only in their liuing and manner of ceremonies But also in matters of faith Apolog. Church of Engl. c. 16. div 1. part 6. Wee haue gone from that Church which Christ who cannot err told so loÌ„g before it shold err Neither had we euer intended so to do except both the manifest assured wil of God opened to vs in his holy scripture regard of our owne saluation had euen coÌ„strained vs. Apol. Chur. of Engl. par 6 div 2. c. 20. We are fallen from the Bishop of Rome because the case stood so that vnlesse wee left him we could not come to Christ Apol. par 5. c. 15. d. 3. We haue renounced that Church wherein we could neither haue the word of God sincerely taught nor sacraments rightly administred and wherein there was nothing able to stay a wise man or one that hath coÌ„sideration of his own safety In this head touching the Church of Rome the Appealer directly contradicts the Church of England in these particulars The Church of England 1 The church of Rome holdeth not the same foundation 2 Hath erred in matter of Faith 3 Hath not the nature of the true Church 4 Must be left on paine of damnation 5 Is departed from the Primitiue and Catholike Church Appealer 1 The church of Rome holds the same foundation 2 Hath not erred in matters belonging to faith 3 Hath the essence being of the true Church 4 Ought not to be left on paine of daÌ„nation 5 Is not departed but holds coÌ„muinion with the Primitiue and Catholike Church Of Generall Councels Harmony Church of Rome BEllarm de concil Eccles. 2 Booke 2 Chap. Wee are bound by the Catholike faith to beleeue That Generall Councels cannot erre in faith or manners The like is affirmed by Gregory de Valentia Analys fidei Cathol lib. 18. Hosius de legit judicibus reruÌ„ Ecclesiasticarum Andradius Defence of the Councell of Trent in his Chapt. Of the authoritie of Councels Canus in his common places of Diuinity 5 Booke and the Romanists generally Campian rat 4. Concilia Duraeus in confut respons Whitak de Conciliis Appealer ANsw. to Gag page 48. To coÌ„clude The Church cannot erre neither collectiuè nor representativè Thus your Masters distinguish the terms of this question that goe workmanlike not like you clutteringly to worke so they so wee in the largest extent not erre at all Secondly not erre in points of faith for in matters of fact they coÌ„fesse error Appeale p. 124. Many things appertain vnto God which are not of necessity vnto saluation both in practice and speculation in these haply Generall Councells haue erred in those other none can erre Discord Church of Engl. ARticle 21. Generall Councels when they be gathered together for as much as they are an Assembly of men whereof all bee not gouerned with the Spirit and word of GOD they may erre and sometime haue erred euen in things appertaining to God Wherefore things ordained of them as necessary to saluation haue neyther strength nor authoritie vnlesse they may bee declared that they bee taken out of holy Scripture In this point touching the not-erring or infalliâ—itie of Generall Councels the Appealer howsoeuer by distinguishing of points fundamentall and accessory endeuoureth to difference his opinion from the Church of Rome and reconcile it to the Article yet in truth he faileth in both For first the Church of Rome holdeth all doctrines de fide determined by the Church to be necessary to saluation and consequently in the Appealers sense fundamentall points In particular she defineth the decisions of the Councell of Trent in the controuerted points betweene vs to be part of the Catholike Faith without which no man can be saued Pius 4 in Bullâ super formâ juram pag. 441. If therefore the Appealer maintaine as hee doth That Generall Councells cannot erre in matters fundamentall and necessary to saluation he holdeth consequently that they cannot erre in matter de fide Secondly his doctrine cannot stand with the Article of our Church for the Article both supposeth and proueth that Generall Councels may erre euen in points necessary to saluation It supposeth it in those words things ordained of them as necessary to salvation haue neither strength nor authority vnlesse c. For if Generall Councels could not erre in things necessary to saluation we might in such things safely rely vpon their authoritie without warrant of Scripture which the Article expressely denyeth If Generall Councels may iudge those things to be necessary to saluation which are not as the Article implyeth they may in like manner iudge those things not to bee necessary to saluation which are and so erre bothe wayes in the iudgement of points necessary and fundamentall And verily the reason annexed to the Article concludeth as strongly that Generall Councels may erre in fundamentals as in Accessory the reason is because Generall Councels are an Assembly of men whereof all are not gouerned by the Spirit and Word of God Now they who are not gouerned by the Spirit and Word of God haue and may erre euen in points fundamentall in asmuch as nothing can preserue a man from fundamentall error but the Spirit and Word of God whereby they are not gouerned as hath the Article Notwithstanding all this iarring and discord from the Article I find some harmony and concord in the close Appeale pag. 147. Detali Concilio saniore parte de coÌ„clusionibus in fide probabile est It is probable that in a Generall Councell lawfully called the sounder part cannot erre in conclusions of faith But this straine was not the Appealers but a learned Asaffs Of Iustification Harmony Church of Rome COunc. of Trent Sess. 6. c. 4. Iustification is a translation from the state in which a man is borne the sonne of the first Adam into the state of Grace and adoption of the sons of God by the second Adam Counc of Trent Sess. 6. c. 7. Iustification is not onely remission of sinnes But also sanctification and renouation of the inward man by the voluntary receiuing of grace and those gifts whereby a man of vniust is made iust Counc of Trent Sess. 6. canon 11. If any man say that A man is iustified onely by remission of sinnes excluding grace and charity which is shed into their hearts by the holy Spirit and is inherent in them let him bee accursed Appealer ANswer to the Gagg page 142. A sinner is then iustified when hee is made iust that is translated from state of Nature to state of Grace Answer to Gagg page 143. Iustification consisteth in forgiuenesse of sins primarily and grace infused secondarily Both the acts of Gods Spirit in man Answer to Gagg page 140. To iustifie hath a threefold extent First to make iust and righteous Secondly to make more iust and righteous Thirdly to declare and pronounce iust Page 142. Iustification properly is in the first acceptance A sinner is theÌ„ iustified when he is made iust that
is pag. 141. transformed in mind renewed in soule regenerate by grace Discord Church of England HOmil of Saluation page 13. Because all men be sinners and breakers of Gods law therefore can no man by his owne acts words and deeds seeme they neuer so good bee iustified But of necessity euery man is constrained to seeke for another righteousnesse or iustification to bee receiued at Gods owne hands that is to say forgiuenesse of sins And this iustificatiō or righteousnes which wee so receiue of Gods mercy and Christs merits is accepted and allowed of God for our full and perfect iustification The faith in Christ which is within vs doth not iustifie vs for that were to account our selues to bee iustified by some act or virtue which is within our selues Art 11. Of the iustification of man We are accounted righteous before God onely by the merit of our Lord and Sauiour Iesus Christ by faith not our owne workes Note in this maine point of Iustification That the Appealer differeth from the Church of England and consenteth to the Church of Rome in three remarkable particulars 1 In the signification of the word To iustifie which the Appealer and the Church of Rome take for making a man righteous The Church of England and the Protestants generally for accounting declaring or pronouncing a man righteous 2 The Church of England maketh Iustification to consist onely in forgiuenesse of sinnes The Appealer and Church of Rome not onely in forgiuenesse of sins but partly in it and partly in sanctifying graces infused 3 The Church of England teacheth That wee are not iustified by inherent righteousnesse or by any vertue within vs. The church of Rome and the Appealer hold That we are iustified by sanctifying and regenerating graces within vs whereby wee are transformed in minde and renewed in soule By renewing grace inherent in vs wee are sanctified but not iustified the confounding of Sanctification with Iustification as the Appealer and Papists doe is an errour of dangerous consequence as the learned well know Of Merit of Workes Harmony Church of Rome COunc. of Trent Sess. 6. can 32. If any man say That the good workes of a man iustified doe not truly merit increase of grace and eternall life let him be accursed Bellar. de iustifi lib. 5. c. 16. The workes of iust men proceeding frō charity are meritorious of eternall life ex condigno this is the common opinion of Diuines and it is most true Vasques in 1a. 2ae q. 114. disput 214. The good workes of iust men without any couenāt or acceptation are worthy of the reward of eternall life and haue an equall value of worth to the obtaining of eternall life Vasques disput 222. The workes of a righteous man doe merit eternall life as an equall reward or wages they make A man iust and worthy eternall life that hee may of desert obtaine the same Appealer APpeal pag. 233. The wicked goe to enduring of torments euerlasting the good goe to enioying of happinesse without end thus is their estate diuersified to their deseruing Answer to Gagg pag. 153. Merit of congruity is not commonly meant as scarce vouchsafed the name of merit Good workes are therefore said to bee meritorious are so vnderstood to be ex condigno which that a worke may so be these conditions are required that it bee morally good freely wrought by man in this life in the state of grace and friendship with God which hath annexed Gods promise of reward all which conditions I cannot conceiue that any protestant doth deny to good workes Discord Church of Engl. HOmily of Saluation 2. part page 17. Though I haue faith hope and charity repentance and doe neuer so many good workes yet wee must renounce the merit of all our said virtues and good deeds which wee either haue done shall doe or can doe as things that bee farre too weake and insufficient to deserue the remission of our sinnes Artic. 