proue hereafter Sixthty I answere in your owne words that admit that these places are meant of true regenerate men yet these Homilies being no dogmaticall decisions but popular sermons and Godly exhortations may sometimes hyperbolize out of a rhetoricall straine and stretch some sayings beyond the vse and practise of the Church and so euery word in these homilies is not strictly litterally to be insisted on but we must giue thē a faire gentle construction Seuenthly these words here mentioned are but exhortations and preseruatiues to keepe men from falling from God therefore they doe not necessarily imply that men may fall from God all they imply ineuitablie is but this that men cannot stand fast in grace cleaue close to God but by vsing of the meanes they doe not imply that regenerate men will not vse the meanes or that they may fall from grace and the vse of the meanes doth not imply an incertaintie in obtaining of the end Lastly which answeres all that can bee obiected All the comminations and threates in these Homilies are conditionall so that take them as they are most aduantagious to you and as spoken to the true regenerate Saints of God yet all the argument that you can extract and juggle from them is but this If the true regenerate Saints of God neglect Gods word and become vnfruitefull they shall bee cast of and be giuen vp to the power of the diuell Therefore the true regenerate Saints of God may finally and totally fall from the state of grace a learned Nonsequitur following the Antecedent as much as darknesse doth the Sunne and all one And therefore Mr. Mountague and all others if they were not obstinate admitting these Homilies to bee dogmaticall decisions containing in them the doctrines and resolutions of our Church which Mr. Mountague himselfe denies must needs acknowledge that these Homilies and so by consequence the Church of England makes not against my present assertion but rather for it then against it As for the argument drawne from the Common prayer booke that infants after baptisme fall from that state of grace which they haue receiued in their baptisme therefore true regenerate men which are ingrafted into Christ by faith may fall from grace I shall answer it fully in another place All that I shall say of it here is this that though you would ground your argument on the words of the common Prayer Booke to make a flourish of it to the world as if it were your owne yet the truth is this you had it from the Rhemists from Mr. Thompson Eckardus Bertius Aegidius Hunnius Zacharias Mathesius and other Arminians or else from Bellarmine who doe presse this argument and relie vpon it as much as Mr. Mountague doth Which Argument Mr. Mountague knowes to haue beene oft-times answered both by Byshop Abbot in his Animad in Thomps Diatr cap. 7. by Dr. Benefield in his booke de Persen Sanctorum lib. 1. cap. 14. by Dr. Prideaux in his sixth Lecture by the Whole Synode of Dort in the 5. Article and by diuers others and hee knowes it to be but a meere nonsequitur admitting the Antecedent to be true and yet that he might deceiue the ignorant and the ouer-credulous hee makes no bones to publish it as an Orthodox and inuincible Argument Alas Mr. Mountague what is become of your honestie in the meane time who would thus deceiue both God and Man yea and your owne Mother Church by charging her with such a damnable and pernicious Tenent doctrine and assertion and that vpon such weake and ridiculous grounds as these I haue now sufficiently proued The totall and finall Apostacy of the Saints from grace not to be the receiued and resolued doctrine of the learnedest in the Church of England nor yet of the Articles Homilies or Common prayer booke of our English Church and so by consequence I haue acquitted the Church o◅ England of this pernicious doctrine which Mr. Mountague would scandalously lay vpon it I will now in the fourth and last place proue the totall and finall perseuerance of the Saints to be the established resolued and receiued Doctrine of the Church of England and that by this vnanswerable Argument That assertion doctrine and position which is ratified and confirmed by the 17. Article by the Articles of Lambe◅h and Ireland and agreed vpon by the royall Synode of Hampton Court That assertion Doctrine and position which the learnedest in the Church of England haue with one vnanimous consent not only published and taught in their seuerall parishes Cures but likewise publikely maintained and defended in the Schooles in both our Vniuersities from time to time and in their learned writings set forth by publike authoritie and approbation as the established and receiued Doctrine of the Church of England must needs be the receiued established and resolued Doctrine of the Church of England But this assertion Doctrine and position That such as are once truly regenerated and ingrafted into Christ by a true and liuely faith can neither finally nor totally fall from grace is ratified and confirmed by the 17. Article by the Articles of Lambeth and Ireland and agreed vpon by the royall Synod of Hampton Court and the learnedest in the Church of England haue with one vnanimous consent not only published it in their seuerall Parishes and Cures but likewise publikely maintained and defend◅ it in the Schooles in both our Vniuersities from time to time and in their learned writings set forth by publike authority and approbation as the established and receiued Doctrine of the Church of England all which I haue already proued in the premises Therefore it must needs be the receiued established and resolued Doctrine of the Church of England Yea but Mr. Mountague in his Appello Caesarem affirmes the contrary True he doth so but is Mr. Mountague a Pope that he cannot erre or lie or that our Church of England should bee included in his brest alone or are Mr. Mountagues words such Gospell that men must of necessity beleeue them because hee speakes them Perhaps they may be so with some with mee they are not nay they shall not bee But if there are any who are so much deuoted to Mr. Mountague that they will pinne their faith vpon Mr. Mountagues sleeue and beleeue none else but he Let them consider but these three things which I will not only propound but proue vnto them The first ◅his That as Mr. Mountague hath all hee hath excepting that of our Homilies touching our present controuersie out of that arch Arminian Bertius and that Arch Papist Bellarmme so hee hath this among other things that this doctrine of a totall and finall fall from grace is the receiued doctrine of the Church of England They are Bertius his words in his booke de Apostata sanctorum pag. 107. In his Preface to the same booke and in his Letter to the Archbishop of Canterbury as you may see in King IAMES his
seuerall Conferences at Hage recorded by Brandius and Bertius haue concurred in the contrary assertion I confesse that Iacobus Arminius in Apolog aduers Artic quosdam Theologicos Respons ad Artic secundum in Examinatione Praedestinationis Perkinsis that Conradus Vorstius in amica collatione cum Piscatore sect 108 that Nicholaus Greuinchouius and Bertius in his Hyminaeo desertore sine de Sanctorum Apostasia and others of the Arminian crew to whom Master Mountague is much beholding haue beene of this opinion That faith once had may be lost againe But that any sound and orthodox Protestant Diuines were of this opinion in any of their decisions writings or resolutions that I neuer heard or read of as yet But will you know now who are Master Mountagues Protestant Diuines who haue so much opposed our present assertion and consented to the Church of Rome in the totall and finall losse of faith once had Surely they must and can be no other but those whose reasons arguments and quotations both out of Scriptures and Fathers Master Mountague hath ttanscribed in his Gagge for he intimates as much himselfe Now what Diuines are these Surely I must needes informe you who they are because they are worth the knowledge his two chiefe Diuines they are Bellarmine and Bertius the one a Cardinall and cheise pillar of the Church of Rome the other the strongest pillar and stoutest Champion of the Arminian faction It may be hee hath praid in some ayde from the Rhemists but I can assure you that all his quotations that are there cited are transcribed either out of Bellarmine in his 3. booke de Iustif cap. 14. or out of Bertius in his Hymeneo disertore siue de Apostasia sanctorū and most of them especially the quotations out of the Fathers are not to be found in any other Writer but in Bertius only Are these your Protestant Diuines Mr. Mountague were there no other Protestant Diuines from whence to fetch resolutions decisious but from these or can you bee so strangely impudent as to grace these two notorious and famous men the one knowne for the greatest Papist the other for the chiefest Arminian that euer was with the stile of most Protestaut Diviues no meruaile then is these men bee your Protestants that you stile all others that dissent from them not Protestants but Caluinists Puritans and Nouellers and that you stile this doctrine of the totall finall perseuerance of the Saints a Puritan Doctrine Wherefore good Reader take this short Nota with thee in the by that all M. Mountagues Protestants are none but Papists and Arminians and all his Puritans Nouellers and Caluinists whom hee so much lasheth none but sound and Orthodox Protestants who assent not to Arminius and the Church of Rome and what must Mr. Mountague be then in the meane time Surely a Papist or Arminian if not both or worse then both But I passe this ouer and come to the second thing which is to proue the totall and finall perseuerance of the Saints in the state of Grace to bee the receiued and approued doctrine of all Protestant and reformed Churches beyond the Seas by their seuerall Articles and Confessions and by their Synods which haue so resolued it That this is the receiued and approued doctrine of their Articles and Confessions it is euident and plaine First by the latter Confession of Helvetia Artic. 9. Because that the strength of the flesh and reliques of the old man are not of such great force in the regenerate that they can wholly quench the worke of the Spirit therefore the faithfull are called free yet so that they do acknowledge their infirmity and glory no whit at all of their Free-will So that by the expresse words of this Confession the regenerate Saints of God can neuer fall totally from grace because the strength of the flesh and reliques of the old man are not of such great force in the regenerate that they can wholly quench the worke of the spirit So Artic. 10. of the same confession The Saints are chosen in Christ by God vnto a sure end and Artic. 15. Wee who are once justified are not only cleansed from sinne and purged and holy but also indued with the righteousnesse of Christ yea and acquitted from sinne death and condemnation finally we are righteous and heires of eternall life And Article 16. True faith is the meere gift of God because God of his power doth giue it to his elect according to measure and therefore it is called the faith of Gods elect This faith doth pacifie the conscience and doth open vnto vs a free accesse to God it doth keepe vs in our dutie which wee owe to God and to our neighbour and doth fortifie our patience in aduersitie and it doth bring forth good fruites of all sorts c. By this it is euident that our assertion is the positiue doctrine of the Helu◅◅◅◅tian Church So is it also of the Bohemian as it is manifest by the 6. Article of their Confession which saith That true faith doth alwayes lift vp him that hath it and assures him that in and for Christ he assuredly hath and shall haue for euer eternall life according to his true promise which hee confirmed with an oath saying Verily I say vnto you hee that beleeueth on me hath eternall life For whomsoeuer God doth iustifie to them he doth giue the holy Ghost and by him hee doth regenerate them as hee promised by the Prophet saying I will giue them a new heart and I will put my Spirit in the middest of them that as before sinne had reigned in them to death so also grace might reigne by righteousnesse vnto eternall life through Iesus Christ. Now they that attaine to this iustification by Christ our Lord are taught to take vnto themselues true and assured comfort out of this grace and bounty of God to inioy a good and quiet conscience before God to be certaine of their owne saluation ond to haue it confirmed to them by this meanes that seeing they are the sonnes of God they shall also after death in the resurrection bee made heires The French Church doth likewise concurre with vs in our assertion in the 21. and 22. Articles of their confession which say That true faith is giuen only to the Elect not that they might once only be brought into the right way but rather that they might bee forward therein vnto the end because that as the beginning is of God so is also the accomplishment Therefore it is so farre that faith should extinguish the desire to liue well and holily that it doth rather increase and kindle it in vs whereupon good workes doe necessarily follow with which the confession of Belgia artic 23. 24. doth fully agree The Confession of Saxonie Artic. 3. 7. 9. concurreth with vs For it testifieth vnto vs. That the Error of doubting is altogether heathenish that it doth abolish the Gospell and take away all true
comfort from them that feele the wrath of God and that this Error is euidently confuted by these words Being justified by faith wee haue peace with God Also therefore is righteousnesse of faith that it might be sure Therefore it aduiseth vs to lay hold on this sweet comfort that the Sonne of God is the keeper of his Church as he saith Iohn 10. No man shall take my sheepe out of my hands Hee doth protect vs and also by his holy Spirit doth confirme our mindes to true opinions as hee doth begin eternall life so doth hee kindle in our hearts good motions faith the loue of God true inuocation hope chastitie and other vertues Through the Sonne of God wee are deliuered from eternall death and translated into eternall life as hee saith I giue vnto them eternall life and hee that hath the Sonne hath life And let hope be firme and sure as Peter saith hope perfectly that is looke for eternall life not with doubtfull opinion The famous Augustane confession confirmed and ratified by all the Protestant Princes States and Churches of Germany Anno Dom. 1530. in the 3. Article concurreth with vs for saith the Article Christ doth sanctifie all those that beleeue on him by sending the holy Ghost into their hearts who doth gouerne comfort and quicken them and defend them against the diuell and the force of sinne If against the Diuell and the force of sinne then nothing can cast them downe from the state of grace If you object that the 12. Article of this famous Confession doth condemne the Anabaptists who deny that such who are once iustified can loose the holy Ghost and therefore by the voyce of this confession those who are once justified may fall from grace I answer that the Protestant Diuines in Germany who were at the making of this Article and those who haue liued since did neuer expound or intend it in this sense that a man once iustified might fall away from grace either totally or finally but they condemned this Tenet of the Anabaptists in that sense as they defended it For this was the opinion of the Anabaptists That when once a man was regenerated and had obtained the holy Ghost and was made a true beleeuer that sin could not hurt him and therefore they would tell men that if they did beleeue let them doe what they would or commit what sinne they would it could not hurt them for faith would blot out all those sinnes which was the Error of the Valentinians as Irenaeus hath recorded it Now in this sense only doth this confession condemne the Anabaptists and in no other and so did the Lutherans before them as you may reade in Articulis Smalcandicis Article 3. composed by Luther himselfe which you shall finde in Lutherana Concordia pag. 310. Now the reason yeelded by the Lutherans why they condemne this Error of the Anabaptists in their third Article will fully proue that the true regenerate Saints of God can neuer fall from grace Forsay they the Saints of God doe alwayes grieue and repent for their sinnes groaning vnder the burthen of them and they alwayes striue against them Theresore those that voluntary rush into sinne whether it be adultery murther or blasphemie must needes shake off faith and the holy Ghost and faith and the holy Ghost must needes depart from them For the holy Ghost doth nener suffer sinne to reigne to get strength or to obtaine the victory and to be perfected but hee doth represse and curbe it that so it might not doe the thing it would But if it doth what it would certainly the holy Ghost and faith are lost neither are they present For so saith Iohn hee that is borne of God doth not sinne neither can hee sinne So that both the Augustane Confession and the Article of Smalcard are both for me and not against me being rightly vnderstood The Augustane Confession composed by the Argentine Church and confirmed by their Senate Anno dom 1539. concurreth with vs For these are the words of their 7. Article This sole and only mediator hath taken away our sins and reconciled vs to his Father hee hath impetrated the holy Ghost for all those whom his Father hath giuen him and which heare his voyce This regeneration together with all Christs merits the holy Ghost doth inspire into the hearts of all the faithfull and preserue them in them to the end All these Confessions of the Protestants in Germanie and else-where are expresse for me let Mr. Mountague now shew mee any to the contrarie But you will tell mee now that Mr. Mountague records it That all the Protestants of Germanie haue concluded against mee and consented to the Church of Rome in the Diot of Ratisbon Vpon those grounds and reasons which he there mentions True it is that Mr. Mountague hath so recorded it but his records are so false in euery thing that he must haue a strong faith that will beleeue them without examination of the truth of them For my owne part I haue read the disputation of Ralisbon set out by Bucer himselfe Anno dom 1548. and I can finde no such thing as Mr. Mountague relates in it For first this question of a totall finall fall from grace was not so much as controuerted there neither are there any of those Scriptures grounds and Fathers which Mr. Mountague hath recorded in his Gagge or in his Appeale only that place of Phil. 2. 12. and of St. Augustine de Ciuit Dei lib. 11. cap. 12. excepted so much as mentioned in all that disputation and these two quotations are cited by Steuen Bishop of Winchester who did oppose the Protestants in that Disputation and not by Bucer and the other Protestants there present How then could the Protestants of Germanie yeeld to that position in this Diot which was not drawne into question there Indeed the question of the certainty of saluation was there controuerted and discussed and by the vnanimous consent of all the Protestants resolued and determined against Maluenda Billickius and the Bishop of Winchester who did oppose it and in the resolution and determination of this Controuersie if you will beleeue learned Zanchius in his Confession to the Senate of Argentine in this our point De perseuerantia sanctorum or the Disputation of Ratisbone it selfe our very assertion though it were not there particularly controuerted was yet de claro resolued for vs in this famous Diot in the name of all the Protestants in Germanie For in the Disputation of Ratisbon or Ralisbon pag. 41. Respons ad Replic 14. This is the expresse Resolution of all the Protestants in that Diot That true faith and a sinne that wastes the conscience are incompatible and that hee which liues by a true iustifying faith can neuer sticke in such a sinne So pag. 243. to 251. they proceed to proue this assertion and conclusion For say they those who haue this iustifying
and liuely faith they are the sons of God the Spirit of God doth moue them to those things which are holy and right that so they may not wittingly commit any things to the contrary much lesse perseuere in them notwithstanding oft-times out of the weakenesse of the flesh they sin doe not according to faith but yet they neuer commit those sins which waste the conscience nor those which doe forth-with exclude them from the kingdome of God which reason they doe backe likewise with this Syllogisme drawne from the Scriptures Hee that beleeueth that Iesus is the Christ is borne of God 1 Ioh. 5. but hee that is borne of God the same Apostle in the same Epistle testifies cap. 3. that hee doth not sin neither can hee sin therefore â—…ee who doth truly and liuingly beleeue the Gospell of Christ can abide in no sinne which doth waste the conscience For euery one who commits such a sin as this hath neither seene nor knowne God Wherefore seeing that this Diot hath resolued that such a one as hath true faith cannot commit such a sinne as doth waste his conscience but only sinnes of infirmitie which doe not cast men wholly from the state of grace it hath likewise by this resolued against Mr. Mountagues assertion that faith once had may bee both finally totally lost againe so they haue not consented to the Church of Rome in this as hee most falsely doth affirme Againe this whole Diot haue with one vnanimous consent resolued it that all such as haue true faith both may and must be assured of their saluation because that God hath vndoubtedly promised eternall life to all such as are iustified doe 〈◊〉 beleeue in him which promise hee will punctually vndoubtedly performe in the time which hee hath promised because that Christ doth call elect all his not to a temporarie kingdome grace or life but to an eternall because that God himselfe will inable them cause them for to perseuere because this liuing iustifying faith is in it selfe eternall life those that haue it euen from the first time of their hauing of it haue euerlasting life because this faith is preserued in those that haue it not by their owne power or might but by the very power of God of the holy Ghost because this faith is of an incorruptible of a growing increasing and neuer failing nature as you may reade from pag. 461. to 538. Therefore by this expresse resolution vpon these pregnant and sure grounds which doe all proue our assertion to the full it is most euident and apparant to all the world that this famous Diot and so all the Protestants in Germanie who assented to it and were present at it haue resolued and determined That the state of true and sauing graece that true and liuely faith once had can neither finally nor totally be lost againe How base how trecherous and perfidious then is Mr. Mountague who would thus traduce this noble Diot and all the German Protestants in recording it vnto the world that they assented to the church of Rome in this that faith once had might bee lost againe when as they did expresly resolue it to the Contrary Well Mr. Mountague I must needs speake plainly to you and let all the world iudge whether I doe amisse in it or no as in many other things touching this particular controuersie so especially in traducing and abusing of this famous Diot you haue shewed your selfe a base an impudent a lying and seditious Varlet and a man vnworthy to liue in any Protestant Church or Christian Common-wealth and I will euidence and proue it by these 4. particulars First in that you traduce corrupt and falsifie the judgement of a whole Protestant Synod Secondly in that you traduce and falsifie it in such a manner saying that all the Protestants in Germany assented to the Church of Rome in this Diot at Ratisbon in this point of falling finally and totally from grace as if all the Protestants in Germany were turned Papists Thirdly in that you do it to this end to bring in Popery and Arminianisme into our Church to make the world beleeue that Popery and Protestanisme are all one and that Protestants haue heretofore alwayes yeelded and submitted to the Church of Rome in matters of Doctrine and therefore they should doe so now and so the end of this your falsification of this Synod is but to perswade all Protestants to turne Papists at least in this particular point Fourthly in that you would father the base bratts of that Arminian Bertius vpon this Protestant and famous Diot that so his dangerous workes might be countenanced approued and receiued as sound and orthodox vnder the name and colour of this Diot For if it please Mr. Mountague to remember himselfe those Scriptures reasons and authorities of Fathers which he citeth in his Gagge cap. 20. as the reasons arguments and grounds which moued Bucer and the Diot of Ralisbon to assent to the Church of Rome in this point of falling from grace as they are not to be found in the disputation of Ralisbon wherein the contrary was resolued so all and euery one of these Scriptures reasons and Fathers Clemens Romanus a meere suppositions and forged Writer only excepted were transcribed out of this Bertius his Apostatia Sanctorum where they are all and only to bee found Now hee who professing himselfe to be a Protestant and receiuing so many fauours from our Church shall putposely traduce and falsifie such a generall and famous Synod or Diot as this in such a base and infamous manner and that to such dangerous sinister and wicked ends as these how ill hee doth deserue of God and man especially of this our Mother Church whom hee doth labour to corrupt and seduce by this his jugling let all men judge But to passe this ouer which the loue I owe vnto the truth and to my Mother Church could not suffer mee to smother or conceale I will now proceed to giue you some farther and cleare euidence to proue the totall and finall Perseuerance of the Saints to be the doctrine of the Protestant Churches beyond the Seas Concordia Lutherana which was agreed vpon and resolued and set out by the consent of all the Protestants in Germanie against those who did oppose the Augustine Confession informes vs that this was one Article of the Protestants beleife touching justification which they did both teach and confesse That albeit true beleeuers and regenerate men were liable to many infirmities and spotts euen to their death yet that they ought not for to doubt either of the righteousnesse imputed vnto them by faith or of eternall saluation but that they ought firmely to resolue that God is reconciled to them in Christ according to his sure word and promise And though there bee much infirmitie in the Saints which makes them to complaine with Paul yet God doth neuer impute this
