.
Peter
was
not
called
without
respect
to
his
Faith
,
Obedience
,
and
Repentance
.
The
second
is
,
Saint
Peter
was
not
saued
without
respect
to
his
Faith
,
Obedience
and
Repentance
.
The
third
is
,
Saint
Peter
was
not
glorified
without
respect
to
his
Faith
,
Obedience
,
and
Repentance
.
These
three
things
are
not
all
of
one
kinde
.
The
two
latter
propositions
we
grant
;
the
reason
is
,
because
saluation
and
glorification
are
in
the
nature
of
a
reward
.
Now
the
Scripture
witnesseth
,
that
God
will
reward
euery
man
according
to
his
Workes
:
And
therefore
Saint
Peters
faith
,
obedience
and
repentance
shall-bee
rewarded
with
saluation
,
and
glorification
:
And
saluation
and
glory
may
bee
sayd
to
respect
these
goods
workes
that
went
before
.
But
the
first
of
these
propositions
is
,
that
Saint
Peter
was
not
called
without
respect
to
his
faith
,
obedience
and
repentance
.
Here
we
close
with
him
.
I
must
charge
with
Pelagianisme
in
that
very
point
of
this
Heresie
,
for
which
Pelagius
was
condemned
for
an
Hereticke
in
the
Synode
of
Palestina
,
as
St.
Augustine
often
relateth
.
In
which
Synode
the
Doctrines
of
Pelagius
were
condemned
,
as
they
were
also
in
many
other
Synodes
:
Concilio
Carthag
.
7.
Concilio
Meleuitano
:
Concilio
Arausica
:
And
also
condemned
by
the
decrees
of
the
Popes
that
then
were
,
and
the
Emperors
.
He
sayth
that
St.
Peter
was
not
called
without
respect
and
consideration
had
to
his
faith
,
obedience
and
repentance
:
In
denying
this
proposition
he
affirmeth
the
contradictory
:
That
St.
Peter
was
called
in
consideration
and
respect
of
his
faith
,
obedience
,
and
repentance
.
This
is
the
same
which
the
Church
hath
condemned
in
Pelagius
.
For
Pelagius
taught
no
otherwise
but
thus
,
Gratia
Dei
datur
secundum
merita
nostra
:
In
respect
or
consideration
of
our
merits
.
This
man
teacheth
that
St.
Peter
was
called
in
consideration
or
respect
of
his
faith
,
obedience
and
repentance
.
This
is
euidently
Secundum
merita
,
as
Pelagius
vnderstood
merita
.
For
those
things
which
Pelagius
and
the
Ancient
Fathers
,
who
wrote
in
his
time
,
called
merita
,
were
no
other
then
these
which
this
man
calleth
faith
,
obedience
,
and
repentance
;
Pelagius
knew
no
greater
merits
then
these
.
If
St.
Peter
was
called
in
consideration
and
respect
of
these
things
,
then
was
that
grace
of
his
calling
giuen
in
consideration
and
respect
of
these
things
,
and
so
Gratia
datur
secundum
merita
:
Secundum
merita
,
whether
we
Translate
,
according
to
merits
,
or
in
respect
and
consideration
of
merits
,
all
is
one
.
I
stand
not
vppon
any
curiosity
of
Words
,
there
is
no
difference
in
the
matter
.
It
followeth
necessarily
,
that
this
man
teacheth
that
Doctrine
,
for
which
Pelagius
was
condemned
for
an
Hereticke
:
let
him
shift
this
as
hee
can
.
Here
the
Author
of
the
Appeale
may
consider
what
wrong
he
hath
done
to
the
Church
of
England
;
in
obtruding
,
for
Doctrines
of
our
Church
,
the
old
rotten
Heresies
of
Pelagius
.
And
let
him
also
consider
who
doth
now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
trouble
and
betray
the
Church
of
England
.
Wee
teach
with
the
Scriptures
,
and
with
the
most
Orthodoxe
Ancient
Church
,
that
St.
Peter
was
predestinated
and
called
vnto
faith
,
obedience
,
and
repentance
.
This
man
runneth
with
the
Arminians
into
the
depth
of
Pelagius
his
poysoned
Doctrine
.
And
was
it
not
likely
that
hee
should
run
this
way
,
who
being
a
priuate
man
without
authority
,
taketh
vpon
him
to
impose
Doctrines
to
our
Church
,
to
change
those
that
are
receiued
,
and
in
place
thereof
to
reuiue
the
Pelagian
errours
,
to
beare
men
in
hand
that
these
are
the
Doctrines
of
our
Church
;
to
scorne
men
that
haue
beene
reuerenced
for
their
Learning
,
and
will
bee
reuerenced
in
the
ages
following
;
such
as
Arch-bishop
Whitgift
,
Arch-bishop
Hutton
,
Doctor
Rainolds
,
Doctor
Whittakers
,
and
the
other
Bishops
and
Learned
men
,
that
joyned
with
them
,
whom
this
man
accounteth
sometimes
Caluinists
and
Puritanes
,
sometimes
that
They
were
reputed
learned
,
as
if
himselfe
had
that
in
Truth
,
which
they
did
but
seeme
to
haue
:
Who
being
a
Priest
of
the
Church
of
England
,
accuseth
Bishops
,
his
superiours
,
to
be
Puritanes
;
as
all
must
be
to
him
,
who
yeeld
not
to
his
foolish
and
erroneous
Doctrines
:
who
in
commendation
of
his
owne
stile
calleth
it
an
Exasperating
stile
:
Who
in
this
exasperating
humour
careth
not
,
and
professeth
that
hee
careth
not
,
what
any
thinke
that
please
not
this
his
humour
:
Who
with
such
height
of
disdayne
sleighteth
the
diligence
and
industry
of
his
brethren
gathered
at
the
Synode
at
Dort
.
Yet
they
who
were
imployed
in
that
seruice
,
were
authorized
by
his
Majesties
Commission
,
directed
by
his
Instructions
,
and
when
they
returned
rendring
to
his
Maiesty
an
account
of
their
imployment
,
were
most
graciously
approoued
of
by
his
Maiesty
,
onely
they
cannot
get
the
approbation
of
this
Gentleman
.
It
were
good
for
him
to
consider
these
exasperating
humors
;
they
proceede
from
Pride
:
Here
is
neyther
Humility
nor
Charity
to
be
found
,
and
therefore
not
the
Spirit
of
God
.
And
what
good
can
he
do
in
Gods
Church
,
that
commeth
in
Pride
,
and
a
spirit
exasperating
without
charity
and
humility
?
Sir
,
I
write
not
this
in
choller
,
nor
in
malice
to
your
person
:
but
I
haue
told
you
plainely
the
censures
of
those
men
,
with
whom
I
haue
spoken
in
this
matter
;
both
of
the
higher
sort
in
the
Church
,
who
are
your
Fathers
;
&
of
inferior
ranke
,
who
are
your
Brethren
.
I
omit
the
censure
of
the
Layty
.
I
speake
of
them
that
are
able
to
iudge
of
your
spirit
.
And
because
they
haue
obserued
these
things
in
you
,
I
thought
the
best
seruice
I
could
do
you
,
was
plainly
to
let
you
know
these
things
that
you
may
amend
them
.
It
were
good
and
necessary
for
you
to
vnderstand
how
you
haue
bin
fetched
ouer
by
those
cosening
companions
the
Arminians
,
who
haue
plunged
you
in
with
themselues
in
the
depthes
of
Pelagius
.
Their
end
in
deuising
that
respectiue
decree
is
,
that
Predestination
should
not
be
ruled
by
Gods
will
,
and
eternall
purpose
,
but
by
mans
free
will
.
And
this
is
the
end
which
you
must
imbrace
,
vnlesse
God
turne
your
heart
,
and
warne
you
to
auoide
these
dangerous
and
pernitious
doctrines
,
wherein
you
draw
the
yoake
with
Pelagius
.
God
make
you
to
see
your
errour
,
and
to
make
some
satisfaction
to
the
Church
of
England
,
whom
you
haue
so
much
wronged
.
We
say
in
this
,
as
Saint
Augustine
sayd
in
the
like
.
Promisit
Deus
,
quae
ipse
facturus
erat
,
non
quod
homines
facturi
erant
,
De
praedest
.
sanct.
cap.
10.
quum
Abrahae
promiserat
in
semine
eius
fidem
gentium
:
quia
etsi
faciunt
homines
bona
,
ipse
tamen
facit
vt
faciant
,
quae
praecepit
.
Alioquin
vt
Dei
promissa
compleantur
,
non
in
Deised
in
hominum
est
potestate
.
That
which
Saint
Augustine
saith
here
of
the
promise
of
God
,
is
in
like
manner
true
in
the
purpose
of
Gods
Predestination
.
For
God
doth
predestinate
that
which
he
himselfe
will
do
,
not
that
which
men
would
doe
.
For
albeit
men
according
to
Gods
purpose
are
called
,
doe
beleeue
,
are
iustified
,
walke
in
obedience
&
repentance
,
and
other
good
workes
,
yet
it
is
God
that
worketh
that
which
he
predestinateth
,
and
worketh
according
to
his
owne
exceeding
great
power
faith
in
men
,
charity
,
and
hope
,
and
maketh
them
walke
in
obedience
:
otherwise
,
that
Predestination
should
haue
his
effect
,
it
should
not
be
in
Gods
power
,
but
in
mans
power
.
Now
if
it
be
Gods
calling
that
gaue
to
Saint
Peter
faith
,
obedience
and
repentance
,
how
then
doth
this
man
say
that
Saint
Peter
was
called
in
consideration
and
respect
of
his
faith
,
obedience
and
repentance
?
This
is
true
that
God
giueth
these
graces
:
Now
he
sayth
,
that
Saint
Peter
was
called
in
respect
of
these
graces
:
what
can
followe
but
this
,
that
God
giueth
these
graces
to
Saint
Peter
,
in
respect
of
these
graces
.
Which
were
to
run
giddy
in
a
circle
.
CHAP.
4.
A
preuention
of
such
answers
,
as
may
be
made
against
this
that
hath
bene
sayd
.
SOme
happily
may
obiect
,
that
this
is
not
so
plaine
Pelagianisme
:
For
Pelagius
taught
that
there
was
somewhat
in
Nature
,
that
did
cause
God
to
confer
grace
,
but
this
man
seemeth
to
say
,
that
God
giueth
grace
not
in
respect
of
nature
,
but
in
respect
of
grace
:
For
faith
,
obedience
and
repentance
are
graces
:
and
if
in
these
respects
God
giue
grace
,
then
it
is
grace
that
draweth
grace
,
and
not
nature
.
This
obiection
,
as
it
may
proceede
from
the
Pelagians
;
is
of
no
validity
:
For
Saint
Augustine
doth
witnesse
that
Pelagius
himselfe
did
confesse
grace
in
words
,
but
in
truth
denied
it
.
I
will
not
thinke
that
this
man
doth
so
collude
in
this
word
Grace
:
But
because
hee
followeth
the
same
course
which
the
Pelagians
held
,
whether
wittingly
,
or
as
I
rather
thinke
,
vnwittingly
:
We
may
not
suffer
the
grace
of
God
,
whether
wittingly
,
or
vnwittingly
to
be
defaced
.
The
Pelagians
when
they
speake
of
faith
,
and
charity
,
and
such
like
graces
,
giue
but
smooth
words
to
colour
their
meaning
,
and
to
deceiue
the
simple
:
Some
of
them
doe
more
plainely
open
themselues
.
Iohn
Scotus
who
was
the
greatest
Pelagian
that
liued
in
his
time
(
for
it
was
he
that
brought
in
the
doctrine
of
Meritum
ex
congruo
,
which
some
of
the
most
learned
Papists
,
amongst
whom
we
may
account
Franciscus
Victoria
,
do
confesse
to
be
the
true
doctrine
of
Pelagius
.
Victoria
speaking
of
that
doctrine
,
De
merito
ex
congruo
;
saith
plainly
,
Haec
erat
bona
pars
erroris
Pelagianorum
,
R●●ect
.
1.
de
potest
.
si
ego
quicquam
intelligo
.
Scotus
then
teacheth
that
faith
,
charity
and
repentance
may
be
had
ex
puris
naturalibus
.
Concerning
faith
he
saith
:
Zib
.
3.
dist.
23
▪
Quest.
1.
Fide
acquisita
ex
puris
naturalibus
potest
homo
assentiri
omnibus
reuelatis
à
Deo
.
And
a
little
after
.
Hoc
igitur
tenendum
est
tanquam
certum
,
quod
reuelatorum
in
Scripturis
est
nobis
acquisita
fides
generata
ex
auditu
&
actionibus
nostris
,
qua
eis
firmiter
adhaeremus
.
And
speaking
of
faith
infused
,
he
saith
.
De
fide
infusa
quomodo
sit
ponenda
in
nobis
,
hoc
non
est
ita
certum
an
fit
,
vel
quomodo
sit
ponenda
in
nobis
.
After
the
same
manner
he
speaketh
of
charity
.
Lib.
3.
Distinct.
27.
Quaest.
1.
&
dist.
28.
Now
seeing
these
be
their
positions
,
it
is
not
much
materiall
what
words
they
giue
;
when
speaking
of
grace
,
they
intend
to
giue
all
to
nature
in
the
end
.
The
subtle
Doctor
saw
that
they
who
bring
in
the
respectiue
decree
,
affirming
that
God
in
conferring
of
grace
respecteth
somewhat
in
man
,
must
needs
yeeld
that
the
thing
respected
in
man
,
must
be
nature
,
nothing
but
nature
.
And
therefore
Scotus
,
beeing
a
Famous
Pelagian
,
granteth
that
roundly
,
because
hee
perceiued
that
the
respectiue
decree
cannot
stand
without
this
ground
.
But
others
are
or
seeme
to
bee
offended
at
such
grosse
proceedings
,
and
therefore
they
would
temper
this
morter
,
and
daube
it
vp
thus
:
That
it
is
not
Nature
but
Grace
that
God
respecteth
.
Thus
they
would
in
words
mollifie
the
horrour
of
the
other
opinion
,
and
yet
they
retayne
the
same
absurdities
.
The
Author
of
the
Appeale
is
running
on
with
these
;
but
God
knoweth
which
way
hee
is
going
,
for
hee
himselfe
knoweth
not
.
Hee
sayth
,
God
called
Saint
Peter
in
respect
of
his
Faith
,
Obedience
,
and
Repentance
,
and
then
hee
thinketh
,
that
hee
hath
well
sayd
,
in
laying
this
respect
not
vppon
nature
,
but
vppon
grace
,
as
hee
thinketh
:
But
hee
doth
not
vnderstand
the
absurdity
that
this
draweth
after
it
.
For
if
God
called
Saint
Peter
in
respect
of
his
Faith
,
Obedience
,
and
Repentance
;
then
were
Saint
Peters
Faith
,
Obedience
and
Repentance
some
cause
why
hee
was
called
;
and
therefore
before
his
calling
.
But
in
true
Diuinity
Saint
Peters
Faith
,
Obedience
and
Repentance
,
are
the
effects
of
his
calling
,
not
the
cause
;
and
come
after
the
calling
,
but
goe
not
before
it
.
It
may
well
bee
sayd
that
God
iustified
him
in
respect
of
his
calling
,
and
God
called
him
in
respect
of
Predestination
,
and
God
predestinated
him
,
Secundum
propositum
,
in
respect
of
his
purpose
:
For
so
Saint
Augustine
reasoneth
,
that
for
the
grace
of
Predestination
,
wee
haue
the
grace
of
Gods
calling
,
that
is
grace
for
grace
:
And
for
the
grace
of
his
Calling
,
wee
haue
the
grace
of
Iustification
,
that
is
,
grace
for
grace
.
But
the
Ancients
that
reasoned
thus
,
alwayes
obserued
that
the
Consequent
grace
might
be
giuen
for
and
in
respect
of
the
Precedent
grace
:
but
that
the
Precedent
grace
might
bee
giuen
for
or
in
respect
of
a
Subsequent
grace
,
there
was
neuer
Orthodoxe
Writer
that
taught
so
:
Yet
the
Pelagians
and
after
them
the
Arminians
,
seeming
willing
to
auoyde
the
danger
of
that
Rocke
,
at
which
so
many
haue
made
Shipwracke
,
that
grace
is
giuen
for
some
respects
in
nature
,
to
auoyde
this
absurdity
,
they
labour
to
mollifie
the
matter
,
but
runne
still
vppon
the
same
danger
:
They
change
the
manner
of
speaking
,
and
say
that
a
Precedent
grace
is
giuen
in
respect
of
subsequent
grace
,
as
this
man
sayth
,
When
hee
holdeth
,
that
the
grace
of
calling
is
giuen
in
respect
of
Faith
and
Obedience
,
which
are
subsequent
graces
.
But
this
is
nothing
else
,
but
for
the
loue
to
holde
with
Pelagius
,
to
say
something
;
Wherein
they
forsake
Vnderstanding
,
Reason
,
Diuinity
,
and
Philosophy
,
and
speake
Non
sence
.
For
that
I
call
Non-sence
,
that
is
against
Diuinity
,
Philosophy
and
Common
reason
,
as
this
is
,
which
maketh
a
subsequent
grace
to
bee
the
cause
of
a
Precedent
grace
;
to
set
the
effect
before
the
cause
.
And
because
in
this
manner
of
speech
,
there
is
nothing
to
satisfie
the
vnderstanding
of
a
Diuine
or
a
Philosopher
,
it
is
apparant
,
that
this
was
deuised
for
none
other
end
,
but
onely
to
dazle
the
ignorant
with
Wordes
without
Vnderstanding
:
But
a
matter
of
this
nature
will
not
bee
carryed
with
empty
Wordes
.
And
in
so
high
a
poynt
of
Diuinity
,
to
speake
without
expresse
Scriptures
,
is
a
signe
that
they
presume
too
much
,
eyther
vppon
their
owne
wit
,
or
vppon
other
mens
weaknesse
.
Their
end
is
,
that
if
thus
much
might
be
obtayned
,
that
God
giueth
the
precedent
grace
for
or
in
respect
of
the
consequent
,
they
might
with
more
ease
afterward
fall
into
the
playne
tearmes
of
Pelagius
.
For
howsoeuer
they
may
palliate
the
matter
with
strange
Wordes
not
vnderstood
,
yet
the
Truth
is
,
as
Scotus
confesseth
,
that
if
Gods
grace
bee
giuen
in
respect
of
any
thing
in
man
,
that
can
bee
nothing
but
nature
.
For
in
man
,
before
he
be
called
,
there
is
nothing
but
nature
.
And
therefore
the
playne
Doctrine
of
Scotus
,
that
a
man
may
merite
grace
Ex
puris
naturalibus
,
standeth
more
probable
in
reason
,
then
this
opinion
which
deuiseth
a
subsequent
grace
to
be
the
cause
of
a
precedent
grace
:
For
as
this
is
against
Diuinity
,
so
the
reason
of
the
Naturall
man
refuseth
it
.
The
graces
of
God
are
ordered
,
and
they
that
would
disorder
them
,
trouble
the
whole
frame
of
our
saluation
.
For
God
hath
set
the
order
:
From
Gods
purpose
proceedeth
Predestination
,
from
Predestination
Calling
,
from
Calling
Faith
and
Iustification
,
from
Iustification
Obedience
and
all
fruitefull
workes
.
The
first
grace
that
wee
apprehend
is
Calling
:
And
therefore
before
we
are
called
,
there
is
nothing
in
vs
but
nature
.
If
then
God
respect
any
thing
in
man
,
in
respect
whereof
hee
calleth
him
,
that
can
be
nothing
but
nature
and
free
will
.
This
the
Pelagians
taught
plainely
;
but
some
following
the
Pelagians
are
ashamed
to
vtter
themselues
so
plainely
:
They
striue
to
handle
the
matter
more
finely
,
but
whilest
they
seeke
finenesse
,
they
haue
lost
their
wits
.
Surely
they
haue
forsaken
reason
and
vnderstanding
.
Now
it
is
not
possible
that
from
nature
and
freewill
any
grace
should
rise
:
because
the
Lord
sayth
,
That
which
is
borne
of
the
flesh
is
flesh
,
and
that
which
is
borne
of
the
spirit
is
spirit
.
Here
be
two
principles
set
,
one
in
Nature
,
the
other
in
Grace
:
The
principle
of
grace
and
all
good
motions
is
the
Spirit
:
the
highest
principle
of
nature
and
naturall
motions
is
the
Flesh
:
Therefore
no
grace
of
the
spirit
can
proceede
from
the
flesh
;
but
nature
and
free-will
is
nothing
but
flesh
.
Againe
,
the
order
,
wherin
the
Blessed
Apostle
setteth
downe
these
things
,
the
purpose
of
God
,
predestination
,
calling
,
iustification
,
glorification
,
doth
prooue
that
a
precedent
grace
may
be
some
cause
to
draw
after
it
a
subsequent
grace
;
but
for
a
subsequent
grace
to
be
any
manner
of
cause
to
draw
a
precedent
,
this
is
impossible
.
The
blessed
Apostle
sayth
:
All
things
fall
out
for
the
best
to
them
that
loue
God
,
to
them
that
are
called
according
to
his
purpose
.
Before
I
come
to
that
which
I
intend
,
I
would
heere
first
remooue
a
scruple
,
which
the
Pelagians
stumble
at
,
in
those
words
of
the
Apostle
:
To
them
that
loue
God
:
From
these
words
they
inferre
,
that
God
respecteth
them
that
loue
him
;
But
the
Apostle
expoundeth
himselfe
in
the
words
following
:
To
them
that
are
called
according
to
his
purpose
:
For
these
are
they
who
loue
God
;
who
vnderstand
that
Gods
loue
preuented
them
and
called
them
according
to
his
purpose
.
He
that
hath
the
knowledge
of
this
loue
of
God
,
must
needes
loue
God
againe
:
but
this
loue
beginneth
by
Gods
preuenting
loue
,
as
St.
Iohn
sayth
:
Herein
is
loue
,
not
that
we
loued
God
,
but
that
he
loued
vs
,
and
sent
his
son
to
be
a
reconciliation
for
our
sinnes
.
There
be
some
that
begin
to
loue
,
but
fall
away
and
continue
not
to
the
end
.
Of
these
St.
Bede
,
in
his
Expositions
collected
out
of
Saint
Augustine
,
Bed
.
in
Rom.
8.
expoundeth
this
place
thus
.
Apostolus
cum
dixisset
:
scimus
quoniam
diligentibus
deum
omnia
cooperantur
in
bonum
,
sciens
non
nullos
diligere
Deum
,
&
in
eo
bono
vsque
in
finem
non
permanere
;
mox
addidit
;
his
qui
secundum
propositum
vocati
sunt
:
Hi
enim
,
in
eo
quod
diligunt
Deum
,
permanent
vsque
in
finem
.
Thus
much
to
remooue
this
scruple
,
that
no
occasion
be
left
to
the
Pelagians
.
Now
to
proceed
.
The
Apostle
sayth
,
All
things
fall
out
to
the
best
,
to
them
that
are
called
according
to
Gods
purpose
:
Then
Gods
calling
is
according
to
his
purpose
.
If
any
man
should
say
,
that
Gods
purpose
were
according
to
his
calling
;
should
hee
not
inuert
the
Wordes
of
the
Apostle
,
and
falsifie
his
Doctrine
?
Then
his
calling
is
according
to
his
purpose
;
but
his
purpose
may
not
bee
sayd
to
be
according
to
his
calling
:
because
the
calling
dependeth
vppon
his
purpose
,
but
not
the
purpose
vppon
the
calling
.