11. Wee are accoūted righteous before God onely for the merit of our Lord Sauior Iesus Christ by faith and not for our own works or deseruings Homil. of good workes To haue affiance in our workes as by merit of them to purchase to our selues remission of sinnes and eternall life is blasphemy Obserue reader that the Appealer ignorantly or fraudulently omitteth the proper conditions requisite to a meritorious act which are especially these 1 That the worke be properly our and not his of whom we pretend to merit 2 That it be opus indebitum a worke to which otherwise we are not bound 3 That it be some way profitable and beneficiall to him from whom wee expect our reward 4 That it haue some proportion and correspondence of congruity at least if not of condignitie to the reward expected All which conditions Protestants deny to bee found in our good works And therupon disclaime all merit These conditions the Appealer pretermitteth and from foure common conditions requisite to a good worke in generall he concludeth loosely and weakly That the Papists and wee agree in the doctrine of merit ex condigno of condignitie In his Appeale Chap. 11. by the advice as it seemes of the Approuer of his booke hee disclaimeth merit of condignity which in his former booke he seemed to approue But he saith little or nothing which may not well stand with merit of congruity Indeed hee lasheth Vasques for that wherein he differeth from other Papists but he retracteth not any where that his owne sentence namely The eternall state of men is diuersified to their deseruings Wherein hee crosseth the 11 Article and the words of S. Paul Rom. 6. The wages of sinne is death but the gift of God is eternall life Of Euangelicall Counsels or Workes of supererogation Harmony Church of Rome BEl de Monach. lib. 2. cap 7. An Euangelicall Counsell of Perfection is called a good worke not inioyned vs by Christ but shewed vnto vs not commanded but commended onely Ibid. cap. 8. It is the opinion of all Catholiques that there are many Euangelicall Counsels viz. of things aduised or counselled vnto but not prescribed nor commanded Appealer ANswer to the Gagg p. 103. What is meant by workes of Supererogation we may collect out of the texts of Scripture cited viz. That man in the state of grace and assisted by Gods grace may doe somethings counselled and not commanded I know no doctrine of our English Church against Euangelical counsels Appeale page 214. I doe beleeue there are and euer were Euangelicall counsels Discord Church of Engl. ARticle 14. Voluntary works besides ouer and aboue Gods Commandements w th they call workes of supererogation cānot be taught with our arrogancy and impiety for by them men doe declare that they doe not onely render vnto God as much as they are bound to doe but that they doe more for his sake then of bounden duty is required whereas Christ saith plainly When yee haue done all that are commanded vnto you say wee are vnprofitable
this worke of God Of falling away from Grace ARMINIANS HAGE Conference pag. 355. The Doctrine of our Aduersaries who teach that a man cannot fall away from grace totally nor finally is an q hinderance to godlinesse and also to good manners Theses exhibited to the Synod of Dort concerning the fifth Article All things being fore-laid which are necessarie and sufficient for perseuerance it remaineth still in the power of man to perseuere or not perseuere Bertius in his booke of Apostasie of Saints endeuoureth to proue that his blasphemous Assertion by diuers texts of Scripture Authorities of Fathers and Reasons from whose Armory the Appealer furnisht himselfe as will appeare by comparing their allegations together Bertius Iidit Lugduni Batauorum apud Lodouicum Elzeuirium in the yeare of our Lord 1615. pag. 169. You could not be ignorant that the Confession of the Church of England was cited by mee truly in the Acts at Hampton Court pag. 107. The English Confession set out in the yeare of our Lord 1562. Article 16. After we haue receiued the holy Ghost we may r depart from grace Bertius in his Dedicatory Epistle Doctor Bancroft at the Conference at Hampton Court withstood Doctor Rainolds who to that Article of the English Confession concerning departing from grace would haue those words added but not totally nor finally APPEALER ANswer to Gag pag. 157. That faith once had may be lost may be interpreted and is more wayes than one whether not lost at all whether totally and finally lost Men are diuided in this tenent Some suppose neither totally nor finally some totally but not finally some both totally and finally which is indeed the assertion of antiquitie Ibid. The learnedst of the Church of England assent to antiquity in their tenent which the Protestants of Germany maintain at this day hauing assented therein to the Church of Rome Appeale pag. 36. In my iudgement this is the doctrine of the Church of England not deliuered according to priuate opinions in ordinary Tracts and Lectures but deliuered publiquely positiuely and declaratiuely in Authentick records Appeale pag. 28. They were the learnedst in the Church of England that drew composed and agreed the Articles in 52. and 62. that ratified them in 71. that coÌ„firmed them in 604. that iustified and maintained them against the Puritans at Hampton Court but all such doe assent to antiquity in this tenent Ibid. p. 29. The Minor I make good particularly will proue it obsignatis tabulis In the 16. Article we reade and subscribe this After wee haue receiued the holy Ghost wee may r depart away from grace and fall into sinne Appeale pag. 30. This Article was s challenged as vnsound at the Conference at Hampton Court by those that were Petitioners against the Doctrine and Disciplie established in the Church of England and being so challenged before his Sacred Maiestie was there defended and maintained c. namely by Doctor Ouerall pag. 31. q See this obiection answered in the first question of absolute Predestination r The Article hath not the word Alway that is the Appealers addition The words are not After we haue receiued the holy Ghost we may fall into sinne and so fall away from grace but we may depart from grace giuen and fall into sinne that is so farre depart from grace that a man may fall into sinne after grace receiued which is confessed on all parts The Article speaketh not of a totall falling away from grace much lesse finall for the words immediatly following are and by the grace of God to wit before giuen we may rise againe He that falleth finally cannot rise againe he that falleth totally from grace cannot rise againe by the grace he had receiued because he is supposed to haue lost all the grace he receiued and the Article speakes not of new grace but onely of grace before receiued and giuen Besides the words of the Apostle to the Hebrewes 6. 6. beare strongly that way that a man who was once partaker of the holy Ghost if hee fall away that is totally cast away the Spirit of grace cannot possibly be renewed againe by repentance Whence we thus argue None who may after their fall rise againe by repentance fall totally or finally Heb. 6. 6. But all those of whom the Article speakes may after their fall rise againe by repentance Therefore none of whom the Article speaks fall totally or finally s The Appealer vttereth two manifest vntruths in this allegation out of the Conference at Hampton Court The first is That he faith the sense of the Article was there challenged as vnsound for Doctor Rainolds who in the name of the rest desired a fuller explication of the meaning of the Article to preuent that mistaking which is sithence fallen out in M. Montague and others began with this Preface Though the meaning of the Article be sound and good c. The second is That he affirmeth that this tenent a iustified man may fall away from grace and become ipso facto in the state of damnation c. now styled Arminianisme by these Informers was resolued and auowed for true by Doctor Ouerall and that honourable and learned Synod For Doctor Ouerall after he had affirmed That a iustified man committing any grieuous sinne as adultery murther or treason became ipso facto subiect to Gods wrath and was in the state of damnation quoad praesentem statum addeth yet those that are called and iustified according to the purpose of Gods election did neuer fall either totally from all the graces of God to be vtterly destitute of all the parts and seeds thereof or finally from iustification but were in time renewed by Gods Spirit vnto a liuely faith and repentance and so iustified from those sinnes and the wrath curse and guilt annexed thereunto whereinto they were fallen and wherein they lay so long as they were without true repentance for the same Of Falling away from Grace ARMINIANS BERTIVS pag. 25. De Apostas Sanct. That which we haue proposed we proue first by those formes of Scripture by which Apostasie is diuersly described for this the Scripture calleth to turne away from righteousnesse Ezek. 33. 13. If the righteous commit iniquity all his righteousnesse shall be no more remembred but for his â—niquitie that he hath committed he shall die for the same Ibid. pag. 27. He who can turne away from his righteousnesse can forsake his former righteousnesse but a righteous man can turne away from his righteousnesse Ezek. 18. 24. Therefore the righteous can forsake his former righteousnesse Bert. pag. 41. Hee out of whom the Deuill is cast may become secure and made a Temple in which the former Deuill taking seuen other spirits with him may be lodged and so the latter coÌ„dition of that man made worse than the former Mat. 12. 43. Demonstrat Hee out of whom the Deuill is cast is truly iustified but such a one may by securitie and negligence fall into an estate worse then the