these I say who were vndoubtedly the learnedest in the Church of England in their times haue hitherto bin reputed so without controll haue with one vnanimous and joynt consent in these their seuerall writings and records in which they doe and shall for euer liue defended and maintained the Totall and finall perseuerance of the Saints as the Orthodox positiue and undoubted truth and as the receiued and resolued doctrine of the Church of England opposing confuting reiecting and condemning the contrary assertion as haereticall wicked blasphemous and athiesticall and as quite repugnant and crosse to the receiued and established doctrine of our Church But now it may be obiected that it is true that the learnedest in the Church of England haue heretosore maintained desended this our present assertion as sound and orthodox and as the receiued doctrine of our Church but doe the learnedâ—…st in the Church of England maintaine and defend it now in any of their workes and writings I answere yes Doctor Benefelde Lady Margarets Lecturer in the Vniuersitie of Oxford as learned and profound a Scholler as any in the Church of England in his two bookes de Perseuerantia sanctorum being nothing else but two publike Lectures which he read in the Diuinitie Schooles at Oxford Doctor Prideaux now regious Professor of Diuinitie in the Vniuersitie of Oxford a man as famous for his learning as any in our Church in his Lecture de Perseuerantia sanctorum and in his Sermon intituled Ephesus backsliding Doctor Ames a famous and renowned Scholler now a Professor of Diuinitie in the Netherlands in his Coronis ad Collationem Hagiensem Article 5. Doctor Francis White whom some report to be dyed blacke of late one of the greatest Gamaliels in our Church in his reply to Fisher pag 52 53 54 81 84 87 102 167 168 200. Doctor Carlton the reuerend Bishop of Chichester Doctor Dauenat Bishop of Salisbury Doctor Samuell Ward Doctor Thomas Goade and Doctor Balcanquall in the fifth Article of the Synod of Dort at which they were present and to which they haue subscribed their names and in the Examination of Mr. Mountagues Appeale composed by Bishop Carlton to which they haue also annexed a Protestation touching the Synod of Dort so touching our particular point which is resolued in the one and defended in the other Mr. Wotton in his defence of Mr. Perkins in the point of the certaintie of saluation Mr. Bolton in his Discourse of true happinesse to passe by Mr. Ronse Mr. Burton Mr. Yates and others who haue answered Mr. Mountague and haue written particularly of this our present controuersie all these I say who are the learnedest at least as learned as any in our Church haue defended and maintained this our present assertion as sound and orthodox and as the doctrine of the Church of England in these their seuerall records neither is there any English Diuine but Mr. Mountague that did euer publish and record the contrary This cloude of witnesses which I haue here recorded together with many oâ—…hers which I might haue mentioned is sufficient for to proue that the learnedest in the Church of England not onely heretofore but likewise at this present time concurre and iumpe with vs in this our assertion that true grace once had can neuer be totally nor finally lost againe Mr. Mountague himselfe though hee records the contrary is so ingenious as to conâ—…esse that many in the Church of England reputed learned haue concurred in opinion with vs but yet withall hee auerreth that those who hold the contrary are their superiours both in learning authoritie so that in his opinion no learned men indeede no man of place or note in this our Church but onely some meane obscure men who are reputed learned but are in truth illitterate were euer of his opinion that true faith once had could not be totally nor finally lost againe But whether those men whom I haue formerly mentioned were obscure men or no or whether they were illitterate dunces men only reputed learned or whether they are not more eminent in place learning dignity and piety then Mr. Mountague or any of his Abettors let all men judge Hauing now sufficiently proued by many testimoâ—…ies that the learnedest in the Church of England haue assented to vs and that they haue maintained this our assertion as the resolued doctrine of the Church of England I will now in the second place examine whether there are any learned in the Church of England who either did or do oppose it as Mr. Mountague hath auerred it For my owne part I must confesse ingenuously that I neuer heard or read of any English orthodox Protestant Diuine that did euer oppose or contradict our present assertion in any worke or writing of his set forth by publike authoritie Indeed Mr. Bradwell in his detection pag. 89. and Mr. Rogers iu his third proposition on the 17. Article records the doctrine of a totall and finall fall from grace to bee one of Glouers errors but whether Glouer were one of the learnedest in the Church of England of which Mr. Mountague speakes or whether he hath left this error of his vpoÌ„ any authenticall and approued records that I know not sure I am that this doctrine of his which Mr. Mountagne would father vpon the learnedest of our Church is but a branded error and that vpon record I must confesse that Iohn Breyerly a Priest in his reformed Protestant Printed at 〈◊〉 in Laâ—…cashire 1621 pag 79. hath recorded this to be the Tenet of Mr. Harsnet now Bishop of Norwich and he quotes his sermon at Paules Crosse in the margent for to proue it where in this error of the totall and finall Apostacie of the Saints together with some other Arminian points were deliuered by him If the Bishop of Norwich then be one of Mr. Mountagues learnedest number who oppose this our present assertion I answer first that Mr. Harsnet was long since conuented for his Sermon and forced to recant it as haeriticall and erronious and therefore since hee hath recanted it as an error heretofore I doubt not but he doth disclaime it as an error now Secondly I answer that vpon this Sermon the controuersies that arose vpon it the Articles of Lambeth which do resolue this for vs that the true regenerate Saints of God can neither finally nor totally fall from grace were composed and by the appointment of the whole Vniuersitie of Cambridge Mr. Wotton was appointed to confute Mr. Harsnets Sermon as haereticall the next Sunday following and therefore by the voyce of the whole Vniuersitie of Cambridge and by the resolution of the reuerend Bishops and learned Diuines assembled at Lambeth who were farre more learned then Mr. Harsnet this totall and finall Apostacy of the Saints was branded for an error and so not the receiued Tenet of the learnedest in the Church of England Thirdly I answere that this Sermon of Mr. Harsnets was neuer
the words are that he may fall into sinne not that he doth cast himselfe into sinne in a voluntary presumptuous and wilfull manner so that this word fall into sinne implies that these sinnes here mentioned are sinnes of infirmity and incogitancie not of malice and presumption now I hope you will grant that sinnes of infirmitie and incogitancie without any precogitated and resolued malice doe not cast a man totally from the state of â—…ce for then euery Saint of God should fall from the state of grace continually but only sinnes of malice and presumption committed with an high hand and with an absolute full and deliberate consent Wherefore the sinne mentioned in the Article being but a sinne of infirmitie only and not of praecogitated and resolued malice it cannot be imagined that this falling into sinne in the Article should bee a totall or a finall fall from grace Thirdly obserue the order of the words they doe first depart from grace giuen and then fall into sinne they doe not fall into sinne first and then depart from grace giuen if then they depart from grace before they fall into sinne then this departure from grace cannot be intended of a falling from the state of grace because our Antagonists will confesse that the sinne committed is that which casts men downe from the state of grace and that men fall not from grace before but after sinne committed this departure therefore from grace giuen being before the sinne committed cannot be a totall departure from the habit and state but from the act of grace Fourthly the very coherence and connexion of the words will cleere the sense and meaning of them For and being a conjunction copulatiâ—…e â—…itting both sentences together it makes the sense of the Article After wee haue receiued the holy Ghost 〈◊〉 may depart from grace giuen and full into sinne to bee no more but this after wee haue receiued the holy Ghost wee may â—…all into sinne so that 〈◊〉 departure from grace giuen is nothing else but to fall into sinne which a man may doe and yet not fall from grace so that torture and rackâ—… these words which way you will they will not warrant this doctrine of a totall or a finall fall from grace Yâ—…a but you will object that these subsequent words By the grace of God wee 〈◊〉 rise againe and amend our liues doe necessarily imply thus much that the Saints of God may fall totally and finally from grace True Mr. Mountague if you if Bortius or the Rhemists bee the interpreters else there might be some doubt of it For you must know that the only reason wherefore these words were added to the former was but to meete with the Montanists Nâ—…uations Anabaptists and Brownists who denied forgiuenesse and reconciliation to such as sinned after Baptisme and if you had not beene purblinde when as you reade the Article you could not but haue seene it But God in his justice hath giuen you eyes according to your minde which alwaies looke besides and ouerthwart the truth but not vpon it But if you will haue the sense of these words it is only this that the Saints of God may rise againe from that sinne into which they were fallen and amend their liues not that they rise againe from the state of condemnation That from which the Saints of God must rise is only from that into which they were fallen for falling and rising they are Relatiues but the thing into which the Saints were fallen was but into some act of sinne as appeares by the words of the Article wee may depart from grace and fall into sinne it was not a fall from the state of grace into the state of damnation and therefore this is but a rising from some actuall sinne to amendment of life Secondly I say that these words make much against you For if those that fall doe rise againe this doth necessarily imply that they were not fallen quite away from the state of grace into the death of sinne that all their spirituall life was not extinguished and abolished by their fall for if they were dead in trespasses and sinnes they could not rise againe Hee that is quite dead in sinne and without the life of grace is not said to rise againe and amend his life for that implies a continuance of the former life but hee is said to reuiue againe and to haue a new life put into him and therefore if the Article had intended this departure from grace giuen and falling into sinne of a totall or finall fall from grace into the state of death and damnation the words should haue beene these Hee may reuiue againe or God may raise him vp to a new estate of grace againe and hee may haue a new life of grace infused into him which would crosse this rule in Logicke à priuatione ad habitum non datur regressus and not that he may rise againe and amend his life Take then either the title or the scope and substance or the very letter and words of the 16. Article yet neither of them will warrant this doctrine of a totall or a finall fall from grace All the argument which any man can raise from this Article in proofe of this conclusion is but from the bare words and letter abâ—…racted from the sense to wit Those who haue receiued the holy Ghost may depart from grace giuen and fall into sinne and by the grace of God may rise againt and amend their liues Therefore the true regenerate Saints of God may both finally and totally fall from grace therefore faith once â—…ad may be both totally and finally lost which how wâ—…ll it followes let all men judge But to giue M. Mountague and others full satisfaction in the sense and meaning of this Article I will compare it with some other Articles which are expresse in point that the true regenerate Saiâ—…ts of God â—…an neither finally nor totally fall from grace The 5. Article of Lambeth concluded and agreed vpon Nouemb. 20. 1595. by diuers reuerend and learned Bishops and Diuines of this our Church for the determining of some controuersies in the Vniuersitie of Cambridge is expressely contrarie to Mr. Mountagues collection from our 16 Article for the words of that Article are these True liuing iustifying faith and the sanctifying Spirit of God is not extinguished it fayles not it vanisheth not away in the Elect either finally or totally If the 16. Article had beene expresse to the contrary I suppose the reuerend and learned Composers of this Article would not haue varied from it But Mr. Mountague pleads to this that the Articles of Lambeth are forbidden by Authority but when and where and by what authority that he sets not downe Surely for my owne part I neuer yet could learne that these Articles were disallowed by any publike authoritie but only by Mr. Mountagues who like a Magisteriall Dictator and Cathedrall moderator ouer all divinitie and Diuines approues
and disalowes of whom and what he will without controll Sure I am these Articles and the doctrine in them were approued and agreed vpon on all hands at the conference at Hampton Court though Mr. Mountague records the contrary The booke is yâ—…t extant which will auerre all that I say for truth and proue Mr. Mountaguâ—… a lyer and Impostor if not worse so that if Mr. Mountague had not had his face euen crusted and steeled ouer with more theâ—… audatious impudencie hee would not haue thus incouraged his readers See the booke Againe the Articles of Ireland Nomber 33. 38. confirmed by King Iaâ—…es vnder his broad Seale they are the very same with the Articles of Lambeth and contradictory to Mr. Mountagues collection from the 16. Article which proues that the Articles of Lambeth were neuer repealed by publike authoritie and that the 16. Article was neuer expoundâ—… in Mr. Mountagues sense by any publike authoritie for then King Iames would neuer haue confirmed these Articles vnder his broad Seale hee being such a King as did desire vnitie and peace as much or more in Church as in the Common-wealth The words of the Article of Ireland are these A true liuely iustifying faith and the sanctifying Spirit of God is not extinguished nor vanished away in the regenerate either finally or totally And againe All Gods Elect are in their time inseparablie vnited vnto Christ by the effectuall and vitall influence of the holy Ghost derived from him as from the head into euery true member of his mysticall body So that if you will interpret our 16. Article either by the Articles of Lambeth or Ireland Mr. Mountagues exposition must be false and strained But the best expoâ—…ition of the 16. Article will bee taken from the 17. Article which was composed by the same men at the same time and if you will expound it by this Article then farewell Mr. Mountagues false glosse vpon it For our 17. Article certifieth vs That they which be indued wiâ—…h so excellent a benefit as Predestination is are called according to Gods purpose by his Spirit working in due season and that they through grace obey the calling that they are iustified freely that they are made the sonnes of God by adoption that they are made like the Image of his only begotten Sonne Iesus Christ that they walke religiously in good workes and at length by Gods mercy obtaine euerlasting felicitie From which article Mr. Rogers Chaplaine to Archbishop Bancroft in his Analysâ—… on the 39. Articles allowed to be publike by the lawfull authoritie of the Church of England and not hitherto disallowed or called in hath raised this third proposition They which are predestinated vnto saluation cannot perish and from thence he inferres this Consectarie Wander then doe they from the truth which thinke that the very Elect totally and finally may fall from grace and be damned that the regenerate may fall from the grace of God may destroy the Temple of God and be broken off from the vine Christ Iesus which was one of Glouers errors of which exposition allowed by publike and lawfull authority Mr. Mountague cannot bee ignorant because the more is the pitty hee hath subscribed and read them often as himselfe informes vs. And therefore if you will beleeue the 17. Article or Mr. Rogers his Collection from it allowed by the lawfull authority of the Church of England as the doctrine maintained professed and protected in the Church of England Mr. Mountagues collection from the 16. Article must be false and contrary to the Articles and Doctrine of the Church of England and hee himselfe must in the meane time bee a scismaticall factious and seditious person and one that doth oppose the Articles and Doctrine of our Church in an audatious peremptorie impudent and dangerous manner All now that Mr. Mountague can say for himselfe is this That this exposition and Collection of his from the 16. Article and this doctrine of a totall and finall fall from grace was resolued of and auowed for true Catholicke ancient and orthodoxe by that royall reuerend honourable and learned Synode at Hampton Court and for proofe of it he sendeth vs to the Conference at Hampton Court published by warrant and republished by command But sure Mr. Mountague did neuer reade the booke or else he was purblinde when hee read it for there is no such thing within the booke All that is mentioned and recorded there touching the 16. Article is this Dr. Reynolds moued his Maiestie that the 16. Article the meaning of which was sound might be inlarged and explained with this or the like addition yet neither totally nor finally and that the 9. assertions Orthodoxall might bee inserted into the booke of Articles to which his Maiestie replyed that it was best not to stuffe the booke with all conclusions theologicall Vpon this Dr. Ouerall Deane of Pauls informed the King of what had passed betweene him and some other in Cambridge tâ—…ching our present question and concludes that notwithstanding those who were instified and called according to the purpose of Gods election might and did sometimes fall into grienous sinnes and thereby into the present state of wrath and damnation yet did they neuer fall either totally from all the graces of God to bee vtterly destitute of all the parts and seeds thereof nor finally from instification to which King Iames replyed that repentance in the elect of God after knowne sinnes committed is so necessary as without it there could not bee remission of these sinnes nor reconciliation vnto God This was all that was spoken either of this point or of the 16 Article and whether Mr. Mountagues glosse and exposition were not here condemned in expresse tearmes let all men judge But will you now know what was the true cause why Mr. Mountague did so grossely mistake I will informe you in a word and it worth your knowledge Mr. Mountague as he hath beene deceiued by that varlet Bertius in other things euen so he hath beene in this For hee transcribed this argument from our 16. Article out of Bertius in his Apostatia Sauctorum pag. 107. and for his Exposition of it and that it was so resolued on at the conference at Hampton Court he had it Verbatim from the Rhemists in their second Conference at Hage recorded by Brandius pag. 364. Alas good Mr. Mountague that you should be ouertaken thus that you should be driuen to such narrow shifts as to flie to Bertius and the Rhemists the very dregges and seumme of all Arminians for corrupt glosses expositions and collections vpon our Articles as if the Church of England did not vnderstand but quite mistake the genuine true and proper sense of her owne Articles or as if that Bertius and the Rhemists who are strangers to them vnderstood them better then the Church yea then the learnedest of the Church of England who composed them What doth this betoken but that Master Mountague like