The
purpose
is
a
cause
of
the
calling
,
but
not
the
calling
a
cause
of
the
purpose
.
Now
if
wee
proceede
from
Vocation
to
Iustification
,
wee
shall
vnderstand
the
same
.
For
as
Vocation
dependeth
vppon
Gods
purpose
of
Predestination
,
so
doth
our
Iustification
depend
vpon
Vocation
;
and
as
this
was
to
peruert
the
Apostles
words
,
and
to
falsifie
his
doctrine
,
as
before
I
sayd
,
to
say
that
Gods
purpose
was
according
to
his
calling
:
So
if
a
man
should
say
,
as
this
Author
sayth
,
that
Gods
calling
is
according
to
faith
,
obedience
and
repentance
;
this
man
should
in
like
sort
peruert
the
Apostle
his
words
,
and
falsifie
his
doctrine
.
For
iustification
,
faith
,
obedience
and
repentance
,
depend
vpon
Gods
calling
,
but
his
calling
dependeth
not
vpon
them
:
they
are
giuen
according
to
his
calling
;
but
his
calling
is
not
according
to
them
:
And
therefore
they
are
giuen
for
and
in
considetation
of
his
calling
;
but
that
Gods
calling
should
be
for
and
in
consideration
,
or
regard
of
these
things
,
which
Gods
calling
draweth
with
it
,
and
after
it
;
is
a
thing
absurde
not
onely
in
the
iudgements
of
Orthodoxe
Writers
,
but
euen
in
the
iudgement
of
Pelagius
himselfe
,
and
of
Scotus
,
and
of
the
most
learned
of
that
side
;
who
thought
it
more
probable
and
agreeing
more
with
reason
to
say
that
the
grace
of
God
is
giuen
according
to
merits
,
then
to
deuise
this
strange
fancy
,
that
a
subsequent
grace
should
be
the
cause
of
a
precedent
grace
.
This
I
say
is
not
a
priuate
fancy
of
some
particuler
men
,
but
such
a
thing
as
was
neuer
vttered
by
any
sober
or
learned
writer
.
And
because
heresie
goeth
not
without
absurdities
,
it
may
be
called
either
the
Arminian
heresie
,
or
the
Arminian
absurdity
.
For
besides
Arminians
,
no
man
writeth
thus
.
I
may
not
omit
to
obserue
in
the
last
place
,
that
our
Authors
words
crosse
the
words
of
the
17.
Article
;
which
hee
professeth
to
maintaine
.
For
the
article
speaking
of
Predestination
sayth
.
They
which
be
indued
with
such
an
excellent
benefit
of
God
,
be
called
according
to
Gods
purpose
,
by
his
spirit
working
in
due
season
,
they
thorough
grace
obey
their
calling
,
they
are
iustified
freely
,
they
be
made
the
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
mercy
they
attaine
to
euerlasting
felicity
.
These
words
of
the
Article
containe
the
true
Apostolicall
doctrine
:
For
the
calling
of
God
is
here
sayd
to
be
according
to
Gods
purpose
;
and
iustification
,
obedience
,
walking
religiously
in
good
workes
,
these
things
are
declared
in
the
Article
to
follow
the
calling
as
effects
thereof
.
But
this
man
,
the
new
maintainer
of
the
articles
and
of
the
doctrines
of
our
Church
,
peruerteth
this
Apostolicall
doctrine
contained
in
the
article
.
For
he
sayth
,
that
the
calling
is
according
to
faith
,
obedience
and
repentance
:
contrary
to
that
which
is
contained
in
the
article
.
The
article
maketh
faith
,
obedience
,
and
repentance
,
to
be
the
effects
of
calling
,
and
to
followe
it
,
and
proueth
consequently
that
the
calling
is
not
according
to
these
effects
,
or
in
consideration
and
regard
of
these
effects
,
but
that
these
effects
are
according
to
the
calling
,
and
in
consideration
and
regard
of
the
calling
:
By
this
mans
doctrine
,
the
calling
dependeth
vpon
faith
,
obedience
and
repentance
:
by
the
doctrine
contayned
in
the
article
,
these
things
depend
vpon
the
calling
.
Thus
hath
he
cleane
peruerted
and
crossed
the
doctrine
contained
in
the
article
,
and
yet
this
man
is
thought
fit
to
expound
the
Articles
,
and
to
declare
the
Doctrines
of
our
Church
.
Thus
much
concerning
his
errours
touching
the
matter
of
Predestination
.
CHAP.
5.
Of
perseuerance
in
Grace
,
and
falling
away
from
Grace
.
THe
question
as
Saint
Augustine
proposeth
it
,
is
of
perseuerance
of
the
Saints
in
grace
:
As
this
man
and
the
Pelagians
propose
it
,
of
falling
away
from
grace
,
or
of
the
Apostasie
of
the
Saints
.
The
question
is
the
same
though
diuersly
proposed
:
so
that
if
we
proue
the
perseuerance
of
Saints
to
the
ende
,
then
is
that
doctrine
ouerthrowne
,
that
bringeth
in
the
Apostasie
of
Saints
.
If
this
question
be
moued
thus
:
Whether
a
man
may
fall
away
from
grace
:
The
proposition
,
by
reason
of
the
ambiguous
acception
and
vse
of
this
word
grace
,
may
be
both
true
and
false
.
For
this
is
true
;
a
man
may
fall
from
grace
both
totally
and
finally
.
And
this
likewise
true
,
a
man
cannot
fall
from
grace
neither
totally
nor
finally
.
They
who
haue
a
purpose
to
deceiue
take
the
generality
of
termes
;
and
in
vniuersalibus
latet
dolits
.
Therefore
before
any
true
proofe
can
be
made
in
any
disputation
,
the
word
that
is
ambiguous
must
be
declared
distinctly
.
In
the
Scriptures
,
and
in
those
Writers
that
ground
themselues
vpon
the
Scriptures
,
there
is
obserued
a
double
acceptation
and
vse
of
this
word
grace
.
I
am
not
ignorant
that
many
distinctions
are
vsed
of
this
word
,
and
that
Bellarmine
confoundeth
himselfe
,
and
his
reader
with
the
multitude
of
distinctions
of
this
word
;
but
distinctions
were
inuented
to
cleare
the
poynt
in
question
,
and
not
to
confound
things
.
I
rest
therefore
for
our
present
purpose
vpon
one
distinction
,
which
is
playne
and
grounded
in
the
Scriptures
,
and
this
it
is
.
Grace
is
taken
diuersly
according
to
diuers
Fountaynes
from
which
it
floweth
:
For
albeit
all
grace
proceedeth
from
God
,
yet
it
proceedeth
diuers
wayes
from
him
;
one
way
is
,
by
the
way
of
his
eternall
purpose
:
Thus
proceedeth
the
grace
of
Predestination
,
and
the
grace
of
Gods
calling
according
to
his
purpose
,
and
the
grace
of
iustification
according
to
his
calling
,
and
consequently
,
according
to
his
purpose
.
This
grace
is
primary
,
constant
and
vnchangeable
:
This
is
a
free
gift
proceeding
from
the
purpose
of
God
,
and
is
wrought
in
vs
by
Gods
calling
.
The
gifts
and
calling
of
God
are
without
repentance
.
This
is
one
way
by
which
grace
proceedeth
from
God
:
Another
way
it
proceedeth
from
God
,
and
commeth
to
vs
by
the
way
of
Preaching
.
Way
side
,
and
the
Fowles
came
and
deuoured
it
vp
;
by
this
are
they
described
,
who
heare
the
word
of
the
Kingdome
and
vnderstand
it
not
:
Then
commeth
the
wicked
one
and
catcheth
away
that
which
was
sowen
in
their
heartes
.
Other
seede
fell
vpon
stony
ground
,
where
it
had
not
much
earth
;
and
forthwith
it
sprang
vp
,
because
it
had
not
deepness
of
earth
,
and
when
the
Sunne
was
vp
it
was
scorched
,
and
because
it
had
not
roote
,
it
withered
away
.
By
this
are
they
signified
,
who
heare
the
word
and
anone
with
joy
receiue
it
:
Yet
hee
hath
no
roote
in
himselfe
,
but
dureth
but
for
a
time
;
for
when
tribulation
or
persecution
ariseth
because
of
the
word
,
by
and
by
hee
is
offended
.
Thirdly
,
some
fell
amongst
Thornes
,
and
the
Thornes
sprang
vp
and
choaked
it
.
By
this
he
is
noted
,
that
heareth
the
word
,
and
the
care
of
this
world
and
the
deceitfulnesse
of
riches
choake
the
Word
,
and
hee
becommeth
vnfruitfull
.
Last
is
hee
that
receiued
seed
into
good
ground
,
he
that
heareth
the
Word
and
Vnderstandeth
it
,
which
also
beareth
fruite
,
and
bringeth
forth
some
an
hundreth
,
some
sixty
,
some
thirty
.
I
haue
stayed
the
longer
vpon
the
full
recitall
of
this
Parable
,
because
it
proueth
fully
that
which
I
intend
to
draw
out
of
it
.
First
,
it
is
euident
hereby
,
that
by
the
Preaching
of
the
Word
diuerse
graces
are
giuen
.
And
the
very
Preaching
of
the
Word
freely
to
some
Nations
,
is
a
great
grace
.
In
this
respect
it
is
called
Verbum
gratiae
,
Acts
20.23
.
This
grace
,
though
so
great
,
yet
may
be
lost
:
For
many
Nations
haue
had
it
,
that
haue
lost
it
:
Let
them
that
haue
it
make
much
of
it
whilest
they
haue
it
:
For
who
knoweth
how
soone
it
may
bee
taken
away
?
And
this
is
one
way
to
loose
it
,
to
suffer
the
Doctrines
of
our
Church
to
bee
corrupted
.
It
is
the
Spirit
of
God
that
setteth
vp
Preaching
,
and
directeth
Preachers
to
one
place
,
and
not
to
another
:
As
we
read
,
Acts
16.6
,
7
,
9.
This
then
is
one
great
grace
to
haue
the
Word
of
God
Preached
to
a
people
;
but
when
it
is
Preached
some
vnderstand
it
not
:
others
receiue
a
greater
measure
of
grace
,
when
they
receiue
the
word
with
joy
.
Yet
this
dureth
not
in
some
,
but
is
lost
both
totally
and
finally
:
Others
are
choaked
with
the
deceitfulnesse
of
the
World
,
and
these
fall
away
also
:
Others
are
fruitefull
and
bring
foorth
plentifully
.
All
receiue
the
seede
in
some
measure
;
and
thereby
receyue
grace
in
some
measure
:
but
three
sorts
loose
it
altogether
,
the
fourth
onely
receiueth
it
fruitfully
.
Then
all
these
that
receiue
some
grace
and
loose
it
againe
,
are
sayd
,
and
truly
sayd
,
to
fall
away
from
grace
.
These
graces
that
are
thus
lost
are
true
graces
:
And
men
may
proceede
farre
in
the
practise
of
these
graces
,
some
farther
then
other
,
and
yet
may
loose
them
.
Then
they
that
speake
in
generall
words
,
that
a
man
may
fall
away
from
grace
,
speake
at
randome
.
The
question
is
Whether
they
that
are
according
to
Gods
purpose
Predestinated
,
called
and
iustified
,
may
loose
these
graces
of
their
Predestination
,
Calling
,
and
Iustification
.
This
the
Orthodoxe
Church
hath
alwayes
denied
.
The
Arminians
who
admit
no
other
Predestination
but
conditionall
,
affirme
it
;
and
none
but
Pelagians
and
Arminians
.
The
Arminians
hold
that
men
may
be
often
predestinated
,
often
elected
;
and
in
the
end
may
loose
all
.
They
labour
to
prooue
that
all
grace
may
be
vtterly
lost
,
that
the
power
of
free
will
may
bee
receiued
,
which
then
may
shewe
her
power
more
fully
,
when
there
is
no
grace
.
CHAP.
6.
That
perseuerance
to
the
end
is
a
gift
of
God
giuen
to
true
beleeuers
,
flowing
from
Gods
purpose
and
predestination
.
FIrst
I
will
produce
reasons
to
proue
,
that
perseuerance
in
grace
to
the
end
is
a
gift
of
God
giuen
to
true
beleeuers
;
and
then
answere
his
Objections
.
To
prooue
this
,
the
Scripture
is
euident
to
such
as
reade
it
with
a
single
heart
and
vnblemished
eies
.
First
of
all
,
those
words
of
the
Apostle
proue
it
.
Wee
know
that
all
things
worke
together
for
the
best
to
them
that
loue
God
,
euen
to
them
that
are
called
according
to
his
purpose
.
For
those
whom
hee
knew
before
,
hee
Predestinated
to
be
made
like
to
the
Image
of
his
Sonne
,
that
hee
might
bee
the
first
borne
amongst
many
brethren
.
Moreouer
whom
hee
Predestinated
,
them
also
hee
called
,
and
whom
he
called
,
them
also
he
iustified
,
and
whom
he
iustified
,
them
also
he
glorified
.
The
purpose
of
God
is
the
Spring
and
Fountaine
from
which
all
these
graces
are
deriued
:
The
end
is
glorification
:
From
the
beginning
to
the
end
are
Predestination
,
Calling
and
Iustification
.
The
chayne
is
so
linked
together
,
that
it
cannot
be
separated
.
He
that
God
purposed
to
Predestinate
,
must
needes
be
Predestinated
;
hee
that
is
Predestinated
must
needes
be
called
;
he
that
is
so
called
must
be
iustified
;
hee
that
is
so
iustified
must
be
glorified
:
But
no
man
can
come
to
glory
without
the
grace
of
perseuerance
to
the
end
:
Therefore
where
God
giueth
these
graces
,
such
a
calling
,
such
a
iustification
,
hee
giueth
with
all
perseuerance
,
without
which
no
man
can
come
to
this
end
.
The
same
is
prooued
from
the
words
of
St.
Iohn
.
Whosoeuer
is
borne
of
God
sinneth
not
,
for
his
seede
abideth
in
him
,
and
hee
cannot
sinne
because
he
is
borne
of
God
.
When
St.
Iohn
sayth
,
that
a
man
,
once
regenerate
by
the
Spirit
of
God
,
sinneth
not
,
and
cannot
sinne
:
We
may
not
vnderstand
this
of
sinnes
of
infirmitie
:
For
of
such
St.
Iohn
himselfe
sayth
:
If
wee
say
we
haue
no
sinnes
,
we
deceiue
our selues
,
and
the
Truth
is
not
in
vs
,
if
we
confesse
our
sinnes
he
is
faithfull
and
iust
to
forgiue
vs
our
sinnes
.
How
then
doe
these
two
agree
together
?
First
,
we
are
all
sinners
and
wee
must
confesse
our
sinnes
:
Secondly
,
a
regenerate
man
sinneth
not
,
yea
cannot
sinne
.
These
contentions
of
the
Arminian
faction
,
hath
taught
vs
to
reconcile
these
places
.
For
a
man
that
is
borne
of
God
may
sinne
;
that
is
,
fall
into
the
sinnes
of
infirmity
;
but
yet
he
can
not
sinne
,
that
is
,
he
cannot
fall
backe
into
the
seruice
and
dominion
of
sinne
totally
and
finally
.
The
thing
which
I
especially
obserue
out
of
these
wordes
is
,
that
there
is
somewhat
which
is
heere
called
the
Seede
of
God
abiding
in
him
that
is
once
borne
of
God
:
And
this
declareth
a
regeneration
which
proceedeth
from
the
purpose
of
God
,
and
from
that
powerfull
calling
which
is
according
to
his
purpose
.
What
this
seede
is
,
let
any
man
declare
:
This
is
certaine
,
all
is
not
gone
,
all
is
not
cut
off
by
intercision
;
here
is
a
Seede
of
God
abiding
:
Call
it
what
you
will
,
all
is
one
to
our
purpose
:
For
whether
this
Seede
of
God
be
Faith
,
or
the
Word
of
God
,
or
the
Grace
of
Gods
calling
according
to
his
purpose
,
or
the
Spirit
,
or
any
of
these
,
or
all
these
:
It
prooueth
our
purpose
,
that
all
is
not
gone
,
all
is
not
falne
away
:
If
all
be
not
falne
away
,
then
this
man
in
whom
it
abideth
can
not
fall
totally
.
If
Faith
bee
the
Seed
,
the
Word
of
God
soweth
it
,
the
calling
of
God
rayseth
it
,
and
makes
it
fruitfull
,
Being
borne
againe
,
not
of
corruptible
Seede
,
but
of
incorruptible
,
by
the
Word
of
God
which
liueth
and
abideth
for
euer
:
The
Word
of
God
is
sayd
to
liue
and
abide
for
euer
,
because
of
the
effect
which
it
worketh
,
as
some
learned
Interpreters
haue
obserued
:
For
here
he
speaketh
of
the
new
birth
,
as
Saint
Iohn
did
,
of
the
incorruptible
seede
(
as
Saint
Iohn
called
it
)
the
seede
of
God
abiding
,
of
the
word
of
God
whereby
the
grace
of
regeneration
is
giuen
,
which
liueth
and
abideth
for
euer
.
This
agreeth
with
that
which
St.
Iohn
sayd
of
the
same
new
birth
.
Saint
Peter
confirmeth
this
further
in
those
wordes
:
Blessed
be
God
the
Father
of
our
Lord
Iesus
Christ
,
which
according
to
his
aboundant
mercy
hath
begotten
vs
againe
to
a
liuely
hope
,
by
the
resurrection
of
Iesus
Christ
from
the
dead
,
to
an
inheritance
immortall
,
and
vndefiled
,
and
that
fadeth
not
away
,
reserued
in
Heauen
for
you
,
which
are
kept
by
the
power
of
God
through
faith
vnto
saluation
.
It
is
hard
to
deuise
more
expresse
words
to
deliuer
this
Doctrine
of
perseuerance
,
then
Saint
Peter
vseth
here
:
For
he
speaketh
of
them
that
are
regenerate
according
to
the
purpose
of
God
,
when
hee
sayth
,
According
to
his
aboundant
mercy
he
hath
begotten
vs
againe
;
he
sayth
,
to
a
liuely
hope
,
and
inheritance
;
the
inheritance
is
sayd
to
be
reserued
for
vs
in
Heauen
,
and
we
are
kept
by
the
Power
of
God
through
faith
vnto
it
.
If
we
be
kept
for
it
by
Gods
power
through
faith
,
and
it
be
kept
for
vs
;
then
he
that
denieth
perseuerance
vnto
the
end
,
must
breake
this
power
of
God
by
which
we
are
preserued
to
the
end
:
For
what
is
this
power
of
God
that
keepeth
vs
through
faith
to
the
end
,
but
the
grace
of
perseuerance
to
the
end
?
The
same
Doctrine
of
perseuerance
,
or
of
our
preseruation
by
Gods
power
to
the
end
,
is
confirmed
vnto
vs
from
the
nature
of
Faith
and
of
Charity
.
Of
Faith
the
Lord
saith
:
He
that
heareth
my
Word
and
beleeueth
on
him
that
sent
me
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
is
passed
from
death
to
life
.
The
Lord
speaketh
of
Faith
,
but
this
faith
is
not
an
Historicall
faith
,
nor
a
Temporary
faith
;
for
these
doe
fade
and
haue
not
this
promise
which
this
faith
hath
of
which
the
Lord
speaketh
:
Then
what
faith
can
this
bee
,
but
such
a
iustifying
faith
that
proceedeth
from
the
Calling
of
God
according
to
his
purpose
?
The
Lord
sayth
,
that
Hee
who
thus
beleeueth
hath
euerlasting
Life
:
If
hee
hath
euerlasting
Life
,
then
what
Arminian
or
Pelagian
can
take
this
from
him
,
that
Christ
sayth
hee
hath
?
Some
may
answere
,
that
when
it
is
sayd
,
hee
hath
it
,
it
may
bee
vnderstood
,
hee
shall
haue
it
.
I
stand
not
much
vppon
that
,
for
whether
the
Lord
,
that
giueth
euerlasting
life
,
say
hee
hath
it
,
or
hee
shall
haue
,
it
is
not
much
differing
:
But
yet
I
cannot
but
obserue
the
Lords
speech
,
who
knew
best
how
to
speake
.
When
hee
sayth
He
hath
it
,
his
meaning
is
,
that
euerlasting
life
shall
be
as
firmely
and
truely
giuen
to
him
,
as
if
hee
had
it
already
in
possession
,
which
yet
hee
holdeth
but
in
hope
.
Now
which
of
all
the
Pelagians
dare
say
,
that
perhaps
hee
may
haue
it
,
and
perhaps
hee
may
loose
it
,
or
that
hee
may
fall
totally
or
finally
from
it
,
when
the
Lord
sayth
hee
hath
it
?
Hee
could
haue
sayd
,
hee
shall
haue
it
,
but
why
doth
hee
say
He
hath
it
,
but
onely
to
teach
vs
that
true
beleeuers
haue
such
a
grace
heere
,
which
can
not
be
lost
?
The
Lord
sayth
also
of
the
man
that
hath
this
grace
,
that
He
shall
not
come
into
condemnation
,
but
is
passed
from
death
to
Life
.
What
is
that
,
is
passed
?
but
to
make
this
Doctrine
sure
,
that
there
is
such
a
grace
giuen
heere
which
cannot
be
lost
.
Let
the
Pelagians
wrangle
as
they
will
about
losse
of
grace
:
this
may
be
sufficient
for
vs
to
rest
in
the
plaine
and
euident
words
of
our
Lord
and
Maister
Christ
Iesus
.
Thus
we
see
that
a
true
and
liuely
faith
carrieth
with
it
vndoubtedly
the
grace
of
perseuerance
vnto
the
end
.
The
same
may
be
confirmed
from
Charity
.
I
meane
such
charity
whereby
such
a
faith
worketh
,
as
was
last
described
.
Of
charity
the
Apostle
hath
these
words
.
Charity
neuer
faileth
;
though
prophecie
fayle
,
and
tongues
shall
cease
,
and
knowledge
shall
vanish
away
.
If
any
man
shall
here
say
,
that
this
is
spoken
in
respect
of
other
graces
that
in
this
life
we
haue
vse
of
,
and
go
no
farther
.
I
answere
,
I
admit
that
to
be
so
:
but
here
the
Apostle
sayth
,
Charity
neuer
fayleth
.
It
is
true
,
he
numbreth
vp
some
graces
that
do
fayle
.
I
graunt
that
in
the
life
to
come
we
shall
not
haue
vse
of
these
graces
that
fayle
.
The
Apostle
obserueth
a
difference
here
betweene
graces
and
graces
:
some
for
the
vse
of
this
life
onely
,
others
for
this
life
and
for
that
to
come
.
Of
these
that
are
both
for
this
life
,
and
for
that
to
come
,
he
nameth
charitie
which
fayleth
neuer
.
If
charity
neuer
faile
,
no
not
in
the
life
to
come
;
then
it
must
follow
that
it
neuer
faileth
in
this
life
:
because
if
it
should
faile
in
this
life
,
then
it
must
needes
faile
in
the
life
to
come
.
For
no
man
shall
haue
the
glorious
comfort
of
charitie
in
that
life
,
who
looseth
altogether
the
gracious
comfort
of
it
in
this
life
.
Charitie
neuer
faileth
;
therefore
it
abideth
for
euer
:
therefore
there
are
graces
wherein
true
beleeuers
perseuere
to
the
end
.