voluntas à Domino ideo pro illo Christi non possit esse inanis oratio Quando rogauit ergone fides eius deficeret quid aliud rogauit nisi vt haberet in fide liberrimam fortissimam inuictissimam perseuerantissimam voluntatem Ecce quemadmodum secundum gratiam Dei non contra eam libertas defenditur voluntatis voluntas quippe humana non libertate consequitur gratiam sed gratia potius libertatem vt perseueret delectabilem perpetuitatem insuperabilem fortitudinem When Christ prayed for the faith of Peter that it might not faile what other thing did he aske but that he might haue a most free a most resolute a most vnconquerable a most perseuering will in the faith Behold how the freedome of the will is defended by vs according to Gods grace not against it for the will of man doth not by her freedome obtaine grace but by grace freedome and a delightfull perpetuitie and inuincible power to perseuere ARMINIANS HAge CoÌ„ference Article 5. If those that are regenerate cannot fall away totally nor finally hence it would follow that no q children of the faithfull could be damned because by Baptisme they are put into the state of Grace and regenerated Bertius pag. 79. The seuenth absurdity which followes vpon the Aduersaries doctrine is that Baptisme doth not certainly seale in all the children of the faithfull the grace of God Bertius pag. 35. The fifth demonstration is drawne from the causes of Apostasie whereof the first is the committing of sin r against conscience 1 Tim. 1. 19. c. Hage Conference Article 5. Those that are truly faithfull may commit murther adultery and the like hainous sins therefore lose faith and Gods fauour for which things the wrath of God falleth vpon the children of disobedience Coloss. 3. 6. APPEALER APPEALE pag. 36. Let this be acknowledged to be the Doctrine of our Church that children duly q baptised are put into the state of Grace and saluation which you see you cannot you must not deny and both our and my experience will shew that many so baptised children when they come to age by a wicked and lewd life do fall away from God and from that state of Grace and Saluation wherein hee had set them to a worse state wherein they shall neuer be saued If you grant not this you must hold that all men that are baptised are saued which I know you will neuer doe Answer to Gag pag. 161. 162. Againe Faith must needs be lost where it cannot consist It cannot consist where God wil not abide God will not abide where he is disobeyed he is disobeyed where mortall r sinne is committed the most righteous man liuing vpon the face of the earth continually doth or may in this sort transgresse who can tell how oft he offendeth Cleanse thy seruant from presumptuous sins Thou wilt haue no fellowship at al with the deceitful Nor shall any euill dwell with thee q To the reason drawne from the Baptisme of Children we answer First that it is of all other most weak childish for it doth not at all touch the state of the question as is obserued by Suarez the German Diuines at the Hage Conference the English Diuines present at the Synod of Dort his Maiesties publique Professor of Diuinity in Oxford The question is of those who are iustified by the Act of faith conceiued by the preaching of the Gospell who fall into actuall sins wounding their conscience whether such thereby lose the habit of Grace and totally and finally fall away from the state of iustification Now infants haue not the actuall vse of reason neither doth their faith if so they haue infused faith actually apprehend and apply the promises of the Gospell neither can they be supposed to commit those crying actuall sins which the Appealer calls mortall I hope not in the Popish sense which cannot stand with the Grace of iustification as is pretended by the Arminians and Appealer Secondly we answer That although in a good sense a child may be said to be put into the state of Grace and Saluation because thereby the infant is admitted into the Church and participateth of the meanes of saluation yet if wee speake properly and precisely the Sacraments seale and not conferre grace or as the Church of England speaketh by her learned Apologist doe not begin but rather continue and confirme our incorporation by Christ. The Sacrament is a seale of the Couenant the conditions are supposed to be drawn and assented vnto before the seale be put to the instrument The Seale without the Couenant is not auaileable the Couenant may be without the Seale we are tyed to Gods Ordinances God is not The contempt of Baptisme is damnable the defect in the children of the Elect and seed of the faithfull comprised in the Couenant with their fathers is not so if all possible meanes haue beene vsed by the Parents and Minister to procure them Baptisme before God call them away there is no danger to the Parents much lesse to the Children For the ineuitable defect of Baptisme may be supplyed either by a desire of Baptisme as in Valentinian or by profession of faith as in the Theefe vpon the Crosse or by the bloud of Martyrdome as in the Innocents put to death by Herod Thirdly we answer All that are regenerate Sacramentally are not necessarily and infallibly regenerated spiritually A man may be baptised with water and yet not with the holy Ghost Ismael was circumcised as well as Isaak Esau as well as Iacob Simon Magus was baptised as well as Simon Peter Our Church in Charitie as it supposeth all children baptised to be regenerate by the holy Ghost so also in the forme of buriall it supposeth all that liue in the bosome of our Church to die in the Lord and to depart in the true faith of Gods holy name Yet vndoubtedly our Church attributeth no more vertue to the Sacraments than the Ancient Church did Theoderets obseruation is well knowne Gratia Sacramentum aliquando praecedit aliquando sequitur aliquando nec sequitur Grace sometimes goes before the sacrament somtimes follows it somtimes it follows it not at all Saint Augustines resolution is peremptory Omnes eundem potum spiritualem biberunt sed non in omnibus beneplacitum est Deo cùm essent omnia communia Sacramenta non communis erat omnibus gratia quâ— Sacramentorum virtus est Sicut nunc iam reuelatâ fide quae tunc velabatur omnibus in nomine Patris Filij Spiritus sancti baptiz atis commune est lauacrum regenerationis sed ipsa gratia cuius sunt Sacramenta quâ membra corporis Christi cum suo capite regenerata sunt non communis est omnibus The lauer of regeneration is coâ—mon to all that are baptised in the name of the Father Son and holy Ghost but the Grace whereof these are Sacraments whereby the members of the body of Christ are regenerate with
their Head is not common to all And againe Saint Augustine Christ is put on sometimes vsquâ— ad Sacramenti perceptionem as far as to the receiuing of the Sacrament sometimes also vnto sanctification of life Atque illud primum bonis malis potest esse commune â—oc alterum proprium est bonorum piorum The first is common to good and bad the other is proper to the good and godly Saint Austines hands are supported by Chrysostome and Ierome as Moses were by Aaron and Hur. Saint Chrysostome Many are baptized with water which are not baptised with the holy Ghost they seeme to be the sons of God in regard of their Baptisme but indeed they are not the sonnes of God because they are not baptised with the holy Ghost Saint Ierome Si quis hoc corporeum quod oculis carnis aspicitur aquae tantum accipit lauacrum non est indutus dominum Iesum Nam Simon ille Magus acceperat lauacrum aquae verum quia Spiritum sanctum non habebat indutus non erat Christum Et haeretici vel hypocritae hi qui sordidè victitant videntur quidem accipere baptismum sed nescio an Christi habeant indumentum If any man receiue only the visible lauer of water he hath not put on Christ c. From these and many other the like testimonies of the Ancient Fathers I infer that the foundation of this argument is sandy and sinking Although the inward grace ordinarily accompany the outward signe and we ought to beleeue by the iudgement of Charity that all who are baptised are truly regenerate yet iudicio veritatis as Iunius distinguisheth that is by the iudgement of precise and infallible truth all are not so as the Fathers speake roundly and plainly Now as in the iudgement of Charity we are to beleeue that all that are baptised are regenerate so by the same iudgement we are to beleeue that though they fall into grieuous sinne and sometime come to a fearefull outward end God notwithstanding giueth them grace to repent at the last gaspe and consequently they fall not away finally Inter sacrum saxum inter pontem fontem misericordia Lastly this Obiection may be retorted against the Aduersarie thus If Baptisme may not be reiterated then the grace of regeneration cannot be totally lost But Baptisme may not be reiterated Therefore the grace of regeneration cannot be totally lost The consequence of the maior is thus made euident A man that hath lost the grace of regeneration totally is as if he neuer had been regenerated and therefore must be borne again if borne againe againe baptised because the signe and the thing signified or as they make it the cause and proper effect cannot be seuered if then the effect to wit regeneration be lost and must be reproduced the proper cause as they say the necessary condition and seale as we say must be againe put If regeneration may bee had the second time without Baptisme why not at first which the Aduersaries absolutely deny pressing farre that text Vnlesse a man be borne againe of water and of the Spirit he cannot enter into the kingdome of heauen It is a thing vnconceiueable that the shadow should be more permanent than the substance the Baptisme of water than that of the holy Ghost If then a regenerate man lose totally his regeneration and be as if he had neuer beene regenerate he is as if he had neuer beene baptised This reason may be further confirmed when this question is propounded why Baptisme is but once to be administred and the Lords Supper often It is most vsually answered because a man is borne but once but is fed often The edge of this argument cannot be turned by the Aduersarie vnlesse he can shew more Regenerations in Scripture then Baptismes or any new Regeneration without a new lauer any new Couenant without an authenticall instrument and new seale r To the reason drawne from mortall sinne in the regenerate we answer First if mortall sinne be taken for such sinne as deserueth of it selfe eternall death all sinne is mortall if by mortall sinne such sinne for which a man is bound ouer by God and sentenced to eternall death no sinne in the Elect is mortall for how grieuous soeuer they sinne the seed of God remaines in them which in time will bring forth repentance and repentance saluation In the interìm betweene their sinne and the renued act of their repentance God suspendeth but he reuoketh not his pardon of their sinnes he is angrie with them and they indeed haue forfeited their estate in his grace and fauour and title to the Kingdome of Heauen but God will not take the forfeit they lose the sense and present fruit but not the state of iustification Habituall repentance they haue alwayes and shall haue the Act if the sinne be such for which habituall repentance and the continuall asking of a generall pardon for all sinne will not suffice A tender hearted father though his sonne prouoke him very farre so that hee chastise him with many stripes yet will hee hardly be brought to disinherite him yet if a father could God will not for if euer sonnes then heires if euer iustified then glorified The Apostle will make good the Consequence if the Spirit in our heart make good the Antecedent Lastly this Obiection may be retorted thus Nâ— Ordinarie and small sinnes doe put the regenerate out of the state of grace All ordinarie and small sinnes are in their owne nature mortall Therefore some sinnes in their owne nature mortall doe not put the regenerate out of the state of grace Or thus Peter committed a most grieuous and hainous sinne Peter was not thereby vtterly excluded from the grace of God Therefore a man may commit some most grieuous and hainous sinne and not be vtterly excluded from the grace of God The like may be said of Dauid of which aboue The first proposition is in the Gospell the second is in the Homily of Repentance Sir Thomas Moore hauing tracked Gallus in the Ancient Poets from whom he secretly had borrowed many verses and bragged much of the genius and spirit of Ancient Poësie wittily thus plaieth vpon him in the Epigram saying Thou Gallus hast the very spirit of the Ancient Poëts for thou makest the selfe-same verses that they made before Vatibus idem animusque verè spiritus idem Qui fuit antiquis est modo Galle tibi Carminanamque eadem versusque frequenter eosdem Quos fecêre illi tu quoque Galle facis Doubtlesse if the Appealer neuer read Arminius or Bertius as he seemeth deeply to professe I may say truly of him as he did of Gallus that he hath the very spirit and soule of Arminius and Bertius for he deliuereth not only the same â—enents but he vseth the selfe-same Authorities Scriptures Fathers and Reasons and for the most part in the same words All which Arguments common to them