a worthy argument I promise you Fourthly these words are spoken indefinitely to all but principally to such as were not yet conuerted and ingrafted into Christ as appeares by the conclusion of the second Homilie and they are but an exhortation to moue men to come in and obey God therefore they proue nothing against vs. Fifthly I say that these words which are cited by you are intended onely of hypocrites and barren Christians and such as haue but a dead faith which as the first Homilie of faith saith is no faith neither is it properly called faith For they are spoken of the vnfruitefull vyneard and of such as are barren in good workes of such as wholly neglect Gods seruice and order not their liues according to his example and doctrine in the number of which such as haue a true justifying and liuing faith doe neuer come as wee may see by the three Homilies of faith So that your argument from hence can bee but this hypocrites and barren Christians may fall finally and totally from grace therefore the true regenerate Saints of God may doe so too which is a grosse Nonsequitur Yea but Mr. Mountague obiects that those in the first Homilie are such as truly beleiue and such as beholding the face of Gods mercy in Iesus Christ are transformed into the same image c. I answere that it is true that they are called true beleeuers not because they haue any true justifying and sauing faith within them but because they are visible members of a true visible Church and haue a true historicall faith beleeuing the Scriptures to bee true they are such as beleiue the Gospell to be true which if they behold it as they ought to doe I pray marke this parenthesis which you haue purposely and cunningly omitted will transforme them into his image and make them partakers of his heauenly light and of his holy Spirit c which parenthesis implies that those true beleiuers so stiled here did not behold the Gospell and the face of Gods mercy in Iesus Christ and so they were not true beleeuers nor yet partakers of the Image of Christ and of the holy Ghost as they might haue beene had they beheld them as they ought So that the genuine sence of the words is onely this All those that are planted in the visible Church of God and haue the powerfull offer of Christ vnto them in the Gospell which is able to regenerate them and to make them partakers of the holy Ghost if they make a good vse of it if they neglect this Gospell and walke vnworthy of it God will surely depriue them of it What is this to true beleeuers to true regenerate men which haue bin transformed into the image of Christ by the Gospell what is this to a totall and finall fall from the true and sauing state of grace Secondly it is euident that these words are not spoken of such as are truly regenerated and made the sonnes of God for it is said of them that if they behold the face of God in Iesus Christ in the Gospell as they ought to doe it will fashion them in all goodnesse requisite to the children of God which words proue that these here meant are such as had not that goodnesse which is requisite to the children of God and therefore they are not the children of God Lastly the conclusion of this Homilie which followes vpon these words proues that those here spoken of are only such as liueing in the Church become notoriously vitious selling themselues ouer vnto sinne and that they were such as neuer were truly regenerated Lastly admit that those here meant were true beleeuers and such as had the grace of true and sauing faith within them yet the Homilie saith not that these do finally or totally fall from grace all it saith of them is this That God will beginne to forsake them and that â—…ee will take his word from them if they doe neglect it this God may doe he may beginne to forsake them and yet not vtterly forsake them hee may take away his word and yet not take away their faith and other sauing and habituall graces from them and therefore racke these words to the vtmost they will not proue that the true regenerate Saints of God do either finally or totally fall from grace As for the words of the second Homilie they are only spoken of hypocrites and wicked men not of the true regenerate Saints of God which appeares First because they are spoken of the barren and fruitlesse vyneard of such Christians onely as beare noe fruites now the true regenerate Saints and such as haue a true and liuing faith are alwaies fruitfull in good workes Ps 1 3. Ps 92 12 13 14. Ier 17 8. Math 3 8 cap 7 17 18 2 Cor 8 7. Ephes 3 18 19. Iohn 15 3 5. Phil 〈◊〉 17. Iames 2 14 18 22 26. this the three Homilies of faith doe likewise teach and those that are barren and vnfruitfull vnder the meanes of grace they are such as haue no true and sauing grace no liuing faith at all as the Scriptures and the Homilies forecited doe declare therefore those in the second Homilie are no true regenerate Saints of God Secondly they are compared vnto Saul aud Iudas aud to all the children of mistrust aud vnbeliefe now Saul and Iudas as I shall proue hereafter and the children of mistrust and vnbeleife were neuer truly sanctified and regenerated therefore neither were these in the Homilie Lastly the whole Homilie proues it which is purposely intended to wicked men planted in the visible Church and to such as were not yet come into â—…st nor regenerated by the Gospell and to no others â—…re is no mention of true regenerate men in the Homilie the substance of the Homilie and the whole summe of it is but this Brethren if you will not now obey the Gospell which is preached vnto you and come into Christ and bring forth fruites worthy of it you shall bee depriued of it and bee cast out of the Church Christ and his spirit shall neuer rule and raigne within you what makes all this to our present purpose surâ—…ly nothing at all Yea but saith Mr. Mountague these were truly justified for they wâ—…re in Christ and continued in him for a time I answere that they were so in outward shew to the eyes of men they were visible members of the visible Church and men could not discouer so farre as to see their hearts therefore in the judgement of men they were in Christ for a time but yet they were neuer truly ingrafted into Christ they had neuer any true life in him they were but like the Church of Sardis Reu 3 1. they had a name they liued and yet were dead they were alwayes dead and barren trees that neuer brought forth liuing and wholesome fruites they were but as Saul and Iudas who were neuer truly sanctified and regenerated as I shall
established doctrine of our Church is yet the doctrine of the Church and I am ready to recant In which words as Mr. Mountague hath vsed a pretty sleight to keepe off men from writing or speaking against him lest they should come within the compasse of these two hatefull names Puritan and Papist so he hath discouered himselfe egregiously vnto the world and that in these particulars First hee hath discouered himselfe to be a meere Roman Catholicke in heart what euer he professe in words in hauing his beliefe and faith not grounded on the word of God but on the Church Hee beleeues only as the Church beleeues and not otherwise let come what will the Churches faith shall still bee his If our Church will owne this doctrine of his then hee will defend it then hee will teach it if our Church will not owne it then hee will disclaime it and recant it not because that this his doctrine is in it selfe true or false but meerely because it is the doctrine of the Church Now for any man thus to tie and pinne his faith vpon the Church and vpon that only what is it but to bee a professed Romane Catholicke Secondly by these his words hee hath discouered himselfe to be but a meere temporizer a meere Proteus and Chamelion a meere Neuter and a man of all religions as time and place shall serue and so a man of no religion or grace at all Let the Church of England not owne this doctrine of a totall and finall fall from grace Mr. Mountague will forthwith disclaime it though hee himselfe hath affirmed it to bee the doctrine of the Scriptures Fathers and of the learnedest in the Church of England So that his Tenets and religion shall bee alwayes altered and changed with the times and seasons And will you my Brethren receiue this for a sound and orthodox truth and as the receiued doctrine of the Church of England when as Mr. Mountague himselfe is as ready to disclaime it as to owne it will you suspend and pinne your faith your judgement and religion vpon Mr. Mountagues sleeue whose religion is but a meere Weather-cocke that is altered and turned about with euery blast and change in Church or State and who hath yet no other positiue or resolued religion in him but only this to be of no religion or of any religion as the times shall serue O hazard hazard not your soules vpon such vncertainties but rather sticke and cleaue to such who will sooner loose their liues and all they haue then bee remoued from this present truth which none of our Antagonists will dare to doe in defence of these their Errors And now seeing I haue made it manifest vnto your soules and consciences by vndeniable proofes and testimonies against the forgeries of Mr. Mountague and his Abbettors that this assertion of the totall and finall perseuerance of the Saints is not only the positiue established and resolued doctrine of the Scriptures but likewise of the ancient Fathers of all the Protestant Churches beyond the Seas and of this our Mother Church of England ô then if you tender the glory honour and authority both of the God and word of truth which shall judge you at the laâ—…t if you reuerence and respect the authority of the ancient Fathers and of all the Churches of God or if you tender the peace the good and welsare of this your Mother Church be willing to submit and yeeld vnto the truth What if Mr. Monntague what if men of greater worth and place then hee oppugne and contradict this truth what if carnall men of great abilities and parts who are no more able to judge of this our present assertion then blinde men are of colours because it is a sensible and experimentall a spirituall and heauenly truth which is principally testified and reuealed to the soules of men by the inward operation of Gods Spirit and is not subject vnto carnall reason doe publish this as a sound and orthodox truth That the true regenerate Saints of God may Apostatize and fall both totally and finally from grace are not the Scriptures and the word of God are not the Fathâ—…rs and the Churches of God and thoâ—…e many godly learned and famous writers which I haue cited who haue farre transcended them euen in parts learning of better credit and repute with you then they If not then farwell all religion let Poperie and Arminianisme let herisie and Atheisme rule and sway the world But if the Scriptures if the Fathers if all the Churches of God and all those worthies which they haue produced haue any estimate or credit with you then striue contend and stirre no more in this our present controuersie nor yet in any other that depends vpon it but willingly subscribe to this most orthodox sound and comfortable assertion of ours which is the only proppe and pillar of a Christian soule and the only thing which makes men liue and die with joy and comfort which they haue all ratified and resolued with one vnanimous and joynt consent That those who are once truly regenerated and ingrafted into Christ by a true and liuely faith can neither finally nor totally fall from grace AN ANSWER TO THE Arguments which may be objected HAuing thus as I suppose sufficiently and fully proued the truth of this position That those who are once truly regenerated and ingrafted into Christ by a true and liuely faith can neither finally nor totally fall from grace By vnanswerable proofes and Arguments there is nothing now remaining but that I should giue a satisfactory answer to all such Arguments and texts of Scripture as either are or may be objected to the contrarie and then I doubt not but that this truth will bee so cleere and euident in the hearts and consciences of men that they shall neuer dare for to resist it or oppose it more Now that I may the better answer and cleere those Arguments which shal be obiected I would first of all intreate you to take speciall notice of two things which I shall propound vnto you which will take off all future objections that are made against me and giue a finall determination to the point in question The first thing I would wish you to obserue is this That there is no place or text of Scripture which doth either expressely positiuely or totidem verbis say or else by way of necessarie and vndeniable consequence proue That a true regenerate man and one that is truly ingrafted into Christ can either finally or totally fall from the state of grace but that all the Arguments which are objected from the Scriptures are nothing else but bare inferences and wrested Collections contrary to the true scope and meaning of the places There is not any of our Antagonists that can shew me any expresse absolute and positiue text of Scripture which doth either in expresse words or by way of necessary sound and ineuitable consequence confute this Doctrine of the
affirme that it is not the Doctrine of the Church of England and that these words of the Common prayer Booke doe not warrant it And lastly if all these faile me I shall denie the Argument and proue vnto you that it followes not and that though the Antecedent and the Argument were both true yet that they are both impertinent to our present purpose For the first of these that all Infants that are baptized are not by their very Baptisme truly regenerated and ingrafted into Christ but only Sacramentally I shall make it good by these subsequent reasons First because the Sacraments doe neuer conuey any inward and spirituall grace which may truly regenerate and ingraft men into Christ but where there is the hand of faith for to receiue them and that grace which is conueyed by them This is euident by Mark 16. 16. not he that is baptized only but he that beleeueth is baptized shall bee saued but hee that beleeueth not though hee be batized shall bee damned therefore it is not baptisme of it selfe but faith which doth regenerate and saue men So Acts 8. 36. 37. When the Aethiopian Eunuch demanded of Philip behold here is water what doth hinder mee to be baptized Philip returnes him this answer If thou beleeuest withall thine heart thou maist intimating that his baptisme without faith would doe him no good at all that it could not regenerate him nor yet conuey any grace into his soule So Gal. 3. 26 27. Yee are all the children of God by faith in Christ Iesus for as many of you as were baptized into Christ haue put on Christ. It was the Galathians faith and not their Baptisme which made them the adopted sonnes of God for in Christ Iesus neither circumcision auaileth any thing no nor yet Baptisme which succeedeth it neither vncircumcision but faith which worketh by loue Gal. 5. 6. Baptisme without faith is in effectuall it may wash and purifie the body but it can neuer wash purifie regenerate and cleanse the soule vnlesse it bee accompanied with faith which workes by loue and with true repentance For it is faith only that purifieth the heart Acts 15. 8. it is Repentance and not Baptisme that doth wash away our sinnes Baptisme without repentance it cannot doe it therefore Peter Acts 2. 36 37 38. doth joyne them both together For when his auditors that were pricked at the heart demanded of him what they should doe Hee answers them thus Repent and bee baptized in the name of Iesus Christ for the remission of sinnes and yee shall receiue the gift of the holy Ghost If Baptisme without repentance had beene sufficient to haue regenerated them and purified them from their sins Peter would neuer haue aduised them for to repent withall for that had beene superfluous but his joyning of repentance and baptisme thus together intimates that the one is not effectuall without the other It is faith only that doth iustifie vs and ingraft vs into Christ Rom. 4. 3. 5. cap. 5. 1. 2 Cor. 13. 5. Gal. 5. 6. and Ephes. 2. 8. it is faith onely that doth make the Sacraments effectuall to regenerate vs and ingraft vs into Christ this I am sure is the doctrine of our Church Now all those Infants which are baptized no nor all those that are baptized at their ripe yeares be they Anâ—…baptists or such as are newly conuerted to the faith they haue not this grace of true sauing and justifying faith within them and therefore they are not truly regenerated by their baptisme As it is said of the word of God Heb. 4. 2. that it profited them not because it was not mixed with faith in them that heard it So I may say of Baptisme that it regenerates not all Infants because all haue not faith that doe receiue it Secondly all Infants that are baptized are not truly regenerated and ingrafted into Christ by their very baptisme because this would make the Sacrament of baptisme effectuall to all that doe receiue it which cannot be First because that this would make baptisme to bee quite different from all the other ordinances of God and meanes of grace For the Sacrament of the Lords Supper it profits not all alike to all vnworthy communicants it is the cause of damnation it is a cause of grace to none but such as doe receiue in a worthy manner so the word of God though it be the sauour of life vnto life to some yet it is the sauour of death vnto death to others that doe heare it 2 Cor. 2 16. So it is of all the other meanes of grace whatsoeuer they are not effectuall to worke grace in all and therefore Baptisme cannot doe it There is the same reason of all Gods ordinances where one of them is effectuall all of them are effectuall where one of them is ineffectuall there all of them are ineffectuall to for else there should be a great confusion and jarring in the ordinances of God a man should then bee saued by one ordinance of God suppose by Baptisme and damned by another by the vnworthy receiuing of the Lords Supper or by the vnprofitable hearing of the word of God which the God of order peace and vnion can neuer suffer There is a sweet harmonie and mutuall agreement betweene all the meanes of grace and ordinances of God they alwayes goe hand in hand together they all worke within the same sphere and compasse one of them is no larger then the other where one is effectuall there the others are or at least may be to Wherefore since the other ordinances of God are not effectuall to regenerate and to worke grace in all no more can Baptisme doe it Secondly Baptisme cannot regenerate all alike because circumcision which was a type of Baptisme did not doe it All those that were circumcised with the outward circumcision of the flesh were not circumcised with the inward circumcision of the heart and spirit whose praise is not of man but of God Rom. 2. 28 29. therefore all those that are outwardly baptized with water are not inwardly baptized with the holy Ghost and with fire Baptisme is come in the place of circumcision and therefore it must be of the same effect as circumcision was and so it is For as there was an outward circumcision of the flesh which was common to all and an inward circumcision of the heart which was proper only to the elect of God so there is an outward Baptisme or putting away of the filth of the flesh only which is common to all but saues none and an inward baptisme of the Spirit which is the answer of a good conscience towards God this is the Baptisme which doth regenerate and saue men of which all that are baptized are not partakers but only such as are elected to saluation Thirdly all that are baptized are not alike regenerated by their baptisme because this would take away the libertie of Gods Spirit which breatheth when and where it listeth
neuer elected or chosen to saluation And whereas you say that hee was giuen by God to Christ true as a sonne of perdition as the same text tells you not as a sheepe of Christ as a traytor not as a friend as a Disciple not as a Saint as one ordained to destruction that the Scripture might be fulfilled nor as one elected to saluation therefore this example comes as short of the purpose as Iudas did of grace The seuenth Example is Salomon Salomon he was a regenerate Saint of God But hee fell away from grace in committing idolatrie 1 Kings 11. 1. to 13. Therefore other regenerate men as well as hee may fall from grace To this I answer that it is not fully agreed vpon by Diuines whether Salomon though God indued him with excellent parts and wisdome beyond all those that were before or after him were euer truly regenerated yea or no if hee were not truly regenerated then hee is not within the verge and compasse of our present question if hee were regenerated as most Diuines doe thinke I answer that though Salomon in his old and doting age was led away vnto idolatrie by reason of those idolatrous wiues the which hee married yet there is no place of Scripture that proues that he fell totally from grace there are three places which doe strongly proue the contrary to wit the 1 Kings 11. 6. where it is said that Salomon went not fully after the Lord his God as did Dauid his father which word fully implyeth that hee did still follow the Lord notwithstanding his idolatry but not so fully as hee should haue done not so fully as Dauid did Psal. 68. 30. to 38. and 2 Sam. 7. 13. 14. where God bindes himselfe by his oath and couenant to Dauid that though Solomon should sinne against him yet his mercy should not depart from him as hee tooke it from Saul that he would not vtterly take from him his louing kindnesse nor suffer his faithfulnesse to faile that hee would not breake his couenant with him nor alter the thing that was gon out of his lips but that hee would establish him for euer before him though hee did visite his iniquitie with rods and his sin with scourges which places being compared with his Ecclesiastes which most take to bee a penetentiary booke for his idolatry and other sinnes will fully proue that Solomon did neither finally nor totally fall from grace To auoide prolixity and to end these examples Saul Asa Ioash Symon Magus The Elders of the Church of Ephesus Demas Hymeneus and Alexander Those of whom Christ prophecied that their loue should waxe cold Mat. 24. 12. Those of whom Paul and Peter and lude prophecied that they should depart from the faith and sedâ—…ce many all these say our Antagonists were true regenerate men they had the Spirit and true faith But all these they fell away from grace either totally or finally Therefore true regenerate men may fall from grace I answer that the Major is false these had no true grace at all they were neuer in the number of Christs sheepe for then they would haue continued with the residue of his flocke that went not from the fold but they went out from them that it might bee made manifest that they were not of them 1 Iohn 2. 19. If any of these by the verdict of the Scriptures had the Spirit it was but only the ordinary and common gifts but not the justifying sanctifying and sauing graces of the Spirit If any of them had any faith it was an historicall not a justifying and sauing faith and the faith from which they departed was nothing else but the doctrine of faith and not the grace of justifying and liuing faith as is euident by Acts 20. 30. Phil. 1. 27. 1 Tim. 1. 18 19 20. cap. 4. 1 2 3. 2 Tim. 3. 8 9. and 2 Pet. 2. 1. 2 3. Iude 3. The loue the which they had it was but counterfeite for many waters cannot quench true loue neither can the floods drowne it Can. 8. 7. Yea the very Scriptures from which these examples are taken do distinguish them from the Saints of God and reckon them as hypocrites as wicked and prophane persons as gracelesse men as reprobates as the seede and children of the diuell so that I cannot chuse but wonder at the impudencie of our Antagonists who will canonize them for Saints and godly men against the manifest and reuealed truth of God as if they knew them better then God himselfe and therefore since God himselfe hath branded them for hypocrites they come not to the point in question The twenty eight and last argument is drawne from those dangerous consequencies which would follow vpon this doctrine of the finall and totall perseuerance of the Saints Bertius he enumerates and musters vp some sixteene of them the most of which are but meere trifles and not worth the answering I will only cull out three of them which are the chiefe and most commonly objected by all our Antagâ—…nists and will waiue the other as idle and impertinent The first inconuenience which is obiected is this That this our assertion would make men very bold and presumptious to commit sinne when once they are regenerated because they could not fall from grace nor yet bee damned for it I answer that you are much mistaken and this your argument shewes plainely to the world that you who vrge and presse it were neuer yet acquainted either with the nature or the power of true and sauing grace nor yet with the mysteries and secrets of the word of God For if euer you had bin acquainted with the power and tâ—…uth of grace or with the Scriptures and the word of God you could neuer reason so carnally so rawly and ignorantly as now you doe the want of grace and the ignorance of the Scriptures is that which makes you argue thus that which makes you for to measure the Saints of God by your owne selues when as they haue not so learned Christ as you haue done If you were but acquainted with the Scriptures or with the nature of true and sanctifying grace you should finde that notwithstanding the true regenerate Saints of God could neither finally nor totally fall from grace yet they dare not sinne either willingly or wittingly against the Lord for these insuing reasons First because their hearts and natures are changed and regenerated sinne now becomes as odious and distastfull vnto them in their proportion and degree as it is to God himselfe they hate and detest yea they do vtterly defie and abhor from their very hearts and soules all kinde of sinne they hate it with an implacable and perfect hatred as an odious dangerous and bitter thing and as the greatest enemy of their soules therefore they will not therefore they cannot commit it Strange it is that any man should so much mistake himselfe as to thinke that perseuerance in the state of grace which is the