Heereupon
some
Schoolemen
say
that
perseuerance
is
a
grace
,
not
really
differing
from
charity
:
It
is
true
that
charity
waxeth
cold
,
and
the
charity
of
many
may
faile
,
and
the
faith
of
many
may
faile
:
but
the
purpose
of
God
cannot
faile
:
and
those
graces
that
proceede
from
Gods
purpose
neuer
faile
them
to
whom
they
are
so
giuen
.
But
because
these
controuersies
were
not
knowne
in
the
Church
,
before
the
time
of
S.
Augustine
,
and
by
him
more
diligently
handled
then
by
any
other
.
For
the
ancient
Fathers
that
liued
before
him
,
could
not
speake
to
these
things
which
are
brought
in
by
Pelagius
after
they
were
dead
,
and
therefore
could
not
come
to
their
knowledge
:
and
indeede
spake
somewhat
securely
as
fearing
no
harme
and
not
knowing
that
their
words
should
after
their
death
bee
peruerted
by
the
Pelagians
,
which
made
S.
Augustine
say
,
Vobis
Pelagianis
nondum
natis
securius
loquebantur
Patres
Because
,
I
say
,
before
him
none
could
,
and
after
none
did
so
exactly
handle
these
things
,
as
if
he
had
beene
raised
vp
▪
and
reserued
by
God
to
do
this
seruice
to
the
Church
,
(
as
no
doubt
hee
was
.
)
I
purpose
heere
to
ser
downe
S.
Augustines
doctrines
in
this
particular
,
not
by
way
of
citing
some
sentences
,
but
by
a
continued
tract
.
I
may
sometimes
vpon
occasions
intermingle
some
things
,
but
that
shall
be
in
a
parenthesis
.
The
whole
body
of
this
that
followeth
is
S.
Augustines
.
Which
I
do
the
more
willingly
,
because
I
am
well
assured
,
that
the
learned
Bishops
who
were
in
the
reformation
of
our
Church
,
in
the
beginning
of
Queene
Elizabeths
raigne
,
did
so
much
honour
S.
Augustine
,
that
in
the
collecting
of
the
Articles
and
Homilyes
,
and
other
things
in
that
reformation
,
they
had
an
especiall
respect
vnto
S.
Augustines
doctrines
.
CHAP.
7.
Saint
Augustine
his
doctrine
in
the
matter
of
perseuerance
of
the
Saints
.
Lib.
de
pradest
.
Sanctor
FIrst
this
is
true
,
that
God
by
especiall
graces
hath
made
a
difference
betweene
Saints
and
other
men
.
This
is
euident
by
those
words
.
Quis
te
discernit
?
quid
habes
quod
non
accepisti
?
naturall
guifts
,
which
are
common
to
all
men
:
it
remaineth
then
that
this
difference
is
made
by
especiall
graces
.
(
It
is
incredible
to
heare
the
folly
and
pride
of
the
Arminians
Greuincouius
,
one
of
them
,
was
not
afraid
to
answer
these
words
of
the
Apostle
,
quis
te
discernit
?
with
these
words
of
his
owne
crackt
braine
,
ego
meipsum
discerno
.
But
let
S.
Augustine
proceed
.
)
This
separation
whereby
one
man
is
made
to
differ
from
another
,
is
the
s●parating
of
some
men
,
and
taking
them
out
of
the
masse
of
perdition
,
wherein
others
are
left
.
That
man
is
discerned
or
separated
from
the
condition
of
other
that
is
by
mercy
taken
out
;
which
is
done
by
Gods
praedestination
,
calling
,
iustification
.
Wherein
we
s●e
and
confesse
the
miserable
estate
of
all
men
,
by
that
sinne
which
Adam
hath
brought
vpon
all
his
seede
,
that
is
,
vpon
all
men
.
We
see
and
must
confesse
the
mercy
of
God
,
in
taking
some
to
mercy
,
and
leauing
other
:
they
that
are
thus
taken
to
mercy
are
saide
to
be
separated
or
to
differ
from
other
men
.
Then
this
grace
of
perseuering
to
the
end
,
is
the
gift
of
God
in
Christ
.
Lib.
de
dono
perseuer
.
Whether
any
haue
this
grace
,
as
long
as
he
is
liuing
here
,
to
vs
it
is
vncertaine
,
as
to
vs
it
is
vncertaine
who
are
praedestinated
.
A
man
that
beleeueth
and
liueth
a
godly
life
,
albeit
hee
liue
but
one
day
,
or
lesse
,
hath
this
guift
rather
then
one
of
many
yeeres
,
who
but
a
little
before
his
death
shall
depart
from
the
soundnesse
of
faith
.
Now
that
this
grace
is
giuen
to
men
,
it
is
euident
by
diuers
Scriptures
.
To
you
it
is
giuen
for
Christ
,
that
not
onely
you
should
beleeue
in
him
,
but
also
suffer
for
his
sake
.
The
one
of
these
things
,
belongeth
to
the
beginning
of
faith
,
to
beleeue
:
the
other
pertaineth
to
the
end
,
to
suffer
.
Yet
both
is
the
guift
of
God
,
because
both
are
said
to
be
giuen
.
Now
can
any
man
giue
a
reason
,
why
perseuerance
in
grace
to
the
end
should
not
be
giuen
in
Christ
,
to
that
man
to
whom
it
is
giuen
to
suffer
for
Christ
?
or
to
sp●ake
more
expresly
,
to
whom
it
is
giuen
to
dye
for
Christ
?
And
if
this
be
giuen
to
them
that
dye
for
Christ
,
who
can
say
that
the
same
grace
of
p●rseuerance
is
not
giuen
to
such
as
by
sicknesse
,
or
any
other
meanes
dye
in
Christ
.
It
is
a
more
difficult
thing
to
suffer
death
for
Christ
,
yet
both
that
which
is
more
difficult
,
or
lesse
difficult
is
giuen
by
him
,
to
whom
it
is
easie
to
giue
both
.
Those
things
that
are
contained
in
the
promises
which
God
hath
made
to
vs
for
the
nourishing
and
increase
of
our
faith
,
we
may
,
we
must
lay
hold
on
:
but
God
hath
promised
to
giue
vs
this
grace
of
perseuerance
vnto
the
end
.
The
Prophet
Ieremy
saith
:
I
will
put
my
feare
in
their
hearts
,
and
they
shall
not
depart
from
me
.
What
other
thing
is
this
,
which
God
promiseth
heere
,
but
that
this
feare
shall
be
such
and
so
great
,
which
God
will
giue
into
our
hearts
,
that
we
may
perseueringly
adhere
vnto
God
?
Now
that
which
God
hath
promised
vnto
vs
,
for
that
haue
we
good
warrant
to
pray
.
And
therefore
this
grace
of
perseuerance
,
is
such
a
grace
,
as
beleeuers
continually
do
pray
for
.
(
Saint
Augustine
hath
obserued
out
of
that
Exposition
of
the
Lords
prayer
made
by
S.
Cyprian
,
that
almost
in
euery
petition
we
pray
for
perseuerance
.
)
1.
Petition
.
Hallowed
be
thy
name
.
Wee
say
(
saith
S.
Cyprian
)
hallowed
be
thy
name
.
Not
that
we
aske
of
God
,
that
it
may
bee
hallowed
by
prayers
:
but
because
we
desire
of
him
,
that
his
name
may
be
hallowed
in
nobis
,
in
our selues
.
But
how
is
God
sanctified
by
man
,
whom
God
himselfe
doth
sanctifie
?
Yet
because
hee
hath
said
,
Be
you
holy
because
I
am
holy
;
this
we
aske
,
this
we
desire
,
that
we
,
who
are
sanctified
in
baptisme
,
may
perseuere
in
that
which
we
haue
begun
to
be
.
2.
Petition
,
Aduentat
regnumtuum
.
Doe
we
here
aske
any
other
thing
,
then
that
his
kingdome
may
come
to
vs
,
which
we
doubt
not
shall
come
to
all
the
Saints
?
Then
they
that
are
Saints
,
what
other
thing
doe
they
aske
here
,
but
that
they
may
perseuere
in
that
sanctitie
which
is
giuen
to
them
?
For
otherwise
the
kingdome
of
God
shall
not
come
to
them
,
which
assuredly
commeth
to
none
other
,
but
onely
to
them
which
perseuere
vnto
the
end
.
3.
Petition
.
Fiat
voluntas
tua
in
terra
sicut
&c.
The
Saints
who
do
the
will
of
God
,
saying
,
thy
will
be
done
,
pray
that
it
may
bee
done
,
when
it
is
already
done
in
them
.
Why
then
doe
they
yet
pray
that
it
may
be
done
,
but
onely
that
they
may
perseuere
in
that
which
they
haue
begun
to
be
?
4.
Petition
.
Giue
vs
this
day
our
daily
bread
.
S.
Cyprian
sheweth
how
perseuerance
is
here
also
prayed
for
.
We
desire
(
saith
he
)
that
this
bread
may
be
daily
giuen
vs
,
least
that
we
,
who
are
in
Christ
,
and
daily
receiue
the
Eucharist
,
as
the
food
of
our
soules
,
may
be
separated
from
the
body
of
Christ
,
if
by
any
grieuous
crime
,
or
being
excommunicate
,
we
be
forbidden
to
come
to
receiue
this
heauenly
bread
.
These
things
(
saith
S.
Augustine
)
shew
plainely
,
that
the
Saints
by
prayer
aske
perseuerance
of
the
Lord
,
when
in
this
intention
they
say
,
giue
vs
this
day
our
daily
bread
,
least
they
bee
separate
from
the
body
of
Christ
,
they
pray
that
they
may
persist
in
sanctitie
.
6.
Petition
.
Leade
vs
not
into
temptation
.
When
the
Saints
pray
,
Leade
vs
not
into
temptation
,
but
deliuer
vs
from
euill
.
What
other
thing
doe
they
pray
for
,
but
that
they
may
persist
in
holinesse
?
For
if
this
gift
of
God
be
granted
vs
(
which
no
man
can
deny
to
be
Gods
gift
,
seeing
wee
are
commanded
to
pray
to
God
for
it
)
this
being
granted
to
be
the
gift
of
God
,
that
we
be
not
lead
into
temptation
,
it
followeth
,
that
the
Saints
praying
for
,
&
receiuing
this
gift
,
must
needs
hold
perseuerance
in
grace
vnto
the
end
:
for
no
man
ceaseth
to
perseuere
,
vnlesse
he
be
drawne
away
by
temptation
.
If
therefore
this
which
he
prayeth
for
be
granted
,
that
hee
bee
not
lead
into
temptation
,
then
surely
by
Gods
grace
hee
persisteth
in
that
sanctification
which
by
Gods
grace
hee
receiued
.
Thus
farre
Saint
Augustine
out
of
Saint
Cyprian
.
And
now
Saint
Augustine
in
his
owne
course
.
But
in
perseuerance
it
is
not
as
in
other
graces
.
We
call
him
chaste
,
whom
we
know
to
be
chast
,
whether
he
perseuere
,
or
not
perseuere
in
chastity
:
and
the
like
wee
say
of
other
graces
of
God
,
that
may
be
had
or
may
be
lost
.
We
say
he
hath
it
,
as
long
as
he
hath
it
:
but
if
hee
loose
it
,
we
say
then
he
had
it
.
But
in
perseuerance
it
is
otherwise
:
For
no
man
can
be
said
to
haue
had
perseuerance
,
but
hee
that
perseuereth
to
the
end
:
Therefore
this
is
such
a
grace
which
many
may
haue
,
but
he
that
hath
it
,
can
neuer
loose
it
.
This
grace
may
be
obtained
,
but
when
it
is
once
obtained
,
it
cannot
be
lost
through
contumacy
.
Let
any
man
,
that
dare
,
tell
mee
whether
God
cannot
giue
that
which
hee
commandeth
vs
to
aske
of
him
?
God
commandeth
vs
to
aske
,
that
wee
bee
not
lead
into
temptation
:
then
whosoeuer
is
heard
of
God
in
asking
this
grace
,
is
preserued
from
the
temptation
of
contumacy
,
by
which
hee
might
loose
perseuerance
in
grace
;
for
he
that
is
not
lead
into
temptation
,
departeth
not
from
God
.
After
the
fall
of
Adam
,
God
would
haue
it
to
pertaine
onely
to
his
grace
,
that
man
should
come
to
him
,
and
likewise
to
pertaine
to
the
same
grace
,
that
man
should
not
depart
from
him
:
This
grace
hee
hath
put
in
him
,
in
whom
wee
haue
our
inheritance
beeing
praedestinated
according
to
his
purpose
that
worketh
all
things
.
And
therefore
as
he
worketh
that
wee
come
to
him
,
so
hee
worketh
that
we
depart
not
from
him
:
wherefore
it
is
said
in
the
Psalmes
.
Let
thine
hand
be
vpon
the
man
of
thy
right
hand
,
and
vpon
the
sonne
of
man
,
whom
thou
hast
made
so
strong
for
thine
owne
selfe
,
that
wee
depart
not
from
thee
.
Who
is
this
man
?
Iste
non
est
primus
Adam
in
quo
discessimus
ab
eo
,
sed
Adam
nouissimus
,
super
quem
fit
manus
eius
,
vt
non
discedamus
ab
eo
,
saith
Augustine
.
For
Christus
totus
,
all
Christ
with
his
members
is
for
the
Church
,
which
is
his
body
and
his
fulnesse
.
Therefore
when
the
hand
of
God
is
vpon
him
,
that
we
depart
not
from
God
,
v●rily
the
worke
of
God
commeth
to
vs
.
For
this
is
the
hand
of
God
,
forasmuch
as
by
the
worke
of
God
and
his
power
,
it
is
wrought
so
that
we
are
permanent
with
Christ
in
God
:
not
as
Adam
departing
from
God
.
This
is
the
hand
of
God
,
not
ours
,
that
wee
depart
not
from
him
.
This
,
I
say
,
is
the
hand
of
him
that
said
,
I
will
giue
my
feare
in
their
hearts
,
that
they
depart
not
from
me
.
But
we
see
that
some
depart
;
why
doth
one
depart
and
not
another
?
why
is
perseuerance
to
the
end
giuen
to
some
,
and
not
to
others
?
To
this
what
can
we
say
,
but
that
the
wayes
of
the
Lord
are
past
finding
out
.
Why
is
one
receiued
to
mercy
and
not
another
,
can
any
man
giue
a
reason
but
onely
Gods
will
?
Hee
hath
mercy
on
whom
he
will
haue
mercy
,
and
whom
hee
will
he
hardeneth
.
So
hee
giueth
the
grace
of
perseuerance
to
whom
hee
will
,
and
denieth
it
from
whom
hee
will
.
Yet
in
this
the
faithfull
must
rest
,
that
hee
that
hath
the
guift
of
perseuerance
,
is
in
the
number
of
the
praedestinated
,
the
other
is
not
.
They
went
out
from
vs
,
but
they
were
not
of
vs
;
for
if
they
had
beene
of
vs
,
they
would
haue
continued
with
vs
.
Quid
est
,
quaeso
,
non
erant
ex
nobis
?
What
is
the
meaning
of
this
,
they
were
not
of
vs
?
were
not
both
they
that
departed
,
and
they
that
continued
,
created
of
God
?
both
borne
of
Adam
?
both
called
?
both
renewed
in
the
fountaine
of
regeneration
?
All
this
is
true
,
but
yet
according
to
another
separation
they
were
not
of
vs
.
What
is
that
separation
?
Gods
booke
is
open
,
we
must
not
turne
our
eyes
from
it
:
the
Scripture
cryeth
loud
,
let
vs
heare
it
:
before
the
beginning
of
the
world
they
had
not
their
part
in
him
;
they
were
not
praedestinated
according
to
his
purpose
,
which
worketh
all
things
.
For
if
thus
had
they
been
,
then
they
should
haue
been
of
vs
,
and
should
without
doubt
haue
continued
with
vs
.
Saint
Augustine
in
his
booke
de
correptione
et
gratia
,
hath
diuers
things
to
this
purpose
,
which
because
they
conclude
for
perseuerance
in
grace
to
the
end
,
I
thinke
it
not
vnfit
that
the
reader
be
made
acquainted
with
his
reasons
,
the
rather
to
satisfie
the
Author
of
the
Appeale
,
that
this
is
no
new
Puritan
doctrine
,
as
it
pleaseth
him
to
call
it
.
And
that
he
may
more
fully
vnderstand
that
this
which
wee
teach
,
is
not
the
priuate
fancy
of
some
particular
men
,
but
the
publique
doctrine
of
the
Church
.
Lib.
de
correp.
et
gratia
Vpon
thos●
words
;
Rogaui
pro
te
Petre
ne
deficiat
fides
tua
:
Saint
Augustine
saith
:
What
did
Christ
pray
for
heere
,
but
for
his
perseuerance
vnto
the
end
?
And
againe
.
When
hee
prayed
that
Saint
Peters
faith
should
not
f●ile
:
what
other
thing
did
he
pray
for
,
but
that
he
might
haue
a
most
free
,
most
strong
,
a
most
inuict
,
a
most
perseuering
will
in
faith
to
the
end
?
(
S.
Augustine
knew
well
that
Peter
sinned
in
denying
his
Maister
,
and
yet
he
did
not
doubt
to
say
,
that
Christ
prayed
for
him
,
and
was
heard
for
S.
Peters
perseuerance
vnto
the
end
.
Then
it
is
not
euery
sinne
that
breaketh
the
course
of
perseuerance
,
but
a
falling
backe
into
the
dominion
and
seruice
of
sinne
.
)
Act.
13.
As
many
as
were
ordayned
to
euerlasting
life
,
beleeued
Who
can
be
ordayned
to
euerlasting
life
,
but
by
the
grace
of
perseuerance
?
Whosoeuer
are
deliuered
from
damnation
by
the
goodnesse
of
Gods
grace
,
there
is
no
doubt
but
by
Gods
prouidence
the
Gospell
shall
be
preached
to
them
,
and
they
shall
heare
and
beleeue
and
perseuere
vnto
the
end
in
faith
that
worketh
through
loue
.
they
sometimes
goe
wrong
,
yet
by
reproofes
they
amend
,
and
returne
againe
into
the
way
which
they
left
.
Their
faith
which
worketh
through
loue
,
surely
either
faileth
not
at
all
,
or
if
there
bee
some
defect
,
it
is
repaired
in
them
before
the
end
of
their
life
.
And
that
intercurrent
iniquity
which
breakes
in
,
is
blotted
;
and
perseuerance
is
reputed
vnto
the
end
,
vsque
in
finem
perseuerantia
deputatur
.
But
they
who
perseuere
not
,
but
fall
away
from
the
Christian
faith
,
and
from
a
godly
conuersation
,
surely
these
men
are
not
to
bee
accounted
in
this
number
,
no
not
then
,
when
they
liued
well
:
they
are
not
separated
from
that
masse
of
perdition
by
Gods
praedestination
,
not
called
according
to
his
purpose
;
but
called
amongst
them
of
whom
it
is
said
,
multi
vocati
,
but
not
of
them
of
whom
it
is
said
,
pauci
electi
.
And
who
will
deny
that
these
are
elect
,
when
they
beleeue
,
and
are
baptized
,
and
liue
godly
?
They
may
be
said
to
be
elect
,
sed
à
nescientibus
,
by
such
as
know
not
what
they
shall
be
;
not
by
him
who
knoweth
that
these
had
not
perseuerance
.
For
some
be
called
of
vs
the
sonnes
of
God
for
temporary
graces
which
they
haue
receiued
:
but
vnto
God
they
are
not
such
.
Touching
those
Saints
that
are
praedestinated
to
the
kingdome
of
God
,
such
an
helping
grace
is
giuen
to
them
,
that
perseuerance
is
bestowed
vpon
them
,
not
onely
that
without
it
they
cannot
,
Without
me
ye
can
do
nothing
:
but
he
said
also
;
you
haue
not
chosen
me
;
but
I
haue
chosen
you
,
and
ordayned
you
that
you
go
,
and
bring
forth
fruite
,
and
that
your
fruite
remaine
.
In
these
words
the
Lord
declareth
,
that
he
gaue
them
not
onely
righteousnesse
,
but
also
perseuerance
therein
.
For
seeing
that
Christ
ordained
them
to
go
and
bring
forth
fruite
,
&
that
their
fruit
should
remaine
,
quis
audet
dicere
,
who
dare
say
that
peraduenture
it
might
not
remaine
?
For
,
the
guifts
and
calling
of
God
are
without
repentance
:
but
then
vnd●rstand
that
calling
which
they
haue
who
are
called
according
to
his
purpose
.
These
receiue
such
freedome
by
this
grace
,
that
albeit
so
long
as
they
liue
here
,
they
fight
against
the
concupiscences
of
sinnes
,
&
some
creepe
in
vpon
them
,
for
which
they
p●ay
daily
forgiue
vs
our
trespasses
:
yet
they
do
not
wilfully
serue
that
sin
that
is
to
death
,
of
which
S.
Iohn
saith
,
There
is
a
sin
to
death
,
I
say
not
for
it
thou
shouldst
pray
.
Of
thi●
sinne
,
because
it
is
not
expresly
declared
,
many
&
diuerse
things
may
be
thought
:
but
I
say
that
this
sinne
to
death
,
is
a
falling
away
euen
to
death
,
from
that
faith
which
worketh
by
charity
.
Now
albeit
the
Apostle
saith
of
all
regenerate
men
liuing
orderly
:
Who
art
thou
,
that
condemnest
another
mans
seruant
?
he
standeth
or
falleth
to
his
Lord
:
yet
presently
his
words
following
respect
the
praedestinated
.
For
he
saith
,
He
shall
be
established
,
for
God
is
able
to
make
him
stand
:
then
assuredly
be
giueth
perseuerance
,
that
is
able
to
establish
them
that
stand
,
that
they
may
stand
most
perseueringly
,
or
to
restore
them
that
fall
.
For
it
is
the
Lord
that
raiseth
vp
the
bruised
,
Psal.
146.
And
therefore
,
hee
that
reioyceth
,
let
him
reioyce
in
the
Lord
.
Hence
it
is
that
in
this
place
of
misery
,
where
the
life
of
man
is
a
temptation
vpon
earth
,
vertue
is
perfected
in
infirmity
.
What
vertue
?
but
that
he
that
glorieth
may
glory
in
the
Lord
.
And
for
this
cause
the
Lord
would
not
haue
his
Saints
to
glory
in
their
strength
,
no
not
in
their
perseuerance
in
good
:
but
to
glory
in
him
,
which
doth
not
onely
giue
them
such
an
helpe
as
hee
gaue
to
the
first
man
,
without
which
they
could
not
perseuere
if
they
would
;
but
in
them
also
hee
worketh
this
that
they
shall
will
.
Therefore
is
both
the
possibility
,
and
will
of
perseuering
giuen
to
them
from
the
bounty
of
diuine
grace
.
Thus
hath
S.
Augustine
at
full
declared
himselfe
in
this
particular
.
CHAP.
8.
I
Was
willing
to
let
S.
Augustine
bee
heard
the
longer
in
that
cause
,
wherein
he
was
most
exercised
against
the
Pelagians
.
The
same
doctrine
as
being
the
publique
receiued
doctrine
of
the
Church
,
hath
beene
likewise
taught
by
others
.
Exhort
.
ad
virgin
.
2
Tim.
4
,
7
,
8.
This
he
proueth
also
from
those
words
of
the
Apostle
:
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
the
faith
;
from
henceforth
is
laid
vp
for
mee
the
crowne
of
righteousnesse
,
which
the
Lord
the
righteous
Iudge
shall
giue
at
that
day
:
and
not
to
me
onely
,
but
to
all
them
also
that
loue
his
appearing
.
Then
without
perseuerance
no
man
can
expect
glory
.