of the Apostasie of Saints Edit Lugduni Anno 1615. pag. 12. Demand the first There is no absolute Election and b pag. 25. Absolute Predestination granted it was necessary to remoue the whole Scripture to settle that head or doctrine Arminius in the forecited Declaration pag. 33. Out of this doctrine to wit of absolute solute Predestination it c followeth that God is the Author of sinne And this may bee proued by a foure-fold Argument 1. Because this Doctrine layeth it downe that God precisely hath decrâ—ed to demonstrate his glory by punishing or punitiue iustice and mercy sauing some men and damning others which but by d Sinne entring into the world neither was nor could be done c. Arminius respons ad Artic. 10. It would be easie for mee to conuince the opinion of some of the brethren of Manichâ—isme and Stoicisme We protest to the whole world that by our aduersaries e Manicheisme and f Stoicisme or fatall necessitie is â—rought into the Church The Embleme of their booke of the Acts of the Synod of Dort hath this triumphant title Destructo fato or the 〈◊〉 of Fate Ex Act. Syn. Dordrac in Peror Bert. epist. Dedic before his booke of the Apostasie of the Saints There are who flie Pelagianisme not seeing that they plainly side with the Manichees Hee citeth these words as out of an Epistle of Casâ—ubon but forged by himselfe Hag Conference set out by Bert. pag. 90. This absolute Decree openeth a gate on this side to a g dissolute life on that side to h desperation APPEALER APPEALE to Caesar pag. 58. In all which passage to wit of the seuenteenth Article there rehearsed both concerning Gods decree and execution of that decree is not one word syllable or apex touching your absolute necessary determined irresistible irrespectiue decree of God to call saue and glorifie Saint Peter for instance infallibly without any consideration had of or regard to his faith obedience and repentance Appeale to Caesar pa. 54. Nothing is by mee ascribed to your side and to your Doctors but an absolute and irrespectiue decree concerning man in vtramque partem I brought no inferences to presse you withall such as are commonly and odiously made against you by opposites whose virulent inuectiues though too true imputations I vsed not I did not charge you with making God the Author of sinne That the reprobate are iâ—cited on and prouoked to sinne by God That God was the Author of Iudas treason and the like Appeale pag. 68. I neuer yet read of any prime preuious determining decree by which men were irrespectiuely denied grace and excluded from glory vnlesse from damned e Heretiques or f Stoâ—call Philosophers Appeale pag. 30. Against that absolute irrespectiue necessitating and fatall decree of your new Predestination Appeale pag. 60. I must confesse my dissent through and sincere from the faction of Noâ—â—lising Puritans c. but in no one point more than in this their h desperate doctrine of Predestination in which as they delight to trouble themselues and others in nothing more so I professe I doe loue to meddle nothing lesse I haue not I did not desire nor intend to declare my opinion in that point a Edit Lugduni Batau ex officina Tho. Basson 1512. b Positâ Praedestinatione illâ absolutâ necessarium fuit totam scripturam loco mouere vt illud caput adsereretur c It no way followeth See Caluines Preface of his booke of Diuine Predestin and first booke of Institut 17. Chap. Beza against Castellio Peter Martyr in his Comment on the 1. Chap. of the Epistle to the Romans Zuinglius in his Sermon of Prouidence Abbot Prelect of the Author of sinne Paraeus Answer to Bellaâ—mine second booke of the state of sinne and losse of grace chap. 4. and diuers others d God decreed the permission and disposing of sinne which he fore-saw vpon his permission would be hee did not decree the effecting or existence of it that it should be Saint Augustine fully answereth these and the like Arguments in his booke de Corrept Grat. cap. 10. We freely confesse that which we most rightly beleeue that the God and Lord of all things who made all things exceeding good and fore-saw that euill things would arise out of good and knew that it more appertained to his most omnipotent goodnesse to draw good out of euil than not to suffer euils to be hath so ordred the life of men and Angels that in it first he might shew the power of their owne free-will and then the benefit of his grace and iudgement of his iustice And in his Enchiridion ad Laurentium cap. 11. God being most exceeding good would not by any meanes suffer any euill to be in his workes but that he is also so omnipotent and good that he can and doth worke good euen out of euill e As Iulian the Pelagian often in his bookes vpbraided Saint Augustine with Manicheisme so doth Arminius and the Appealer following the Pelagians step by step lay the same imputation vpon the orthodox defenders of Predestination But the imputation is most false for the Manichees held two soules in a man one good another bad and ascribed good and euill not to the free-will of man but to those two soules We with the holy Fathers teach but one soule in man and referre good and euill to Free-will but so that the will of it selfe is free to euill but is not neither can sithence the fall of Adam be free vnto good till God hath freed it by his grace according to the words of our Sauiour in Saint Iohns Gospell Chap. 8. 36. But if the Sonne make you free you shall be free indeed And of Saint Paul Rom. 6. 18. Made free from sinne c. f A stale obiection long sithence answered by Saint Augustine in his second booke cap. 5. ad Bonifac. Wee maintaine not Fate or fatall necessity vnder the name of grace but if it please some men to call the omnipotent will of God vnder the name of Fate we seeke indeed to auoid prophane nouelty of word but wee will not contend about words To which answer of Saint Augustine we may further adde that the beleefe of Christians touching the falling out of all things according to the determinate counsell of God Act. 2. differeth from the Stoicke Fate or Fatality in foure things 1. The Stoicks subiected God himselfe to Fate Iupiter though he most desired could not free Sarpedon we subiect Fate that is the necessitie of things to Gods most free-will 2. They vnder the name of Fate vnderstood an eternall fluxe and necessary connexion of naturall causes and effects we teach that all natural and second causes had their beginning in the Creation neither is there such a necessary and absolute depeÌ„dance of effects from their naturall causes but that God can and often doth suspend those effects and miraculously worke beside aboue nay against nature 3. The Stoicks by their Fatality took away all contingencie wee admit
the naturall will of a regenerate man so much of Adam remaining and carnall concupiscence as may make him resist and rebell against the Law of God l We answer with Saint Augustine in his first booke De gratiâ libero arbit cap. 16. It is certaine that we will when we will but he makes vs to will that is good of whom it is said Pro. 8. The will is prepared by God and God worketh in vs to will Philip. 2. It is certaine that we work when we worke but he worketh in vs to worke by giuing most efficacious power to the will who saith I will make you to walke in my waies Ezek. 36. Faith and repentance are our workes because in vs though not of vs actions and passions denominate the subiect not the cause God is the efficient cause of faith and repentance but the subiect in which these vertues are wrought is man who therfore is said to beleeue and repent because these things are wrought in him but not by the power of his own will but by the effectuall worke of grace stirring the will and making it freely to assent vnto and beleeue the Gospell Bernard de lib. Arbit What doth free-will I answer in one word it is saued or cured this worke cannot bee done without two one by whom the other in whom it is wrought God is the Author of it the health or cure of the will free-will is only capable of it m Grace is two-fold Outward Inward Outward Offered in the ministery of the Word Inward Enlightning and inciting only Renewing and regenerating Men can and do resist outward and inward only enlightning grace but not renewing and regenerating grace so far as to hinder their conuersion or after they are cōuerted vtterly to cast away the spirit of sanctification and thereby fall away totally finally If God should giue no other grace but such as man at his pleasure might reiect or repell hee should haue no kingdome within vs and if he could not by his grace absolutely subdue and conquer the stubbornesse of mans will he should not be omnipotent If grace doth not determine mans will but mans will the influxe and effect of it the peace and grace of God should not rule in our hearts but euery man should be ruled to righteousnesse as well as to sinne by his owne free-will which was the expresse heresie of Pelagius and Caelestius as Prosper in precise termes sets it downe in his Chronicle in the yeare of our Lord 414. n To the place in the Acts I answer First That Saint Steuen speaketh of the Iewes resisting the Spirit of Prophecie not the Spirit of regeneration the Iewes gain-said withstood and opposed the Word of the holy Ghost vttered by the Prophets not the secret working of the holy Ghost by grace in the hearts of such whom he would and did conuert Secondly We confesse that men vncircumcised in heart such as were these Iewes whom Saint Steuen vpbraideth not only can resist but can doe no other then resist the holy Ghost but regenerating grace by circumcising the heart remoueth that hardnesse whereby it resisteth grace and then it cannot resist because that which makes it resist is taken away as Saint Augustine inferreth vpon that of Ezechiel the eleuenth I will take away your stony-hearts and giue you an heart of flesh His inference is Chap. 8. of Predestination of Saints This grace which is secretly conueighed into the hearts of men is not refused or repelled by any hard heart for it is therefore giuen that the hardnesse of the heart may first be taken away o Not to insist vpon the distinction of the double will of God well knowne to the learned by the notions of signi beneplaciti his commanding or declaratiue will which is not alwaies fulfilled and his powerfully working and absolute good will and pleasure which is alwaies fulfilled I further answer that this place of Scripture rightly interpreted as it is by Saint Augustine makes against and no way for the Arminians and Appealer for Christ saith not How often would I haue gathered you Scribes and Pharises and those Rulers and Gouernours of Ierusalem which killed my Prophets and you would not but how often would I haue gathered your Children that is the inhabitants of Ierusalem and I did also though you would not but did what you could to hinder their gathering vnder my wings that is their assembling to the true Church and sheltring themselues vnder the shade thereof Quos volui te nolente congregaui Whom I would gather I gathered though thou wouldst not So Saint Augustine vpon these words p If by operating grace hee meaneth that grace whereby God circumciseth the heart Deut. 30. openeth the heart Acts 16. conuerteth the heart Ierem. 