for the sight of their eyes which they should see they should then finde no ease no rest or comfort to thâ—…ir soules at all and so they must needs sinke and perish in dispaire Where as if they had this pillar to rest and stay their soules vpon that they can neuer fall â—…rom grace nor be depriued of the loue of God that let what will befall their bodies their soules are sure to be safe that though their outward man perish yet their inward man shall be renewed day by day that though their earthly house of this tabernacle were dissolued yet they haue a building of God an house not made with hands eternall in the heauens this would comfort and reioyce their soules beyond expression this would beare them vp in all extremities and keepe them from sinkeing in dispaire So that you see that the whole comfort and treasure of a Christian that the whole seruice of God and practice of religion are vtterly abolished and taken away by this pernicious Error and therefore I made choyce of this aboue any of the rest to combate and to grapple with especially in these dubious and ambiguous times of ours wherein we need an anchor on which to stay our soules But now some men may thinke my labour vaine and needlesse and perchance vnseasonable to because so many Worthies of our Church haue so lately handled and discussed this our present Controuersie To whâ—…ch I answer first That the slacknesse of the Printer in whose hands this worke hath beene pending euer since Lâ—…nt last hath turned these my First fruites into Gleanings against my expectation and intent and therefore if you returne a Tardè to them let the Printer beare the blame not I. Secondly I answer that though many haue lately handled and discussed this very controversie in the by conioyning it with other points yet none of them haue handled it particularly and indiuidually by it selse as I haue done it Yea I may with modestie affirme it without any pride arrogance or selfe-conceite that there was neuer any hitherto who hath written of this controuâ—…rsie that hath handled and discussed it so fully and perspicuously as I haue done it here I haue produced many more arguments and reasons and cited more quotations from Scriptures Fathers Councells Synods Confessions and moderne Diuines to confute this Error and I haue giuen more cleere full and satisfactorie answers to most of those arguments that are brought for to defend it than any yet haue done that I could reade or heare of And therefore notwithstanding that so many haue lately written of this subiect I hope that these my labours which I haue vndertaken in the synceritie of my heart for the glory of God for the peace and quiet of this our Church for the vindicating of the truth and for the comfort and consolation of all such faithfull Christians as shall be made partakers of them shall finde such approbation and acceptance in the world that they shall neither be condemned as vntimely nor loathed as superfluous And here Courteous Reader to free my selfe from causelesse censure I must intreate these few courtesies at thine hands First that where thou findest any mistakes or slips in words or letters in reading of this Treatise that thou wouldest take the paines for to amend them imputing the fault vnto the Corrector and not vnto my selfe Secondly that when thou findest the same reasons Scriptures Arguments or answers reiterated and repeated in seuerall places of this discourse that thou wouldâ—…st not forth-with condemne me of Battologie and Surplusage because they are alwaies vrged and recited in a different forme and manner and to other ends and purposes then they were before so that though they are almost the same in words and matter yet they alwayes differ in circumstances forme and end and in the manner of propounding them so that in truth they are not the same though prima facie they may seeme to be the same Thirdly I would request thee so to censure and iudge of these my labours as thou wouldest haue me and others to censure and to iudge of thine if thou thy selfe hadst written Lastly since the generall end and scope of these my labours is nothing else but to vindicate and cleere the honour and the truth of God to establish peace and vnitie in this our Church and State that this our present controuersie and those others which depend vpon it may no more molest and trouble them and to comfort and reioyce the hearts and soules of all the true and faithfull Saints of God in these ambiguous doubtfull and perplexed times whose only ioy and comfort whose onely stay and proppe whose very heauen vpon earth and chiefest happinesse lie all at stake and are suspended on this present Controuersie I would request thee so to reade and meditate on these my rude and indegested labours as if thou didst vnfainedly desire for to learne and profite by them and to diue into the truths contained in them Reade them with a single and impartiall eye and with an vpright and an honest heart voide of all criticall fore-stalled and preiudicated affections Reade them with a meeke and humble spirit not to carpe or quarrell with them but willingly to yeeld and to submit vnto them as far as truth and conscience will permit and if thou shalt receiue any benefit comfort or saâ—…isfaction from them giue God the glory pâ—…ay for me The vnfained well wisher of thine eternall good and comfort WILLIAM PRYNNE TO ALL THOSE OF THE Church of England who falsly and malitiously traduce calumniate and slaunder the Patrons of the totall and finall perseuerance of the Saints in grace and thereupon labour to suppresse their workes because they know not how to answer or resell them IT is recorded of certaine of the Synagogue of the Libertines and 〈◊〉 who disputed with that holy Martir Saint Steuen that when as they Were not able to resist the wisdome and Spirit by which hee spake they suborned false witnesses against him which said wee haue heard him speake blasphemous words against this holy place against Moses and against God and vpon these false accusations they stirred vp the people the Elders and the Scribes against him and caught him and brought him before the Councell thinking to carry away the cause and to confute that which they were not able to gainsay by calumniating traducing and condemning the innocent person who defended it Thus did the Iewes confute and answer Saint Paul when as they had nothing to reply vnto his doctrine they presently fly vpon his person accusing him for a pestilent and seditious fellow for a ringleader of sects for a mouer of sedition through out the World and one that did contrary to 〈◊〉 decrees of Caesar. And thus did the Gentiles in former ages confute the Christians if Iustin Martyr Tertullian Arnobius or Lactantius may be credited You my Breahtren who oppose and bend your selues
against the Doctrine of the totall and 〈◊〉 perseuerauce of the Saints in grace which hath beene so long setled and established in our Church reflect and cast your eyes on these examples which are such liuely Emblems and representations of your selues These Libertines Iewes and Gentiles when as they could finde nothing to reply against that truth the which they did oppose they leaue the matter and the points in question and fly vpon the persons of such as did defend them So you since you haue nothing to reply vnto the arâ—… of those who do defend the totall final perseuerance of the Saints in grace doe waiue the Controuersie and fall foule vpon their persons thinking to carry away the cause by calumnies and scandalous accusations because you cannot do it by force and truth of argument For first you accuse and taxe all such who patronize this orthodox and ancient truth for Puritans Secondly for pestilent seditious and factious persons And thirdly for such as doe contrary to the decrees of Caesar such as violate and transgresse his Maiesties most pious Proclamation and vpon these false and scandalous grounds you labour to suppresse the workes and prosecute the persons of all such as doe defend this truth A worthy and a learned confutation which sauoreth of nothing but of pure malice and venomous rancor against all grace goodnesse and such as doe defend them Now that all the world may know how false your accusations are and so how ill your cause I will a little 〈◊〉 them and discusse them Your first accusation and objection against our present assertion is this That there are none but Puritants who 〈◊〉 it Surely if you so confidently affirme that there are none but 〈◊〉 that defend it I may with greater confidence and truth 〈◊〉 it that there are none but Pelagians Papists and Arminians nay 〈◊〉 who oppose it if any of you thinke I speake to harsh in this I haue the warrant of our late and learned Soueraigne King Iames to justifie mee who hath stiled them Heretickes and Atheisticall Sectaries vpon record But are there none but Puritans who defend it Sure I am and I hope I haue sufficiently proued it that Christ himselfe his Prophets and Apostles that all the ancient Fathers and some Councells that-all Protestant Churches and sound orthodox writers in forraine parts that the Synod of 〈◊〉 at which there were the choice Diuines of most Protestant reformed Churches that the Church of England and all her chiefest worthies and that King lames of blessed memorie haue from time to time deliuered published defended propagated and resolued this our present assertion as sound and orthodox and yet are there none but Puritans or are they all Puritans who defend it Was Christ his Prophets Apostels Puritans were all the Fathers and the Primitiue Church Puritans are all the Protestant and reformed Churches beyond the seas and all their sound and orthodox writers Puritans was thè famous Synod of Dort but a meere packe of Puritans are the Church of England and all her chiefest worthies Puritans or was King lames a Puritan that none but Puritans should maintaine this truth If you will condemne all these for Puritans as you must doe if your accusation goe for currant truth and so make Puritans to be nothing else as they are in truth but the true Church and Saints of God who professe propagate and maintaine the truth and puritie of the Gospell and will not bee withdrawne or seduced from it then we willingly acknowledge the accusation to be true and account it not a blemish but a grace and honour to our cause but if you will haue none of these to be the Puritans which you accuse your accusation then That none but Puritans defend this assertion must needes be false vnlesse you know to make a difference between those who 〈◊〉 maintained it in former times such as doe defend it now Now that I may giue a further answer vnto this false scandalous and malitious accusation I will a little inquire what kinde of creature this Puritan should be which makes such a stirre and businesse in the world and is so much accused condemned hated persecuted inueighed at and spoken against that so the odiousnesse and 〈◊〉 of the very name may not impeach the worth the credit the qualitie or condition of the person on whom it is 〈◊〉 Certainely the onely Puritan that is now aymed at and so commonly accused and spoken against is nothing else in veritie and truth if you will but lay aside the name that so you may behold him as he is But a godly and syncere Christian who stickes close vnto the word of God both in his iudgement and his practise being more abstemious from all kinde of sinue more diligent and frequent in all holy duties and more industrious to serue and please the Lord in all things then those who doe condemne reproach and censure him Hee that now sticks fast and close vnto the word of truth and will not be withdrawne from it hee that shewes forth the power and efficacy of grace in the constant holinesse of his life hee that is diligent and frequent in Gods seruice and squares his life and actions according to his word hee that makes a conscience of all his waies and workes and will not be so vitious and licentious so riotous and deboist so prophane dissolute and desperately wicked as other men hee and hee onely is the Puritan which is now so much condemned hee onely is the Puritan who now is made the very But and obiect of all mens hatred malice enuy scorne and disdaine hee onely is the Puritan whom you doe here accuse Take but away the vgly horrid and mishapen name and visard of a Puritan which doth now wholly ouercloud the persons on whom it is imposed and present them in a strange and different forme from what they are in truth and consider but the persons the liues the graces and the inside of those men who are reputed sor the greatest Puritans disrobed and vncased of the name it selfe and then the greatest and fierceest Ante-puritan of you all if his conscience be not strangly cauterized must bee forced to confesse that as it was with the Christians among the Gentiles so now it is with Puritans among such as seeme to be Christians Non scelus aliquod in causa est sed nomen et solius nominis crimen est that Puritans are hated contemned reproached accused and condemned not for any offence for any euill or wickednesse that is in them but onely for their name which is imposed on them onely for this end that men might the more freely persecute oppose dispise condemne and hate them for their holy liues And if that this seeme strange vnto you that men should be condemned hated reproached persecuted and accused for their graces and their holy liues consider then that euen from the beginning and from that time that God put
reported for to be since Christ his Prophets and Apostles and the whole Church of God from time to time haue propagated embraced resolued and defended this our present assertion as sound and there were neuer none as yet but Pelagians Papists and Arminians nay Atheists that opposed it then this your accusation that none but Puritans doe defend it must needs be false and forged at least it must bee idle and impertinent because it is but a meere euasion and waiuing of the Controuersie a meere Calumnie and reproach and a falling foule vpon the persons of syncere and vpright Christians who defend it for want of truth or learning to answer to their workes I come now vnto the second accusation that the Patrons of this assertion are nothing else but a packe and company of pestilent factious and seditious persons Indeed St. Paul had this very accusation laid against him by the Iewes because hee was so zealous to maintaine propagate and defend the Gospell and the word of God and I am verily perswaded if St. Paul were now vpon the earth as one vnknowne to you that you would presently flie vpon him accusing and condemning him for an Arch-Puritan for a Pestilent factious and seditious fellow since you accuse his followers of the selfe-same crime for defending this our Doctrine and assertion which he himselfe hath commended and recorded to them when as they are nothing like so hote and zealous for this truth as he But are there none but pestilent factious and seditious persons who maintaine our present assertion then Christ himselfe his Prophets and Apostles then all the Fathers and all the Churches of God from age to age were but a faction and a packe of pestilent and seditious persons then the Church of England and the Reformed Churches in forraine parts are but a faction then the Synode of Dort and our late Soueraigne King IAMES who was the cause of assembling and calling of it together with all the other Germaine States and Princes who were parties to it were but a faction for all these haue maintained defended and resolued this very assertion of ours as sound and orthodox If these were not a faction as none but Heathens Atheists or Diuells dare to stile them then surely those are not a faction who defend it now and so this false and scandalous accusation which you labour to fasten vpon others that are guiltlesse must truly light and rest vpon your selues who striue with all your might and maine and lay your heads and force together to question vnsettle and suppresse this ancient and approued truth which hath beene so long established settled and resolued in the Church of God and in this our Mother Church If one man should set an house on fire and another shauld indeauour for to quench it If one man should raise and stirre vp strifâ—… and another should take paines for to appease it If one man should breake anothers head and a third man should apply a salue to heale it If one man should oppose and labour to suppresse the truth and another should set himselfe against him to defend it I pray which of the two should be the pestilent turbulent factious and seditious person which of them is it who deserues the blame he that puts out the fire or hee that kindles it hee that seekes for to appease the strife or hee that stirres it vp he that heales the wound or hee that giues it he that defends the truth or he that doth oppose it Now those whom you accuse for pestilent factious and seditious persons they doe but labour to extinguish and put out the flame it is you that kindle nourish and increase it they doe but appease the strife it is you only that stirre it vp they doe but seeke to heale and to repaire the wounds and breaches of our Church it is you that giue and make them they doe but shelter and defend the truth it is you only that oppose it and seeke to quell and roote it out therefore you onely are the Incendiaries and fire-brands you only are the turbulent factious and seditious spirits you only and not these good Eliahs are the Ahabs who trouble this our Israell you only are the dangerous and preuayling Faction who like so many vnnaturall vipers will eate out the very bowells of this your Mother Church and of all true sauing grace if you are not preuented and withstood in time and not the men whom you accuse of purpose for to free and cleare your selues wherefore you must needes take this second accusation and slaunder to your selues alone to whom it doth truly and of right belong till you can finde some better cause to place it vpon those whom you doe here acuse To your third forgerie and last accusation That the Patrons of the totall and finall perseuerance of the Saints are such as do contrary to the decrees of Caesar and such as violate his Maiesties late and pious Proclamation I answer that you are much mistaken For as most of their workes were published and printed before the Proclamation was published or thought on and so are not within the danger and compasse of it so the only end of this his Maiesties pious Proclamation was to establish and settle the ancient setled receiued and approued Doctrine of the Church of England in peace and quiet and to keepe backe you and all other factions scismaticall nouellizing Arminianizing and Romanizing spirits from opposing or distrubing of it it was only to defend propagate and establish the truth of God the doctrine of our Church and not to quâ—…ll them and suppresse them Who then are those who violate and transgresse this godly Proclamation those who vnder pretence and coulor of it doe labour to suppresse and quell the truth and Doctrine oâ—… our Church contrary to his Maiesties good intent or those who out of good and honest hearts indeauour to defend them and to put them out of further doubt and question Doubtlesse if I and many others are not much mistaken not the defenders and establishers but the treacherous and pernicious quellers of the truth and of the Doctrine of our Church are those who must incurre the blame and censure and then this crime and accusation must fall off from others and light heauiest on your selues to whom it doth in truth belong If any of you object that the totall and finall Apostacie of the Saints is the vndoubted truth and the established and resolued Doctrine of the Church of England I answer that this is but an impudent and audatious forgerie and I dare to justifie it against the greatest Gamaliells of you all who dare to contradict me in it Yea more then this if any of you will bona fide affirme the totall and finall Apostacie of the Saints to be the positiue and absolute truh and the receiued doctrine of our Church I dare aduenture for to challenge him not only for a gracelesse and atheisticall person
are branched into 4. generall heads First into the dâ—…ngerous consequencies in respect of the whole Trinity and Deity which are 13. First it would derogate from the honour of the Trinitie pag. 122. Secondly it would derogate much from the truth the promises and word of God pag. 123. Thirdly it would derogate much from the infinite goodnesse mercy and loue of God pag. 124. Fourthly it would derogate much from the omnipotencie and power of the Trinity and from the efficacie of the meanes of grace pag. 125. Fiftly it would derogate much from the infinite iustice and wisdome of God pag. 126. Sixtly it would much ecclipse the efficacie and vertue of Christs passion and intercession pag. 127. Seuenthly it would make the sweet and comfortable working of Gods Spirit in the hearts of the Saints to be but a meere imposture pag. 127. Eigthly it would rob the Lord of the heart the affection and the loue of all his Saints pag. 128. Ninthly it would rob the Lord of all his praise and glory pag. 129. Tenthly it would make men negligent in Gods seruice pag. 130. Eleuenthly it would rob God of the prayers of his Saints and make the Lords prayer to be but vaine and idle pag. 131. Twelfthly it would take away all absolute and irrespectiue predestination pag. 132. Lastly it would make men and not God the authors of their owne saluation pag. 133. Secondly into the dangerous consequencies in regard of the Saints themselues which are 6. First it would cause them to call Gods truth and promises into question pag. 134. Secondly it would depriue them of all true happinesse in this life and make them miserable men pag. 134. Thirdly it would depriue them of all 〈◊〉 ioy and comfort pag 135. Fourthly It would driue them to dispaire pag. 136. Fifthly it would make no difference at all betweene the godly and the wicked in this present life p. 141. Lastly it would breed a doubt whether God had alwayes a true Church on earth or whether there are any saued pag. 142. Thirdly into dangerous consequencies in respect of grace it selfe Which are 6. First it would cause men to vilifie and vnder-value grace p. 142. Secondly it would destroy the very nature and essence of true grace pag. 143. Thiraly it would vtterly abolish and take away all true and sauing faith pa. 144. Fourthly it would take away all certainty and assurance of saluation pa. 145. Fifthly it would take away and abolish the graces of loue to God and of ioy in the holy Ghost p. 146. Lastly it would make grace to bee no worke and fruite of the holy Ghost but a meere mor all perswasion and it would quite destroy the â—…ery kingdome of Grace which is in men pag. 147. Fourthly into the dangerous consequents in respect of the whole Church of God which are 2. First it would traduce condemne and sleight their doctrine and opinions pag. 147. Secondly it would reuiue those herefies which they had formerly condemned pag. 147. And into the dangerous consequences in respect of the Church of England Which are 4. First it will pull vp one maiue point and principle of that doctrine and religion which hath beene planted and established in our Church p. 148. Secondly it will giue our aduersaries occasion for to triumph ouer vs Ib. Thirdly it will be a meanes to bring in Poperie Arminianâ—…sme into our Church ibid. Fourthly it will breed diuisions and Combustions in our Church page 249. Eighthly into humane authorities which are of three sorts Fathers and Councells Protestant Churches and writers in sorraine parts and the Church of England p. 151. First for Fathers and Councells we haue for vs Dionysius Areopagiâ—…a pa. 152. Iustin Martyr p. 153. Irenaeus pa. 154. Clemens Alexandrinus p. 155. Tertullian pa. 159. Origen p. 159. Cyprian p. 162. Arnobius p. 163. Hilarie p. 163. Basil the Great p. 165. Ambrose p. 167. Epiphanius pag. 169. Câ—…rysostome p. 169. Augustine p. 171. Cyril pa. 173. Prosper p. 174. Chrysologus p. 175. Fulgentius p. 176. Gregorie the Great p. 178. Venerable Bede p. 179. Anselme pag. 181. Bernard p. 185. Bradwardyn p. 188. The Councell of Miliuitan p. 189. The Generall Councell of Africke and the Councell of Arausica or Orange p. 189. An answer to the Fathers that are obiected p. 193. 194. For Protestant Churches beyond the Seas we haue first their Authors whose names and workes are cited pag. 196. to 202. Secondly their seuerall Confessions Articles Resolutions and Synods wâ—…ich are cited p. 202. to 215. Thirdly for the Church of England pag. 215. wee haue first her learned Authors and Writers pa. 216. to 226. Secondly her Articles p. 226 to 235. where the obiection from the 16. Article is answered and the Article it selfe is expounded Thirdly her Homilies and Common prayer Bâ—…ke which make rather for vs than against vs p. 235. to 245. where the obiections from the Homilies are answered Fourthly an Argument to proue this present position here defended to be the receiued and resolued Doctrine of the Church of England p. 245. In this eighth part all the cauells of those who would haue the Error of the totall and finall Apostacie of the Saints to be the Tenet of all Antiquitie of all the German Protestants and of the Church of England are answered in their places And this is the whole summe and substance of the second generall part of this worke The third generall part of this worke which begins at pag. 253. containes the arguments which are made against this assertion here defended with the seuerall answers that are giuen to them where first you haue two obseruations commended to your consideration which serue to answer or at least to weaken all future arguments that are obiected which you shall finde pag. 253. 255. Secondly you haue the seuerall arguments which are obiected and the answers to them in their order The first argument is taken from Ezech. 18. 24. and 33. 12. 13. 18. it begins pag. 257. The second is from 1 Cor. 9. 27. pag. 264. The third from Heb. 6 4 5 6. cap. 10. 26. to 30. and the 2 Pet. 2. 21. pag. 287. The fourth from Math. 12. 43 44 45. Luke 11. 24 25. pag. 273. The fifth from Iohn 152. to 11. pag. 276. The sixth Phil. 2 12. pag 211. The seuenth from 2 Pet. 3. 17. pag. 283. 284. The eighth from 1 Cor. 10. 12. Heb. 3. 12. cap. 4. 1 11. and Rom. 11. 8. pag. 285. The ninth from 1 Cor. 16. 13. Phil. 41. Reu. 2. 25 26. pag. 288. The tenth from Iohn 8. 31. 1 Cor. 15. 2. 1 Chron. 28. 9. Gal. 69. Col. 1. 21. 22 23. 1 Thes. 3. 8. 1 Tim 2. 25. 2 Tim. 2. 21. Heb. 3. 6. 2 Pet. 1. 10. p. 290. The eleuenth from Heb. 10. 35. 38. pag. 296. The twelfth from Dan. 11. 35. pag. 296. The thirteenth from Prou. 24. 16. pag. 297. The fourteenth from 1 Cor. 8. 11. pag. 298. The fifteenth from 1 Tim. 5.