And
this
grace
is
giuen
not
onely
to
Saint
Paul
,
and
such
excellent
Saints
as
hee
was
,
but
vnto
all
that
loue
the
Lords
appearing
.
Prosper
.
lib.
de
vocat
.
gentium
.
1.
1
Cor.
1.8
.
The
same
thing
is
taught
by
the
Author
of
the
booke
de
vocatione
gentium
,
who
citeth
that
place
:
Who
shall
confirme
you
to
the
end
that
you
may
bee
blamelesse
in
the
day
of
the
Lord
.
And
those
words
;
Who
shall
separate
vs
from
the
loue
of
Christ
?
shall
tribuation
,
or
anguish
&c.
Charitas
dei
,
saith
hee
,
qua
eos
diligit
,
quos
inseparabiles
facit
,
id
est
,
vsque
in
finem
perseuerantes
:
nam
quid
aliud
est
perseuerare
,
quam
tentatione
non
vinci
?
Greg.
in
1
Reg.
cap.
14.
lib.
4.
The
same
is
taught
by
Saint
Gregory
Qui
non
praedestinati
sunt
,
saith
hee
,
siue
audiant
doctorum
verba
,
siue
non
audiant
,
vocari
in
dei
habitaculum
nequeunt
.
And
againe
he
saith
:
Ab
eo
qui
defecit
,
venire
spiritus
dicitur
,
ire
ad
eum
qui
perseveraturus
est
:
quia
alios
in
tempore
deserit
,
alios
assumit
,
nec
tamen
deserit
.
—
in
reliquum
dirigitur
spiritus
,
qui
à
gratia
quam
percipit
,
nunquam
discedit
.
—
quid
est
ergo
qu●d
dicitur
à
die
illa
,
et
in
reliquum
?
nisi
quia
spiritus
gratia
sic
recipitur
,
vt
in
ea
electi
vsque
in
finem
perseuerare
doceantur
?
And
our
venerable
Bede
,
Bern.
de
modo
bene
wuendi
.
serm.
20.
Salus
perseuerantibus
promittitur
praemium
perseuerantibus
datur
.
Non
est
bonus
,
qui
bonum
facit
,
sed
qui
incessabiliter
facit
.
And
in
another
place
,
Lib.
de
pass.
dom.
cap.
14.
O
sol
iustitiae
,
benigne
Iesu
Christe
,
lucens
in
tua
virtute
,
reddens
temet
ipsum
in
praemium
sempiternum
omnibus
qui
perseuerauerunt
in
agone
certaminis
.
Hunc
splendorem
nemo
potest
adipisci
,
nisi
qui
perseuerauerit
vsque
in
finem
.
Abulensis
followeth
the
same
doctrine
for
he
saith
speaking
of
outward
calling
by
preaching
,
and
of
that
conuersion
which
standeth
in
externall
profession
.
Tostat.
in
Mat.
22.
q.
6
9.
Dicuntur
vocati
quicunque
per
praedicationem
conuersi
sunt
ad
fidem
,
et
tamen
non
sunt
omnes
electi
,
quia
non
perueniunt
omnes
ad
vitam
aeternam
.
Nam
licet
quibusdam
det
deus
gratiam
conuersionis
,
non
dat
eis
gratiam
perseuerandi
in
fide
,
vel
operibus
fidei
,
et
ita
pereunt
.
Eligere
autem
est
dare
gratiam
istam
perseuerandi
et
perueniendi
.
He
saith
;
many
obtaine
diuers
graces
by
hearing
the
word
preached
,
amongst
whom
they
that
are
elect
receiue
the
grace
of
perseuering
to
the
end
,
but
they
that
are
not
elect
,
though
they
may
attaine
to
many
graces
,
yet
they
may
and
doe
fall
away
,
because
this
grace
of
perseuering
to
the
end
is
proper
and
peculiar
to
the
elect
.
From
the
Schoolemen
wee
are
to
looke
for
no
soundnesse
in
this
point
.
For
it
is
a
hard
thing
for
them
to
speake
of
grace
who
haue
it
not
:
Many
of
them
speake
of
grace
like
meere
naturall
men
.
They
wanted
neither
wit
nor
learning
,
but
many
of
them
wanted
grace
to
speake
of
grace
,
as
the
Iesuites
for
the
most
part
doe
at
this
day
.
Therefore
I
passe
them
ouer
,
and
come
to
the
time
of
Reformation
.
In
which
time
,
if
I
should
produce
the
sentences
of
them
that
haue
beene
most
learned
and
labourious
in
the
reformed
Churches
,
it
would
bee
a
long
worke
,
and
happily
giue
no
great
satisfaction
to
the
Author
of
the
Appeale
,
and
others
whom
I
desire
to
satisfie
.
For
how
can
hee
receiue
satisfaction
from
the
iudgement
of
late
men
,
that
seemeth
to
scorne
their
verie
names
?
As
for
Caluin
,
his
name
and
doctrines
are
made
odious
,
but
why
,
I
know
not
.
If
hee
hath
written
somethings
amisse
,
as
who
writing
so
much
,
hath
not
slipped
in
many
things
?
yet
a
charitable
construction
would
helpe
in
many
things
:
And
admit
hee
hath
some
things
which
cannot
bee
excused
;
yet
,
if
wee
consider
the
ancient
Fathers
,
how
often
they
haue
slipped
and
erred
,
wee
might
be
more
moderate
in
censuring
of
others
.
In
the
Fathers
we
take
that
which
they
haue
done
well
,
and
the
rest
wee
pardon
for
that
which
they
haue
done
well
.
And
why
may
we
not
doe
so
with
others
?
And
what
greater
pleasure
can
a
man
procure
to
the
enemies
of
the
truth
,
then
to
speake
euill
and
odiously
of
those
men
,
whose
seruice
God
hath
vsed
,
and
made
them
excellent
instruments
to
make
the
truth
knowne
vnto
vs
?
Some
take
it
for
a
signe
of
such
as
are
looking
towards
Popery
,
when
they
offer
such
a
seruice
to
the
Papists
,
as
to
speake
euill
of
them
,
that
haue
beene
the
greatest
enemies
to
Popery
,
the
greatest
propagators
of
the
truth
:
but
I
censure
none
.
Then
leauing
other
Churches
,
wee
come
home
to
our
owne
Church
.
We
haue
enough
in
the
articles
of
Faith
and
Religion
,
to
confirme
the
same
truth
,
which
hitherto
wee
have
proued
.
The
Author
of
the
Appeale
hath
gone
wrong
in
two
poynts
:
First
,
in
the
respectiue
decree
;
which
either
he
hath
deuised
,
or
taken
from
the
Arminians
.
Against
this
,
wee
haue
heretofore
shewed
that
the
17.
Article
hath
set
forth
the
doctrine
of
Praedestination
in
a
sound
and
wholesome
manner
:
that
Gods
calling
followeth
the
purpose
of
God
,
and
dependeth
vpon
it
:
that
faith
,
obedience
,
and
repentance
follow
the
calling
of
God
,
and
depend
vpon
it
:
but
the
calling
of
God
doth
not
follow
faith
,
obedience
,
and
repentance
,
nor
dependeth
vpon
them
.
So
did
the
17.
Article
teach
against
the
new
deuise
of
this
man
.
This
I
haue
obserued
before
.
The
second
thing
wherein
this
man
wandreth
,
is
denying
of
perseuerance
,
and
scorning
it
as
a
Puritan
doctrine
.
I
must
heere
againe
recite
the
17.
Article
:
And
I
would
intreat
any
man
,
that
hath
his
eyes
set
right
in
his
head
,
to
reade
and
consider
the
words
,
the
order
and
soundnesse
of
them
:
and
th●n
let
him
iudge
whether
perseuerance
vnto
the
end
bee
not
soundly
and
roundly
set
downe
,
and
auerred
in
the
Article
.
The
words
are
:
Predestination
to
life
is
the
euerlasting
purpose
of
God
,
whereby
before
the
foundation
of
the
world
,
he
hath
constantly
decreed
by
his
counsell
secret
to
vs
,
to
deliuer
from
curse
and
damnation
those
whome
hee
hath
chosen
in
Christ
out
of
man-kinde
,
to
bring
them
by
Christ
to
euerlasting
saluation
:
wherefore
they
which
bee
endued
with
such
an
excellent
benefit
of
God
,
be
called
according
to
Gods
purpose
by
his
spirit
working
in
ane
season
.
They
through
grace
obey
the
calling
,
they
be
iustified
freely
,
they
be
made
the
sonnes
of
God
by
adoption
,
they
be
made
like
to
the
image
of
his
onely
begotten
sonne
Iesus
Christ
,
they
walke
religiously
in
good
workes
,
and
at
length
by
Gods
mercy
attaine
euerlasting
felicity
.
Thus
farre
the
words
of
the
Article
.
Can
any
man
in
any
words
declare
perseuerance
more
fully
or
plainly
from
the
beginning
by
the
meanes
to
the
end
,
then
here
is
done
?
For
what
is
perseuerance
,
but
as
S.
Peter
saith
,
a
preseruation
or
keeping
of
the
Saints
by
the
power
of
God
to
saluation
?
And
how
can
it
be
better
proued
,
then
to
draw
it
from
the
purpose
of
God
,
by
predestination
,
by
Gods
calling
,
by
iustification
,
by
the
worke
of
Gods
spirit
,
by
adoption
,
by
being
fashioned
like
to
the
image
of
Christ
,
by
walking
religiously
in
good
workes
,
and
by
this
meanes
to
come
to
life
euerlasting
?
This
is
done
in
the
Article
:
And
this
is
the
true
doctrine
of
perseuerance
.
They
who
are
called
according
to
Gods
purpose
,
and
iustified
and
sanctifi●d
,
made
the
sonnes
of
God
by
adoption
,
walke
religiously
in
good
workes
and
so
at
last
attaine
to
euerlasting
life
,
are
they
who
haue
receiued
the
grace
of
perseuerance
to
the
end
:
thus
doth
that
Article
set
forth
this
doctrine
.
But
our
Authour
saith
,
before
they
come
to
this
end
,
they
sinne
:
And
what
then
?
Gods
calling
is
powerfull
indeed
,
according
to
his
purpose
:
But
it
was
not
the
purpose
of
God
in
calling
vs
,
to
make
vs
Angels
,
or
to
set
vs
in
such
an
estate
wherein
we
should
neuer
sinne
any
more
;
but
to
teach
vs
humility
he
suffereth
vs
to
striue
with
sinne
,
and
teacheth
vs
to
fight
against
sinne
.
And
if
in
this
battell
wee
take
a
blow
,
yet
hee
sustaineth
our
weaknesse
,
and
will
haue
vs
to
glory
in
nothing
that
is
in
our selues
,
but
in
our
infirmities
.
And
still
in
his
mercy
preserueth
vs
from
falling
backe
from
the
faith
,
and
keepeth
vs
from
presumptuous
sinnes
,
and
from
that
sinne
that
is
vnto
death
.
This
perseuerance
you
will
say
,
is
with
great
weaknesse
.
It
is
true
,
wee
cannot
glory
in
our
perfections
,
which
are
none
.
The
Pelagians
and
Arminians
,
who
glorie
in
themselues
,
in
the
power
of
their
wills
,
cannot
taste
this
doctrine
.
But
wee
glory
in
God
,
that
through
many
and
manifold
imperfections
and
infirmities
of
ours
bringeth
vs
by
this
grace
vnto
the
end
.
This
worke
to
bring
vs
through
many
infirmities
to
an
happy
end
,
is
the
worke
of
God
,
which
no
power
in
the
world
can
defeate
.
CHAP.
9.
An
examination
of
the
Arminians
definition
of
grace
.
FOr
the
better
vnderstanding
of
these
men
that
pleade
against
the
grace
of
God
,
We
must
obserue
that
one
especiall
ground
of
their
errour
is
in
this
,
that
they
conceiue
and
vnderstand
amisse
of
grace
.
They
take
it
for
another
thing
then
the
Scriptures
haue
declared
,
and
the
Church
of
God
from
the
Scriptures
haue
taken
it
to
be
.
And
therefore
when
they
define
grace
,
they
say
it
is
a
morall
perswasion
.
Arminius
himselfe
saith
,
it
is
lenis
suasio
:
they
admit
no
power
of
God
here
.
And
are
not
these
a
strange
kinde
of
men
,
that
will
make
vnto
themselues
their
owne
grounds
,
and
not
take
their
grounds
from
the
Scriptures
?
If
this
ground
,
which
they
so
blindly
begge
were
true
,
then
were
it
indeed
easie
for
them
to
proue
many
of
their
conclusions
:
that
alike
or
generall
grace
is
offered
vnto
all
:
that
quantum
ad
Deum
pertinet
,
for
so
much
as
is
in
God
,
one
man
receiueth
as
much
grace
as
an
other
:
that
the
difference
is
in
mans
free-will
,
in
accepting
or
reiecting
of
grace
:
that
grace
may
soone
bee
gotten
,
and
soone
lost
altogether
.
But
who
gaue
these
men
authority
to
make
a
definition
contrary
to
that
which
the
holy
Scriptures
haue
deliuered
.
These
men
acknowledge
no
other
power
in
the
Gospell
preached
,
but
onely
the
power
of
the
Minister
that
preacheth
.
The
Preacher
hath
not
power
to
giue
faith
and
repentance
,
to
infuse
grace
,
but
only
vseth
morall
perswasions
to
the
people
:
but
together
with
the
labour
of
the
Preacher
the
spirit
of
God
worketh
:
helpers
with
God
in
that
great
worke
.
And
because
the
spirit
of
God
worketh
with
power
in
opening
mens
hearts
,
humbling
them
,
leading
them
to
an
acknowledgement
and
confession
of
their
sinnes
,
conuerting
their
soules
,
drawing
them
out
of
the
power
of
darknesse
,
out
of
the
power
of
Sathan
and
sinne
;
which
worke
cannot
be
done
by
a
gentle
perswasion
onely
,
it
cannot
be
done
but
by
the
power
of
God
:
therefore
the
Apostle
declaring
that
grace
,
which
commeth
to
belieuers
by
the
preaching
of
the
Gospell
,
the
power
of
God
to
saluation
.
And
againe
,
The
preaching
of
the
crosse
is
to
them
that
perish
foolishnesse
,
but
vnto
vs
that
are
saued
,
it
is
the
power
of
God
.
And
the
Apostle
speaking
of
faith
,
which
is
the
first
and
one
of
the
greatest
graces
which
we
receiue
,
your
faith
standeth
not
in
the
wisedome
of
man
,
but
in
the
power
of
God
.
If
our
faith
which
is
the
first
,
and
the
chiefest
grace
whereby
we
stand
,
be
in
the
power
of
God
,
not
in
the
wisedome
of
man
,
then
it
is
no
morall
perswasion
:
For
morall
perswasion
reacheth
no
further
then
mans
wisedome
.
But
this
is
most
perspicuously
taught
in
the
Epistle
to
the
Ephesians
;
I
cease
not
to
giue
thankes
vnto
God
,
making
mention
of
you
in
my
prayers
,
—
that
the
eyes
of
your
vnderstanding
may
be
enlightned
,
that
you
may
know
what
the
hope
of
his
calling
,
and
what
the
riches
of
his
glorious
inheritance
is
in
his
Saints
;
and
what
is
the
exceeding
greatnesse
of
his
power
towards
vs
which
beleeue
,
according
to
the
working
of
his
mighty
power
.
Then
when
wee
are
drawne
vnto
faith
,
when
we
beleeue
,
this
is
done
by
the
power
of
God
,
by
the
exceeding
greatnesse
of
his
power
,
by
the
mighty
working
of
his
power
.
And
therefore
they
that
say
,
that
grace
is
onely
a
morall
perswasion
,
and
quantum
ad
deum
,
that
saluation
is
alike
prepared
for
all
:
and
that
the
reason
why
one
receiueth
grace
,
another
receiueth
it
not
,
is
onely
in
mans
free-will
:
These
men
and
their
vaine
and
weake
fancies
are
cleane
ouerthrowne
,
because
grace
is
found
to
bee
in
the
power
of
God
.
For
,
if
quantum
ad
deum
,
as
they
say
,
it
were
prepared
alike
to
all
,
why
then
doth
the
Apostle
say
,
that
preaching
is
foolishnesse
to
them
that
perish
,
but
the
power
of
God
to
vs
that
are
saued
?
If
it
bee
foolishnesse
vnto
some
,
and
the
power
of
God
to
saluation
to
others
,
then
verily
it
is
not
alike
vnto
all
.
God
is
able
to
make
his
powerfull
grace
appeare
vnto
them
,
to
whome
it
is
foolishnesse
,
but
hee
will
not
.
Heere
wee
may
finde
many
things
to
admire
,
and
to
wonder
at
,
and
to
cry
out
with
the
Apostle
,
O
the
depth
!
But
still
wee
finde
that
the
power
of
God
is
in
his
calling
,
and
declared
in
our
faith
,
which
standeth
not
in
mans
wisedome
,
but
in
the
power
of
God
.
This
doth
sufficiently
prooue
,
that
the
grace
of
God
is
not
as
these
men
affirme
,
without
and
against
all
grounds
of
Scripture
,
a
morall
perswasion
:
For
it
is
the
power
of
God
,
the
exceeding
greatnesse
,
and
the
mightie
working
of
his
power
.
They
that
would
vnderstand
this
controuersie
,
betweene
the
Church
of
God
,
and
th●se
vngratefull
and
vngracious
men
,
that
oppugne
the
grace
of
God
,
may
best
vnderstand
it
,
if
they
seeke
out
with
care
and
diligence
the
definition
of
grace
.
It
is
of
the
greatest
importance
to
know
,
and
being
knowne
,
will
leade
a
man
(
as
by
a
thread
)
vnto
the
particulars
of
this
question
.
We
finde
plainely
,
that
the
loue
of
God
,
and
the
power
of
God
is
in
it
:
And
wee
may
be
sure
,
that
they
who
deny
the
power
of
God
to
be
in
grace
,
can
neuer
come
to
the
true
knowledge
of
it
.
It
is
true
,
that
if
that
definition
were
once
granted
,
that
grace
is
nothing
but
a
morall
perswasion
,
then
would
all
those
strange
conclusions
follow
of
which
I
spake
before
,
and
others
more
mad
then
they
;
that
the
purpose
of
Praedestination
is
a
thing
vncertaine
,
and
of
no
power
:
that
Gods
purpose
of
Praedestination
must
bee
ruled
by
man
,
and
not
by
God
.
It
is
much
to
bee
wondred
at
,
that
such
men
should
bee
found
in
the
Church
,
professing
Christianitie
,
that
with
such
boldnesse
take
such
a
definition
as
granted
,
and
with
such
ignorance
draw
those
conclusions
from
it
.
Let
vs
but
stoppe
this
principle
,
and
we
stop
their
mouthes
.
For
if
grace
be
the
power
of
God
to
saluation
,
if
Faith
and
grace
stand
not
in
mans
wisedome
,
but
in
the
power
of
God
;
if
wee
bee
drawne
to
beleeue
by
the
exceeding
greatnesse
of
Gods
power
,
by
the
mighty
working
of
his
power
;
then
it
followeth
,
that
the
grace
whereby
we
are
called
,
whereby
wee
beleeue
,
and
repent
,
and
are
iustified
,
and
in
the
end
saued
,
is
the
power
of
God
.
It
was
his
good
will
and
purpose
to
praedestinate
vs
,
but
it
is
his
power
to
execute
that
good
purpose
,
to
draw
sinnefull
men
out
of
the
power
of
darkenesse
,
into
the
kingdome
of
light
,
to
worke
in
our
hearts
a
loue
of
obedience
by
his
holy
Spirit
.
To
worke
this
,
farre
surpassed
the
power
al
of
creatures
,
and
therefore
it
is
done
by
the
power
of
God
.
Vpon
this
ground
thus
laide
,
the
course
of
Arminians
is
stopped
.
If
they
tell
vs
that
grace
is
a
gentle
perswasion
,
and
goeth
no
further
;
Wee
answer
,
that
in
grace
there
is
the
power
of
God
.
If
they
tell
vs
that
grace
may
bee
vtterly
lost
,
wee
say
it
proceedeth
from
the
purpose
of
God
,
and
is
giuen
to
vs
from
the
power
of
God
.
His
purpose
is
immutable
,
his
power
who
can
resist
?
They
must
ouer-reach
the
purpose
of
God
,
and
ouercome
the
power
of
God
,
before
they
can
vndoe
this
great
worke
,
which
God
with
such
wisedome
purposeth
,
and
with
such
power
performeth
.
If
it
were
in
the
wisedome
of
man
to
deuise
it
,
or
in
the
power
of
man
to
performe
it
,
then
might
it
be
soone
vndone
:
but
this
worke
is
Gods
,
and
all
men
must
giue
God
the
glory
,
who
onely
hath
vndertaken
this
worke
,
and
onely
is
able
to
bring
it
to
an
end
.
When
God
hath
once
manifested
his
will
,
it
is
strange
that
the
pride
and
ignorance
of
man
should
deuise
wayes
to
bring
that
into
questions
and
doubtes
which
God
in
his
Scriptures
hath
euidently
set
downe
.
But
there
must
bee
heresies
that
they
which
are
approued
may
be
knowne
.
1
Cor.
11.19
.
Now
I
thinke
this
long
contention
may
bee
brought
to
a
short
end
:
If
any
of
the
Pelagians
or
Arminians
,
or
if
all
of
them
be
able
to
proue
,
that
the
grace
of
God
,
by
which
wee
are
called
,
and
iustified
,
and
saued
,
is
nothing
but
a
gentle
or
morall
perswasion
,
then
the
Pelagians
haue
ouercome
vs
:
But
if
this
grace
bee
wrought
in
vs
by
the
power
of
God
,
then
hath
the
truth
ouercome
the
Pelagians
and
Arminians
.
Now
I
come
to
take
a
view
of
some
particuler
escapes
in
his
booke
.
CHAP.
10.
PAge
17.
speaking
of
Saint
Peters
fall
,
hee
saith
,
Christ
prayed
for
Saint
Peter
that
hee
might
not
fall
:
and
Christ
was
euer
heard
in
that
he
prayed
for
:
And
a
little
after
.
If
he
fell
hee
must
needes
fall
either
totally
or
finally
;
for
cedo
sertium
?
And
againe
,
auoyde
it
if
you
can
,
you
come
vp
and
home
to
our
Gagger
,
that
Saint
Peters
faith
did
not
faile
,
and
so
subscribe
to
Bellarmine
.
Petro
dominus
impetrauit
vt
non
posset
cadere
,
quod
ad
fidem
attinet
.
Thus
writeth
the
Author
.
FIrst
this
is
granted
that
Saint
Peter
fell
into
a
great
sinne
;
but
euery
fall
into
sinne
prooueth
not
a
failing
in
faith
.
Christ
prayed
that
his
faith
should
not
faile
,
and
hee
was
heard
in
that
hee
prayed
for
:
therefore
this
is
true
that
his
faith
failed
not
.
If
any
Papist
speake
or
write
this
truth
consonant
to
the
Scripture
,
I
take
not
that
for
Popery
.
This
Author
saith
,
that
Christ
prayed
that
Saint
Peter
might
not
fall
,
and
Christ
was
euer
heard
in
that
hee
prayed
for
;
his
conclusion
should
bee
that
Saint
Peter
did
not
fall
:
Which
because
hee
seeth
to
bee
false
;
hee
would
interpret
it
,
that
hee
fell
not
finally
,
though
hee
fell
totally
.