31. taketh away a stony heart Ezek. 36. writeth his Law in the heart Ierem. 31. worketh faith in the heart by the mightinesse of his power Eph. 1. and 2 Thess. 1. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man I suppose who is well catechised in the principles of Religion will maintaine that such grace may be resisted For this were to make the impotencie of mans will to preuaile against the omnipotencie of God and to disappoint his purpose and frustrate his worke Saint Augustine that Delian diuer into the depth of this mystery resolueth the contrary in many places in his booke of Predestination of Saints Chap. 8. Why doth he complaine sithence no man doth or can resist his will Doth the Apostle answer O man it is false that thou sayest No he saith no such thing But who art thou O man that answerest God And de Corrept Gratiâ cap. 12. The weaknesse of mans will is helped in such sort that it is led by diuine grace indeclinably and vnconquerably insuperabiliter ageretur and what is vnconquerably lesse then irresistibly if grace vnconquerably lead the will the will cannot conquer grace in striuing against it And Chap. 14. ibidem No will of man resisteth God when God will saue And hee confirmeth his Assertion with a reason prouing that the will of man neither doth nor can resist the will of God for saith he To will and to nill are so in the power of him that willeth or nilleth that it can neither hinder Gods will nor conquer his power And in his first booke of questions to Symplician 2. Quest. The effect of Gods mercy cannot be in mans power to frustrate it if he list or that God should haue mercy in vaine if man would not take hold of it because if God would haue mercy on those who are reluctant and withstand it he could so call them as it might befit them that is be effectuall vnto them Saint Bernard in his booke of Free-will followeth Saint Augustine close There is made a creation of the will by Christ into liberty and that without vs if into then not out of liberty or freedome of will if without vs then it is not in our Power to hinder
former therefore he that is once truly iustified may fall into an estate worse than the former Bert. pag. 36. Among the causes of Apostasie one is the feare of persecution He that receiued the seed in stony places the same is he that heareth the Word and anon with ioy receiueth it yet hath he not root in himselfe but dureth for a while for when tribulation ariseth because of the Word he is offended APPEALER APpeale pa. 159. Ezek. 18. 24 26. If the righteous t turne away from his righteousnesse and commit iniquitie and doe according vnto all the abominations that the wicked man doth shall he liue All his righteousnesse that he hath done shall not be remembred but in his transgression that he hath committed and in his sinne that he hath sinned in them shall he die Ibid. Ezek. 33. 13. If hee commit iniquity all his righteousnesse shal be no more remembred but for his iniquitie that he hath committed he shall die for the same Therefore the righteous may lose his righteousnesse abandon his faith die in his sinne c. Ibid. pag. 159. The vncleane spirit eiected returneth vnto his former residence entreth possedeth his former state and the case of that man is worse than the beginning Matth. 12. 44. u Satan is not eiected but where the partie is in the state of grace with God being regenerate by faith Reposseding is not but by relapse into sinne nor a worse state but where a man dieth in sinne Ibid. pag. 159. Luke 8. 13. * They on the rock are they who when they heare receiue the Word with ioy who for a while beleeue and in time of temptation fall away t Because this place of Ezekiel is set in the fore-front both by the Appealer and by Bertius as a testimony on which they most rely and are most confident of I will endeuour both fully to answer and retort it against them Besides those Answers by which others haue rebated the edge of this Obiection As * first that this speech is conditionall suppositiue and not positiue and therefore no more inferreth that a righteous man may fall from his righteousnesse then those words of Saint Paul If an Angell from heauen shall preach vnto you another Gospell than that you receiued let him be accursed conclude that an Angell from heauen can preach another Gospell Or the like of our Sauiour They shall doe signes and wonders to seduce if it were possible the Elect therefore it is possible to seduce the elect whereas indeed the contrary may be inferred euen from those words Secondly That the Prophet speaketh of him that is righteous in his owne opinion and before men but not in the sight of God such a man may fall away from his righteousnesse but the question is of a man regenerate and truly righteous and such a one cannot turne away from his righteousnesse Of this minde is Saint Gregory Moral in Iob. lib. 34. cap. 13. They who may be seduced in such sort that they neuer returne againe may seeme to lose the habit of sanctitie before the eyes of men sed eam ante oculos Dei nunquam habuerunt but indeed they neuer had any holinesse in the sight of God Thirdly that the Prophet speakes here of actuall righteousnesse which may be lost and is lost by the committing of any wilfull and grieuous sinne against conscience not of habituall which cannot be lost if he doe that which is lawfull and right Ezek. 18. 21. and 24. If he doth according to all the abominations the wicked man doth all the righteousnesse that he hath done shall not be remembred here is not a word that importeth habituall righteousnesse but meerely actuall which all sides confesse may be lost Besides these answers I say further that this Scripture no way tendeth to Bertius or the Appealers purpose For they should proue that a iustified man may lose Euangelicall righteousnesse or the righteousnesse of Faith not Legall righteousnesse Now it is euident that the Prophet speaketh of Legall righteousnesse First by the pronoune his if the righteous turne away from his righteousnesse that is the righteousnesse of his owne workes or his inherent righteousnesse not the imputed righteousnesse of Christ for that is not his owne Philip. 3. 9. That I may be found in him not hauing mine owne righteousnesse which is of the Law but the righteousnesse which is of God by faith Secondly by the enumeration of particulars vers 6 7 8. 15 16 17. all which appertaine to Legall righteousnesse If he hath not eaten vpon the mountaines nor lift vp his eyes to the Idols of the house of Israel nor come neare to a menstruous woman and hath spoiled none by violence and hath not giuen his money vpon vsury c. Lastly this argument may be retorted against the Aduersaries two wayes First thus If the difference of the Couenant betweene the Law and the Gospell consisteth especially in this that the righteousnesse required by the one may be lost but the righteousnesse promised by the other cannot be lost then the argument from the losse of Legall righteousnesse to Euangelicall is of no force but to disproue our Aduersaries tenent for that which in this place of Ezekiel is affirmed of the one may not be affirmed of the other but the difference of the Couenant betweene the Law and the Gospel cōsisteth especially in this that the righteousnesse required by the one may be lost but the righteousnesse promised by the other cannot be lost Ierem. 31. 31. 33. 34. Heb. 8. 8. Behold the dayes come that I will make a new Couenant with the house of Israel and with the house of Iudah not according to the Couenant that I made with their Fathers c. but this shall be my Couenant which I will make with the house of Israel I will put my Law in their inward parts and write it in their hearts I will forgiue their iniquitie and remember their sinne no more And Ierem. 32. 40. I will make an euerlasting Couenant with them that I will not turne away from them to doe them good but I will put my feare in their hearts that they shall not depart from me Secondly thus If these words are spoken generally to the children of God and belong to the elect as well as others they cannot imply a totall and finall falling away from righteousnesse no not in the iudgement of the Arminians and Iesuites themselues with whose Heifer the Appealer plowes For as the Iesuites so Arminius himselfe teacheth that a man that is elect and predestinated to eternall life cannot fall finally nor perish for euer But the words of the Prophet Ezekiel are spoken generally vnto all and belong to the very Elect therefore I conclude in the words of the great Champion of Popery in generall and of this particular touching the Apostasie of Saints Card. Bellarm. lib. 3. de Iustif. cap. 12. It is true that the predestinated or elected are in no danger of losing