girdeth their loines with a girdle He leadeth Princes away spoiled and ouerthroweth the mighty Hee remoueth away the speech of the trusty and taketh away the vnderstanding of the aged He powreth contempt vpon Princes and weakneth the strength of the mighty He increaseth the nations and destroyeth them hee inlargeth the nations and straitneth them againe He taketh away the heart of the chiefe of the people of the earth and causeth them to wander in a wildernesse where there is no way Iob 12 13 to 25. If our wills were in our owne powers not in Gods alone why then doe we dayly pray to God thy kingdome come thy will be done on earth as it is in heauen and leade vs not into temptation but deliuer us from euill this prayer were but vaine idle if our wills were our owne if God had no kingdome and power ouer vs to sway and rule vs as he pleaseth If our wills are free if wee may cast away that grace which God hath giuen vs and hath likewise couenanted to preserue it in vs why then doe wee call the Lord our God our King our Master and our Gouernour and why doth the Scripture certifie vs that our soules our spirits and our selues are not our owne but Gods and that it is God onely that worketh in vs both the will and the deede of his good pleasure 1 Cor 6 29. and Phil 2 13 Certainely if God be God Lord and King ouer vs as hee is if our hearts our wills and all our wayes are in his hands to dispose of them at his pleasure as wee must needes confesse they are vnlesse wee will turne Atheists and deny his Diety then when as God himselfe doth absolutely promise and vndertake to preserue and keepe 〈◊〉 Saints from falling and to establish them so that they shall not nor cannot for euer be remoued this their slight and supposition if they continue faithfull or vnlesse they will themselues must needes be false and idle or else you must of necessity grant that those whom God himselfe hath promised to keepe from falling and to establish so that they can neuer possible be remoued may fall away from grace which doth not onely falsifie the Scriptures and the promises of God but likewise pull God out of heauen and either make him to be no God at all or else sets man aboue him which is blasphemous and atheisticall Lastly If this their answere to the absolute promises and texts of Scriptute which we alledge against them were once admitted to be true then marke what dangerous consequents would follow vpon it First it would be a meanes to shake the very foundations principals and pillars of religion For if a thing which is absolutey true be not absolutly true which is the very summe and substance of all their answeres if that which God hath promised to establish for euer to keepe from falling and departing from him may notwithstanding fall and come to ruine if it will it selfe and that it is safe onely if it continue or as long as it continues then marke what a ready way they make for Atheists and Infidels to delude all those fundamentall truths which are deliuered and set downe in Scripture For if I were an Atheist and an Infidel and they should come to conuert or confute me by the Scriptures or by reason If they should now produce any argument or text of Scripture to proue that there were a God to proue that there were a Christ or an holy Ghost or to proue that there were a Church or to proue any such fundamentall truthes I would shift them of with this sleeuelesse answere of their owne true it is that there is an eternall God there is a Christ and an holy Ghost there is a Church of God if they continue or as long as they continue and then I would inferre as they do vpon this answere but they doe not continue and therefore they are not What answer could they giuâ—… me if this their owne cuasion would hold water and goe for câ—…rrant certainely none at all Yea but they will obiect that the Scripture saith that the Father the Sonne and the holy Ghost are eternall and that the Church of God continueth and abideth for euer and therefore this answere if they continue or as long as they continue is very repugnant And doth not the Scripture say as positiuely that the righteous shall neuer be remoued that they shall stand fast for euer that their faith and graces shall neuer faile that the holy Ghost shall abide with them for euer that they shall neuer faile or perish Where then I pray you stands the difference If this answer of theirs bee repugnant and contradictorie in the one why should it not bee so in the other to Yea but God is eternall in his owne Nature and so in this there is a difference And is not grace an immortall and incorruptible seed a treasure which neither rust nor moth can corrupt nor theeues breake through and steale the Scripture I am sure stiles it so Yea Christians themselues that are once illuminated with the spirit of Grace they are immortall through grace the second death shall haue no power ouer them and they shall die no more Reu. 20 6. and Rom. 6. 10 11. Therefore if Christians are immortall and euerlasting by Grace and if that Grace which we haue now by Christ be of an incorruptible nature as well as God is eternall if it be absurd to suppose that God may not continue and abide for euer or to say that he is eternall vnlesse hee will himselfe it must likewise be absurd to suppose that Grace which is immortall and incorruptible that the Saints of God who shall stand fast for euer and cannot be remoued may notwithstanding cease to be and fall from grace and perish So that you see plainely that this euasion of theirs if it were admitted would vtterly subvert and ouerturne the very grounds principles and foundation of Religion Secondly if this their shifting answer should be admitted it would make the word of God but a meere nugation a meere tantologie a vaine absurd and idle thing a thing meerely repugnant and crosse vnto it selfe Absolute things must then be conditionall plaine things will become obscure expresse and absolute promises must bee suspended vpon vaine and idle suppositions mens graces then should alwaies increase and never faile and yet they should be lost and faile the Saints then should neuer fall perish or be remoued and yet they should fall quite away from grace they should perish and bee remoued they should not bee able to deparâ—… from God and yet they should depart the Scriptures in which there is no iarre at all should then bee full of contradictions or nugations Yea Scripture would become no Scripture truth no truth God no God if this their shift anfwer and euasion should be admitted to be true And therefore wee reiect this
body of sinne are wholly destroyed by the passion of Christ to no other end and purpose but that their consciences might beo purged from dead workes to serue the liuing God that they being dead vnto sinne might liue vnto righteousnesse and bring fotth fruites vnto God that they might liue together with Christ and vnto Christ alone and not vnto themselues that they might bee a peculiar people vnto God zealous of good workes that they might serue him in holinesse and true righteousnesse all the dayes of their liues that Christ might present them vnto himselfe a glorious and holy Church without spot blemish or wrinckle it is altogether impossible that they should euer finally or totally fall from grace because else Christ should dye in vaine and not obtaine the end the fruite and substance of his death and passion But out of all those that are once truly regenerated the workes of Satan are vtterly destroyed 1 Iohn 3 8 the power of 〈◊〉 and the body of sinne are quite destroyed by the death and passion of Christ. Hebr 2 14 15. Rom 6 6 and their soules are purified and washed from their sinnes by the blood of Christ. Reuel 1 5. Tit 3 5. to the onely end and purpose that their consciences might be purged from dead workes to serue the liuing God Hebr 9 14 that they being dead vnto sinne might liue vnto righteousnesse and bring forth fruite vnto God Rom 7 4. 1 〈◊〉 2 24 that they might liue together with Christ and vnto Christ alone and not vnto themselues or sinne Rom 6 6. 2 Cor 5 15. 1 Ephes 5 10 that they might be a peculiar people vnto God zealous of good workes Tit 2 14. That they might serue him in holinesse righteousnesse without feare all the dayes of their liues Luke 1 74 75 that they might liue and dye vnto the Lord and that both liuing and dying they might bee his Rom 148 that Christ might present them vnto himselfe an holy Church without spot or blemish or wrinckle Ephes. 5. 26 27. and so it is altogether impossible that they should euer totally or finally fall from grace Secondly as the death and passion of Christ so likewise his perpetuall intercession vnto his Father for all his true and faithfull members may assure us of the truth of this positition from which I frame this second argument Those for whom Christ himselfe doth make perpetuall intercession to his Father that they may continueally perseuere it is altogether impossible for them either finally or totally to fall from grace But Christ himselfe doth make perpetuall intercession to his Father for all those that are once truly regenerated and ingrafted into him that they may alwaies perseuere therefore it is altogether impossible for them either finally or totally to fall from grace For the Maior proposition no man can deny it vnlesse he will maintaine as the Rhemists did in their conference at Hahge that God doth not alwaies heare the intercession of Christ and grant him his requests which is blasphemous in it selfe and contrary to the Scripture For Iohn 11. 41 42. Christ doth giue thankes vnto his Father for that he hath heard him and I know saith he Father that thou hearest me alwaies â—…oubtlesse if God will grant vs whatsoeuer we our selues shall desire and pray for in the name of Christ as he hath promised to doe Iohn 14. 13 14. Cap. 16. 23. 24. much more then will he grant that thing which Christ himselfe shall petition to him for And if God should not alwaies grant whatsoeuer Christ should now desire and request of him Christs intercession would be fruitlesse and to little purpose and we our selues should haue but little benefit or comfort from it Now for the Minor proposition that Christ doth alwaies make intercession to his Father for all those who are once truly regenerated and ingrafted into him it is plaine and euident by Iohn 16. 26. Rom. 8. 24. Hebr. 2. 17. cap. 4. 14. 15 16. cap. 7. 25. and cap. 9. 24. And that this his intercession is for their constant continuall perseuerance it is euident Luke 22. 32 33. where Christ tells Peter that he had prayd for him that his faith might not faile which prayer of Christ extends to all his faithfull member aswell as vnto Peter by that of Iohn 14. 15. 16. where Christ himselfe doth certifie vs that he will pray vnto his Father for all his Saints and that he shall giue them another comforter which shall abide and dwell and be in them and with them for euer and also by that prayer of his Iohn 17. 11 15 21 23 24. where hee prayes thus for his Apostle and afterwards for all true beleiuers Holy Father keepe them thorough thy owne name those whom thou hast giuen vnto mee that they may be one as we are one I pray not that thou shouldest take them out of the world but that thou shouldest keepe them from euill and that they may all bee one as thou Father art in me and I in thee that they also may be one in vs. I in them and thou in me that they may be made perfect in vs and that the world may know that thou 〈◊〉 sent mee and hast loued them as thou hast loued me Father I will that those also whom thou hast giuen mee be with me where I am that they may behold my glory which thou hast giuen me This is also intimated by the Apostle Hebr. 7 25. where speaking of Christ he saith thus of himselfe wherfore hee is able also to saue them to the vttermost that come vnto God by him seeing hee euer liueth to make intercession for them Those for whom Christ himselfe doth pray and interceede they shall be saued to the vttermost no man shall condemne them or seperate them from the loue of God which is in Christ Iesus their Lord because that Christ himselfe is euen at the right hand of God alwaies making intercession for them Rom. 8. 33. to the end of the chapter Christ hath prayed heretofore and doth now continually make intercession to his Father for all such as are once his true and faithfull members that they may alwaies perseuere continue constant in the state of grace and therefore it is altogether impossible for them either finally or totally to fall from grace If it be obiected that this prayer of Christ doth onely tend to keepe them from a finall but yet not from a totall fall from grace I answere that it is not so but that this prayer of Christ extends to preserue them from a totall aswell as from a finall fall First because Christ doth pray that their faith might not faile now if they might fall totally from grace then their faith should faile yea that numericall faith which once they had should vtterly be lost for that faith which they haue by their new inscision into Christ is not the same numericall faith which they had before for that
quite away from grace and so loose the reward of all the workes which they had done you should haue few or none that should deny themselues or yet forsake their carnall friends and pleasures or their present worldly honours riches and preserments which after your computation are like to be more permanent then their graces that so they might seeke vnto the Lord alone and serue him diligently with all their hearts and soules you should haue few or none at all that would be forwards diligent feruent in the worke and seruice of the Lord. Wherfore this assertion must needes be false and dangerous euen in this respect and so cannot be admitted for a truth Eleuenthly if the true regenerate saints of God might fall from grace it would rob the Lord of many zealous and faithfull prayers and it would make that exquisite forme of prayer which Christ himselfe hath framed for vs to be but vaine and idle for if our perseuerance in grace should not depend on God but on our selues as our Antagonists doe and must affirme or else they would to wrecke how few men would there bee that would power out their hearts and soules before the Lord in feruent and faithfull prayers If it were in mens owne power to take vp to preserue and to reiect their graces at their pleasures what neede men to pray to God at all if God doth nothing in this businesse our prayers vnto him were vaine and idle God should haue no prayers at all for any spirituall things if this were true and it would be to no purpose for to pray vnto him for grace and perfeuerance Peter then should be very much mistaken in praying thus to God for those Saints to whom he writes The God of all grace who hath called you vnto his eternall glory by Christ Iesus make you perfect stablish strengthen settle you Paul should thē be mistaken in praying thus for the Thesolonians The Lord make you to abound and increase in lone one towards annother towards all men to the end that he may establish your hearts vnblamable in holinesse before God euen our Father and stablish you in euery good word and worke For hee which establisheth vs with you in Christ is God Dauid should be then mistaken in praying vnto God to vphold and stablish him with his free Spirit and that prayer which Christ himselfe hath framed and commanded vs to vse should be but superflous and to little purpose For who would or could pray thus to God thy kingdome come thy will be done en earth as it is in heauen leadivs not into temptation but deliuer vs from euill if God had no rule and sway ouer him if God did not giue him perseuerance and preserue his gra◅es in him if man himselfe had free-will and power to take and to resist grace to preserue and keepe it or for to reiect it Wherefore seeing that this assertion it it were admitted would robbe the Lord of many faithfull prayers which now his Saints doe make vnto him for their perseuerance and seeing it would make that very prayer which Christ himselfe hath recorded and composed for vs to bee superflous vaine and idle it cannot be admitted to be true Twelfthly if this should be admitted for a truth that the Saints of God might fall quite away from the state of Grace it would take away all absolute and irrespectiue predestination and election to eternall life one of these three must then necessarily follow that either the Saints of God who are predestinated to eternall life may fall from grace and perish or that there are some men who are truly regenerated and ingrafted into Christ who were neuer predestinated and elected to saluation or that God did only predestinate men vnto saluation out of the foresight of their faith their workes and perseuerance which are all ex diametro opposite and contrary to the Scriptures to the Fathers to the Doctrine of the Church of England and to all orthodox and Protestant Diuines of moderne times and therefore cannot be admitted Lastly if the true regenerate Saints of God might fall quite away from grace out of the freedome and libertie of their owne wills then saluation or damnation should depend meerely vpon the fickle and vn constant will of man and not vpon the stable and immutable decree and purpose of Almighty God then man and not God should bee the author of his owne saluation and so saluation should not bee of God that sheweth mercy and disposeth all things according to the purpose of his owne free will and pleasure but of man that willeth and perseuereth out of the strength and power of his owne free will Man should then bee his owne God his owne gouernour and director his owne judge and sauiour if this were once admitted to be true which would bee a great disparagement to Gods supremacie and to the death and passion of Iesus Christ. And therefore in regard of these dangerous consequences in respect of the whole Trititie this doctrine cannot be allowed to be true that the Saints of God may finally or totally fall away from the habit and state of true and sauing grace Secondly as this Doctrine of the finall or totall Apostacie of the Saints would produce many dangerous consequencies in respect of the whole Trinitie in respect of Father Sonne and holy Ghost so would it doe the like in respect of regenerate men themselues For fi◅st it would cause men for to call Gods truth Gods word and promises into question for when as a man shall reade in diuers places of the Scripture that the righteous and those that trust in God shall neuer bee remoued that they shall continue to the end and neuer faint nor faile that God will perfect and finish the worke of Grace within them and preserue them blamelesse to the day of Christ that hee will keepe them so that they shall neuer fall nor perish and the like if this should stand for currant truth that the Saints of God may notwithstanding fall from the very state of Grace it would cause men for to doubt of the truth of Gods word and promises and to account no better of the word of God then of a fable or a meere imposture it would cause them to denie the Faith and to turne either Atheists or Pagans at the last and therefore it cannot bee admitted Secondly it would depriue true Christians of all true happinesse in this present life it would make them to bee but miserable and wretched men when as the word of God reputes them happy and stiles them blessed men For if it be grace and that only which makes the Saints of God to be happy men euen in this world of misery as the Scripture saith it is if it were possible for Christians for to loose this grace and to fall from it againe it were impossible for them to be happy here For happinesse is such a stable and perpetuall
Iesus Christ. 2. Cor. 10. 5 it workes so powerfully and maiestically in mens soules that none can let it or resist it Isai 43. 13. and Acts 6. 10. it makes euery knee to bow and stoope to Iesus Christ and to keepe his iudgments and doe them Phil. 2. 10. and Ezech. 36. 27. wherefore this doctrine which doth thus ouerturne and pull downe the kingdome of grace which makes it subiect vnto man whereas man is subiect vnto it must needes be a damnable and pernitious doctrine and so cannot bee admitted for a truth euen in this respect Fourthly if this doctrine of the finall or totall Apostacie of the Saints should bee admitted it would produce many dangerous consequencies in respect of the whole Church of God but more especially in respect of our Church of England For first it would wrong the whole Church of God in traducing slighting condemning the doctrine and opinion of all the ancient Fathers of the Church and of the Church of God in former ages and in vilifying and contradicting the doctrine of all Protestant and reformed Churches and the judgment and learning of all the best moderne Protestant Diuines who haue alwaies defended and maintained this assertion that the true regenerate Saints of God can neither finally nor totally fall from grace as I shall proue hereafter Secondly it would wrong the whole Church of God in reuiuing and raising vp from hell againe that old Pelagian Heresie which hath not onely beene condemned and opposed by Saint Augustine Hierome Prosper Bradwarden and others but likewise by three seuerall Councells to wit the Councell of Mileâ—…etan the Councell of Africke and the Councell of Orange For as all the points of Arminianesme are nothing else but meere Pelagianisme clad in other tearmes so this was one part and member of the Pelagian or Deme pelagian Heresie that the true regenerate Saints of God might fall away from the state of grace and therefore the Demepelagians did caâ—…ell and carpe at Saint Augustines doctrine for teaching that the Saints of God after they were once regenerated had such a disposition put into them that they could not but perseuerance in grace as appeares by the Epistles of Hilarie and Prosper to Saint Augustine concerning the remainders of the Pelagian Heresiâ—…s wherefore this doctrine of the Apostacie of the Saints being nothing else but a part of the Pelagian Heresie cannot be now admitted and imbraced without great wrong and preiudice to the whole Church of God Thirdly it would produce many dangerous consequencies in respect of the Church of England For first it will pull vp a maine foundation and a maine principle and ground of truth which hath bin planted and setled in our Church it will raise a strong bulwarke and fort of true religion which the best and chiefest worthies of our Church haue hitherto full well and manfully defended against all forraine hostility whatsoeuer which will be a great disparagement and blemish to our Church Secondly it will giue our enemies just cause to vaunt and triumph ouer vs and to erect a Trophie where as they neuer got the field This hath beene the glory and honour of the Church of England that the 〈◊〉 Church and all her complices since her reformation and reuolt from them could neuer yet with all their learning wiâ—… or policie conuince her of any maine or fundamentall error in her doctrine If then wee should now admit and approue of this doctrine of a finall or a totall fall from grace and imbrace it as a truth wee should then conuince our selues of a maine and fundamentall error in our doctrine wee should then subscribe and yeeld the wasters vp to them without any combate or opposition at all when as they were not able for to wrest them from vs by truth strength of argument and so wee should giue them just and lawfull cause to triumph ouer vs to the great dishonour of God to the very betraying of the truth and to our owne perpetuall infamie and disgrace Thirdly it would breake downe the very walls and bulwarkes of our Church that so Armiâ—…nisme and 〈◊〉 might come rushing in with a full carere and quite beat downe the truth For if this be once admitted and receiued for a truth that the true regenerate Saints of God may fall either finally or totally from the state of grace this very point it selfe is grosse and palpable Arminianisme and Poperie it is a point which all Rhemists and Arminians and which Bellarmine Becaonus and other Papists do defend against the Proâ—…estants and it drawes along with it many other grosse and palpable points of Armianisme and Popery as predestination from the foresight of faith and workes freewill both to receiue and reiect grace at our pleasures veniall sinne no certaintie of saluation in this life without some speciall reuelation vniuersall grace that those who are not elected to saluation are members of the holy Catholike Church that the number of the elâ—…t is not certaine vnto God himselfe and the like If this one point then should bee admitted and imbraced by vs as a truth it would scrue in the whole body of Arminianisme Pelagianisme and a great part of Poperie into our Church and so would quickly crush and quell that glorious and holy truth which now we doe professe Fourthly it would breede such a combustion and diuision in our Church as would hardly bee appeased without great hurt and danger to the state wee see by present experience that a little conniuancie wincking at this doctrinâ—… hath bred a kinde of faction and diuision in our Church and drawne many great disciples after it who if they were not awed by superiour powers and with the expectation of the doome censure of the Generall and Grandee of their faction would make such astrange and sodaine rent and combustion in our Church and state as would indanger both and giue occasion to our enemies to fish in troubled streames where they could hardly misse their prey You therefore my brethren who are so hot and forwards to vsher and bring in this damnable and pernicious doctrine into our glorious and much renowned Church consider what you are about to doe consider what dangerous and dismall consequencies are like to follow and insue vpon it consider how ill and viper like you shall reward that mother of yours which hath nourished and brought you vp to the end that you should defend her vpon all occasions and not beare armes against her Consider that it is no other but the Diuill himselfe woo either by his owne priuate suggestions to your hearts or else by his dangerous agents and seditious factors doth labour to withdraw you from the faith and to rent you from your mother Church not for any desire or loue to God or to the truth but for priuate ends and by respects that so he may make both you and others a prey and bootie to himselfe Consider what the inducements are that