But
the
ought
to
haue
interpreted
the
wordes
of
the
Scripture
,
and
not
to
make
words
of
his
owne
,
and
interpret
them
.
Hee
doth
strangely
confound
the
thing
whereof
hee
speaketh
.
Where
hee
saith
,
Christ
prayed
for
Saint
Peter
that
hee
might
not
fail
:
these
bee
his
owne
words
,
they
are
without
warrant
,
against
the
euidence
of
the
story
:
For
Saint
Peter
did
fall
into
a
great
sinne
:
But
Christ
knowing
that
hee
should
fall
,
and
giuing
him
warning
thereof
,
prayed
that
though
hee
fell
,
yet
his
faith
should
not
faile
.
Hee
is
intangled
with
an
idle
and
vnnecessary
confusion
,
as
though
the
failing
of
Saint
Peters
faith
,
and
his
falling
into
sinne
,
were
one
and
the
same
thing
.
Distinguish
these
things
that
are
confounded
,
and
then
it
is
cleere
,
that
Saint
Peter
did
fall
into
sinne
,
and
yet
his
faith
failed
not
.
But
saith
hee
,
hee
fell
either
totally
or
finally
:
for
,
cedo
tertium
.
The
ancient
Fathers
writing
of
the
sinnes
of
the
Saints
,
giue
to
him
his
tertium
,
which
hee
requireth
.
For
when
they
speake
of
the
falles
of
the
Saints
,
they
vse
to
note
them
by
this
word
,
Lapsus
:
which
though
wee
in
English
ordinarily
call
a
fall
:
Yet
it
is
a
tertium
in
respect
of
a
totall
and
finall
fall
;
and
so
saueth
such
a
fall
from
beeing
either
totall
or
finall
:
So
whether
wee
call
Lapsus
,
a
fall
or
a
slipping
,
we
stand
not
vpon
words
:
the
thing
wee
seeke
is
whether
euery
sinne
in
the
regenerate
cutteth
off
faith
,
as
Maister
Thomson
deuised
,
and
this
man
seconds
him
.
This
they
affirme
,
and
wee
deny
:
The
iust
man
sinneth
often
,
but
who
did
euer
say
,
that
hee
looseth
his
faith
as
often
as
hee
sinneth
?
For
in
the
iust
and
regenerate
man
,
there
are
two
men
dwelling
together
,
the
old
and
the
new
man
:
and
sin
that
is
still
dwelling
is
sometimes
working
.
This
is
manifested
in
diuers
places
of
the
Scripture
,
as
namely
Romanes
7.
In
which
Chapter
,
whatsoeuer
some
say
to
the
contrary
,
the
Apostle
speaketh
in
the
person
of
a
regenerate
man
.
Saint
Paul
confesseth
that
sinne
dwelleth
in
him
;
that
the
good
which
hee
would
doe
,
that
hee
doth
not
,
but
the
euill
which
hee
would
not
doe
,
that
hee
doth
:
that
hee
delighteth
in
the
Law
of
God
after
the
inward
man
:
(
which
words
are
sufficient
to
prooue
against
the
Pelagians
,
Arminians
,
and
Papists
,
that
hee
speaketh
in
the
person
of
a
regenerate
man
;
for
an
vnregenerate
man
cannot
truely
vtter
those
words
.
)
And
yet
hee
confesseth
,
that
he
seeth
an
other
Law
in
his
members
,
bringing
him
to
the
captiuity
of
the
law
of
sin
.
Then
it
must
be
confessed
that
sin
may
dwell
there
where
faith
dwelleth
.
This
doctrine
is
contained
in
the
Articles
of
faith
and
religion
.
Article
9.
in
these
wordes
.
Although
there
is
no
condemnation
to
them
that
beleeue
and
are
Baptized
,
yet
the
Apostle
doth
confesse
that
concupiscence
and
lust
hath
of
it selfe
the
nature
of
sinne
.
In
the
same
Article
it
is
saide
,
that
this
concupiscence
deserueth
Gods
wrath
and
damnation
.
So
that
wee
must
admit
that
sinne
and
faith
may
dwell
together
vntill
wee
come
to
an
Angelicall
state
.
And
therefore
sinne
in
a
regenerate
man
doth
not
make
a
cutting
off
of
faith
,
according
to
the
new
deuised
cut
.
Yet
in
this
is
our
Author
resolute
,
that
Saint
Peter
fell
totally
.
I
answer
that
cannot
be
in
the
regenerate
,
where
there
is
repugnance
,
and
reluctation
.
As
long
as
the
warre
is
maintained
,
the
flesh
striuing
against
the
spirit
,
and
the
spirit
against
the
flesh
.
so
long
the
fall
is
not
totall
,
neither
can
it
bee
,
when
the
spirit
is
still
striuing
,
and
disallowing
and
recouering
the
hold
againe
.
And
if
this
warre
bee
maintained
,
there
must
needes
bee
the
Spirit
.
For
the
flesh
doth
not
striue
against
the
flesh
,
and
where
the
Spirit
is
there
is
faith
.
And
therefore
as
the
Spirit
is
not
totally
lost
in
the
regenerate
,
though
many
times
it
may
bee
and
is
greeued
so
faith
is
not
totally
lost
in
them
,
though
they
may
fall
into
diuers
sinnes
,
by
which
sinnes
the
Spirit
is
greeued
.
Saint
Hilary
compareth
the
booke
of
Psalmes
to
a
bundell
of
keyes
to
open
the
lockes
(
that
is
)
the
difficult
places
of
the
Psalmes
and
of
other
Scriptures
.
If
the
right
key
bee
taken
and
rightly
applyed
,
it
will
open
the
locke
.
The
Author
of
the
Appeale
hath
set
a
locke
heere
,
that
is
a
difficulty
,
where
there
was
none
indeede
.
I
will
try
if
I
can
●ight
of
the
right
keyes
out
of
the
Psalmes
to
open
this
locke
,
that
is
,
to
dissolue
this
difficulty
which
he
maketh
heere
of
a
totall
fall
from
grace
.
Psalme
19.
verses
12
,
13.
Who
can
vnderstand
his
faultes
?
cleanse
mee
from
my
secret
sinnes
;
and
keepe
thy
seruant
also
from
presumptuous
sinnes
,
and
let
them
not
reigne
ouer
mee
:
so
shall
I
bee
vpright
,
and
made
cleane
from
the
great
transgression
.
Hee
prayeth
to
bee
cleansed
from
other
sinnes
,
but
to
bee
preserued
from
presumptuous
sinnes
;
that
they
haue
not
the
dominion
ouer
him
:
Whereby
wee
may
collect
,
that
the
Saints
are
freed
,
and
still
pray
to
bee
freed
from
presumptuous
sinnes
,
such
as
reigne
in
the
wicked
:
but
for
other
sinnes
,
altogether
they
are
not
free
.
Psalme
25.
verse
5.
Vnto
thee
,
O
Lord
,
I
lift
vp
my
soule
,
my
God
I
trust
in
thee
.
Heere
hee
professeth
his
faith
:
And
yet
verse
11.
hee
saith
:
For
thy
names
sake
O
Lord
hee
mercifull
to
mine
iniquitie
,
for
it
is
great
:
then
in
him
there
was
a
true
faith
,
and
great
iniquity
dwelling
together
.
It
followeth
,
that
not
onely
sinne
,
but
sometimes
great
sinnes
may
bee
in
a
godly
man
;
but
such
as
are
not
ioyned
with
presumption
,
but
with
true
and
sincere
repentance
.
Psalme
37.
verse
24.
Though
hee
fall
,
hee
shall
not
bee
cast
downe
;
for
the
Lord
holdeth
him
vp
with
his
hand
.
In
this
Scripture
there
is
another
instance
giuen
of
that
which
this
Author
called
for
,
when
hee
saide
,
cedo
tertium
:
For
the
Prophet
saith
:
Though
hee
fall
,
hee
shall
not
bee
cast
downe
.
To
fall
and
yet
not
to
bee
cast
downe
,
is
a
tertium
in
respect
of
a
totall
and
finall
fall
.
For
hee
that
falleth
so
,
as
yet
hee
is
not
cast
downe
,
falleth
,
and
yet
neither
totally
nor
finally
:
the
reason
is
giuen
which
is
beyond
all
answering
:
For
the
Lord
putteth
his
hand
vnder
him
to
stay
him
.
Psalme
38.
verses
3
,
4.
There
is
nothing
sound
in
my
flesh
,
because
of
thine
anger
,
neither
is
there
rest
in
my
bones
,
because
of
my
sinne
:
for
mine
iniquities
are
gone
ouer
my
head
,
and
as
a
weighty
burthen
too
heauy
for
mee
.
And
yet
,
verse
15.
he
saith
:
On
thee
O
Lord
do
I
waite
;
thou
wilt
heare
mee
my
Lord
my
God
.
Hee
feeles
the
heauy
burthen
of
his
sinnes
,
he
doth
not
conceale
the
multitude
of
them
,
they
are
so
many
that
they
are
gone
ouer
his
head
,
hee
confesseth
,
hee
complaineth
,
hee
cryeth
to
God
.
What
then
?
where
so
great
and
so
many
sinnes
were
felt
(
as
a
tender
conscience
must
needes
feele
them
)
shall
we
say
that
this
man
lost
all
grace
?
No.
If
he
had
not
beene
much
troubled
with
his
sinnes
,
hee
would
not
thus
haue
spoken
of
them
;
if
hee
had
not
had
grace
,
he
would
not
thus
confesse
them
and
call
to
God
for
mercy
.
Psalme
40
verse
12.
My
sinnes
haue
taken
such
hold
vpon
mee
,
that
I
am
not
able
to
looke
vp
,
they
are
mee
in
number
then
the
haires
of
head
.
Yet
verse
17.
Though
I
bee
poore
and
needy
,
the
Lord
thinketh
of
mee
.
Thou
art
my
helper
and
my
deliuerer
my
God
.
Heere
wee
finde
great
and
many
sinnes
,
and
yet
a
great
and
a
precious
faith
.
It
were
too
long
to
rehearse
all
of
this
kinde
.
This
may
suffice
to
prooue
that
grace
in
the
regenerate
,
is
not
totally
lost
by
sinnes
;
vnlesse
they
bee
presumptuous
sinnes
which
raigne
:
But
from
these
raigning
sinnes
,
they
that
are
borne
of
God
are
preserued
:
according
to
that
of
S.
Iohn
,
He
that
is
borne
of
God
sinneth
not
:
Hee
that
standeth
vpon
the
top
of
the
stayres
,
may
fall
and
slipp
downe
a
steppe
or
two
,
and
yet
not
fall
to
the
bottome
.
There
is
danger
I
grant
it
.
And
if
we
stood
by
our
owne
power
and
strength
,
as
the
Pelagians
and
Arminians
would
haue
it
,
then
might
wee
fall
away
altogether
.
But
in
a
regenerate
man
,
there
is
power
and
weaknesse
:
the
power
is
Gods
,
the
weaknesse
is
his
owne
.
When
he
falleth
,
this
is
his
weaknesse
:
but
God
by
his
power
doth
so
order
that
weaknesse
and
those
fals
,
that
hee
will
haue
his
great
power
manifested
in
this
great
weakenesse
.
Therefore
the
Apostle
had
this
answer
.
My
grace
is
sufficient
for
thee
,
for
my
power
is
made
perfect
through
weaknes
:
Wherefore
the
blessed
Apostle
maketh
this
vse
.
Very
gladly
therefore
will
I
reioyce
rather
in
mine
infirmities
,
that
the
power
of
Christ
may
dwell
in
me
.
I
say
further
,
that
sinne
is
so
farre
from
cutting
off
faith
totally
in
the
regenerate
,
that
it
is
rather
ordained
,
by
the
infinite
mercy
of
God
,
(
which
is
rather
to
bee
adored
,
and
wondred
at
,
then
disputed
)
it
is
,
I
say
,
ordained
for
the
better
exercise
of
faith
and
repentance
▪
For
if
by
falling
into
sinne
,
faith
were
totally
lost
in
the
regenerate
,
then
a
man
so
falling
could
neuer
rise
againe
vnto
repentance
.
For
hee
that
hath
lost
grace
totally
,
hath
nothing
left
in
him
but
flesh
,
and
his
owne
nature
and
free-will
.
Which
of
it selfe
can
neuer
raise
a
man
to
repentance
,
though
the
Pelagians
and
Arminians
striue
for
this
,
and
would
haue
all
grace
lost
,
that
they
might
inferre
,
that
nature
and
free-will
may
raise
vp
a
man
to
repentance
:
but
this
is
the
poyson
of
their
heresie
.
Saint
Peter
fell
into
sinne
,
and
rose
againe
by
repentance
,
because
his
faith
remained
,
and
failed
not
,
which
drew
him
to
repentance
.
But
Iudas
fell
,
and
neuer
rose
againe
,
because
he
neuer
had
true
faith
.
Now
,
why
doe
men
striue
for
this
,
or
what
doe
they
ayme
at
?
When
they
would
haue
faith
vtterly
lost
,
against
the
Apostle
,
who
teacheth
that
the
gifts
and
graces
of
God
are
without
repentance
;
what
haue
they
gotten
that
thus
striue
,
or
what
would
they
haue
?
forsooth
they
would
make
Praedestination
hang
vpon
vncertainties
,
vpon
mans
will
;
that
a
man
may
predestinate
himselfe
when
he
will
,
as
often
as
he
will
:
For
they
haue
no
better
ends
then
these
.
Pag.
18.
Speaking
of
Bellarmines
words
,
Petro
dominus
impetrauit
,
vt
●on
posset
eadere
,
quod
●d
fidem
attinet
:
He
addeth
these
words
:
Iust
your
Puritane
doctrine
for
finall
perseuerance
.
This
is
the
first
time
that
euer
I
heard
of
a
Puritane
doctrine
in
points
dogmaticall
,
and
I
haue
liued
longer
in
the
Church
then
hee
hath
done
.
I
thought
that
Puritanes
were
onely
such
as
were
factious
against
the
Bishops
in
the
poynt
of
pretended
Discipline
:
and
so
I
am
sure
it
hath
beene
vnderstood
hitherto
in
our
Church
.
A
Puritane
doctrine
is
a
strange
thing
,
because
it
hath
beene
confessed
on
both
sides
,
that
Protestants
and
Puritanes
haue
held
the
same
doctrines
without
variance
.
The
discipline
varied
in
England
,
Scotland
,
Geneua
,
and
other
where
:
Yet
the
doctrine
hath
beene
hitherto
held
the
same
,
according
to
the
Harmonie
of
the
seuerall
Confessions
of
these
Churches
.
Not
one
doctrine
of
the
Church
of
England
,
another
of
the
Church
of
Scotland
,
and
so
of
others
.
What
is
your
end
in
this
,
but
to
make
diuisions
where
there
were
none
?
and
that
a
rent
may
bee
made
in
the
Church
?
forsooth
!
that
place
may
bee
giuen
to
the
Pelagian
and
Arminian
doctrines
:
And
then
all
that
are
against
these
must
bee
called
Puritane
doctrines
.
It
is
true
,
that
Arminian
doctrines
will
make
a
diuision
,
where
none
was
before
.
And
our
Authour
of
contentions
by
vertue
of
that
doctrine
,
hath
giuen
a
desperate
attempt
to
doe
the
like
in
our
Church
.
And
that
finall
perseuerance
should
bee
that
Puritan
doctrine
,
is
a
thing
no
lesse
strange
.
The
Pelagians
would
haue
so
called
it
in
Saint
Augustines
time
,
if
they
had
had
that
word
then
,
or
any
thing
that
might
giue
disgrace
to
the
doctrine
of
perseuerance
.
For
Saint
Augustine
maintained
the
doctrine
of
finall
perseuerance
against
the
Pelagians
.
And
doth
not
this
man
in
reiecting
that
doctrine
,
professe
himselfe
to
stand
for
the
Pelagians
against
Saint
Augustine
,
and
the
Orthodox
Church
?
And
yet
himselfe
confesseth
finall
perseuerance
;
he
had
the
lesse
reason
to
call
it
a
Puritane
doctrine
.
But
hee
is
so
various
in
his
sayings
,
as
professing
to
bee
at
liberty
,
not
to
declare
his
owne
minde
,
but
to
relate
what
others
say
,
that
it
seemeth
hard
to
hold
him
stedfast
to
any
thing
.
But
in
this
particular
hee
must
confesse
,
that
though
a
regenerate
and
iustified
man
fall
into
sinne
,
yet
there
is
something
that
abideth
and
continueth
in
him
to
raise
him
vp
againe
to
repentance
.
As
the
carnall
part
abideth
,
so
the
spirituall
part
abideth
,
so
long
as
the
spirit
striueth
against
the
flesh
.
Hee
that
perseuereth
to
the
end
shall
bee
saued
.
S.
Iohn
saith
,
Hee
that
is
borne
of
God
sinneth
not
,
for
the
seed
of
God
abideth
in
him
.
Of
this
I
haue
spoken
of
before
.
Briefly
,
touching
finall
perseuerance
,
I
would
know
how
any
man
can
truely
lay
to
his
heart
that
article
of
our
faith
:
I
belieue
life
euerlasting
;
but
that
withall
hee
must
belieue
finall
perseuerance
:
for
hee
that
belieueth
that
hee
shall
receiue
euerlasting
life
,
must
also
belieue
that
hee
shall
perseuere
to
the
end
,
without
which
grace
no
man
shall
attaine
to
life
euerlasting
.
When
the
Pelagians
and
Arminians
would
say
somewhat
to
infringe
the
doctrine
of
Praedestination
,
they
shew
all
their
spight
against
finall
perseuerance
,
that
all
grace
may
bee
lost
.
And
what
will
follow
then
?
If
all
grace
be
lost
,
then
surely
the
grace
of
Praedestination
is
lost
,
and
the
grace
of
calling
is
lost
;
and
then
must
men
goe
to
seeke
a
new
Praedestination
,
and
a
new
calling
:
and
thus
of
the
greatest
mysteries
of
our
saluation
they
make
fables
.
I
thinke
that
the
Authour
of
the
Appeale
is
but
a
young
Scholler
in
the
Arminian
Schoole
,
and
did
not
well
fore-see
these
consequences
,
but
from
the
grounds
that
hee
hath
layed
,
these
things
must
follow
:
the
grace
of
Praedestination
,
and
the
grace
of
Gods
calling
must
bee
lost
.
For
I
appeale
to
his
Logicke
,
doth
not
he
that
saith
all
grace
is
lost
totally
,
conclude
that
the
grace
of
Praedestination
and
calling
is
lost
?
if
so
,
then
is
not
this
man
bound
to
tell
vs
how
GOD
proceedeth
to
a
new
predestination
,
and
to
a
new
calling
?
These
be
things
which
the
Arminians
listen
after
.
How
glad
would
they
be
to
heare
that
the
Church
of
England
should
begin
to
follow
them
in
this
course
of
multiplying
predestinations
and
elections
?
This
is
that
which
they
haue
long
aymed
at
:
And
here
our
learned
Author
hath
well
bestirred
himselfe
to
doe
them
this
service
.
Against
these
foolish
and
fabulous
fancies
,
the
Apostle
hath
layed
this
barre
.
predestinate
in
Christ
before
the
beginning
of
the
world
,
according
to
the
purpose
of
him
,
that
worketh
all
things
according
to
the
counsell
of
his
owne
will
.
This
counsell
,
by
which
he
hath
wrought
these
things
,
When
the
auncient
Fathers
and
other
godly
men
speake
of
predestination
,
they
teach
that
it
is
a
grace
which
God
giveth
,
and
God
preserveth
in
vs
,
and
by
which
also
he
preserveth
vs
to
himselfe
.
For
we
cannot
keepe
&
preserue
our selues
to
the
end
,
no
more
then
a
silly
flocke
of
sheepe
can
keepe
,
preserue
,
and
defend
themselues
from
the
Wolues
:
this
is
the
shepherd
his
care
.
So
our
great
shepherd
can
and
doth
keepe
and
preserue
vs
to
the
end
:
this
is
his
worke
,
not
ours
.
But
this
grace
is
given
to
them
that
are
called
according
to
his
purpose
,
and
are
justified
,
and
beleeue
in
him
that
is
able
to
bring
his
promise
to
his
end
.
The
great
mysteries
of
our
salvation
are
in
danger
by
these
poysoned
doctrines
of
Arminians
to
be
shaken
.
If
this
age
should
giue
libertie
to
these
beginnings
,
it
is
to
be
feared
that
in
place
of
Communio
sanctorum
,
in
another
age
may
creepe
in
Apostasia
sanctorum
.
Pag.
25.
and
26.
he
speaketh
variously
of
falling
away
from
grace
and
loosing
of
faith
,
as
if
he
had
not
yet
determined
what
to
hold
.
He
relateth
a
speech
of
his
Gagger
thus
.
You
meant
that
faith
might
be
lost
both
totally
and
finally
in
regard
of
God
,
who
made
no
such
absolute
and
irrespectiue
Decree
.
If
he
should
be
challenged
for
this
speech
,
he
will
answere
,
as
his
vse
is
,
that
he
relateth
onely
,
but
doth
not
determine
dogmatically
:
but
in
this
place
he
is
put
from
that
answere
.
For
he
cannot
relate
this
as
the
opinion
of
the
Gagger
,
whom
we
may
number
amongst
those
Papistes
,
that
deny
the
respectiue
Decree
:
for
that
they
deny
it
,
Bellarmine
witnesseth
,
as
before
I
haue
related
.
Then
this
must
be
his
owne
speech
and
collection
;
Faith
may
be
lost
totally
and
finally
,
in
regard
of
God
that
made
no
such
absolute
Decree
,
and
irrespectiue
.
His
reason
standeth
thus
,
If
God
made
no
absolute
and
irrespectiue
Decree
,
then
may
faith
be
lost
totally
and
finally
.
But
this
is
his
opinion
,
that
God
made
no
such
absolute
and
irrespectiue
Decree
,
therefore
it
followeth
that
in
respect
of
the
Decree
of
God
,
faith
may
be
lost
totally
and
finally
.
This
would
proue
fine
Divinitie
,
if
he
would
stand
to
it
;
he
writeth
so
,
as
if
his
greatest
care
were
onely
to
seeke
the
approbation
of
Pelagius
;
for
these
things
will
never
get
the
approbation
of
any
sound
Divine
in
the
Church
of
England
.
But
it
is
well
,
that
before
faith
can
be
totally
and
finally
lost
,
he
must
first
proue
that
Gods
Decree
is
respectiue
:
This
he
never
laboured
to
proue
,
and
he
never
heard
any
man
deliver
it
but
Arminians
.
CHAP.
11.
SPEAKING
of
falling
away
,
he
layeth
all
vpon
the
doctrine
of
the
Homilies
.
He
saith
.
In
the
second
part
of
the
Homilie
of
falling
from
God
,
we
are
sent
to
a
conclusion
more
adoppositum
,
not
onely
of
totall
lapse
for
a
time
,
but
also
of
finall
separation
,
and
for
ever
.
Which
also
is
according
to
the
doctrine
expressed
in
the
Articles
.
For
he
that
saith
a
man
may
fall
away
,
and
may
recover
;
implyeth
withall
that
some
may
fall
away
and
not
recover
.
This
belike
he
taketh
for
a
solid
kinde
of
proofe
,
if
he
doe
but
in
his
imagination
thinke
it
implieth
so
much
:
When
he
vrgeth
a
point
,
he
bringeth
no
reasons
but
a
conceit
of
implications
:
When
he
is
vrged
,
he
doth
but
relate
other
mens
opinions
,
but
what
himselfe
thinketh
,
that
he
keepeth
close
.