a time which a man putting away soone after makes shipwrack concerning faith that is either concerning the doctrine of faith by maintaining errors as both Bertius and the Appealer haue done or concerning the act of a temporary faith by ceasing to beleeue and professe the faith Thirdly it is to be noted that the Apostle saith not losing but putting away a good conscience which words may be most properly meant of such who hold faith and notwithstanding put away a good conscience that is gladly embrace the promise of the Gospell and remission of their sinnes by faith but reiect the condition vpon end for which grace is offered Tit. 2. 12. To deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world such are all carnall Gospellers who beleeue well but liue not accordingly Fourthly the phrase making shipwracke doth not import the vtter losse of faith for many things that fall out of the ship by wrack are recouered again and saued and therefore Tertullian in his book de Poenitentiâ elegantly calleth repentance Tabulam post naufragium A board or broken peece of the ship on which after ship wracke a man may as they did Act. 27. 44. Escape safe to land Plerique naufragio liberati exinde repudium naui mari dicunt Dei beneficium salutem suam scil memoriâ periculi honorant Most men that haue escaped in shipwrack renounce both ship and sea and by remembrance of their former danger more highly prize Gods benefit and their saluation Lastly this Obiection may be retorted against the Aduersary thus If those who are here said to make shipwracke of faith are not to be thought to haue fallen away finally from grace and saluation but rather the contrary then this place maketh nothing for the finall Apostasie of true beleeuers But those who are here said to make shipwracke of faith are not to be thought to haue fallen away finally from grace and saluation but rather the contrary Therefore this place maketh nothing for the finall Apostasie of true beleeuers The first Proposition is euident the Assumption is thus confirmed Those who were deliuered to Satan by the Apostle for their amendment and that their spirit might be saued in the day of the Lord Iesus are not to be thought to haue fallen finally from grace and saluation But those who are here said to make shipwracke of faith to wit Hymeneus and Alexander were deliuered to Satan by the Apostle for their amendment 1 Tim. 1. 20. and that their spirit might be saued in the day of the Lord Iesus 1 Cor. 5. 5. Therefore those who are here said to make shipwracke of faith are not to bee thought to haue fallen finally from grace and saluation ARMINIANS BERTIVS pag. 25. Apostasie is proued by this phrase of Scripture to fall away from grace Galath 5. 4. Whosoeuer of you are iustified by the Law yee are fallen b from grace Bertius pag. 29. 2 Pet. 2. 20. For if after they haue escaped the pollutions of the world through the knowledge of the Lord and Sauiour Iesus Christ they are again c intangled therein and ouercome the latter end is worse with them than the beginning For it had beene better for them not to haue knowne the way of righteousnesse than after they haue knowne it to turne from the holy commandement giuen vnto them But it is hapned vnto them according to the true prouerbe The dogge is turned to his owne vomit againe and the sow that was washed to her wallowing in the mire Bert. pag. 12. To Saints irrecouerable destructiō is threatned Heb. 6. 4. It is impossible for those who were once inlightned and haue tasted of the heauenly gift and were made partakers of the holy Ghost haue tasted the good word of God and the powers of the world to come if they d fall away to renue them againe vnto repentance seeing they crucifie to themselues the Sonne of God afresh and put him to an open shame APPEALER APPEALE pag. 160. Galat. 5. 4. Saint Paul spake not vpon supposition of impossibilitie yee are abolished from Christ whosoeuer are iustified by the Law yee are fallen from b grace Ibidem pag. 160. 161. Nor in point of onely Heresie wa◠faith by them lost but also of good liuing and conuersation 2 Pet. 2. 20. where those that had escaped the filthinesse of the world therefore washed and made cleane through the knowledge of our Lord and Sauiour Iesus Christ therefore iustified truly by saith are yet c intangled againe therein and ouercome Therefore lapsed from faith as is expressed vers 21 and 22. ensuing Ibid. pag. 164. Beside if faith had cannot be lost the dog cannot be said to returne vnto his vomit nor the swine to wallowing in the mire Idem pag. 161. I adde but one of them Heb. 6. 4. It is impossible that they which were once enlightned and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God and of the power of the world to come if these were not iustified they know not who were if these had no faith where was it to be found if they d fall away should be renued againe by repentance seeing they crucifie againe the Sonne of God vnto themselues and make a mocke of him b To the place Galath 5. 4. wee answer First the maine scope and drift of the Apostle is to confute those among the Galathians who went about to ioyne Iudaisme with Christianisme Legall righteousnesse with Euangelicall these the Apostle shewes cannot stand together For the one consisteth in the perfect fulfilling of the Law Rom. 10. 5. the other in forgiuenesse of sinnes Rom. 4. 7. The proper meaning therefore of the words is that whosoeuer seekes for iustification by the Law that is the workes of the Law is fallen from grace that is hath lost his claime by the couenant of grace or is excluded from all hope of obtaining mercy and grace for such a one is become a debtor to the whole Law that is cannot bee iustified to wit by the couenant of workes vnlesse hee fulfill the whole Law which no man is able to doe Secondly Grace is sometime taken for a reward of free gift and so it is opposed to merit sometime it is taken for supernaturall habits infused putting a man in grace and fauour with God or making him gratious and so it is opposed to nature sometime it is taken for the doctrine of free remission of sinnes by Christ or couenant of grace and so it is opposed to the Law or couenant of works and that it is taken in the last sense in this place is euident by the antecedents and consequents and the very opposition to the Law in this fourth verse Gal. 5. Thirdly admit the word Grace were here taken for the grace of regeneration or iustification as the Aduersaries would haue it yet the Text maketh nothing for them
sed sine quo per liberum arbitrium perseuerare non posset Nunc vero sanctis in regnum Dei per gratiam praedestinatis non tantum tale adiutorium perseuerantie datur sed tale vt ijs perseuerantia ipsa donetur non solum vt sine isto dono perseuerantes esse non possint verumetiam vt per hoc donum non nisi perseuerantes sint Secondly from Gods dealing with the Angels that kept not their first estate but c. to his dealing with man after his fall no good president can be taken for it is certaine God prouided a Redeemer for man but none for them As the Angels sin was greater so their iudgement was more heauy and losse irreparable Neither is the consequence good from Adams losse of his estate of Innocency to the like possibilitie of the regenerates losse of their estate of Grace because God made no euerlasting couenant of peace with Adam before his fall as he did since with the regenerate in Christ the Peace-maker He made no such promise to Adam before his fall as he hath made to his Church since that Hell gates should not preuaile against her Adam had no Mediator before his fall to pray for his perseuerance in the state of Innocencie but the faithfull and truly regenerate haue the effectuall prayers of Christ the Mediator for their perseuerance in faith and grace I haue prayed for thee Peter that thy faith faile not And I pray that thou shouldest keepe them from the euill neither pray I for these alone but for them also which shall beleeue on me through their word Thirdly Adam in Paradise stood by the power of his owne free-will and naturall integrity but the regenerate are now kept by supernaturall grace and the power of God through faith vnto saluation and therefore albeit Lucifer in Heauen and Adam in Paradise who stood meerely of themselues fell from their first estate it is no consequent that the regenerate may in like manner fall from their estate who stand not by themselues but by Christ and are supported by God Lastly this Obiection may be retorted against the Aduersary thus If the state of Creation and Redemption differ especially in this that men and Angels in the state of creation had power to perseuere if they would but not will and men in the state of redemption haue not only power but also will giuen them to perseuere and grace by which they cannot but perseuere then the argument drawne from the totall fall of Adam and finall of Lucifer to the totall and finall falling away of the regenerate maketh nothing for but strongly against the Aduersary But the state of Creation and Redemption differ especially in this that men and Angels in the state of Creation had power to perseuere if they would but not will and men in the state of Redemption haue not only power but also will giuen them to perseuere and grace by which they cannot but perseuere as hath beene proued Therefore the Argument drawne from the totall fall of Adam and finall of Lucifer to the totall and finall falling away of the regenerate maketh nothing for but strongly against the Aduersary ARMINIANS BERTIVS pag. 28. Of Saul what saith the Scripture 1 Sam. 9. 2. The sonne of Kish whose name was h Saul an elect and good man and there was not of the sonnes of Israel a good man beyond him Yet of him chap. 15. 11. we reade It repenteth me that I haue made Saul King for he is turned backe from following me Bert. ibid. ex Cypriano Epist. 7. i Salomon Saul and many others while they walked in the wayes of the Lord could haue held the grace giuen to them but departing from the ordinance of God grace departed from them APPEALER ANswer to Gag pag. 162. h Saul was at the first the childe of God called according to the election of grace not only temporall for the kingdome of Israel but also eternall for the heauenly kingdome In opinion of Antiquity thus he was and yet afterward he fell it is confessed totally all say eternally these say that maintaine iustifying faith cannot be lost Ibidem But if Saul were not of Gods children in grace indued with faith and the holy Spirit yet i Salomon was there is no question with them because he was a writer of holy Writ and wrote as he was inspired by God If they did not grant it the Scripture would euict it 2 Sam. 7. 12. yet Salomon fell as Saint Augustine and Saint Chrysostome are cleare for it at least temporally and totally too when he serued other gods h To the first instance in Saul we answer First with Melancthon that Saul seemed to be a faithfull man but the euent sheweth that he was an hypocrite He was indeed chosen to the Kingdome of Israel but not to the Kingdome of Heauen by the Appealers leaue there is no syllable in Scripture importeth so much hee was indeed indued with the Spirit of Gouernment and the Spirit of Prophecie but not with the Spirit of Regeneration for ought appeares in Scripture hee might be and as most thinke he was among those to whom that speech of our Sauiour might be applied Many shall say to me in that day Lord Lord haue we not prophecied in thy name c. then will I professe vnto them I neuer knew you Depart from me ye that worke iniquitie Secondly we answer The words alledged by Bertius 1 Sam. 9. 