430. which saying I would to God Mr. Mountague had well considered before hee had put his Penne to paper Cum primum mali cuiuscunque erroris is putredo erumpere caeperit ad defensionem sui quaedam sacrae legis verba furari atque fallaciter fraudulenter exponere statim interpraetando Canoni maiorum sententiae congregandae sunt quibus illud quoque exurget nouitium ideoque prophanum absque vlla ambage prodatur â—…ine vlla retractatione damnetur Sedeorum duntaxat patrum sententiae congregandae sunt quae in fide Communione Catholica sanctè sapienter constanter viuentes docentes permanentes vel mori in Christâ—… fideliter vel occidi pro Christi feliciter meruerunt Quibus tamen hac lege credendum est vt quicquid vel omnes plures vno eodemque sensu manifestè frequenter perseueranter velut quodaÌ„ sibi consentiente magistroruÌ„ concilio accipiendo tenendo tradendo firmauerint id pro indubitato certo ratoque habeatur Quicquid verò quamvis ille sanctus doctus quamvis Episcopus quamvis Confessor Martyr praeter omnes aut etiam contra omnes senserit id inter proprias occultas priuatas opiniunculas à communis publicae generalis sententiae autoritate secretum sit ne cum summo aeternae salutis periculo iuxâ—… sacrilegam haereticornm scismaticorum consuetudinem vniversalis dogmatis veritate dimissa vnius hominis nouitium sectemur errorem Follow now this safe and golden rule in our particular case wee haue the vnanimous consent of most if not of all the ancient Fathers for vs which they haue manifestly frequently and constantly recorded and commended to vs and therefore let not Bertius or Mr. Mountague his ape nor any other vpstarts whatsoeuer who defend their errors seduce and leade you from this ancient resolued and approued truth to the wrecke the perill at least the great dâ—…comfort of your soules The Protestant Churches and writers beyond the seas Secondly as this hath beene the vnanimous and constant doctrine of all the ancient Fathers and of the Church of God in former ages That the true regenerate Saints of God can neither finally nor totally fall from grace so likewise hath it alwaies beene the receiued positiue consiant and resolued doctrine of all Protestant and reformed Churches beyond the seas which is euident First by the writings and records of their greatest learnedst and chiefest Schollers and Diuines which are very full and copious in the defence and maintinance of this our present assertion Secondly by the seuerall Articles Confessions of these Churches and by the expresse resolutions of those Synods which haue bin held and kept among them which haue resolued and established this our position as the orthodox truth and Tenet First their greatest learnedst and chiefest Schollers and Diuines haue in their seuerall workes and writings recorded propagated published and defended this our present Theses and assertion as the orthodox and vndoubted truth which I will proue by a particular Induction and Index of their names and workes without transcribing of their words for feare least I should bee to voluminous and ouer-tedious in this point Iohn Husse that learned and faithfull Martyr of Iesus Christ and one of the first reformers of the Bohemian and German Churches hath not onely published and recorded this our present assertion of the totall and finall perseuerance of the Saints in grace to all posteritie as you may reade at large in his Tractate de Ecclesia cap 1 3 4. but hee hath likewise sealed and ratified the truth of this with his very blood as is euident by the 1 2 3 5 6 and 21 Articles of his which were condemned in the 15. Session of the Popish Councell of Constans After him laborious and zealous Luther in his Postills Homil in lohn 14 in die Penteeostes Hom in fecto sanctae Catbarinae and in his Commentarie in 1 Pet 1 23. Learned Bucer in his Comment on Math 7 13. cap 16 18. cap 24 24. on lohn 4 14 cap 10 28 29 cap 14 16 17. on Rom cap 7 8. and in diuers other of his workes epithomized by Zanchius in the first part of his 7 Tom in his treatise de Perseuerantia sanctorum learned Zwinglius in his Opus Articulorum Artic 8. Elegant and learned Melanchthon in his Comentary on the 1 Cor 10. 13. in his Loci Comm Locâ—…s de Iustificatione ac fide and in Tom. 3. de sacris Concionibus pag. 264 267. Profound Brentius in Iohn 10. hom 81. in lohn 16. hom 56. in Iohn 17. hom â—…4 and in his Exegesis in Iohn 17. Learned painefull and iudicious Caluin a farre better Diuine and a farre honester man then any of all those who calumniate slight and vilifie him in his lnstitutions lib. 2. cap. 3. sect 11. and cap. 5. sect 3. lib. 3. cap. 24. sect 6 7. Expositio in Psal. 51. verse 12. 13. Commen in Hebr. 6. 4 5 6. In. 2 Pet. 3. 17. and in diuers other places of his workes Learned Bullinger in his Comentarie on 2 Tim. 2. 19. and is his Exposition on Hebr. 6. 4 5 6. Gualtherus in Euangelium Lucae homil 197. et 201. and homil 26. in Epist. 1 Iohn Grynaeus in his Disputationum Theolog. pars 2 de fide electorum Theses 18. pag. 471. and Praelectiones in Hebr. 6. verse 4 5 6. Profound and learned Peter Martyr Locorum Com. Classis 3. cap. 3. sect 46 47. and in his Commet on Rom. 8. Iudicious Marlorat in his Exposition on Psal. 51. 12 13. and on Psal. 125. 1 2. In his Exposition on Math. 7. 25. cap. 16. 18. cap. 24. 24. on Iohn 4. 14. cap. 5. 24. cap. 6. 37. cap. 8. 31. cap. 10 28 29. cap. 15. 6. cap. 17. 9. on Rom. 5. 2. cap. 9. 3. on 1 Cor. 1. 8. 9. on 2 Tim. 2. 19. on Hebr. 6. 3 4 5. on 1 Pet 1 5. 23. on 1 Iohn 2. 19 cap. 3. 9. and cap. 5. 16. Musculus in his Comentary on Maâ—…h 16. 18. cap. 24. 24. and on Iohn 10. 28. 29. and in his Loci Comm. de Peccato cap. 5. Aretius in Phil. 1. 6. in 2. Tim. 2. 19. in 1 Pet. 1. 5. and in his Theolog Problemata Locus 6. de Praedestinatione pag. 81. Oecolampadius in 1 Iohn 2. 19. Mollerus in Psal. 121. 3. to the end and in Psa. 125. 1. 2. Alardus Mehinus in Anchora salutis pag. 173. Hyperius in his Comentary on the 2 Tim. 2. 19. and on Titus 1. 1. Rennicherus in his Aurea Catena salutis cap. 27. pag. 210 211. Hessâ—…usius in his Exposition in 1 Cor. 1. 8. and in his Examen Theolog Locus 16. de Predestinatione Gasper Oleuianus in his Expositio Symboli Apostolici pag. 38 63 64 75 133 134 137 138 139 150 154 155 156 162 163 164 191. in his Commentary on Rom. 8. ver 28 29 30. and so to the end of the chapter and de Testimonio faederis
gratniti pars 2. sect 15. 18. to 24. Gorrutius de Prouidentia lib. 14 cap. 5 6 7. Heerbrandus in his Compendium Theolog. Locus de Electione pag. 438 439. Hutterus in his Loci Com. Locus 13. de Praedestinatione quest 5 9 12 13. Tossanus in his booke de Prouidentia Dei cap. 4 pag. 175. to 179 Chassanus Locorum Comm. lib. 2. cap. 8. Tilenus in his Syntagma Theolog. de Praedestinatione Dei Theses 24. to 33. Hemingius in his Comm. in 2 Tim. 2. 10 19. Gesnerus in his Compendium doctrinae caelestis Loc. 30. de Praedestinatione pag 235 246 247 248. Marcus Cyriacus in his Conciones 7. de Perseuerantia sanctorum Vrsinus in his booke de Prouidentia pag. 16. Chemnitius in his Encheridion de Praedestinatione pag. 224. and his Loci Communes Locus de Iustificatione de fide and in his Harmonia Euangel cap. 2 on Math. 7. 24. to 28. and Luke 6. 47. 48. Learned Iunius in his Notae on Psal. 1. verse 3. and in Philip. 1. 6. in his Meditation on Psal. 122. verse 2. in his Comment on Ezech. 33. 12. and in his Theses 33. Thesis 11. and Thesis 37. Corol. 2. Gomarus in declaratione sententiae suae pag 32. Learned and profound Danaeus in his Isagâ—…ges pars 2. de Ecclesia cap 5. Isag pars 4. lib 4 de fide cap 18. 19. and in his Tom 2. Controuers aduers Bellarm de Baptismo Respons 15. pag 385 386. Trelcatius in his Institutio Loc Com lib 3. de fide pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Festus Hommius in his Specimen Controuersiarum Belgicarum seu confessio Ecclesiarum Reformatarum in Belgio Articulus 29 33 35 all these I say haue in these their seuerall workes and writings recorded propagated and deliuered this our persent assertion of the totall and finall perseuerance of the Saints in grace as an orthodox sound and vndoubted truth To these let me adde some other of great learning worth and credit in the Churches wherein they liued the most of them being publike professors of Diuinitie who haue particularly handled and discussed this our present assertion That the true regenerate Saints of God can neither finally nor totally fall from grace and defended it as sound and orthodox against such Pseudo-Lutherans Papists and Arminians who haue opposed it Learned Zanchius in his booke de Perseuerantia sanctornm which you shall finde in his 7 Tom pars 1. pag 91. to 174. and in his Confession to the Argentine Senate touching this very point recorded in the same Tom. pag 347 to 388. Sturmius in his booke de Praedestiantione Theses 11. Kimedoncius in his booke de Praedestinatione pag 328 to 333 English Reuerend and judicious Beza in his Theses Geneuenses Theses 27 de fide Theses 6 in his Breuis explicatio totius Christianismi cap 4 Aphorismus 12 cap 8. Aphor 2. and Colloquium Mompelgartense pag 463. to 469. Amandus Polanus in his Syntagma Theolog lib 6 cap 43. Pareus in his Comment on Rom 8 Dub 7. and in Appendice ad cap 15 lib 3 de Iustificatione Robertus Somus in his Tractatus de tribus quaestionibus quaest 3 Georgius Sohinus Operum Tom 2 in Exegcsi Artic Augustanae Confessionis pag 764 to 785 990 991 1016 1017. Piscator in Vorstij amica Collat cum Piscatore sect 108 and in his owne Thes Theolog vol 1 Locus 20 de Certitudine electionis Thes 25 and vol 2 Loc 5 de effectis Fidei Thes 102. Ludouicus Crocius in his 7 bookes de Perseuerantia sanctorum against Bertius Ruardus Acronius in Enarrati Chatech quaest 53. sect 11. Petrus Molineus in his Anatome Arminianismi cap 46 47. Ioannes Scharpius a Scot professer of Diuinitie in Dion in his Tractatus de Iustificatione Controuers 5. Bucanus in his Loci Comm Loc 20 de fide sect 24 27. Rollocke in Psal 51 and Rom 8. And Doctor Ames a learned English man a professor of Diuinitie in the Netherlands in his Corouis ad Collationem Hagiensem Artic 5. as also some of those whom I haue formerly mentioned and therefore will not here recite them haue learnedly maintained and defended this our present position as a sound and orthodox assertion and as the receiued and resolued doctrine of all Protestant and reformed Churches It is euident then by this cloud of reueren famousd and renowned witnesses that the most the learnedest and the soundest writers in all Protestant and reformed Churches in forraine parts haue alwaies defended and maintained our present assertion of the totall and finall perseuerance of the Saints as sound and orthodox and imbraced it as an vndoubted established and resolued truth How honest then is Master Monntague who hath auerred it vpon record that the Protestants in Germanie haue assemted vnto the Church of Rome in this that faith once had may be both totally and finally lost and that this is the resolution of many if not most Protestant Diuines as priuate men of Protestant Churches in their Descisions and Resolutions and that this assertion That faith once had cannot be lost is as much or more opposed propugned refelled by Protestants as by Papists Indeed Master Mountague being so great a booke-man might haue done well to haue giuen vs a Catalogue of the names and workes of those Protestant Diuines in other Churches who haue consented to the Church of Rome in this particular but Dolosus versatur in vniuersalibus Maister Mountague is a wilie Fox and one who is loath to haue his subtilety I will not say his knauery and treachery discouered and therefore he lurkes in the generall and vniuersall tearmes of most Protestant Diuines Indeed hee particularizeth in one Bucer by name and in none but him by which he hath discouered either much ignorance in vouching such a man whose workes he neuer read or much treacherie and falsnesse in vouching him for a totall finall losse of faith once had who is so full and frequent to the contrary throughout his works that hee could not haue lighed on such another Indeede I must confesse that some spurious abortiue and Pseudo-Lutherans haue held that faith once had might be totally lost and and some of them haue likewise held that it might be finally lost As Aegidus Hunnius tractat de Praedest pag 500 to the end Eckhardus in Fasciculo Controu cap 7 quaest 4 Winckelmannus Disput Theol Tom 1 Disp 14 Hinckelmannus Disputatione 7 Anticaluinistica cap 1. Policarpus Lyserus Disput 7 de Praedest Matthias Hafanrefferus Locor Theolog lib 3 loc 3. Wolffgangus Franzius Syntag Controuersiarum Disput 4. Ioannes Hesselbineus discursi Theol cont Materium Heyderum disp 4 Thes 10. and some few others of that stampe I confesse likewise that Bellarmine lib 3 de Iustific cap 14 Becanus de Iustificat Caluinist cap 10. Franciseus Feu-ardentius Zacharias Bauerius and other Romanists haue held so I confesse likewise that the Rhemists who are little better then meere Romanists in their
in their learned labours set forth by publike authority maintained propagated and defended this my present assertion and there is not one Orthodox English Diuine that did either publikely in the Schooles or in any writings set forth by publike approbation maintaine the contrary Therefore this my present assertion is the receiued positiue and the resolued Doctrine of all the learnedest and most judicious Diuines of the Church of England For the Major it cannot be denied the Minor I shall proue by many particular authors I will not stand to mention those many learned Diuines throughout the Kingdome who in their seuerall Sermons and Lectures haue maintained and defended this my present assertion euery man knowes that this assertion is publikely preached throughout the Kingdome for orthodox â—…urrent truth neither was there any one that euer did positiuely deliuer the contrary in any Sermon that euer I heard of with publike approbation till Master Mountagues Appeale was published Some three or foure did preach it as I haue heard before but they were presently conuented for it and injoyned to recant How this my assertion hath from time to time beene maintained and defended in the publike Schooles I neede not for to mention it Sure I am that the Schooles of the Vniuersity of Oxford haue alwaies defended it and so haue the Schooles of Cambridge to and I neuer heard that the contrary was publikely defended and maintained in them That which I intend mainely to insist vpon is the learned labours and writings of the chiefest worthies and learne dest of our Church in which my present assettion is recorded and defended Not to make mention of venerable Bede or of Anselme and Bradwardyu both Arch-bishops of Canterbury who haue declared their opinions vpon record in defence and maintenance of this my assertion I will onely mention such writers of our English Church as haue beene famous and eminent since the reformation I will begin with that godly and learned Martyr William Tindall who liued in the beginning of the reformation Who in his Treatises what the Church is and whether it may erre how a member of Christs true Church sinneth and erreth and yet sinneth and erreth not and how hee is yet a sinner and may erre and of the manner and order of our election which you shall finde in his workes pag 257 to 261. hath recorded it That the true regenerate Saints of God can neuer sinne so farre as quite to loose that habit and seede of grace which is within them nor yet to fall quite from God These Treatises of his are onely to this effect that the true regenerate Saints of God can neuer finally nor totally fall from grace Master Latimer Tyndalls contemporanie a man of worth and note in the times where in he liued in his Sermon on the Gospell the third Sonday in Aduent which is in his Sermons pag 258. hath likewise registred it That there was neuer none that belieued in Christ which was lost but all beleiuers were saued therefore saith hee it is not to be doubted but that if wee will beleiue wee shall be saued too Master Greenham that worthy and experimentall Saint of of God in the 2 part of his workes cap 32 sect 5 6. in his readings on Psal 119. ver 116. and in other places of his works hath deliuered this our present assertion as a sound orthodox and experimentall truth So hath Master Deering in his 27. Lecture on the Hebrewes But if these men seeme vile and little in your eyes behold some greater men then these are here to giue testimonie to vs and our assertion and that vpon record Mathew late Arch-B of Yorke in his Commentary of Election Praedestination reprobation Edwin Arch-B of Yorke in his Sermon vpon Luke 1 v 74 75. sect 14. Dr. Babington Bb. of Worcester on the 12 Artic of the Creede life euerlasting In his exposition on the Lords prayer the sourth vse from the word Father and on the sixth petition Lead vs not into temptatien but deliuer vs from euill Learned Doctor Robert Abbot Bishop of Salisbury and regious professor of Diuinitie in the Vniuersitie of Oxford in his Lecture De perseuerantia sanctorum read publikely in the Diuinitie schooles at Oxford in the Act time Iulie 10. 1613. In his Animaduersions vpon Thompsons Diatriba and in his answere to Bishop part 1. cap 12. part 2. cap 3. Ready and learned Doctor Fulke in his answere to the Rhemist Testament on Rom 8. 16. 39. Incomparable Hooker in his discourse of Iustification and in his Sermon of the certaintie perpetuitie of faith in the elect Profound Doctor Field in his first booke de Ecclesia cap 3 17 in his pathway to the Church Digress 42. Profound iudicious and famous Doctor Reinolds once regious Professor of Diuinitie in the Vniuersitie of Oxford a man of incomparable learning and of as godly humble and religious a conuersation whom yet Master Mountague how justly let all men judge stiles a Puritan one of the Tribe a petitioner against the doctrine discipline of the Church of England and a man onely excellent for his reading in his 6 Theses Thes 4. sect 23 24. in his Apollog Thesium sect 17 20. and Conference at Hampton Court pag 24. Learned Doctor Whitakers regious Professor of Diuinitie in the Vniuersitie of Cambridge whom Master Mountague sticks not for to stile an earnest promoter of nouell opinions in his Respons ad 8 Rationes Campiani De paradoxis lib 8. and in other of his workes Learned Doctor Ouer all Deane of Pauls and afterwards Bishop of Norwich whose memory by Mr. Mountagues owne confession shall euer be pretious with all good and learned men Conference at Hampton Court pag 41 42 43. Profound orthodox and solid Mr. Perkins in his booke of Praedestination and Grace in his Commentary on Iude 1 24. and other of his workes Learned Mr. Nowell Deane of Pauls in his Catechisme Reuerend Mr. Phillipps in his Sermons on Rom 8. ver 15 16. Godly Mr. Hireon in his Sermons pag 102 119 205 365. Mr. Rogers Chaplaine to Arch-bishop Bancroft in his Analysis vpon the 17 Article Proposition third Laborious and learned Doctor Willet in his Synopsis pag 63 64. 548 546. 923 924 925. in his Commentarie on Rom 5 Contr 3 on cap 6. Contr 7 on cap 8. Contr 19 21. on cap 9. Contr 16 on cap 11 Contr 19 21. Mr. Wilcocks on Psal 125 1 2 and on Rom 8. Godly painfull and learned Mr. Byfield in his discourse of the promises cap 13. Mr. Elton in sundry places of his Sermons on Rom 8. Learned and laborious Mr. Fox in his Martyriolege Printed at London 1610 pag 1506. and in diuers other places Mr. Iohn Downham in his Snmme of Diuinity lib 2. cap 7. Mr. Culuerwell in his Treatise of faith the 6 generall head pag 489 to 506 to whom I may adde Learned King IAMES of blessed memorie in his Declaration against Vorstius all