This
close-keeping
of
his
opinion
,
which
he
so
much
professeth
,
is
very
suspitious
;
there
is
something
in
it
,
that
he
is
loath
should
be
knowne
:
yet
he
hideth
it
not
so
closely
▪
but
it
may
be
found
out
.
He
pleadeth
that
a
man
may
fall
from
grace
totally
and
finally
:
A
man
may
fall
away
from
grace
and
become
no
child
of
God
.
All
this
may
be
truely
said
,
and
then
who
hath
any
thing
to
say
to
him
,
that
saith
nothing
but
that
which
any
other
man
may
avouch
?
Forsooth
,
aliquid
latet
;
If
he
should
say
plainely
,
that
they
that
are
called
,
and
iustified
according
to
Gods
purpose
,
doe
fall
away
totally
and
finally
:
then
he
seeth
that
he
should
contradict
the
doctrine
of
the
auncient
Fathers
,
and
of
our
Church
:
but
holding
himselfe
in
these
generall
termes
,
that
men
may
fall
away
from
faith
and
grace
,
he
vnderstood
that
this
might
be
maintained
.
We
must
therefore
open
this
matter
plainly
.
This
is
soone
done
,
by
calling
to
remembrance
,
what
hath
beene
said
of
the
respectiue
Decree
,
or
irrespectiue
.
He
holdeth
the
Decree
of
predestination
to
be
respectiue
,
that
is
to
respect
something
in
men
.
If
this
be
so
,
then
it
maketh
no
matter
,
whether
faith
&
grace
be
vtterly
lost
:
For
all
may
be
repayred
againe
.
But
repayred
in
regard
and
consideration
of
that
which
men
doe
,
and
not
vpon
that
which
God
hath
done
.
But
if
the
Decree
respect
nothing
in
man
,
then
the
case
is
altered
.
We
haue
before
declared
the
doctrine
of
the
orthodoxe
Church
,
that
the
purpose
of
God
,
which
he
calleth
the
Decree
,
respecteth
nothing
but
Gods
will
:
and
therefore
they
that
are
called
and
iustified
according
to
Gods
purpose
,
doe
beleeue
and
obey
,
repent
and
walke
in
good
workes
,
and
at
last
obtaine
the
end
,
everlasting
life
.
These
graces
that
proceed
from
Gods
calling
according
to
his
purpose
,
cannot
be
vtterly
lost
,
because
these
gifts
and
this
calling
are
without
repentance
.
They
may
be
troubled
and
shaken
,
but
totally
lost
they
cannot
be
.
This
man
taketh
these
things
otherwise
,
that
they
may
be
totally
lost
.
To
be
short
,
we
must
bring
him
to
this
stand
:
either
plainly
to
confesse
,
that
the
graces
that
are
given
according
to
Gods
calling
and
purpose
may
be
totally
lost
:
or
else
to
confesse
that
his
writings
are
idle
,
and
trouble
our
Church
to
no
purpose
:
because
if
he
speake
of
graces
which
proceed
not
from
Gods
purpose
and
calling
(
as
many
graces
doe
,
and
in
which
graces
men
may
make
fayre
and
farre
proceedings
,
of
which
graces
the
Homilies
speake
)
in
this
point
he
hath
no
adversary
,
that
I
know
.
If
he
will
acknowledge
plainly
that
the
graces
which
proceed
from
Gods
calling
and
purpose
may
be
lost
,
then
should
not
I
trouble
him
in
this
point
.
Provided
withall
,
that
he
giue
ouer
his
respective
Decree
,
which
is
the
ground
&
root
of
all
this
trouble
,
wherewith
he
hath
troubled
himselfe
and
others
.
Now
we
come
to
examine
that
which
he
bringeth
out
of
the
Homilies
,
concerning
falling
from
God
.
The
first
Homily
sayth
,
that
sometimes
men
goe
from
God
,
for
lacke
of
faith
,
sometimes
by
neglecting
his
commandements
:
to
be
short
,
all
they
that
may
not
abide
Gods
word
,
but
following
the
perswasions
and
stubbornnesse
of
their
owne
hearts
,
goe
backward
and
not
forward
.
And
whereas
God
hath
shewed
to
all
them
that
truely
beleeue
his
Gospell
,
his
face
of
mercy
in
Iesus
Christ
,
which
doth
so
lighten
their
hearts
,
that
(
if
they
beleeue
it
as
they
ought
to
doe
)
(
this
Parenthesis
the
Author
hath
left
out
,
which
might
some
way
direct
the
meaning
of
the
Homilie
)
they
be
transformed
to
his
image
,
be
made
partakers
of
heavenly
light
,
and
of
his
spirit
,
be
fashioned
to
him
in
all
goodnes
requisite
to
Gods
children
:
so
if
they
after
doe
neglect
the
same
,
if
they
be
vnthankefull
&c:
hee
will
take
away
from
them
his
kingdome
,
his
holy
word
,
&c.
These
words
that
follow
the
Parenthesis
depend
vpon
those
wordes
contained
in
it
,
which
our
Author
hath
left
out
.
It
is
true
that
if
these
men
behold
this
grace
and
beleeue
as
they
ought
to
doe
,
that
then
they
are
so
enlightned
,
&c.
But
this
is
ioyned
with
that
condition
expressed
in
the
Parenthesis
:
if
that
condition
faile
,
then
these
other
things
following
,
are
not
well
vrged
from
those
words
.
And
what
is
all
this
,
but
if
we
forsake
him
,
he
will
forsake
vs
,
as
the
Scripture
teacheth
.
2
Chron.
15.2
.
It
is
evident
that
the
Homily
speaketh
of
profane
and
wicked
men
,
that
goe
from
God
,
because
they
never
care
for
comming
vnto
God
:
of
which
profane
men
,
there
are
(
God
knoweth
)
too
many
in
our
Land
;
whereof
the
Homily
complaineth
.
The
Homily
speaketh
partly
of
such
,
&
partly
of
hypocrites
.
This
is
evident
from
the
words
of
the
Homily
,
which
are
these
.
For
God
that
promised
his
mercy
to
them
that
be
truely
penitent
,
hath
not
promised
to
the
presumptuous
sinner
,
either
that
he
shall
haue
a
long
life
,
or
that
he
shall
haue
true
repentance
at
the
last
end
.
Doth
not
the
Homily
speake
plainly
of
wicked
,
profane
,
and
presumptuous
sinners
?
What
is
this
to
them
that
are
called
according
to
Gods
purpose
,
and
walke
with
feare
and
obedience
in
the
workes
of
their
calling
?
To
the
same
purpose
is
that
which
he
hath
brought
out
of
the
second
Homily
;
Wherein
,
by
his
leaue
,
he
hath
vndertaken
more
then
he
hath
proved
,
or
can
proue
out
of
the
words
of
the
Homily
:
For
he
saith
,
that
in
that
Homily
is
concluded
not
onely
a
totall
lapse
for
a
time
,
but
also
a
finall
separation
for
ever
.
This
conclusion
is
not
prooved
out
of
the
words
of
the
Homily
:
And
if
they
were
,
they
helpe
him
not
:
For
that
Homily
is
to
be
expounded
by
the
words
of
the
former
Homily
,
which
speaketh
in
expresse
words
of
presumptuous
sinners
:
that
such
may
fall
away
altogether
,
who
did
every
deny
?
And
because
he
vrgeth
so
much
the
words
of
the
Homilies
in
this
point
,
I
would
know
of
him
a
reason
,
why
in
that
Homily
which
is
against
Worshipping
of
Images
,
he
denieth
that
the
Homilies
containe
the
publique
dogmaticall
resolutions
of
our
Church
?
Why
doth
he
play
fast
and
loose
?
Why
doth
he
vrge
this
in
one
place
,
which
he
flatly
denieth
in
an
other
place
?
Let
him
giue
a
reason
.
But
the
16.
Article
teacheth
the
same
,
sayth
hee
:
the
words
of
the
Article
are
these
.
After
wee
haue
receiued
the
holy
Ghost
,
we
may
depart
from
grace
given
,
and
fall
into
sinne
:
and
by
the
grace
of
God
we
may
rise
againe
,
and
amend
our
lifes
:
The
Article
speaketh
religiously
and
truely
.
For
it
is
true
,
and
must
be
confessed
that
after
grace
given
,
we
may
fall
into
sinne
.
The
Article
attributeth
all
power
of
rising
againe
to
the
grace
of
God
:
This
we
embrace
.
What
hath
this
man
against
this
?
truely
,
no
reason
,
but
a
prety
fancy
of
his
owne
.
For
,
sayth
he
,
he
that
saith
a
man
may
fall
away
,
and
may
recover
,
implyeth
withall
,
that
some
may
fall
away
and
no
recover
.
Which
kinde
of
speach
is
a
plaine
confession
,
that
he
hath
nothing
for
himselfe
in
the
wordes
of
the
Article
.
And
yet
in
this
weake
manner
hee
cannot
proceede
,
vnlesse
he
take
this
libertie
to
himselfe
,
to
change
and
controll
the
words
of
the
Article
.
For
the
Article
speaketh
of
departing
from
grace
given
,
he
maketh
it
speake
of
falling
away
.
The
Article
saith
,
the
graunt
of
repentance
is
not
to
be
denyed
to
such
as
fall
into
sinne
after
baptisme
;
and
that
we
may
depart
from
grace
given
and
fall
into
sinne
,
and
by
the
grace
of
God
may
rise
againe
.
He
will
confesse
,
I
suppose
,
that
there
is
no
man
who
liveth
long
after
his
baptisme
,
but
may
fall
into
sinne
:
and
that
is
a
kinde
of
departing
from
grace
giuen
,
From
these
words
he
concludeth
,
against
all
Logicke
,
that
a
man
so
falling
into
sinne
falleth
away
:
this
is
farre
from
the
wordes
and
meaning
of
the
Article
,
and
sheweth
that
his
purpose
is
not
to
satisfie
men
of
iudgment
,
but
by
peruerting
and
intorting
of
words
to
a
strange
,
that
is
,
to
his
owne
priuate
sense
,
to
deceiue
the
simple
.
But
Pag
:
27.
he
would
proue
from
Saint
Augustin
and
Prosper
,
that
a
regenerate
and
iustified
man
may
fall
away
.
Our
learned
Author
did
never
intend
in
writing
this
to
satisfie
the
learned
and
iudicious
,
but
to
deceiue
and
vndermine
the
weaker
sort
of
men
.
Would
any
man
that
had
his
right
wits
,
alleadg
Saint
Augustin
and
Prosper
in
this
particuler
,
wherein
they
haue
so
fully
,
and
soundly
declared
themselues
to
the
contrary
against
the
Pelagians
?
But
some
what
must
be
sayd
,
and
some
shew
must
be
made
.
Herein
our
Author
may
see
the
wretchednesse
of
his
cause
,
and
how
little
hope
he
hath
to
hold
it
vp
,
when
he
is
driven
to
seeke
help
at
them
,
who
vtterly
ouerthrow
his
cause
.
Saint
Augustines
wordes
by
him
cited
(
though
they
are
not
there
where
he
citeth
them
)
are
these
.
Si
autem
regenitus
&
iustificatus
in
malam
vitam
sua
voluntate
relabitur
,
iste
non
potest
dicere
,
non
accepi
:
quia
acceptam
gratiam
Dei
suo
in
malum
libero
arbitrio
amisit
.
And
againe
:
Credendum
est
quosdam
de
filijs
perditionis
non
accepto
dono
perseverandi
vsque
in
finem
,
in
fide
quae
per
dilectionem
operatur
,
incipere
vivere
,
&
aliquandiu
iustè
&
fideliter
vivere
.
That
which
he
citeth
out
of
Prosper
is
this
:
Ex
regenitis
in
Christo
Iesu
,
quosdam
relicta
fide
,
&
pijs
moribus
Apostatare
a
Deo
,
&
impiam
vitam
in
sua
aversione
finire
,
multis
,
quod
dolendum
est
,
probatur
exemplis
.
If
that
Saint
Augustin
himselfe
had
not
made
a
full
answere
to
these
and
such
like
things
,
as
may
be
cited
from
him
,
this
Author
might
with
some
probability
haue
brought
these
places
.
But
if
you
will
vrge
Saint
Augustins
words
,
you
must
giue
him
leaue
to
expound
his
owne
words
.
Saint
Augustin
sayth
,
that
iust
men
and
regenerate
;
nay
,
hee
proceedeth
farther
,
that
the
Children
of
God
;
yea
,
and
more
then
that
,
that
the
Elect
may
fall
away
:
It
is
true
that
Saint
Augustin
sayth
all
this
.
But
if
a
man
should
cite
these
things
from
him
,
&
so
leaue
them
,
as
this
learned
Authour
doth
;
he
should
doe
great
wrong
to
Saint
Augustin
.
For
he
expoundeth
himselfe
,
that
these
men
whom
hee
calleth
iust
,
regenerate
,
the
sonnes
of
God
,
and
elect
,
which
doe
fall
away
,
are
so
esteemed
of
vs
,
but
that
they
are
not
such
in
the
knowledge
of
God
.
They
are
sayd
to
be
such
:
sed
à
nescientibus
quid
futuri
sunt
.
S.
Augustin
speaketh
of
them
that
are
so
called
of
vs
,
but
are
not
such
indeede
.
Lib:
de
corrept:
&
gratia
.
cap
:
7.
Quis
neget
eos
electos
cum
credunt
&
baptizantur
,
&
secundum
Deum
vivunt
?
planè
dicuntur
electi
,
sed
à
nescientibus
quid
futur●
sunt
,
non
ab
illo
qui
●os
novit
non
habere
perseverantiam
,
quae
ad
beatam
vitam
perducit
electos
,
scitque
illos
ita
stare
,
vt
praesciret
esse
casuros
.
ibid:
cap
:
9.
To
the
same
purpose
hee
sayth
againe
.
Sunt
quidam
qui
filij
Dei
propter
susceptam
vel
temporaliter
gratiam
dicuntur
à
nobis
,
nec
tamen
sunt
Deo
.
Now
take
this
declaration
of
his
meaning
from
himselfe
,
and
then
we
grant
that
a
iustified
man
,
regenerate
,
the
sonne
of
God
,
and
Elect
,
may
fall
away
:
because
these
though
by
vs
according
to
the
iudgement
of
charity
,
may
be
esteemed
such
,
yet
with
God
they
are
not
:
For
they
onely
stand
&
hold
out
to
the
end
,
that
are
knowne
to
God
to
be
such
,
whom
hee
hath
called
according
to
his
purpose
:
of
which
sort
none
fall
away
.
To
Prosper
I
answere
the
same
:
For
Prosper
doth
follow
Saint
Augustin
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
swarveth
not
from
him
,
his
wordes
are
as
Saint
Augustines
are
,
and
he
vnderstood
them
as
S.
Augustin
expounded
himselfe
.
But
hee
hath
here
also
somewhat
out
of
S.
Augustin
touching
perseverance
.
Sancti
de
suo
perseverantiae
proemio
certi
sunt
,
de
ipsa
tamen
perseverantiae
reperiuntur
incerti
.
If
we
grant
this
,
what
will
he
inferre
?
Saint
Augustin
teacheth
that
God
to
humble
vs
,
and
to
make
vs
to
seeke
him
with
zeale
,
doth
hide
some
things
from
our
knowledge
,
as
our
finall
perseverance
,
and
our
predestination
:
but
this
is
for
our
good
to
remoue
pride
and
presumption
from
vs
:
If
wee
our selues
did
either
predestinate
our selues
;
or
giue
the
grace
of
finall
perseverance
to
our selues
,
then
might
this
obiection
be
made
;
for
then
would
things
be
in
vncertainties
:
but
we
giue
all
the
glory
to
God
,
who
knoweth
vs
better
then
we
know
our selues
,
and
we
leaue
this
to
him
,
which
onely
is
able
to
bring
his
owne
worke
to
an
end
.
And
yet
if
we
search
a
little
more
exactly
into
the
meaning
of
S.
Augustins
words
,
it
will
appeare
that
S.
Augustin
speaketh
not
simply
against
the
certainty
of
perseverance
,
but
in
some
respect
.
To
be
certaine
of
our
perseverance
,
may
be
two
wayes
vnderstood
:
either
to
be
certaine
that
we
shall
never
fall
into
sinne
,
so
to
trouble
the
course
of
our
perseverance
.
Of
this
S.
Augustin
speaking
saith
truly
,
we
are
vncertaine
of
our
perseverance
:
or
else
to
be
certaine
of
our
perseverance
,
may
be
vnderstood
to
be
certaine
of
our
faith
,
whereby
we
persevere
;
that
our
faith
shall
never
vtterly
fayle
.
Of
this
every
man
cannot
be
sure
:
But
he
that
hath
a
true
faith
,
beleeveth
that
his
sinnes
are
forgiven
,
that
he
is
the
child
of
God
:
this
man
walketh
in
loue
and
obedience
,
without
which
his
faith
is
vaine
,
beleeveth
to
receiue
in
the
end
everlasting
life
.
And
therefore
S.
Augustin
saith
;
Sancti
de
suo
perseverantiae
praemio
certi
sunt
.
How
can
a
man
be
sure
of
the
reward
of
perseverance
,
vnlesse
he
be
sure
of
his
perseverance
?
Everlasting
life
is
the
reward
of
his
perseverance
,
and
of
this
reward
he
is
sure
.
It
must
needs
follow
that
in
some
sort
,
he
is
sure
of
his
perseverance
.
What
sort
is
that
?
Verily
his
faith
persevereth
,
as
Christ
said
to
S.
Peter
,
though
he
fell
into
a
great
sinne
,
and
therefore
did
not
persevere
without
sinning
,
yet
he
had
prayed
that
his
faith
did
not
fayle
:
and
so
he
did
persevere
in
the
faith
.
And
S.
Iohn
saith
,
that
he
that
is
borne
of
God
,
cannot
sinne
,
because
the
seed
of
God
abideth
in
him
.
Then
he
that
hath
the
seed
of
God
abiding
in
him
,
doth
persevere
according
to
that
grace
which
abideth
in
him
.
Many
men
speake
of
grace
and
faith
,
but
verily
none
can
speake
truely
thereof
,
but
they
that
haue
these
things
in
them
.
S.
Augustin
saith
,
no
man
can
vnderstand
the
truth
,
Lib.
de
oper.
Monach.
cap.
13.
but
he
that
liveth
a
godly
life
.
In
cognitione
cavendus
est
error
,
in
actione
nequitia
:
Errat
autem
quisquis
putat
veritatem
se
posse
cognoscere
,
dum
adhuc
nequiter
vivat
.
Now
where
S.
Augustin
saith
,
that
Saints
or
true
beleevers
are
sure
of
the
reward
of
perseverance
,
but
not
of
perseverance
it selfe
:
if
we
should
vnderstand
this
,
as
our
Author
seemeth
to
take
it
;
S.
Augustin
hath
wrapped
himselfe
in
a
contradiction
.
For
if
a
man
should
thus
reason
against
these
words
:
Every
true
beleever
is
sure
of
the
reward
of
perseverance
:
but
every
true
beleever
is
sure
that
vnlesse
he
persevere
,
he
cannot
be
sure
of
the
reward
of
perseverance
:
therefore
every
true
beleever
is
sure
of
his
perseverance
.
This
,
I
say
,
cannot
be
denyed
by
any
that
graunteth
with
S.
Augustin
,
that
true
beleevers
are
sure
of
the
reward
of
perseverance
:
For
it
followeth
,
that
he
is
as
well
assured
by
faith
of
his
perseverance
.
And
vpon
this
ground
it
is
inferred
,
because
he
is
sure
of
the
reward
of
perseverance
.
CHAP.
12.
PAG.
28.
He
maketh
a
great
shew
of
all
the
learned
men
of
the
Church
of
England
that
composed
the
Articles
;
that
confirmed
them
;
that
iustified
them
at
Hampton
Court
.
He
saith
,
that
these
were
the
most
learned
men
of
our
Church
:
Who
denyeth
that
?
or
who
called
their
learning
into
question
?
But
what
doe
these
here
?
And
why
are
they
troubled
?
All
these
,
saith
he
,
are
such
as
doe
assent
to
antiquitie
.
There
is
no
doubt
but
these
learned
men
did
assent
to
learned
Antiquitie
.
But
where
is
this
Antiquitie
,
or
what
is
it
?
Parturiunt
montes
.
Truely
we
haue
not
hitherto
had
one
word
from
Antiquity
,
but
onely
those
places
of
S.
Augustin
and
Prosper
,
which
are
answered
and
found
to
be
nothing
to
the
purpose
.
This
is
a
strange
kinde
of
proceeding
,
to
rayse
so
great
an
expectation
,
and
in
the
end
,
all
to
turne
into
smoake
.
We
expect
to
heare
,
whereunto
all
these
learned
men
haue
assented
:
here
is
nothing
but
words
in
the
clouds
.
You
haue
made
a
glorious
syllogisme
.
The
maior
is
,
that
these
men
were
the
most
learned
men
in
our
Church
:
it
is
graunted
:
The
minor
you
say
you
will
make
good
;
but
that
is
not
yet
done
:
you
haue
said
nothing
to
proue
it
;
you
would
proue
it
first
out
of
the
16.
Article
;
but
you
goe
from
the
words
of
the
Article
,
and
shew
vs
what
in
your
conceite
it
implyeth
.
This
will
never
be
taken
for
proofe
▪
That
which
you
vndertake
to
proue
,
is
a
totall
and
finall
fall
;
whereof
you
haue
not
as
yet
offered
a
proofe
,
either
out
of
the
Articles
or
Homilies
.
Pag.
30.
he
saith
,
The
doctrine
of
the
16.
Article
was
challenged
for
vnsound
in
the
conference
at
Hampton
Court
,
by
those
that
were
petitioners
against
the
doctrine
and
discipline
established
:
and
being
so
challenged
before
his
Maiestie
,
was
then
and
there
defended
,
maintained
,
avowed
,
averred
for
true
,
auncient
,
iustifiable
,
good
and
catholicke
,
against
that
absolute
,
irrespectiue
,
necessitating
,
fatall
Decree
of
your
new
predestination
.
A
man
would
thinke
that
such
a
man
as
this
,
relating
things
done
,
should
speake
truely
,
especially
of
such
an
Act
,
which
every
man
that
list
may
know
.
It
is
more
strange
that
he
should
report
it
so
,
as
not
to
say
one
word
true
:
For
it
is
not
true
that
it
was
challenged
for
vnsound
:
it
is
not
true
that
it
was
then
and
there
defended
,
maintained
,
avowed
,
averred
for
true
:
For
there
could
be
no
vse
of
this
defending
,
avowing
,
averring
,
where
,
on
both
sides
,
it
was
confessed
to
be
true
,
and
where
the
Article
was
not
challenged
for
vnsound
.
The
plaine
truth
is
,
Doctor
Rainolds
repeated
the
Article
,
and
professed
,
that
the
meaning
of
the
Article
was
sound
:
besides
Doctor
Rainolds
,
no
man
spake
to
that
particular
.
How
then
could
our
Author
say
,
it
was
challenged
for
vnsound
?
Doth
he
that
saith
the
meaning
of
the
Article
is
sound
,
challenge
it
for
vnsound
?
The
libertie
is
great
that
this
man
giveth
to
himselfe
,
to
thinke
that
such
things
would
currantly
passe
,
whether
his
words
containe
reason
or
none
.