2. speake of the lineaments of his body and proper personage not of the inward vertues of his minde or graces of his soule There was not a goodlyer the text saith not a godlyer person than hee from the shoulders and vpward he was higher than any of the people To argue from stature to grace from the bodie to the soule from proceritie to sinceritie from a corruptible crowne to an incorruptible is scopam dissolutam facere to make a besome without a band or to make a rope of sands Lastly this Obiection may be retorted against the Aduersarie thus The gifts and calling by God of the regenerate are without repentance Rom. 11. 29. Sauls gifts and calling by God were not without repentance for the text saith 1 Sam. 15. 11. God repented him that he had made Saul King c. Therefore Sauls gifts and calling were not the calling and gifts of the regenerate i To the second instance in Salomon wee answer That Salomon was indeed a childe of God and is called the beloued of the Lord because the Lord loued him indeed 2 Sam. 7. 12. But we deny that he fell from grace either totally or finally Hee was a type of Christ a pen-man of the holy Ghost God threatned grieuously to scourge him for his sinnes yet promised withall neuer quite to cast him off His fall I confesse was grieuous but his repentance in his booke of the Preacher sheweth that the seed of God still remained in him as it doth in all
the children of God 1 Ioh. 3. 9. This seed because it is immortall 1 Pet. 1. 23. preserueth euery childe of God in whom it remaineth from eternall death Lastly this Argument may be retorted against the Aduersary thus If God withdrew not his louing kindnesse vtterly from Salomon Salomon fell not from grace totally nor finally God withdrew not his louing kindnesse vtterly from Salomon Therefore Salomon fell not from Grace totally nor finally The first proposition is manifest for vtterly totally are termes equiualent and it is certain that whosoeuer falleth not totally caÌ„not fall finally The second proposition may be deduced out of Psa. 89. 31 32 33 34 35. ARMINIANS BERTIVS pag. 96. citeth Tertullian Praescrip c. 3. Estne hoc mirum vt k probatus aliquis retro postea excidat Saul bonus prae caeteris liuore postea euertitur Salomon omni gratiâ sapientiâ donatus à domino ad idololatriam à mulieribus inducitur c. Bert. pag. 98. alledgeth l Cyprian Epist. 7. Adhuc in saeculo sumus c. As yet we are in the world c. Parum est adipisci aliquid potuisse plus est quod adeptus es posse seruare sicut fides ipsa natiuitas salutaris non accepta sed custodita viâ—ificat Nec statim consecutio sed consummatio homineÌ„ Deo seruat c. Salomon denique Saul caeteri multi quamdiu in vijs domini ambulauerunt datam sibi gratiam tenere potuerunt recedente ab ijs disciplinâ Dominicâ recessit gratia c. Bert. pag. 99. 100. produceth Nazianzen m Deus his quideÌ„ lumen est illis autem ignis c. God is a light to some but to others a fire c. Quid vero deprehendimus in Saul Vnctus erat spiritum receperaâ— â—ratque tune spiritalis c. Postea verò non totum se praebuit spiritui neque purè sed in alium conuersus est virum c. What finde wee in Saul Hee was anointed and made partaker of the holy Spirit yet for all that afterward he suffered not himselfe to bee wholly and entirely directed by the Spirit nor became perfectly and sincerely another man Ber. pag. 101. citeth Augustine lib. 11. de Ciuitat Dei â— 12. n The Saints though they are certaine of the reward of their perseuerance yet are found to be vncertaine of their perseuerance Bert. pag. 102. August de Correp Grat. cap. 5. o Si iam regeneratus iustificatus in malam vitam suâ voluntate relabitur certè non potest dicere Non accepi quia acceptam gratiam Dei suo in malum libero amisit arbitrio If a regenerate and iustified man doth willingly relapse into an euill life he cannot say I haue not receiued because he hath lost the grace of God which he receiued by his owne will free to euill Bert. pag. 102. Prosper Respons 7. ad capit Gallorum p It is proued by many lameÌ„table examples That some of the regenerate in Christ Iesus forsaking faith and good manners did fall away from God and ended their wicked life in this their Auersion from him APPEALER ANswer to Gag p. 166. citeth Tertullian Praescript c. 3. Et hoc mirum opinor c. As if it were a thing so strange that any man k approued by God should afterward relapse from grace Saul a man better than the rest was ouer-taken vndone at length through enuy Dauid was a good man according vnto the Lords heart yet afterward guiltie of murther and adultery Salomon endued with all grace and wisdome from the Lord was by women brought ouer vnto idolatry For why It was reserued vnto the Sonne of God alone to be without sinne Answer to Gag pag. 167. saith l Cyprian is through for this point Epist. 7. Parum est adipisci potuisse aliquid c. It is a small matter to obtaine any thing it is a greater to keepe that which thou hast obtained euen as faith it selfe and that healthfull birth not receiued but retained doth quicken Neither doth attaining but consummation keepe a man for God c. Salomon and Saul and many other so long as they walked in the wayes of the Lord could retaine the grace giuen them but when the discipline or feare of the Lord departed from them grace also departed Answer to Gag pag. 168. saith thus And in Nazianzen too Apolog. ad Patrem p. 37. who writeth thus of Saul c. m Anointed he was made partaker of the holy Spirit and then at that time was spirituall c. yet for all that because he suffered not himselfe to bee wholly and entirely directed by the Spirit nor became perfectly and sincerely another man what need I relate the Tragicall end which he vnder-went Appeale pag. 27. Augustine of the City of God booke the eleuenth chap. 12. n Licet sancti de suae perseuerantiae praemio certi funt de ipsâ tamen perseuerantiâ suâ reperiuntur incerti c. Appeale pag. 27. For the Tenet of Antiquitie I cannot be challenged Saint Augustine and after him Saint Prosper affirme more than M. Montague hitherto hath done Saint August lib. 1. de Bon. Perseuer cap. 6. Si autem regeneratus iustificatus in malam vitam suâ voluntate relabitur non potest dicere non accepi quia acceptam Gratiam Dei suo in malum libero amisit arbitrio Appeale p. 27. Prosper Resp. 7. ad ca. Gallorum p Ex Regeneratis in Christo Iesu quosdam Relictâ Fide pijs moribus APOSTATARE A DEO impiam vitam in suâ AVERSIONE â—inire multis quod dolendum est probatur exemplis k To the place alledged out of Tertullian wee answer First The Appealer falsly translates the words of Tertullian whose words are not probatus à Deo a man approued by God but simply probatus that is a man approued or well thought of as probatus Author an approued Author or generally well esteemed And that by probatus he meant not approued by God his words following in the same Chapter seeme to me to make euident his words are about seuen lines after Tu vt homo extrinsecus vnumquemque nosti putas quod vides vides autem quousque oculos habes sed oculi sunt Domini alti Homo in faciem Deus in praecordia contemplatur ideo cognoscit Dominus qui sint eius Thou as man knowest euery man by the outside thou thinkest that to be which thou seest thou seest as farre as thou hast eyes but the Lords eyes are high man looketh on the face God beholdeth the heart therefore the Lord knoweth who are his Secondly the instances of Tertullian are of a different kinde Saul and Salomon were not alike Salomon a glorious type of Christ Saul rather of Antichrist Salomon is called by the holy Ghost Iedidiah beloued of God Saul neuer was so called Saul therefore might fall totally and finally but for Salomon wee resolue with the Reuerend and excellently
learned Bishop of Sarisbury in the words of Tertullian himselfe Salomon in lapsu gratiam fidei remisit actum intermisit habitum non amisit motumque fuit in co spiritualis vitae robur non amotum concussum non excussum There was in Salomons fall a remission or abatement of the grace of faith an intermission of the act not an amission of the habit the strength and vigour of his spirituall life was moued in him not remoued shaken but not shaken out or quite lost Tertullian speakes of Peter but it may be applied as well to Dauid and Salomon who are not said here to haue lost grace totally and finally but to haue fallen into grieuous sinnes the one into adultery the other into idolatry And notwithstanding Dauids fall that hee retained the Spirit of Grace in him it is manifest out of that prayer of his in the 51. Psalme Renoua spiritum rectum intra me Renew a right Spirit within me vers 10. Spiritum sanctum ne recipias à me Take not thy holy Spirit from me vers 11. Establish me with thy free Spirit vers 12. These prayers of that holy Prophet shew that Dauid in his grieuous fall lost the comfort of Gods Spirit vers 12. and the free and quickning motions thereof and therefore he humbly desires a renouation and confirmation of the Spirit but not a new donation thereof That which he prayes to God not to take from him certainly he had in some degree when he so prayed Take not thy Spirit from me As for Salomons recouery after his fall we haue the testimonies of Gregory of Neocaesarea Cyril of Ierusalem Hilary Ierome Ambrose Aquinas Bonauenture Hugo Cardinalis Petrus Comestor Paulus Burgensis Carthusian Soto Genebrard Serarius Delrius Lorinus and many other cited to our hands by Caleb Dalichampius student in Scedan in his booke intituled Vinditiae Salomonis Lastly this place of Tertullian de praescript cap. 3. If it had beene entirely cited by the Appealer would haue vtterly ouerthrown that for which it is cited If those words nemo autem Christianus alledged by the Appealer nisi qui ad finem perseuerauerit That no man is a Christian but he that perseueres to the end wound not the Appealers Tenet yet the words following in the end of this very Chapter cut the very throat thereof Miramur de Ecclesijs eius si à quibusdam deseruntur quum ea nos ostendunt Christianos quae patimur ad exemplumipsius Christi ex nobis inquit prodierunt sed non fuerunt ex nobis si fuissent ex nobis permansissent vtique nobiscum Maruell we if some forsake the Churches of Christ whereas those those things which we suffer after the example of Christ doe manifest vs to be Christians They went out from vs but they were not of vs for if they had beene of vs they would no doubt haue continued with vs saith Saint Iohn 1 Epist. 2. 