Crowes and Rauens loues 〈◊〉 better then any other sweet and wholsome flesh that hee preferres the Rhemists Arminians before all his brethren or his Mother Church that hee is quite apostatized and fallen from the doctrine of the Church of England I say not from the state of true and sauing grace for that I dare presume he neuer had as yet into the very miâ—…e of Poperie and Arminianisme thinking to verefie this his doctrine of a 〈◊〉 and finall fall from grace by his owne example for want of better proofes I hope therefore that seeing Mr. Mountague had this his exposition and collection from Bertius and the Rhemists that you will rather hearken and yeeld to the sound and orthodox exposition which the Church of England hath heretofore made of it and which Doctor Benefield Bishop Carlton Mr. Rouse Mr. Yates and Mr. Rogers haue made of it then vnto Mr. Mountague who labours only to corrupt but not to expound the 16. Article Hauing thus proued that the Articles of the Church of England are vtterly against a totall and finall fall from grace that the 16. Article makes rather for me then against me I come now to the third thing to proue that the Homilies of the Church of England and the Common prayer booke make not against me As for the homilies they make not against me For first Mr. Mountague himselfe who obiecteth them confesseth that the Homilies are not the dogmaticall confirmed resolutions of the Church of England that they haue no dogmaticall positions or doctrine in them to be propugned or subscribed in all and euery point as the bookes of Articles and Common prayer haue therefore by Mr. Mountagues owne confession admitting that the Homilies were cleare againg me yet they proue not that the dogmaticall resolution and the receiued setled and established position of the Church of England is against me to because the dogmaticall publike resolutions of the Church of England are not 〈◊〉 in the Homilies neither are they such positiue current diuinitie as to be subscribed in all and entry point if Mr. Monntague may be credited But now you may wonder well what should be the cause that Mr. Mountague should so magnifie our Homilies in one place as to stile them authentis alt and orthodox records containing the established positiue and publikely professed doctrine of the Church of England and in an other place to slight and vilifie them so much and to contradict that which hee had written of them before 〈◊〉 Surely there is a mysterie in it and some pretty trick of more then Presbyterian-Legerdemaine For you may know that where Mr. Mountague doth presse magnifie our Homilies they giue some seeming colour to the Popish and Arminian doctrine of a totall and finall fall from grace but where he vilifies vnderualues them there they crosse and oppose him in his Popery in speaking against Images and therefore here they must not be the positiue doctrine and the dogmaticall resolution of the Church or if they be so yet Mr. Mountague did not subscribe to them in this particular and so they containe not the dogmaticall resolutions of the Church of England in this particular case for want of his subscription So that in Mr. Mountagues judgement the Homilies established and confirmed by the Church of England so far as they make for Poperie and Arminianisme are the dogmaticall resolutions and the authenticall and orthodox records of the Church of England and thus far are they to be subscribed to but as far as they make against Poperie Arminianisme they are not authenticall they are not the dogmaticall and positiue resolutions of the Church of England and thus farre they are not to be subscribed Very good Mr. Mountague if an honest man should haue said as much as this I doubt mee hee should haue lost his liuings his eares yea and his life ere this and that deseruedly too you can say thus much which is no more in substance but this that the Church of England is a meere Popish and Arminian Church and yet scape scot free take heede you smart not for it ere be long And doe you not deserue to vndergoe the sharpest censure that your Mother if your Mother can inflict vpon youâ—… I dare auouch it that you doe and I will proue it to or else I will suffer in your steede For you confesse in your Appeale pag 260. that the Homilies containe in them godly and wholesome exhortations to honour and worship almightie God and you grant that they containe in them godly and wholesome doctrine necessary for these times and you cite the 33. Article for the 35. Article for to proue it which shewes that Mr. Mountague is but an Ignoramus in our Articles to which hee hath so oft subscribed and yet you say in the same place that they containe not in them the publike dogmaticall and confirmed resolution positions and doctrine of the Church of England neither are they to be subscribed in all and euery point I pray obserue this passage well and then judge what Mr. Mountague is and what hee doth deserue For first in these words he affirmes that the doctrines established confirmed by the Church of England and commanded to be diligently and distinctly read in our Churches by the Ministers by our 35. Article are not the publike and receiued doctrine of our Church which as it is a contradiction in it selfe and a vilification both of our Articles and Homilies so it is a great disparagement to our Church accusing her either of ignorance and dotage in not knowing what her doctrine is or of inconstancie in hauing no setled and positiue doctrine or at least of grand hypocrisie in commanding such doctrines to bee diligently and distinctly read as godly and wholesome and as her publike and receiued doctrine when as it is nothing so Secondly in these words Mr. Mountague affirmes that the Homilies of the Church of England established by authoritie are not sound and orthodox which is contrary to the 35 Article to which hee hath so often subscribed for which very thing many honester men then himselfe haue not onely bin silenced from preaching which penalty Mr. Mountague needs not vndergoe for he is to dumme already in that kinde but haue likewise beene depriued and quite stripped of all their spirituall liuings and promotions Thirdly in these words Mr. Montague judgeth the Church of England as it is the Church of England to bee but a wicked haereticall and atheisticall Church in as much as there are many godly wholesome and necessary doctrines which though they are in the Church of England yet they are not the receiued established and confirmed doctrines and resolutions of our Church Fourthly by these words Mr. Mountague makes the Church of England but an incompleate and imperfect Church a Church in which there is no life and power of religion a Church which is all for faith and speculation but not for life and
workes in as much as there are many godly practicall wholesome and necessary doctrines helping men to honour and worship almighty God which are not the receiued established and confirmed doctrines of our Church Fifthly in these words Mr. Mountague if you marke the end wherefore he speakes them to wit because they are to sharpe and to precise against Images affirmes that the Church of England doth gratifie the Church of Rome in points of Poperie indeauouring tò reconcile herselfe and to submit to her in things in which she hath formerly oppugned her These fiue things are necessarily implied and I feare me principally intended in these words and passage of Mr. Mountague touching our Homilies and their authoritie amongst vs what censure hee is worthy of for such words and passages as these I leaue to others I judge him not From the authoritie of our Homilies and Mr. Mountagues abusing of them I come to examine the words which hee obiected out of them against my present assertion His first obiection is from the title of the Homilie There is an Homilie saith he allowed and established in our Church intituled Of falling he addes away from God Therefore it is the receiued and established doctrine of the Church of England that true regenerate men may both totally and finally fall from grace Was there euer such a ridiculous and simple argument propounded by any learned man that had his wits and sences about him as if the doctrine of the Church of England were meerely titular depending on the very titles of bookes which as they are not alwaies sutable to the doctrine contained in them so are they neuer doctrinall positiue resolutions in themselues therefore Mr. Mountague if you had not a brazen forhead or a crazie braine you could not chuse but blush at this your agument From the title of the homilies I descend vnto the words the which you cite The words out of the first Homilie are these For where as God hath sâ—…ewed to all them that truly beleiue his Gospell his face of mercy in Christ Iesus which doth so inlighten their hearts that they if they behold it as they ought to doe which parenthesis you haue omitted be transformed to his image be partakers of the heauenly light and of his holy Spirit and be fashioned to him in all goodnesse requisite to the children of God so if they after doe neglect the same if they be vnthankefull vnto him if they order not their liues according to his example and Doctrine and to the setting forth of his glory he will take away from them his kingdome his holy word wherby he should reigne in them because they bring not forth the fruite thereof that he toâ—…kes for The words you cite out of the second Homilie are these The place of Esay 〈◊〉 before sheweth that God at length will so forsake his vnfruitfull 〈◊〉 that he will not only suffer it to bring forth wilde bryers thâ—…rnes but also further to punish the vnfruitefullnesse of it Hee saith hee will not cut it he will not delue it and he will command the cloudes that they shall not raine vpon it meaning that hee will take away the teaching of his holy word from them which words Master Mountague hath passed ouer so that they shall be no longer of his kingdome they shall bee no longer gouerned by his holy Spirit they shall be put from the grace and benefits which they had and ouer might haue iniâ—…yed through Christ they shall be depriued of the heauenly life and light which they had in Christ whiles they abode in him And to be shart they shall bee giuen into the power of the 〈◊〉 which 〈◊〉 rule in all them that he cast away from God as he did in Saul and Iudâ—…s and generally in all such as worke after their owne wills the children of mistrust and vnbeleife You say Master Mountagne that these two Homilies but principally the words here cited doe thoroughly and wholly insist vpon the affirmation that faith once had may againe be lost and that no other construction of these words may be made then that a man my fall and hapâ—…e from grace both totally and finally But I pray what faith and what grace doe you intend Mr. Mountague a true liuing and justifying faith and sanctifying sauing and habituall grace or onely an historicall and common faith or ordinary common and hypocriticall grace If you intend these latter for you leaue them indefinite and ambigious that so you may euade the better when you are questioned for abusing our Church and Homilies then I say that your inference and collection is nothing to the purpose and reacheth not vnto thâ—…t faith and grace which is now in question If you intend and meane the former I answere then that these words of the Homilie doe not warrant yours For first they are your owne words That words are not direct which are not expresse Now here there is not so much as one word that faith once had may be lost that a true regenerate man may fall finally and totally from the state of grace your eyes Mr. Mountagne are better then all other mens if you can finde these words or any like vnto them in these Homilies they are but your priuate fancie conceite and therefore this is not the direct positiue and declatorie doctrine of these Homilies but your false and forged collection from them Secondly that I may instruct you a little in the Homilies in which I feare me you are truly or wilfully ignorant you may please to obserue Mr. Mountague that in the second and third part of the Homilie of faith It is said expresly That hee that beleeueth in Christ hath euerlasting life and therefore it must needs consequently follow that he that hath this faith must also haue good workes and be studious to obserue Gods Commandements obediently so that neither the world the diuill 〈◊〉 all the power of them shall preuaile against him That they that haue a liuely faith doe make their calling and election certaine sure and stable by good workes Therefore it is the expresse doctrine of the Homilies that true faith once had cannot be vtterly lost againe these words then which you alledge cannot imply the contrary vnlesse you will haue them to repeale and contradict the former Thirdly Mr. Mountague these two Homilies and the words you cite out of them doe not thoroughly and wholly insist vpon this that faith once had may be lost againe but if it please you to reade them ouer once againe you shall see that their principall and onely end is to exhort men to obey the Gospell and the word of God and to bring forth fruits worthy of them for feare least God depriue them of them What then will you inferre from hence All men are exhorted to obey Gods word for feare of being depriued of it Therefore the true beleiuers and Saints of God may fall totally and finally from grace
Iohn 14. 16 17. Math. 28. 20. they leaue no roome for inmates especially for Sathan and vncleane spirits therefore these men here were not regenerated and truly sanctified Thirdly the vncleane spirit and his companions they enter in and dwell in these men here but this they neuer doe in the regenerate Saints of God For God hath hedged them about so that the diuell cannot come neere to touch them much lesse to dwell within them without Gods speciall permission Iob 1. 10. Math. 8. 31 32. They are armed with the whole armour of God so that the diuell cannot 〈◊〉 though hee assalt them Ephes. 6. 10 they keepe themselues and that wicked one toucheth them not 1 Iohn 5. 18. Therefore this place cannot bee vnderstood of true regenerate men Lastly the end of all regenerate men is farre better then their beginning their latter fruites are more and better then their first Psal. 92. 13 14 Numbers 23. 10. Rom. 6. 22. 1 Pet. 1. 9. Reu. 2. 19. Psal. 37. 37. But the end of those whom Christ speakes of here is like to theirs in the 2 Pet. 2. 21â—… it is 〈◊〉 their beginning therefore this Scripture cannot bee intended of godly and regenerate Christians but of hypocrites and wicked men and so it makes not any thing for your purpose If you object that they were swept and garnished therefore they were sanctified I answer that the text saith that they were empris swept and garnished Wherefore this place cannot be intended that they were garnished adorned and purified with the graces of Gods Spirit for then they had not beene empty then they had not beene fit to entertaine such vncleane and filthy spirits which cannot dwell but in polluted hearts and soules So that the meaning of these words is this that they were empty and voide of Christ and of the gifts and graces of his spirit that they were swept and garnished not with graces but with sinnes and vices the best ornaments of the Diuils tabernacle and those in which hee most of all delights Thus you see that this place on which our opposites doe much relie makes nothing at all against mee and comes not home vnto the point in question The fifth argument which may bee produced against me is collected from Iohn 5. 2. to the 11. and it is this If the regenerate Saints of God who are once ingrafted into Christ may not abide in Christ if they may beare no fruite and so be cast out into the fire to be burned then they may finally and totally fall from grace But the true regenerate Saints of God may not abide in Christ they may beare no fruite and so they may bee cast out into the fire to be burned for the words of Saint Iohn are Euery branch in mee that beareth not fruite hee taketh away Abide in me and I in you as the branch cannot beare fruite of it selfe 〈◊〉 â—…ide in the vine no more can yee except yee abide in mee If a man abide not in mee hee is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned If you abide in mee and my words abide in you you shall aske what you will and it shall bee done vnto you Which words do proue the Minor proopsition Therfore the true regenerate Saints of God may fall finally and totally from grace To this I answer that the Minor proposition is false and is not warranted by this place of Iohn For first you may perceiue two sorts of branches of which this Scrip-ture maketh mention First there are dead and withered branches branches which beare no fruite at all brances which haue a name they liue and yet are dead as the Church of Sardis was Reu. 3. 1. These branches though they made a shew of life vnto the world yet they had neuer any true and spirituall life and sap within them they neuer brought forth fruite and therefore they were neuer truly ingrafted into Christ. If a grift bee put into a stocke if it draw no sap no life and nourishment from the stocke if it grow not or if it beare no fruit but withereth away no man will euer say that this grift was well truly ingrafted into the stock so it is with those that are ingrafted into Christ if they grow and spring not or if they beare no fruite they were alwaies but dead branches they had no spirituall life within them they were neuer truly ingrafted into him Now of these branches Saint Iohn affirmes that they shall be cast out and withered that they shall be taken away and cast into the fire to be burned Secondly there are fruitfull and liuely branches which the Apostle opposeth to these other branches verse 2. and of these hee there affirmeth that his Father purgeth them that they may bring forth more fruite these branches they flourish like the palme tree and grow like a cedar in lebanon they flourish in the Courts of God they still bring forth fruite in old age they shall bee fat and flourishing Psal. 92 12 13 14. They neuer wither like these other branches neither doe they cease from yeelding fruit but they bring forth their fruite in their season and their leafe doth not wither nor fall away Psal. 1. 3. and Ier. 17. 8. So that this place of the Apostle is no more in substance but this hypocrites which were neuer the true liuing and fruitfull branches of Iesus Christ they shall wither and bee cut downe and cast into the fire for their vnfruitfulnesse like those trees that Iohn Baptist speakes of Math. 3. 10. and like the fruitlesse figge tree Math 21. 19. Luke 13. 6. to 10. But those that are the true and liuing branches of Iesus Christ they shall alwaies grow and flourish and bring forth more fruite continually their last workes shall be more then their first Psal 92. 12 13. Reu. 2. 19. Therefore this place makes wholly against you and not for you it warrants not your Minor proposition to bee true but proues it to bee false Secondly I answer that this Scripture here is not meant onely of the regenerate Saints of God but of the whole militant Church of God comprehending both the good and bad as appeares by the first verse of the chapter I am the true vine saith Christ and my Eather is the husband-man c. Now you know that the Church of God which is militant on the earth is compared to a vineyard and to a vine in diuers places of Scripture as Psal. 80. 〈◊〉 to 16. Isai. 5. 1. to 8. cap. 27. 2. 3. Math. 21. 33. to 42. and other places as it is in other places compared to a net which hath good and bad fish in it to a field which had tares as well as corne to a floore which hath chaffe as well as wheate and pure corne and to an house which hath vessells of honor and dishonor in it So
grace and inward not according to their sins and outward man and therefore God taking them away in the very act not in the habit and the trade of sin he will estimate and reward them according to their graces and their inward man according to the inward purpose bent and clination of their soules according to the constant course and practise of their liues and not according to that particular and priuate act of sinne in which they dye so that they doe not perish euerlastingly for this act of sinne but they are certainly receiued vnto life euerlasting Sixthly the theefe which neuer did repent in all his life before was saued on the Crosse euen at the last gaspe and period of his life therefore that God and Sauiour who was so mercifull to saue a sinner that neuer was a Saint at the very last gaspe will alwaies be so gratious so louing and compassionate as to saue a sinner at the last which was a Saint a friend a brother and a best beloued vnto him before Lastly to shut vp all in a word or two Admit that an actuall and particular repentance were required as a thing absolutely necessary to saluation of all the true regenerate Saints of God after any grosse and knowne sinne committed by them yet then I say that when God doth take away any of his Saints in the very act of sinne hee doth in that very instance which hee takes them in giue them such an actuall particular repentance as shall saue their soules for hee hath praedestinated them vnto euerlasting life and therefore hauing predestinated them vnto the end he doth likewise predestinate them vnto the meanes for to obtaine it Wherefore as it is altogether impossible for to depriue them of the end so likewise is it impossible to depriue them of the meanes which are annexed inseparably vnto it and therfore put the worst you can imagine yet we may safely say that God doth alwayes giue his Saints this actuall repentance euen in the very point and instant when he cuts them off which the Pseudolut herans and those that defend only a totall fall from grace without a finall doe confesse and teach And therefore notwithstanding all those sinnes they doe commit notwithstanding their lying in sinne for a time or their dying in sin I meane in the act not in the habit and trade of some particular sin without any actuall or particular repentance for that sinne of theirs they neither fall finally nor yet totally from the state of grace This is the maine and principall argument this is the very knot and hinge of the question and therefore pardon me good Reader though I haue beene so prolix and tedious in my answer to it The twentie fiue Argument or obiection that is made against me is That a true regenerate Saint of God may bee excommunicated therefore he may fall from grace I answer that the Argument doth not follow For though excommunication may seuer a Saint of God from the societie of the faithfull and the visible Church of God for a time to humble him for his sinne and to make him more circumspect in his carriage for the time to come yet it neuer doth dissect or cut him off from Christ nay it doth not wholly seuer and cut him off from being a member of the visible Church for then he ought not to be assayled or admitted into the visible Church againe vnlesse he were rebaptized and during the time of this his excommunication he should be no better and no more a Christian than a Turke or Heathen man neither of which can be admitted and therefore this excommunication if you take it in the true and primatiue vse of it not as it is now commonly abused and made a common proces vpon pettie and trifling occasions it only suspends men from being partakers of the priuiledges of the Church it neuer cuts them off from being members of it This is the opinion of Mr. Hooker in his third booke of Ecclesiasticall policie cap. 1. pag. 88. of Bishop Abbot in his answer to Mr Thompsons Diatriba cap. 16. of Mr. Caluin in the 14. booke of his Institutions cap. 12. section 9. 10. of Marlorat in his Exposition vpon the 1 Cor. 5. 5. And I know not any Diuines either Moderne or Ancient of any note or credite that doe affirme the contrarie and therefore your Argument followes not The twenty sixe Argument which may bee made against me is this All Infants which are baptized they are by this their baptisme truly regenerated and ingrafted into Christ and yet we see that many of them doe afterwards fall totally and finally from grace Therefore those who are once truly regenerated and ingrafted into Christ by a true and liuely faith may fall from grace The Argument is taken for granted and therefore the Antecedent is only to be proued This our Antagonists indeuour for to doe by Scripture and by the authoritie and Doctrine of our Church of England The maine place of Scripture which is alledged is that of Gal. 3. 27. As many of you as haue beene baptized into Christ haue put on Christ which they say is full in point And that this is also the Doctrine of the Church of England is proued by the forme of baptisme recorded in our Common prayer Booke where the Minister before baptisme reciting how Christ did blesse the little children that were brought vnto them and rebuke his Disciples for hindering such as would bring them to him doth from hence exhort the people in these insuing words Doubt not therefore but earnestly beleeue that hee will likewise fauourably receiue these present Infants that he will imbrace them with the armes of his mercie that hee will giue vnto them the blessing of eternall life and make them partakers of his euerlasting kingdome And againe when as the childe is baptized there is this forme of thanks-giuing there prescribed to vs. Wee yeeld thee hearty thankes most mercifull Father that it hath pleased thee to regenerate this Infant with thy holy Spirit to receiue him for thine owne childe by adoption and to incorporate him into thy holy congregation Which words doe fully proue that all such Infants as are baptized are truly regenerated and so the Antecedent is fully proued to bee true Because this is an argument in which our Antagonists doe much triumph and boast as if wee were not able to vndergoe the charge and vigor of it I shall indeauour to giue a full and satisfactorie answer to it in which I shall bee forced to bee somewhat large and tedious in respect of those many particulars which I am to giue an answer to I will reduce them vnto these foure heads First I shall denie that all Infants that are baptized are truly regenerated and inwardly ingrafted into Christ by vertue of their baptisme Secondly I shall affirme that the place of the Galathians proues it not nor yet any other têxt of Scripture Thirdly I shall