Doctor
Rainolds
onely
desired
that
it
might
be
explained
by
these
words
added
to
the
end
of
the
Article
thus
:
after
we
haue
received
the
holy
Ghost
,
we
may
depart
from
grace
:
to
these
words
of
the
Article
he
desired
this
might
be
added
,
yet
neither
totally
nor
finally
:
Against
this
,
no
man
spake
then
:
but
for
it
,
that
worthy
and
learned
Deane
of
Paules
then
,
after
Bishop
of
Norwich
,
Doctor
Overall
did
speak
so
much
as
directly
confirmed
that
which
Doctor
Rainolds
had
moved
;
For
Page
42.
of
that
Conference
,
he
professed
that
it
was
a
Doctrine
which
himselfe
had
taught
;
That
whosoever
,
though
before
iustified
,
did
commit
any
grievous
sinne
,
as
adultery
,
murther
,
treason
,
or
the
like
,
did
become
ipso
facto
subiect
to
Gods
wrath
,
and
guiltie
of
damnation
.
Adding
herevnto
,
that
those
which
were
called
and
iustified
according
to
the
purpose
of
Gods
election
,
howsoever
they
might
and
did
fall
into
grievous
sinnes
,
and
therefore
into
the
present
state
of
wrath
and
damnation
,
yet
did
never
fall
either
totally
from
all
graces
of
God
,
to
be
vtterly
destitute
of
all
the
parts
of
seed
thereof
,
nor
finally
from
iustification
.
Now
when
Doctor
Overall
did
in
the
summe
agree
with
Doctor
Rainolds
;
where
then
was
the
challenging
of
the
Article
for
vnsound
on
the
one
side
,
and
where
was
that
defending
,
avowing
,
averring
,
on
the
other
side
?
Our
Authour
would
proue
his
assertion
out
of
the
Conference
at
Hampton
Court
;
but
out
of
that
conference
the
contrary
is
proved
.
He
sayth
,
that
a
iustified
man
may
fall
away
totally
and
finally
;
but
D.
Overall
in
that
Conference
affirmeth
the
contrary
,
neither
totally
,
nor
finally
:
he
should
haue
vsed
some
more
probability
.
He
seemeth
to
be
much
destitute
of
reason
,
when
he
vseth
reasons
,
which
being
at
the
first
examined
,
proue
directly
against
him
.
He
must
therefore
obserue
,
that
this
doctrine
of
totall
and
finall
falling
away
,
which
he
pretendeth
to
be
the
doctrine
of
our
Church
,
was
a
doctrine
refuted
at
Hampton
Court
,
by
D.
Overall
,
and
before
that
time
was
never
received
here
:
For
D
Overall
would
never
haue
refuted
a
doctrine
received
in
this
Church
.
Then
let
him
seeke
out
when
his
doctrines
began
to
be
the
Doctrines
of
our
Church
.
Page
35.
&
36.
he
saith
;
Let
this
be
acknowledged
the
doctrine
of
our
Church
,
that
Children
duely
baptized
,
are
put
into
the
estate
of
grace
,
and
salvation
:
but
many
children
so
baptized
,
when
they
come
to
age
,
by
a
wicked
life
doe
fall
away
from
God
,
and
from
the
estate
of
grace
and
salvation
wherein
he
had
set
them
.
—
if
you
grant
not
this
,
you
must
hold
that
all
men
that
are
baptized
are
saved
.
If
our
Authour
had
bene
pleased
,
to
haue
observed
the
iudgement
of
the
Ancients
,
he
would
not
be
thus
troubled
with
novelties
.
This
one
poore
obiection
seemeth
to
trouble
the
man
.
Saint
Augustin
might
easily
haue
satisfied
him
:
For
he
observeth
a
great
difference
betweene
them
that
are
regenerate
and
iustified
onely
sacramento
tenus
,
and
those
that
are
regenerate
and
iustified
according
to
the
purpose
of
Gods
election
.
Abraham
receiued
the
sacrament
of
Circumcision
,
as
a
seale
of
the
righteousnes
of
faith
.
The
sacrament
is
good
to
them
to
whom
it
is
a
seale
of
the
righteousnes
of
faith
,
but
it
is
not
a
seale
in
all
that
receiue
the
Sacrament
:
For
many
receiue
the
signe
,
which
haue
not
the
thing
.
Then
to
proceede
:
Ismael
was
circumcised
,
and
so
was
Isaak
:
but
Ismael
was
borne
according
to
the
flesh
,
and
Isaak
according
to
the
spirit
.
Now
hee
was
not
iustified
,
but
onely
sacramento
tenus
,
that
was
borne
according
to
the
flesh
:
but
he
that
was
borne
according
to
the
spirit
,
was
iustifyed
truely
.
Saint
Augustin
saith
,
Cum
essent
omnibus
communia
sacramenta
,
non
communis
erat
omnibus
gratia
.
Israel
was
called
to
be
a
people
of
God
,
yet
all
that
were
so
called
,
were
not
so
in
truth
:
So
all
that
receiue
Baptisme
are
called
the
Children
of
God
,
regenerate
,
iustified
:
for
to
vs
they
must
be
taken
for
such
in
charity
,
vntil
they
shew
themselues
other
.
But
the
Author
affirmeth
,
that
this
is
not
left
to
mens
charity
(
as
you
,
sayth
he
,
doe
informe
the
world
)
because
we
are
taught
in
the
service
Booke
of
our
Church
,
earnestly
to
beleeue
;
that
Christ
hath
favorably
received
these
infants
that
are
baptized
,
that
he
hath
imbraced
them
with
the
armes
of
his
mercy
,
that
he
hath
given
vnto
them
the
blessing
of
everlasting
life
:
And
out
of
that
beleife
and
perswasion
,
wee
are
to
giue
thankes
faithfully
and
devoutly
for
it
.
All
this
we
receiue
and
make
no
doubt
of
:
but
when
wee
haue
sayd
all
,
wee
must
come
to
this
,
that
all
this
is
nothing
but
the
charity
of
the
Church
:
and
what
more
can
you
make
of
it
?
For
where
he
vrgeth
this
,
that
Children
baptized
are
put
in
the
state
of
salvation
,
and
this
must
be
beleived
.
I
make
no
doubt
of
it
,
but
because
he
seemeth
to
haue
a
strange
vnderstanding
of
it
,
and
vrgeth
it
as
if
forsooth
it
could
not
be
answered
:
I
aske
him
this
question
,
whether
we
must
beleeue
it
as
an
Article
of
faith
,
or
ex
judicio
charitatis
?
this
iudgment
of
charity
he
vtterly
reiecteth
.
Then
he
must
hold
that
we
beleeue
it
as
an
Article
of
faith
:
but
this
is
not
conteined
in
any
Article
of
faith
,
it
is
not
expressed
in
any
Scripture
.
And
the
things
which
a
man
is
bound
to
beleeue
for
his
salvation
,
to
speake
properly
,
he
must
beleeue
for
himselfe
onely
,
not
for
another
man
.
And
therefore
this
thing
which
hee
vrgeth
,
that
we
must
beleeue
for
other
men
,
cannot
be
called
properly
faith
and
beleeving
:
for
no
man
beleeveth
for
another
:
this
proveth
evidently
that
this
beleeving
,
whereof
our
Communion
bo●ke
speaketh
,
is
nothing
else
,
but
to
beleeue
it
ex
judicio
charitatis
:
and
can
no
further
be
stretched
.
Concerning
this
iudgement
of
charity
,
we
doe
not
informe
the
world
any
otherwise
,
then
Saint
Augustin
informed
the
Church
long
since
against
the
Pelagians
.
The
Pelagians
vrged
these
things
as
you
doe
,
that
they
that
were
baptized
were
regenerate
,
and
iustified
.
Saint
Augustin
answereth
they
are
so
,
for
ought
that
wee
know
,
and
vntill
they
themselues
shew
themselues
to
the
contrary
.
Then
so
long
as
we
haue
no
cause
to
the
contrary
,
wee
iudge
them
in
charity
to
be
such
as
we
desire
they
should
be
:
did
we
devise
this
?
or
did
we
first
informe
the
world
of
this
?
it
hath
bene
of
old
received
thus
in
the
Church
.
We
doe
but
say
that
which
the
ancient
Fathers
haue
sayd
before
vs
:
and
you
follow
that
which
your
Fathers
the
Pelagians
haue
taught
before
you
.
But
here
is
great
difference
;
wee
following
the
ancient
Fathers
,
follow
the
Church
▪
and
you
following
the
Pelagians
,
follow
the
Enemies
of
the
Church
.
But
here
he
citeth
in
the
margent
,
pag.
36.
that
all
Antiquitie
taught
thus
.
I
pray
you
what
did
Antiquitie
teach
?
That
yong
children
baptized
are
delivered
from
originall
sinne
:
We
teach
the
same
,
and
we
doubt
not
,
if
they
dye
before
they
come
to
the
practise
of
actuall
sinnes
,
they
shall
be
saved
.
But
this
is
not
so
to
be
vnderstood
,
that
no
children
vnbaptised
can
be
saved
:
For
in
this
poynt
the
auncient
godly
Fathers
haue
delivered
their
judgements
,
grounded
vpon
faire
evidences
of
Scripture
.
And
because
this
is
a
thing
wherein
some
may
require
satisfaction
,
the
Reader
will
not
thinke
the
time
lost
,
if
I
somewhat
enlarge
this
point
.
Baptisme
is
required
as
necessary
to
saluation
,
so
that
the
contempt
thereof
bringeth
damnation
;
but
not
the
want
of
it
.
For
where
a
true
faith
is
,
and
a
sincere
desire
of
Baptisme
,
though
a
man
should
by
some
inevitable
meanes
misse
of
washing
by
water
,
yet
the
Auncients
make
no
doubt
of
the
saluation
of
such
a
man
.
This
is
the
judgement
of
S.
Cyprian
,
S.
Augustin
,
S.
Ambrose
,
and
S.
Bernard
.
Hugo
de
sancto
Victore
lived
at
the
same
time
with
S.
Bernard
.
Hugo
was
troubled
with
the
noveltie
of
a
hot-spirited
man
,
who
taught
this
assertion
;
That
since
the
time
that
it
was
first
said
by
Christ
;
Vnlesse
a
man
be
borne
of
water
and
the
holy
Ghost
,
he
shall
not
enter
into
the
kingdome
of
heaven
,
since
that
,
no
man
might
by
any
meanes
be
saved
,
without
the
actuall
receiving
of
the
visible
Sacrament
,
yea
though
a
man
should
desire
the
same
with
true
faith
,
and
contrition
of
heart
,
being
onely
prevented
by
death
,
that
he
could
not
obtaine
that
which
he
desired
,
yet
should
this
man
be
damned
without
remedy
.
Hugo
having
notice
of
this
assertion
,
wrote
to
S.
Bernard
,
concealing
the
name
of
the
Author
of
that
opinion
,
onely
declaring
his
assertion
;
and
craved
the
judgement
of
S.
Bernard
in
that
poynt
.
To
this
S.
Bernard
answereth
.
The
summe
of
his
answere
is
this
:
Bern
:
epist.
77.
First
he
taketh
exception
against
the
time
so
precisely
set
by
the
Author
of
this
assertion
.
For
he
setteth
the
time
to
begin
presently
vpon
the
speech
of
those
words
which
Christ
spake
in
secret
to
Nicodemus
,
in
the
night
when
he
came
to
him
.
S.
Bernard
sheweth
that
the
beginning
of
so
great
a
matter
was
not
advisedly
set
by
this
new
Author
,
he
therefore
would
haue
the
beginning
to
be
after
the
promulgation
of
the
Gospell
by
the
Apostles
.
For
the
old
Sacraments
were
in
force
so
long
,
vntill
it
was
openly
and
publiquely
knowne
that
they
were
abrogated
;
How
long
after
,
penes
deum
est
,
non
meum
definire
,
saith
S.
Bernard
.
Then
the
old
Sacraments
did
stand
in
force
,
vntill
they
were
abrogated
,
that
is
,
publiquely
by
the
Apostles
interdicted
.
And
therefore
as
Baptisme
is
now
a
remedy
against
originall
sinne
,
so
was
Circumcision
of
old
.
Now
if
any
that
are
come
to
yeares
and
vnderstanding
,
after
the
publication
of
the
remedy
of
Baptisme
,
shall
refuse
to
be
baptised
,
this
man
addeth
another
sinne
to
originall
sinne
,
&
so
through
his
owne
pride
,
he
beareth
the
double
cause
of
a
most
just
damnation
,
if
he
should
in
that
case
chance
to
dye
.
Yet
if
before
his
death
he
repent
,
and
desire
and
aske
to
be
baptized
,
and
dye
before
he
can
obtaine
his
desire
,
so
that
a
right
faith
,
a
godly
hope
and
sincere
charity
be
not
wanting
;
so
God
be
mercifull
vnto
me
,
saith
S.
Bernard
,
as
in
this
case
I
cannot
despayre
of
this
mans
salvation
for
the
want
of
water
onely
;
Neither
can
I
beleeue
that
this
mans
faith
is
voyd
,
his
hope
confounded
,
his
charitie
fayled
,
if
that
not
the
contempt
,
but
onely
the
impossibility
of
having
the
Sacrament
hinder
him
from
being
washed
with
water
.
And
I
much
maruaile
,
saith
he
,
Si
novus
iste
novarum
inventor
assertionum
,
&
assertor
inventorum
;
if
this
new
inventer
of
new
assertions
,
and
assertor
of
things
invented
,
can
finde
a
reason
in
this
thing
which
was
hid
from
the
Fathers
,
Ambrose
and
Augustin
;
or
can
finde
any
authoritie
before
the
authoritie
of
these
.
For
if
he
know
it
not
,
both
these
judged
as
we
doe
herein
;
let
him
read
S.
Ambrose
his
booke
of
the
death
of
Valentinian
,
if
he
hath
not
read
it
,
or
if
he
hath
read
it
,
let
him
recall
it
well
to
memory
;
if
he
recall
it
,
let
him
not
dissemble
;
and
there
he
shall
finde
that
S.
Ambrose
confidently
presumed
of
the
salvation
of
that
man
who
dyed
without
Baptisme
,
and
did
vndoubtedly
attribute
that
to
his
minde
,
which
was
wanting
thorough
impossibilitie
of
performance
.
Let
him
also
read
the
fourth
booke
of
S.
Augustin
of
one
onely
Baptisme
against
the
Donatistes
,
and
he
will
either
acknowledg
himselfe
to
be
imprudently
deceived
,
or
proue
himselfe
impudently
obstinare
.
For
S.
Augustin
sayth
,
that
sometimes
suffering
is
in
stead
of
Baptisme
,
as
appeareth
in
the
theefe
vpon
the
Crosse
,
to
whom
though
vnbaptised
,
Christ
sayd
,
to
day
thou
shalt
be
with
me
in
Paradise
:
From
which
place
S.
Cyprian
tooke
an
Argument
to
prooue
the
same
poynt
:
And
S.
Augustin
addeth
;
Considering
this
thing
againe
and
againe
,
I
finde
(
saith
he
)
that
not
onely
suffering
for
the
name
of
Christ
may
supply
the
want
of
Baptisme
,
but
faith
also
and
the
conversion
of
the
heart
,
if
happily
the
straitnesse
of
time
will
not
suffer
a
man
to
celebrate
the
mystery
of
Baptisme
.
And
afterward
;
How
much
(
saith
he
)
even
without
the
visible
Sacrament
of
Baptisme
,
that
avayleth
which
the
Apostle
saith
:
With
the
heart
man
beleeveth
to
righteousnesse
,
and
with
the
mouth
man
confesseth
to
salvation
,
it
is
declared
in
that
Theefe
.
But
then
is
this
fulfilled
invisibly
,
when
as
not
contempt
of
Religion
,
but
necessitie
excludeth
the
mystery
of
Baptisme
.
S.
Bernard
having
declared
thus
much
out
of
S.
Augustin
,
proceedeth
thus
.
I
confesse
,
saith
he
,
that
S.
Augustin
retracteth
that
instance
which
he
put
of
the
Theefe
,
and
thought
it
not
so
fit
to
proue
this
sentence
,
because
it
was
vncertaine
whether
that
Theefe
was
baptized
or
no
:
but
the
sentence
it selfe
and
assertion
he
confidently
maintained
,
and
diverse
wayes
confirmed
;
neither
shall
you
finde
that
he
did
ever
retract
the
opinion
,
if
I
be
not
deceived
,
saith
Bernard
:
And
further
he
saith
,
that
S.
Augustin
in
another
place
when
he
had
spoken
of
some
,
whom
the
Scripture
restifyeth
to
be
sanctified
invisibly
,
but
not
visibly
;
He
maketh
this
inference
:
hence
it
is
collected
,
that
invisible
sanctification
hath
beene
had
,
and
hath
profited
without
the
visible
Sacraments
,
which
are
changed
according
to
the
diversitie
of
times
,
so
that
others
were
then
,
others
are
now
.
And
a
little
after
;
notwithstanding
▪
saith
S.
Augustin
,
the
visible
Sacrament
is
by
no
meanes
to
be
contemned
;
for
he
that
contemneth
it
,
cannot
be
invisibly
sanctified
.
Whereby
he
prooveth
plainly
that
a
faithfull
man
,
and
one
converted
to
the
LORD
,
is
not
deprived
of
the
fruit
of
Baptisme
,
if
he
cannot
hau●
Baptisme
,
but
if
he
contemne
to
be
baptized
.
From
these
two
pillars
(
I
meane
S.
Ambrose
and
S.
Augustin
,
saith
S.
Bernard
)
I
can
hardly
be
drawne
to
beleeue
otherwise
.
I
confesse
my selfe
either
to
erre
,
or
to
be
wise
with
these
.
I
my selfe
also
beleeving
,
saith
he
,
that
a
man
may
be
saved
solâ
fide
,
by
faith
onely
,
having
a
true
desire
to
receiue
the
Sacrament
,
though
either
death
anticipate
his
holy
desire
,
or
some
other
invincible
force
hinder
it
:
And
consider
when
our
Saviour
saith
;
He
that
beleeveth
and
is
baptised
shall
be
saved
,
But
he
that
will
not
beleeue
shall
be
damned
?
He
saith
not
,
he
that
is
not
baptized
shall
be
damned
;
but
onely
,
he
that
beleeveth
not
,
shall
be
damned
;
implying
hereby
,
that
sometimes
faith
alone
sufficeth
to
salvation
,
and
without
it
nothing
.
Wherefore
albeit
we
graunt
,
that
Martyrdome
may
be
in
stead
of
Baptisme
,
yet
we
must
vnderstand
that
it
is
not
punishment
that
maketh
this
,
but
faith
it selfe
,
for
without
it
what
is
Martyrdome
but
plaine
punishment
?
Now
it
is
against
all
reason
to
thinke
,
that
faith
which
is
reputed
for
Baptisme
,
where
Baptisme
is
wanting
,
and
which
doth
make
Martyrdome
acceptable
to
God
,
should
be
sufficient
by
it selfe
to
saue
a
man
when
either
Baptisme
cannot
be
had
,
or
Martyrdome
is
not
required
.
S.
Bernard
vpon
these
,
and
such
like
reasons
concludeth
,
that
a
man
may
be
saved
by
faith
without
Baptisme
,
where
there
is
a
true
desire
,
and
no
contempt
of
Baptisme
.
And
that
Infants
which
die
without
Baptisme
are
consequently
saved
,
by
the
faith
of
their
faithfull
Parents
.
Thus
farre
S.
Bernard
.
Cyprian
:
de
coena
Domini
.
Saint
Cyprian
,
(
cited
here
by
Saint
Augustin
and
by
Saint
Bernard
out
of
Saint
Augustin
)
vpon
this
point
hath
these
wordes
;
speaking
of
the
theefe
vpon
the
crosse
:
Latr●cinium
damnationem
meruerat
&
supplicium
,
sed
cor
contritum
poenam
mutavit
in
martyrium
,
&
sanguinem
in
baptismum
.
And
this
is
all
that
antiquity
teacheth
,
or
our
Church
requireth
:
that
baptisme
is
not
simply
necessary
,
so
as
without
it
damnation
must
follow
of
necessitie
;
and
that
children
baptized
are
delivered
from
originall
sinne
.
But
this
man
goeth
further
.
Many
that
are
baptised
(
saith
he
)
may
after
their
baptisme
liue
a
graceles
life
:
then
they
loose
grace
;
or
else
wee
must
say
that
all
that
are
baptized
are
saved
.
I
answere
,
we
neede
not
say
so
.
Wee
say
,
that
,
if
they
fall
into
a
sinfull
and
wicked
life
after
baptisme
,
they
loose
the
priviledge
of
their
baptisme
,
and
the
good
that
they
might
haue
had
by
it
,
so
long
as
they
remaine
such
:
And
this
is
sufficient
to
answere
him
.
But
what
is
this
to
the
grace
of
predestination
,
which
hee
would
oppugne
by
these
quirkes
,
drawne
onely
from
the
charity
of
the
Church
and
baptisme
?
which
charity
we
also
hold
.
Then
to
proceede
,
of
these
who
haue
received
the
sacrament
of
regeneration
,
and
are
iudged
by
vs
to
be
regenerate
and
iustified
,
many
may
proceede
and
make
a
great
progresse
in
the
Church
,
to
be
enlightned
,
to
taste
of
the
heavenly
gift
,
to
be
made
partakers
of
the
holy
Ghost
(
that
is
of
many
graces
of
the
holy
Ghost
)
to
taste
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
:
and
yet
they
may
fall
away
totally
and
finally
.
But
they
that
are
regenerate
,
iustified
and
called
according
to
Gods
purpose
,
(
aske
not
me
who
these
are
,
it
is
enough
that
they
are
knowne
to
God
)
they
may
fall
into
diverse
temptations
and
sins
,
which
bring
men
vnder
Gods
wrath
;
but
these
never
fall
away
either
totally
or
finally
.
This
was
expressed
by
D.
Overall
in
the
Conference
at
Hampton
Court
.
By
this
distinction
of
men
regenerate
,
and
iustified
sacramento
tenus
onely
,
and
such
as
are
so
indeede
according
to
Gods
purpose
and
calling
,
he
might
easily
and
fairely
haue
satisfied
himselfe
in
all
these
obiections
,
which
he
draweth
out
of
the
book
of
Homilies
,
and
out
of
our
Service
booke
.
For
first
he
hath
not
proved
,
that
a
iustified
man
may
fall
away
totally
and
finally
;
neither
doth
that
follow
from
any
wordes
by
him
produced
:
And
if
it
were
proved
in
direct
termes
,
how
easie
is
the
answere
,
that
it
is
then
meant
of
such
as
are
regenerate
and
iustified
sacramento
tenus
,
and
no
further
:
For
that
such
fall
away
it
was
neuer
doubted
in
the
Church
,
as
S.
Augustin
sheweth
.
And
therefore
when
hee
sayth
,
that
children
duely
baptized
,
are
put
into
the
estate
of
grace
and
salvation
;
I
grant
they
are
so
to
vs
,
wee
must
esteeme
them
so
,
Author
,
with
the
Ancients
to
seeke
out
the
truth
,
and
meanes
to
defend
the
truth
,
then
with
the
Arminians
to
rake
vp
the
Pelagian
dunghils
for
old
obiections
,
that
are
already
answered
long
agoe
by
the
ancient
Fathers
?
CHAP.
13.
PAG.
37.
he
sayth
,
I
see
no
reason
wherefore
I
might
not
be
as
confident
in
maintaing
falling
away
from
grace
,
as
you
&
your
Divines
are
vpon
weaker
grounds
in
defending
the
contrary
.
If
confidence
will
make
your
cause
good
,
then
there
is
no
doubt
of
it
;
you
haue
enough
.