19. In this allegation as many other in his booke the Appealer resembles the Cappuchin Friers who when they haue gathered great store of meat at rich mens doores I know not out of what blinde superstition they eat the worst and leaue the best and daintiest meat and vain-gloriously put it into the Almes-box and giue it to beggers at the doore l To the place of Saint Cyprian Epist. 7. we answer First that Saint Cyprian in that Epistle exhorts Rogatianus and other Confessors to perseuere in the profession of their holy faith therefore this place is brought obtorto collo for Apostasie His words are immediatly before the words alledged by the Appealer and Bertius Danda opera est vt post haec initia ad incrementa quoque veniatur consummetur in vobis quod iam foelicibus rudimentis esse coepistis You must vse diligence that after these beginnings you may proceed and that may be perfected in you which is happily begun Secondly we answer Cyprian saith that Saul and Salomon lost the grace which was giuen them but expresseth not what grace he meant whether gratiam gratis datam or gratiam gratum facientem whether the grace of illumination only or of sanctification whether the spirit of Prophecie or of Gouernment or of Regeneration Thirdly whether he meaneth grace of wisdome or grace of holinesse ordinary or extraordinary gifts of the Spirit hee saith not that the Spirit or grace departed from them totally or finally and therefore this shaft is not onely blunt in it selfe but also falls very short of the marke Lastly Saint Cyprian as he perseuered himselfe a constant Martyr to the end so is he a great patron of the perseuerance of Saints In his booke against Nouatia◠of the Vnity of the Church he sets a marke vpon backsliders to distinguish them from good men and true beleeuers Nemo aestimet bonos de Ecclesiâ posse decedere Let no man imagine that good men can marke the word Posse depart from the true Church Triticum non rapit ventus nec arborem solidâ radice fundatam procella subuertit inanes paleae tempestate iactantur inualidae arbores turbinis incursione euertuntur The wind doth not blow away corne neither doth a storme ouerturne a tree deepely and strongly rooted it is emptie chaffe that the wind scattereth and they are weake and rotten trees that are ouerthrowne in a storme In this sweet straine Saint Cyprian playeth on his Master Tertullians Key Auolent quantum volent paleae leuis fidei quocunque afflatu tentationum eo purior mass a frumenti in horrea domini reponetur Let the Chaffe that is men of light beleefe be blowne or flie away with euery puffe of temptation by this meanes Gods floore is purged and cleansed I maruell none of this Chaffe flew in Bertius eyes to make him misse his way to Paris who destitute of better arguments for Apostasie became himselfe an example of Apostafie but the best is before his departure he was knowne to be no Saint He went away from vs because he was not of vs for if he had beene of vs he would without doubt haue remained with vs according to the words of Saint Iohn 1 Epist. 2. alledged by Tertullian and Saint Cyprian in both passages m To the place alledged out of Nazianzen we answer That it is like Didoes sword wherewith shee pierced her owne bowels Non hos quaesitum munus in vsus If Bertius who only tasted Nazianzens waters in a muddy streame or the Appealer who hath drunke deepely of them in the pure fountaine had searched diligently thorow all the writings of that profound Diuine for a testimony against themselues they could hardly meet with a more pregnant Because Saul saith this holy Father became not purely and sincerely another man nor gaue himselfe wholly and entirely to be directed by the Spirit he came to a fearefull end Hypocrites therefore and such as are not sincerely conuerted and truly regenerate may fall away not they who wholly and entirely yeeld themselues
in the Heauens for it implieth a contradiction that his body should be contained in and yet be without the Heauens at the same time If his body may bee in more places then one at once then he might haue been at the instant of his passion in the Sun and Moon vpon the Crosse which S. Augustine concludes to bee absolutely impossible And if Christ in his flesh may be both in heauen and earth at the same instant Vigilius his reason hath no strength at all to wit because he is in heauen therefore he is not vpon earth To conclude if it be impossible that Christ his body should bee at the same instant in heauen and vpon earth as the testimonies of the Angel S. Peter S. Augustine and Vigilius aboue alleadged declare and if all Papists teach that Christs body after words of Consecration is truely really and substantially vpon earth handled with the hands and eaten with the mouthes of Communicants they must needes consequently deny his bodily presence and being at the right hand of his Father in Heauen Fiftly the article of the Catholike Church rightly expounded signifieth the whole company of Gods elect which is the onely Catholike inuisible Church wee beleeue for the visible Church is an obiect of sense and therefore not properly an article of faith This true interpretation of the article the Romanists are so farre from admitting that in the Councell of Constance they condemned Iohn Husse of heresie for maintaining it Whence I thus argue They who make the visible Church to be the catholike Church which wee beleeue misbeleeue the article touching the Catholike Church But the Romanists make the visible Church to be the Catholike Church which wee beleeue Therefore the Romanists misbeleeue the article touching the catholike Church The first proposition or major is proued by the words of the Apostle 2 Cor. 5. 7. We walke by faith and not by sight and Heb. 11. 1. Faith is the euidence of things not seene The Church therefore which we beleeue cannot be the visible Church The assumption is the assertion of all Papists who are so farre from beleeuing that they scoffe and laugh at an inuisible Church as a meere phantasme or Platonicall Idaea Sixtly the foure last articles of the Apostles creed the communion of Saints the forgiuenesse of sins the resurrection of the dead and life euerlasting rightly expounded import not only that there is a communion of Saints and remission of sinnes in the Church and a resurrection of the faithfull to eternall life which the Deuills themselues doe and cannot but beleeue but that euery true beleeuer who rehearseth these articles doth and ought to beleeue that hee hath a part in the communion of Saints hath obtained remission of his sinnes and shall at the last day rise to life eternall This interpretation of these articles is condemned by the Papists as hereticall Whence we thus argue against them They who deny that a man is bound to beleeue that he is of the number of the elect or that his sinnes are vndoubtedly forgiuen him c. ouerthrow the foure articles aboue mentioned according to their true meaning But the Romanists deny that a man is bound to beleeue that he is of the number of the Elect or that his sinnes are vndoubtedly forgiuen him c. Therefore the Romanists ouerthrow the foure articles aboue mentioned according to their true meaning Secondly it is a dangerous errour to affirme that the present Church of Rome holdeth the same foundation of Sacraments with the Ancient Church Which I proue first They who maintain seuen Sacraments properly so called hold not the same foundation of Sacraments with that church which held but two onely But the present church of Rome maintaines seauen Sacraments properly so called the Ancient church of Rome held but two onely Therefore the present church of Rome holdeth not the same foundation of Sacraments with that church The first proposition or major if it bee not euident in it selfe may be thus confirmed The fiue Sacraments which the Romanists adde cannot be built vpon that foundation which beareth but two onely therefore those fiue Sacraments are built vpon another different foundation or vpon no foundation at all The second proposition or assumption is generally proued by all Protestant writers that handle this question with whom the Appealer professeth euery where to hold faire quarter Secondly I proue it thus Whosoeuer maintaineth an error ouerthrowing the nature of a Sacrament holdeth not the same foundation of Sacraments with the Ancient church But the present church of Rome maintaineth an error ouerthrowing the nature of a Sacrament Therfore the present church of Rome holdeth not the same foundation of Sacraments with the Ancient church The first proposition is euident in it selfe for nothing can be more fundamentall to a Sacrament then that which concernes the nature and essence of a Sacrament nothing more destructiue or euersiue then that which ouerthroweth the very essence and substance of it The second proposition is contained totidem verbis in expresse words in the articles of religion of the Church of England Artic. 28. Transubstantiation or the change of the substance of bread and wine a doctrine de fide in the Church of Rome defined both by the Councell of Lateran and the Councell of Trent in the supper of the Lord cannot be proued by holy Writ but it is repugnant to the plain words of Scripture ouerthroweth the nature of a Sacrament and hath giuen occasion to many superstitions Thirdly it is proued thus Whosoeuer holdeth an errour concerning Christs ordinance and institution of the Sacraments erreth in the foundation of Sacraments and therein differeth from the ancient Church But the present Church of Rome holdeth an errour concerning Christs ordinance and institution of the Sacraments Therefore the present Church of Rome erreth in the foundation of Sacraments and therein differeth from the ancient Church The first proposition is cleare for Christs order and institution is the foundation of the Sacraments and therefore an error concerning it must needs be fundamentall in point of Sacrament The second proposition or assumption is set downe in Article 30. Both parts of the Sacrament by Christs ordinance and commandement ought to be ministred to all christian men alike which assertion touching Christs ordinance the present Church of Rome erroneously denieth and defineth the contrary in the Councell of Constance and Trent Thirdly it is a dangerous errour to affirme that the present church of Rome is not diuerse from the ancient vndoubted church of Christ. Which I proue First thus Whatsoeuer Church hath most shamefully gone from the Apostles from Christ himselfe from the Primitiue and catholike church of God and hath vtterly forsaken the Catholike faith is vndoubtedly diuerse from the ancient true church of Christ The present church of Rome hath most shamefully gone from the Apostles from Christ himselfe from the primitiue and catholike church of God and hath