Iohn 3. 8. It is only the Spirit of God which doth regenerate men if men bee borne but of water and not of water and the spirit both they cannot enter into the kingdome of heauen Iohn 3. 5. If then euery one that were baptized be by his baptisme necessarily and truly regenerated the libertie and freedome of Gods Spirit should be restrained and must of necessitie breathe vpon euery one that is baptized whether it will or no whereas Christ himselfe tells vs euen in this very case of baptisme and spirituall regeneration that the Spirit bloweth where he listeth he is not confined to any person place and ordinance but hath his owne libertie to worke when and where hee will which libertie this doctrine of yours would restraine Fourthly all those who are baptized are not forth-with regenerated and ingrafted into Christ by vertue of their baptisme because this would take away all election and reprobation this would make all Infants that are baptized to bee necessarily saued if they die before yeares of discretion though God hath otherwise determined of them or else it would seuer true regeneration and sanctification from election making such to be truly sanctified and regenerated as were neuer elected to saluation which cannot be because election is the only cause of true regeneration and true grace and regeneration are proper only to the elect of God as I haue proued at large in my first Argument drawne from God or else it would make all men to be elected to saluation and so consequently to bee saued which as it is false and contrary to the Scriptures so it makes against you to for then none could fall from grace Now none of these three consequencies can be admitted and therefore your Antecedent that all who are baptized are truly regenerated and ingrafted into Christ cannot be true Fiftly if your Antecedent were true it would bring in what popish doctrine that the Sacraments doe ex opere operatâ—… conuey grace to men that the bare act of Baptisme or of receiuing the Lords Supper should of it selfe without any respect of the persons that are partakers of these Sacraments conuey grace to all that come vnto them Sixtly all Infants that are baptized are not truly regenerated and ingrafted into Christ by their very baptisme because then the time of their regeneration repentance conuersion and effectuall calling should alwaies be accounted from the time of their baptisme but this wee all know is false For some wee know are regenerated called and conuerted in their youth some in their middle age some in â—…heir old age but all after Baptisme and we doe alwaies account them to be regenerated conuerted and effectually called not from the time that they are baptized but onely from the time that they doe repent them of their sins and turne from all their euill wayes to serue the liuing God in holinesse and newnesse of life God and men account the time of mens regeneration and ingrafting into Christ not from the time that they are baptized but from the time that they are effectually called and conuerted vnto God be-being made new men and new creatures which they were not before therefore they were not truly regenerated and ingrafted into Christ by their very baptisme for then their effectuall vocation should bee accounted from the time of their baptisme only and not from any other time Seuenthly it is plaine and euident that Infants who are baptized are not alwayes truly regenerated and ingrafted into Christ by their very baptisme because that after their baptisme and before their effectuall calling and conuersion vnto God the whole old man the whole body of sinne and the lusts of the flesh are as strong and vigorous in them as if they had neuer beene baptized Christians that are baptized before they are called and conuerted are for the most part as sinfull wicked and euery way as vitious and prophane as Heathens and Infidells that neuer were baptized therefore it is certaine that they were neuer truly regenerated and ingrafted into Christ by baptisme For true regeneration it doth alwayes alter and change mens corrupt natures it makes them new men and new creatures it mortifies their earthly members it casts out the old man and the body of sinne and crucifies the flesh with the affections and lusts thereof Iohn 3. 5. 5. Rom. 8 13. cap. 12. 1 2. Gal. 5. 16. 24. and Col. 3. 5. 8 9 10. and therefore it is euident that all Infants are not truly regenerated and ingrafted into Christ by their very baptisme because the old man the body of sinne the flesh and the lusts thereof are as strong and vigorous in them from their very infancie to their conuersion as if they had neuer beene baptized Eightly all Infants that are baptized cannot be regenerated and really ingrafted into Christ himselfe by vertue of their baptisme because they are not all elected to saluation nor all included within the couenant of grace Baptisme is effectuall vnto none but to such as are the true Spouse and Church of Christ to such as are within the new couenant of Grace and to such as are the true and faithfull seed of faithfull Abraham For Christ hee gaue himselfe only for the Church which all the Fathers and Orthodox Diuines both of our owne and other Churches affirme to bee only the number of the elected Saints of God and no others that hee might sanctifie and cleanse it with the washing of water by the Word that hee might present it to himselfe a glorious Church without spot or wrinkle or any such thing but that it should be holy and without blemish Christ doth wash and sanctifie his body and his Church and none but they now all that are baptized they are not the true body and Church of Christ because they are not all elected to saluation therefore they are not truly regenerated and ingrafted into Christ by baptisme All that are baptized are not within the new couenant of grace and mercy they are not the true seed of faithfull Abraham nor the true Israel of God Many there are that are baptized that were neuer truly included within the couenant of grace the law of God was neuer written in their hearts nor yet ingrauen in their inward parts God did neuer sprinkle them with pure water nor yet cleanse them from all their filthinesse he neuer gaue them a new heart nor yet an heart of flesh he neuer put his Spirit within them nor caused them to walke in his statutes and doe them hee neuer saued them from all their vncleannesse he neuer became a husband to them hee neuer chose them to bee a royall Priesthood an holy nation a holy nation to himselfe and therefore they were neuer truly within the couenant of grace Many there are who are baptized and yet they were neuer the heires of promise nor the faithfull seed of faithfull Abraham Ishmael was circumcised as well as Isaac Gen. 17. 25
26. yet he was not of the promised seed hee was borne after the flesh and not after the spirit Gal. 4. 28 29 30. Simon Magus was baptized as well as any others and yet he was not regenerated hee was still in the gall of bitternesse and in the bond of iniquitie Acts 8. 13. to 25. hee was not an heire and childe of promise All are not Israell which are of Israell neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called That is they which are the children of the flesh those are not the children of God but the children of the promise are counted for the seed Rom. 9. 6 7. 8. The promises of God and the couenant of God belong onely to the sons of faithfull Abraham to the children of the promise and the righteous seed which are only the elect of God and such as the Lord our God shall effectually call Acts 2. 39. Tit. 1. 1. and Rom. 4. 11 12 13. 16. 24. Now all those that are baptized they are not the elect of God they are not the righteous seed or children of promise they are not within the new couenant of grace and therefore they haue no fruite not benefit no true regeneration and incision into Christ by their baptisme I will contract this reason into this Syllogisme If all those that are baptized are not of the true Church and body of Christ if they are not within the new couenant of grace if they are not the promised seed and the elect of God then all that are baptized are not regenerated and ingrafted truly into Christ by their baptisme For as Circumcision was so Baptisme is nothing else but a seale of the new Couenant and of the righteousnesse of faith and so it doth regenerate and ingraft none into Christ but by estating of them in this new Couenant of grace Now none can bee estated into this Couenant but such as are within it such as are the righteous seed the heires of promise the true Israell the true Church and body of Christ and the elect of God because the Couenant belongs to none but them and none can haue any benefit by the Seale that haue not an interest and share in the deed and Couenant it selfe But all those that are baptized are not of the true Church and body of Christ they are not within the new couenant of Grace they are not the promised seed and the elect of God as I haue proued Therefore all that are baptized are not regenerated and ingrafted truly into Christ by this their baptisme Lastly the Scriptures are expresse in it that many are circumcised outwardly in the flesh who were neuer circumcised inwardly with the spirit in the foreskin of their hearts Deut 30. 6. Ier. 9. 26. and Rom. 2. 28 29. that many are outwardly baptized and washed with water which are not inwardly baptized with the holy Ghost and with fire nor washed with the washing of regeneration and the renewing of the holy Ghost Math. 3. 11. 1 Pet. 3. 21. and 2 Pet. 2. 3. And therefore all these places of Scripture which speake of this inward baptisme of the Spirit are onely attributed and appropriated to the elect and beleeuing Saints of God and to no others and not to all that are baptized as you may see Math. 3. 11 Acts 2. 38 39. Rom. 6. 2. to 7. Gal. 3. 26 27. Titus 3. 5. 1 Pet. 3. 21. Iohn 3. 5 6 7 8. Ephes. 5. 25 26 27. 2 Tim. 2. 19. Ezech. 36. 26 27. Marke 16. 16. and Col. 2 11 12. Which will giue an answer to all the Fathers which are objected to the contrary Who when they say of Baptisme that it is the death and expiation of sinne the cause of regeneration and renouation the way of heauen the regeneration of the soule the grace of adoption and the like they say not that it is so to all that are baptized outwardly but to the elect and chosen of God and to the faithfull in Christ Iesus Neither doe they speake it of the outward baptisme of water but only of the inward baptisme of the Spirit which is proper only to the elect of God And that all that are baptized are not regenerated and ingrafted into Christ by this their baptisme but only the elect of God and such as are true beleeuers it is euident by the expresse words and testimonie of the Fathers of Tertullian lib. de baptismo of Hilarie Com in Math. Canon 10. of August cont Donat. lib. 5. cap. 24. de vnitat Ecclesiae cap. 19. and of Hierome Com. in Gal. lib. 2. vpon the words of Paul Gal. 3. 17. And of this opinion is Peter Lumb lib. 4. Dist. 4. cap. 3. Caluin Iustit lib. 4. cap. 15. sect 15. 17. 22. cap. 16. sect 9. Marlorat Exposit in Acts 2. 38. in Rom. 2. 25. in 1 Cor. 12. 13. in Gal. 3. 27. and in 1 Pet. 3. 21. Iohn Frith a martyr in his treatise of Baptisme Hooker lib. 5. of Eccles. Pol. sect 58. 59. 63. 64. Dr. Abbot Bishop of Salisburie In Thomps Diatr cap. 7. Dr. Benefield de Perseuer Sanctorum lib. 1. cap. 14. Zanchius Bucer Melanthon Beza Dr. Francis white Iewell Willet Master Fox all other Orthodox Diuines both of our owne and other Protestant Churches are of the same opinion and I know not any Father or orthodox writer that holds the contrary yea this is the expresse doctrine of our owne 27. Article and it is Mr. Rogers his obseruation in his second proposition raised from this Article and therefore we need not for to question it But now you will object that the holy Ghost doth alwaies accompany the Sacraments and workes effectually in them if there be no impediment on our parts but now in all infants that are baptizad there is no impediment to hinder the effectuall working of the holy Ghost and therefore the holy Ghost workes effectually in them to regenerate them I answer that it is true that the holy Ghost doth alwaies accompany the word and Sacraments yet not as an effect but as a concomitant of them where men are fitted and prepared to receiue them in a godly faithfull and religious manner the holy Ghost doth alwayes worke effectually by them when as they meete with such persons and subjects as are capable to receiue them in a gratious holy manner but where men are not fitted and prepared to receiue these Sacraments and meanes of grace there the holy Ghost doth not accompany them as we may reade at large Ezech. 2. 5. Math. 13. 4. to 10. 18. to 24. 2 Cor. 2. 15 16. Heb. 4. 2. c. 6. 7. 8. Now all infants they are not fitted and prepared to receiue the meanes of grace or the Spirit of grace which should regenerate them because they want faith and knowledge to receiue them and apply them and therefore in respect of this impediment Baptisme doth not worke effectually
can either totally or finally fall from grace But if you take a whole Church for the greater part of a visible Church for those who are members of a visible Church and yet are but goates tares and chaffe and no members of the true and holy Church of Christ then the sequell of the Major proposition is false and no more in substance then this If hypocrites and wicked men may fall from the shew and shadow of grace then the true regenerate Saints of God may fall from the very habits and seed of true and sauing grace which is but a meere Nonsequitur True then it is that all those of a whole Church which are notregenerated which are farre the greatest number may Apostatize and fall from the doctrine of grace but yet the true regenerate Saints of God in such a Church doe neuer fall from the habit and state of true and sauing grace and therefore both the Major and the Minor proposition in that sense as they are propounded are false and vnsound Thus much for the generall The first example of any particular Church that is objected against me is the Church of the Iewes The Iewes who were partakers of the fatnesse of the roote and Oliue tree Christ Iesus were broken off and fell from grace Rom. 11. 16. to 25. therefore the true regenerate Saints of God may fall from grace I answer first that the Antecedent is false for the roote and Oliue tree which the Apostle speakes of is not Christ but Abraham and the Patriarkes So Chrisostome Bede Anselme Theodoret Haymo Caluin Peter Martyr Beza Pareus Willet Hyperius and most of those that coment on this place and therefore it followes not that because the Iewes might be broken off from Abraham and be depriued of the promises and couenant made to him and to his seed that therefore the true beleeuers may be broken off from Christ. Secondly admit that Christ himselfe and not Abraham is the roote and Oliue tree here mentioned and that some of the Iewes were broken off from him yet I answer that those Iewes and branches which were broken off were such as were neuer truly ingrafted into Christ but only in common reputation ond in outward shew which is euident by the same chapter First because it is said ver 7. that such as were blinded and broken off were such as were neuer elected Secondly because it is said vâ—… 〈◊〉 that they 〈◊〉 〈◊〉 〈◊〉 through vnbeleefe if then those that were thus broken oâ—… were not elected if they were vnbeleeuers it is certaine then that they were neuer truly ingrafted into Christ because they neuer had any true and liuely faith Thirdly though the greatest part of the Iewes did Apostatize and so were broken off yet the 2. 5. 7. and 17. verses of this chapter certifie vs that all the elect and chosen Saints of God that were among them all the true Israell of God belonging to the election of grace did still continue in the stocke and roote and were not broken off they did not fall from grace none but the counterfeite and superficiall branches were broken off the true and liuing branches did still continue So that this example makes wholly for vs not against vs. The second example is taken from the Galathians The Galathians they were true beleeuers and the true regenerate Saints of God For they receiued the Spirit of God they began in the spirit and suffered many things for Christ Gal. 3. 2 3 4. yea they were all the sonnes of God by faith in Christ Iesus and they all had put on Christ ver 26. 27. But yet they fell from grace they ended in the flesh they disobeyed the truth and turned from the Gospell to the law and so made Christ of no effect vnto them Gal. 1. 6. cap. 3. 1. 3. cap. 4. 9. and cap. 5. 2. 4. 7. Therefore the true regenerate Saints of God may fall from grace For answer to this example I say sirst that all the Galathians to whom Paul wrote were not regenerated because there was neuer yet any Church on earth I meane any visible Church neither shall there euer be any where all the members of it are regenerated for Christ himsele hath certified vs that there shall be chaffe as well as wheate goates as well as sheepe good fish mixed with bad continually in his Church euen to the end of the world Math. 13. therefore it must needs bee so in these Churches of Galatia to whom Paul wrote If you object that Paul saith that they were all the children of God by faith in Christ Iesus Gal. 3. 26. therefore they were all regenerated I answer that the meaning of these words of Paul is not to shew vnto vs that all the 〈◊〉 were then in the 〈◊〉 of regeâ—…eration and justification and if it were so it would make quite against you not for you for if they were in this estate when as Pâ—…l wrote vnto them then they were not fallen from grace as you pretend but Pauls meaning there is onely this That all such as are the regenerate and adopted sonnes of God in Christ they are so onely in regard of faith it is faith onely that makes them so and not the workes of the law which is euident by the very scope of the place so that this place proues not that all the Galathians were truly regenerated And so the Major proposition that all the Galathians were regenerated iâ—… false Secondly I answer that all those Galathians who were regenerated did perseuere in grace and did not turne away from the Gospell to the Law and that such as did Apostatize vnto another Gospell were such onely as had receiued the Gospell but not the grace of Faith and such as neuer were regenerated I would aske but this question of our Antâ—…gonists whether all the Galathians or onely the greater part of them fell from grace If all then they were no Church when as Paul did write vnto them for there cannot be a Church but where there are some faithfull ones continuing in the state of grace If all of them did not fall from grace then who were those which did fall away Who were they which did continue did the true regenerate Saints of God fall away and the hypocrites onely continue or did the hypocrites fall away and the true regenerate Saints of God continue If any fell away they were certainly the hypocrites and such as had no truth of grace within them for the true regenerate Saints of God they cannot bee seduced they cannot depart from God and they goe not out from the fold and flocke of Christ. Math. 24. 24. Ier. 32. 40 1 Iohn 2 19. and Reu. 3. 12. If any did continue they were certainly the faithfull Saints of God for hypocrites and wicked men they hold not out but as the chaffe before the winde they are blowne away Psal. 1. 4. and Math. 3. 12. Therefore if that the outward face only of the Church
of Galatia if the greater part of them onely if the chaffe of them if the Goates and not the wheate and sheepe among them fall away this example proues nothing at all against me All that this example proues if you racke it to the vtmost is only this that men may fall from the word the doctrine and Gospell of faith but not that they may fall from the grace of faith The third example is taken from the Churches of Ephesus Smyrna Thyatira and Pergamus these they lost their first loue and fell from grace Reu. 2. 4 5. therefore the true regenerate Saints of God may fall from grace I answer that neither of these Churches fell from grace though they fell into some sinnes for which the Lord reproues them by Saint Iohn For it is there said of the Church of Ephesus verse 2 3. that shee had workes and labour and patience that shee could not beare them which were euill that shee had tried them which saide they were Apostles and were not and shee found them to be lyars that shee had patience and that shee had laboured for Gods name sake and had not fainted of which God tooke speciall notice and God himselfe tells her that hee had but somewhat to say against her all that was in her was not out of order she was not generally faulty something only was amisse and what was that she had lost not her loue but her first loue that is shee had lost the degrees the zeale the heate and feruencie of her loue her loue was not so intense so hot so zealous and so ardent as it was before but yet the habit of her loue was still remaining in her shee had loue in her still though not in that degree as shee had it before yet she had it in such a degree that shee hated the deedes of the Nicholitans whom God hated and shee could not beare them which were euill verse 3 6. which shee could neuer haue done if this habit and grace of loue had beene vtterly extinguished and abolished in her and therefore because that all things in her were not amisse because there were many graces and good things in her of which God tooke speciall notice it is most certaine that she was not fallen totally nor finally from the state of grace The same answer may serue for all the other Churches for they had all workes charity seruice faith patience they did hold fast the name of Christ and not deny his faith and their last workes were 〈◊〉 then their first versâ—… 9. 13 19. and of this God himselfe takes speciall notice and can you thinke that these Churches which had these things in them were fallen quite from grace Can any Church or person haue all these graces in them and yet be fallen totally from the state of grace Credat 〈◊〉 Apella non ego others may beleeue it if they will but men of any judgement cannot doe it because it is a plaine contradiction that a man should bee fallen totally from grace and yet haue many graces in him still So that these examples proue nothing at all against mee Yea I may boldly say they are vnanswerable proofes and euidences for mee For say I if these Churches of God when as they fell into those sinnes for which God reproues them did not fall totally from the state of grace as it is manifest they did not then it is plaine that the Saints of God doe neuer fall from grace for if they fall not from the state of grace by falling into sinne they fall not from it by any other meanes and so they fall not from it at all So that these maine examples and proofes on which you doe rely they are the strongest euidences that make against you Thus much for the second sort of examples The third sort of examples are taken from some particular Saints of God and these are many in number First the examples of the second and third ground are produced against vs. The second and third ground they had true grace and faith but they fell away from grace Math. 13. 5 6 7 20 21 22. Therefore the true regenerate Saints of God may fall from grace I answer that the Major is false for though they did receiue the word with joy for a time yet they had no true and sauing grace at all within them as is euident by these reasons First because they neuer came to that maturity and ripenesse as to bring forth fruite there was only a blade and outward shew of grace within them there were only the buds and leaues but not the fruites of faith in them now faith without fruits and workes is but a dead and empty faith yea no faith at all 1 Thes. 1. 3. Iam. 2. 14 17 26. Secondly because the faith the which they had it did not altar and change it did not 〈◊〉 〈◊〉 and 〈◊〉 their hearts it made them not good and firtle groâ—…nd they were but stonie and thornie ground still the word the which they did receiue it wrought no chang or alteration in them they were still the same they were before Now how is it possible that such as were neuer changed and regenerated such as continued in their carnall and old estate being as bad as euer such in whose hearts there was no alteration and renouation wrought that they should haue true grace or faith within them For true grace and true faith they doe regenerate transforme and alter men they purifie and 〈◊〉 their hearts and soules and make them new men and new creatures Rom. 12. 2. Acts. 15. 9. 2 Cor. 5. 17. Ephes. 4. 22 23 24. Gal. 5. 24. and Col. 3. 9 10. and therefore these two grounds could haue no true and sauing grace or faith because they were not thus truly regenerated purified and transformed into good ground but continued stonie and thornie as they were before Thirdly because it is said of one of the groundes that afflictions and temptations made the seeds that was sowen in it to wither away and of the other ground that the thornes and weeds sprung vp and choaked the seede that was sowen in it Now this is the propertie of true justifying and sauing faith that it makes men to abide the triall and to hold out in times of persecution affliction and temptation Iam. 1. 12. and 1 Pet. 1. 7. that it ouercomes the world and the cares and troubles and temptations of it 1 Iohn 5. 4 5. and therefore these two grounds which were ouercome of temptations persecutions and afflictions and of the cares the pleasures and riches of this world had no true justifying and sauing faith within them Fourthly because that true justifying and liuing faith of which only our question is intended is alwaies rooted and grounded in the soule so that it can neuer wither nor yet be rooted and weeded out as we may reade at large Ephes. 3. 17. Col. 1. 23. cap. 2. 5. 7. 1 Cor. 15. 58. Ier.