You
know
that
he
was
confident
that
asked
Michaiah
this
question
:
When
departed
the
spirit
of
God
from
mee
to
speake
in
thee
?
This
Authour
hath
thought
it
good
,
as
a
thing
becomming
him
,
not
onely
to
imitate
the
confidence
of
the
false
Prophet
,
but
to
answere
in
those
very
wordes
of
his
,
Pag:
8.
Yet
for
all
this
confidence
,
he
should
finde
much
more
comfort
in
imitating
the
humility
of
the
true
Prophets
,
then
the
pride
and
confidence
of
the
false
Prophets
.
This
humour
appeareth
further
in
comparing
himselfe
with
their
Divines
.
What
they
are
whom
he
describeth
in
these
wordes
(
your
Divines
)
I
know
not
.
If
hee
meane
such
as
haue
maintained
this
cause
against
M.
Thomson
and
such
:
I
am
well
assured
that
all
the
Pelagian
and
Arminian
schooles
,
haue
not
afforded
such
learned
Divines
as
they
were
.
But
is
not
this
a
raysing
of
a
faction
between
Divines
&
Divines
in
our
Church
,
and
over
all
the
reformed
Churches
in
Christendome
?
If
his
meaning
be
to
note
all
Divines
which
hold
against
the
Arminians
in
this
particular
;
hee
will
finde
the
greatest
Divines
in
Christendome
in
opposition
against
him
;
where
his
confidence
will
doe
him
as
little
good
,
as
it
did
Zedekiah
.
But
whether
haue
the
weaker
grounds
,
our
factious
Author
may
finde
in
good
time
,
and
vpon
better
advise
.
For
though
he
may
be
confident
,
comming
,
as
he
taketh
,
to
the
first
on-set
,
as
if
his
groundes
had
never
beene
shaken
before
;
yet
the
truth
is
,
these
groundes
haue
beene
long
agoe
and
often
examined
.
Pelagius
being
confident
vpon
these
grounds
,
was
thrust
out
of
the
Church
.
The
Arminians
of
late
resuming
the
same
grounds
were
driven
out
of
the
Netherlandes
.
After
all
this
he
commeth
on
with
a
fresh
supply
:
but
he
must
looke
for
no
other
successe
,
then
the
same
cause
hath
found
at
other
times
.
For
the
same
God
liveth
,
which
hath
heretofore
raysed
vp
the
spirits
of
his
servants
to
maintaine
the
truth
against
the
Pelagians
,
and
will
rayse
vp
others
to
stand
for
the
same
truth
,
whensoever
it
is
oppugned
.
Pag:
40.
he
saith
,
If
it
be
an
error
of
Arminius
,
which
was
the
positiue
doctrine
of
Lutherans
,
and
Luther
,
before
Arminius
was
borne
;
why
is
Arminius
intituled
to
that
which
is
none
of
his
,
but
Martin
Luthers
?
In
these
words
he
seemeth
to
say
that
these
late
opinions
of
the
Lutherans
in
Germany
,
were
the
doctrines
of
Martin
Luther
himselfe
.
Wherein
he
is
much
mistaken
.
For
these
opinions
were
brought
in
by
another
:
the
thing
is
well
knowne
.
They
increased
much
in
Germany
after
Martin
Luthers
time
;
and
in
many
things
disagree
from
his
doctrine
:
they
were
seditiously
amplified
by
Iohannes
Iacobus
Andreas
,
who
was
a
man
of
a
furious
and
turbulent
spirit
,
and
called
himselfe
the
Pope
of
the
Lutherans
,
which
Martin
Luther
himselfe
never
did
.
Why
Arminius
should
be
intituled
to
this
,
I
know
no
other
reason
,
but
the
common
course
that
hath
intituled
Heretickes
to
those
heresies
,
which
either
they
haue
invented
,
or
maintained
and
increased
.
It
may
be
,
he
aff●cted
that
title
;
sure
it
is
that
he
increased
the
heresie
,
&
spread
it
where
it
was
not
before
.
This
is
no
strange
thing
in
the
world
,
that
factious
men
spreading
strange
opinions
,
should
get
titles
of
that
sect
which
they
maintaine
:
For
if
our
Author
should
proceed
farre
in
this
course
,
which
he
hath
so
vnadvisedly
begun
,
he
might
happily
purchase
to
himselfe
a
title
likewise
;
though
thereby
he
would
get
no
glory
.
Page
42.
he
saith
;
Surely
those
very
points
(
of
predestination
,
free-will
,
finall
perseverance
)
being
scholasticall
speculations
merely
,
and
as
farre
from
state
businesse
,
as
theory
is
from
practise
,
are
not
of
themselues
,
aptae
natae
to
breed
dangers
.
These
words
containe
two
things
:
First
that
the
doctrines
of
predestination
,
free-will
,
and
finall
perseverance
are
merely
scholasticall
speculations
:
But
why
any
doctrine
contained
in
the
holy
Scripture
should
be
called
a
meere
scholasticall
speculation
,
is
a
thing
I
conceiue
not
.
He
must
giue
a
reason
that
calleth
it
so
.
Meere
scholasticall
speculations
may
well
enough
be
spared
without
any
losse
or
hinderance
to
our
salvation
:
But
will
he
say
that
these
doctrines
of
Scripture
may
so
well
be
spared
without
any
losse
or
hinderance
to
our
salvation
?
It
would
be
an
hard
taske
for
Pelagius
himselfe
to
proue
that
.
Another
thing
in
these
words
is
,
that
these
speculations
as
he
calleth
them
,
are
not
to
be
feared
to
breed
danger
.
The
Church
is
quiet
,
and
without
danger
,
vntill
some
new
doctrines
be
broached
,
and
contentions
raised
about
the
truth
:
and
then
the
hearts
of
many
are
disclosed
,
and
dangers
grow
.
These
things
that
this
Author
hath
moved
in
our
Church
,
are
more
apt
to
breed
dangers
,
then
any
thing
that
hath
beene
mooved
since
the
time
of
Barret
,
Baro
,
and
Thomson
.
A
desperate
man
may
set
an
house
on
fire
,
and
say
there
is
no
danger
;
yet
the
danger
is
not
the
lesse
,
but
the
madnesse
of
the
man
is
the
more
,
that
cryes
out
there
is
no
danger
.
The
ignorance
of
Gods
word
,
and
truth
therein
contained
,
is
able
not
onely
to
breed
danger
,
but
to
cause
destructions
of
Churches
and
states
.
destroyed
,
and
led
into
captivitie
for
want
of
knowledge
.
Then
,
the
want
of
knowledge
of
God
,
and
of
the
holy
doctrines
of
Gods
word
,
is
a
thing
apta
nata
to
throw
states
and
Kingdomes
into
destruction
:
And
the
true
knowledge
thereof
is
a
thing
apta
nata
to
keepe
states
and
people
from
destruction
.
Pag.
42.
he
saith
,
These
classicall
proiects
,
consistoriall
practises
,
conventuall
designes
,
and
propheticall
speculations
of
the
zealous
brethren
in
this
land
(
meaning
Holland
)
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ayme
at
anarchy
and
popular
confusion
;
dangerous
indeed
to
Prince
and
people
.
He
speaketh
here
of
the
Ministers
of
the
Low-countryes
,
between
whom
and
vs
in
the
matter
of
doctrine
there
hath
beene
a
care
of
mutuall
consent
sought
,
and
by
his
late
Maiestie
graciously
entertained
;
and
for
the
publicke
good
the
desire
thereof
may
be
continued
,
though
this
man
should
be
offended
.
For
though
the
Church
of
England
be
the
best
Reformed
Church
,
yet
is
it
not
the
onely
Reformed
Church
.
And
it
might
seeme
no
good
providence
in
vs
,
to
stand
so
by
our selues
,
as
to
reiect
and
disdaine
the
consent
of
other
Churches
,
though
they
doe
not
agree
with
vs
in
the
discipline
.
It
is
observed
by
Eusebius
,
that
Polycrates
and
Irenaeus
did
both
reprone
Victor
,
because
for
matters
of
ceremonies
he
was
too
much
offended
with
other
Churches
,
which
otherwise
agreed
with
him
in
doctrine
.
Irenaeus
doth
admonish
him
,
that
the
auncient
Bishops
of
Rome
before
Victor
,
did
keepe
vnitie
&
consent
with
the
Easterne
Bishops
,
though
in
ceremonies
there
was
difference
between
them
.
Euseb.
lib.
5.
cap.
24.
Omnes
isticum
in
observantia
variarent
,
inter
semetipsos
et
nobiscum
semper
pacifici
fuerunt
.
He
saith
there
also
that
the
dissonance
in
ceremonies
,
did
not
breake
the
consonance
in
faith
.
And
why
may
not
we
doe
the
like
to
keepe
the
vnitie
of
faith
with
those
Churches
,
which
doe
not
agree
with
vs
in
ceremonies
;
if
we
seeke
the
peace
of
the
Churches
,
that
professe
the
same
doctrine
?
Touching
the
point
of
their
discipline
,
I
can
witnesse
that
they
are
weary
of
it
,
and
would
gladly
be
freed
if
they
could
.
When
wee
were
to
yeeld
our
consent
to
the
Belgicke
confession
at
Dort
,
I
made
open
protestation
in
the
Synode
,
that
whereas
in
that
confession
there
was
inserted
a
strange
conceit
of
the
parity
of
Ministers
to
be
instituted
by
Christ
;
I
declared
our
dissent
vtterly
in
that
point
.
I
shewed
that
by
Christ
a
parity
was
never
instituted
in
the
Church
:
that
hee
ordayned
12
Apostles
,
and
also
70
Disciples
;
that
the
authority
of
the
12
,
was
aboue
the
other
:
that
the
Church
preserved
this
order
left
by
our
Saviour
.
And
therefore
when
the
extraordinary
authority
of
the
Apostles
ceased
,
yet
their
ordinary
authority
continued
in
Byshops
,
who
succeeded
them
;
who
were
by
the
Apostles
themselues
left
in
the
government
of
the
Church
to
ordaine
Ministers
,
and
to
see
that
they
,
who
were
so
ordeined
,
should
preach
no
other
doctrine
.
That
in
an
inferior
degree
the
Ministers
that
were
governed
by
Byshops
succeeded
the
70.
Disciples
:
That
this
order
hath
beene
maintained
in
the
Church
from
the
time
of
the
Apostles
.
And
herein
I
appealed
to
the
judgement
of
Antiquity
,
and
to
the
judgement
of
any
learned
man
now
living
,
and
craved
herein
to
be
satisfied
,
if
any
man
of
learning
could
speake
to
the
contrary
:
My
Lord
of
Salisbury
is
my
witnesse
,
and
so
are
all
the
rest
of
our
company
,
who
spake
also
in
the
same
cause
:
To
this
there
was
no
answere
made
by
any
.
Whereupon
we
conceived
that
they
yeelded
to
the
truth
of
the
protestation
.
And
somewhat
I
can
say
of
mine
owne
knowledge
:
For
I
had
conference
with
divers
of
the
best
learned
in
that
Synode
;
I
told
them
that
the
cause
of
all
their
troubles
was
this
,
that
they
had
not
Byshops
amongst
them
,
who
by
their
authoritie
might
represse
turbulent
spirits
that
broached
novelties
.
Every
man
had
libertie
to
speake
or
write
what
he
list
;
and
as
long
as
there
were
no
Ecclesiasticall
men
in
authoritie
to
represse
and
censure
such
contentious
spirits
,
their
Church
would
never
be
without
trouble
.
Their
answere
was
,
that
they
did
much
honour
and
reverence
the
good
order
and
discipline
of
the
Church
of
England
;
&
with
all
their
hearts
would
be
glad
to
haue
it
established
amongst
them
,
but
that
could
not
be
hoped
for
in
their
state
.
Their
hope
was
,
that
seing
they
could
not
doe
what
they
desired
;
God
would
be
mercifull
to
them
,
if
they
did
what
they
could
.
This
was
their
answere
;
which
I
thinke
is
enough
to
excuse
them
;
that
they
doe
not
openly
ayme
at
anarchy
and
popular
confusion
.
The
truth
is
,
they
groane
vnder
that
burthen
,
and
would
be
eased
,
if
they
could
.
This
is
well
knowne
to
the
rest
of
my
Associates
there
.
Pag.
58.
speaking
of
the
17.
Article
,
he
saith
:
there
is
not
one
word
,
syllable
,
or
apex
touching
your
absolute
,
necessary
,
determined
,
irresistible
,
irrespectiue
Decree
of
God
to
call
saue
and
glorifie
S.
Peter
,
for
instance
,
without
any
consideration
had
or
regard
to
his
faith
,
obedience
,
and
repentance
,
and
to
condemne
Iudas
as
necessarily
without
any
respect
had
at
all
to
his
sinne
:
this
is
a
private
fancy
of
some
particular
men
.
Of
this
I
haue
spoken
at
large
before
.
I
haue
declared
that
these
accusations
,
which
he
hath
here
made
against
the
doctrine
of
predestination
,
were
the
accusations
of
the
Pelagians
against
Saint
Augustines
doctrine
.
Onely
here
I
will
answer
to
a
particuler
surmise
,
that
may
happily
fall
into
the
thought
of
the
Reader
,
or
of
the
Author
of
the
Appeale
himselfe
.
Hee
saith
here
,
that
these
things
are
not
contained
in
the
17.
Article
:
and
so
after
his
manner
of
shifting
,
he
may
say
,
that
hee
deliuereth
not
heere
his
owne
opinion
,
but
onely
saith
that
these
things
are
not
contained
in
the
Article
.
To
remoue
this
answer
,
he
must
remember
,
that
in
diuers
places
through
his
booke
,
hee
deliuereth
the
same
with
confidence
,
not
onely
as
his
owne
opinion
,
but
as
the
doctrine
of
our
Church
,
as
page
30.
Hee
saith
(
though
not
truely
as
hath
beene
proued
before
)
That
the
16.
Article
was
challenged
as
vnsound
;
but
was
there
defended
,
maintained
,
avowed
,
auerred
,
for
true
,
by
the
greatest
Byshops
and
learnedest
of
our
Diuines
,
against
that
absolute
,
irrespectiue
,
necessitating
,
and
fatall
decree
of
your
new
predestination
.
In
which
words
he
plainely
deliuereth
his
owne
opinion
,
and
,
as
hee
taketh
it
,
the
doctrine
of
our
Church
.
Thus
much
I
say
here
to
take
him
from
that
starting
hole
,
which
he
might
thinke
of
,
to
say
that
in
this
,
as
in
some
other
things
,
hee
deliuered
not
his
owne
opinion
:
his
opinion
is
plaine
,
that
he
layeth
these
accusations
against
predestination
,
as
the
Pelagians
did
.
Page
71.
he
saith
.
That
Deodate
Minister
and
professor
of
the
Church
of
Geneua
,
professed
to
him
his
opinion
in
some
points
contrary
to
the
conclusions
of
Dort
.
All
the
English
Diuines
which
were
there
do
verily
beleeue
this
to
bee
vntrue
,
because
they
hold
Deodate
for
an
honest
man
.
And
to
put
this
matter
out
of
doubt
,
Deodate
himselfe
hath
written
to
a
learned
and
reuerend
Bishop
of
our
Church
,
protesting
that
hee
neuer
spake
any
such
thing
as
the
Author
of
the
Appeale
imposeth
vpon
him
,
touching
the
conclusions
of
that
Synode
.
Hee
,
that
durst
deale
so
with
Deodate
,
must
needes
loose
credit
in
other
things
.
Page
72.
he
saith
At
the
conference
of
Hampton
Court
,
the
Byshop
of
London
Doctor
Bancrofte
called
the
doctrine
of
praedestination
a
desperate
doctrine
without
any
reproofe
or
taxation
.
I
answer
,
as
the
Byshop
of
London
did
then
vnderstand
it
a
desperate
doctrine
,
so
do
I
call
it
.
The
Byshop
of
London
had
reason
,
for
speaking
against
a
common
abuse
of
that
doctrine
:
Our
Author
hath
no
reason
to
speake
against
the
doctrine
it selfe
.
The
Byshops
words
were
these
(
which
he
omitteth
to
wrong
the
Byshop
)
Many
in
these
times
neglecting
holynesse
of
life
,
presume
too
much
of
persisting
in
grace
,
laying
all
their
religion
vpon
praedestination
:
If
I
shall
bee
saued
,
I
shall
bee
saued
:
which
hee
termeth
a
desperate
doctrine
:
and
who
will
deny
this
as
the
Byshop
deliuereth
it
?
It
was
not
the
Byshops
meaning
to
call
the
doctrine
of
praedestination
,
a
desperate
doctrine
,
as
Saint
Paul
preacheth
it
,
or
as
the
17.
Article
deliuereth
it
.
The
Article
affirmeth
,
that
the
godly
consideration
of
praedestination
,
and
our
election
in
Christ
is
full
of
sweete
,
pleasant
,
and
vnspeakable
comfort
to
godly
persons
,
and
such
as
feele
in
themselues
the
working
of
the
spirit
of
Christ
,
mortifying
the
workes
of
the
flesh
—
aswell
because
it
doth
greatly
establish
and
confirme
their
faith
of
eternall
saluation
to
bee
enioyed
by
Christ
,
as
because
it
doth
feruently
kindle
their
loue
towards
God
.
If
the
Author
had
beene
but
indifferently
affected
to
the
doctrine
of
Praedestination
,
and
to
the
Article
that
proueth
such
comfort
to
be
contained
in
it
,
and
receiued
by
it
;
Hee
would
haue
said
somewhat
of
this
comfort
,
which
the
godly
receiue
from
this
doctrine
:
But
hee
is
pleased
to
finde
nothing
in
Praedestination
but
a
desperate
doctrine
.
The
Article
saith
also
;
that
for
curious
and
carnall
men
lacking
the
spirit
of
God
,
to
haue
continually
before
their
eyes
the
sentence
of
Gods
Praedestination
,
is
a
most
dangerous
downefall
.
The
Bishop
spake
of
these
last
words
.
Our
learned
Authour
,
the
determiner
of
the
doctrines
of
the
Church
of
England
,
alloweth
that
the
doctrine
Praedestination
should
bee
called
a
desperate
doctrine
.
(
Hee
cannot
say
here
,
that
hee
onely
relateth
the
Bishops
words
,
for
therein
hee
hath
wronged
the
Bishop
,
that
hee
relateth
not
his
words
rightly
.
)
But
the
doctrine
of
our
Church
in
that
Article
saith
,
that
it
is
full
of
sweet
,
pleasant
,
and
vnspeakable
comfort
to
godly
persons
.
He
hath
handsomely
maintained
the
doctrine
of
our
Church
,
saying
,
that
the
doctrine
of
Praedestination
is
a
desperate
doctrine
,
without
any
mention
of
the
abuse
of
it
;
which
before
him
,
no
Diuine
of
the
Church
of
England
euer
vttered
.
Pag.
73.
He
saith
,
It
is
your
owne
doctrine
,
God
hath
appointed
them
to
grace
and
glory
,
God
according
to
his
purpose
hath
called
and
iustified
them
;
therefore
it
is
certaine
,
that
they
must
and
shall
bee
saued
infallibly
:
Thus
writeth
the
Authour
of
the
Appeale
against
his
accusers
.
I
know
not
these
men
against
whom
hee
writeth
,
but
hee
doth
much
honour
them
,
in
saying
that
this
is
their
doctrine
.
Sir
,
is
not
this
your
doctrine
also
?
I
am
sure
it
is
the
Apostles
doctrine
:
Quos
insitificauit
,
glorificauit
.
Saint
Augustine
draweth
out
of
these
words
that
doctrine
which
this
man
condemneth
.
Lib.
de
Fradest
.
sanct.
cap.
17.
Electi
sunt
de
mundo
ea
vocatione
,
quae
Deus
id
quod
praedestinauit
,
implevit
:
Quos
enim
praedestinavit
,
ipsos
&
vocauit
,
illa
scilicet
vocatione
secundum
propositam
:
Non
ergo
alios
sed
quos
praedestinauit
,
ipsos
&
vocauit
:
nec
alios
sed
quos
ita
vocauit
,
ipsos
&
iustificauit
:
nec
alios
sed
quos
praedestinauit
,
vocauit
,
iustificauit
,
ipsos
&
glorificauit
.
He
saith
in
the
same
place
,
Haec
est
immobilis
veritas
praedestinationis
&
gratiae
.
Then
according
to
these
grounds
(
which
Saint
Augustine
calleth
the
immoueable
truth
of
Praedestination
,
and
grace
)
they
whom
God
according
to
his
purpose
hath
called
,
and
iustified
,
must
and
shall
be
saued
infallibly
.
Sir
,
doe
you
puffe
at
this
doctrine
?
Durum
est
contra
stimulos
calcitrate
.
The
words
are
short
and
plaine
;
Quos
iustificauit
,
glorificauit
:
They
must
and
shall
be
glorified
,
because
the
word
of
God
must
and
shall
be
true
.
These
things
are
not
,
as
this
man
in
scorne
calleth
them
Scholasticall
speculations
,
they
are
the
Grounds
of
our
saluation
.
The
chiefe
and
corner
stone
,
elect
and
precious
,
is
vnto
some
a
rocke
of
offence
:
Men
may
dash
themselues
against
this
rocke
,
but
they
cannot
shake
it
,
they
cannot
hurt
or
remoue
it
.
Againe
,
these
short
words
,
Quos
iustificauit
,
glorificauit
:
doth
vtterly
shake
in
peeces
that
new
doctrine
of
his
,
where
hee
laboureth
,
but
in
vaine
,
to
proue
,
that
a
man
so
iustified
may
fall
away
totally
and
finally
:
Quos
iustificauit
,
glorificauit
.
If
they
who
are
iustified
according
to
Gods
purpose
shall
infallibly
be
glorified
;
then
can
they
neuer
fall
away
totally
,
or
finally
.
Yes
,
saith
hee
,
they
may
fall
away
totally
,
though
not
finally
.
It
seemeth
that
this
man
maketh
some
account
of
this
conceit
;
for
hee
hath
spoken
of
it
at
other
times
,
that
a
man
may
fall
away
totally
,
but
not
finally
.
If
hee
,
or
any
man
,
could
proue
by
euident
Scripture
,
that
a
man
that
is
predestinated
,
called
,
and
iustified
,
according
to
Gods
purpose
,
may
fall
away
totally
;
then
will
I
yeeld
that
hee
may
fall
away
finally
.
It
is
a
weake
conceit
to
thinke
that
hee
shall
stand
finally
,
that
falleth
away
totally
.
For
if
all
grace
be
gone
,
totally
lost
,
then
must
the
man
come
to
another
predestination
▪
another
calling
,
another
iustification
,
〈…〉
cation
another
adoption
.
But
then
must
〈…〉
man
set
vp
another
Schoole
of
Diuinit
〈…〉
by
that
knowledge
of
Diuinity
,
〈◊〉
receiued
amongst
vs
,
and
hitherto
preserued
,
these
things
cannot
stand
.
FINIS
.
Errata
.
Pag.
2.
lin.
5.
for
pag.
37.
reade
pag.
73.
Pag.
85.
lin.
11.
for
may
be
lost
,
reade
may
not
be
lost
.
Notes, typically marginal, from the original text
Notes for div A17973-e270
Notes for div A17973-e1050
Notes for div A17973-e2190
Notes for div A17973-e6750
Notes for div A17973-e8310
Notes for div A17973-e8750
Notes for div A17973-e9960
Notes for div A17973-e11490
Notes for div A17973-e12320
Notes for div A17973-e13160
Notes for div A17973-e14750
Notes for div A17973-e16190
Notes for div A17973-e18870