A Second Parallel, Part 1 · Comparison 10
ARMINIANS.
BERTIVS, pag. 28. The Scriptures relate this to hauehave come to passe in the Angels, Iude 6. And the Angels which kept not their first estate, but left their owne habitation, he hath reserued in euerlasting chaines vnderunder darknesse, vntounto the iudgement of the great day.
Ibid. In our first Parents: for Adam being holy & created after Gods owne image, yet was by his wife drawne to fall: yea and the craftic serpent dece…ued his holy wife, 2 Cor. 11. 3.
Idem, pag. 30. That which befell the blessed Angels, and Adam and Eue in the state of innocencie, that may befall any Saint now; but it is certaine the holy Angels fel, and our first Parents: therefore any Saint may forsake his owne righteousnesse.
APPEALER.
ANswer to Gag, pag. 161. Thus Scripture speaketh plaine. Their reasons from Scripture are euident. Man is not likely in state of grace to be of an higher g alloy than Angels were in state of Glory, than Adam Was in state of Innocencie: For Grace is but a conformity thereto, and no conformitie exceedeth the Architype: At most it is but an equalitie thereto: and equals are of the same proportion. Now if Adam in Paradise, and Lucifer in Heauen, did fall and lose their Originall estate, the one totally, the other eternally, what greater assurance hath any man in state of Proficiencie, not of Consummation?
g To the instance in Lucifer and Adam, we answer: First, that though man in the state of Proficiency be not simply in an happier estate, and better then Adam in Paradise, much lesse then Lucifer in Heauen, yet he may hauehave, and hath a greater assurance of his estate then they had. Aug. de Cor. rep. & Gra…. cap. 11.Saint Augustine confidently affirmeth, That the grace which was giuen by the second Adam, exceeds that which was giuen to the first Adam, in that it was more powerfull; Haec potentior est in secundo Adam, prima est enim quâ sit …t habeat homo iustitiam, si velit; secunda plus potest, quâ sit vt velit, tantum que velit, & tanto ardore diligat, vt carnis voluntatem contraria concupiscentem voluntate Spiritus vincat. And againe, Primo homini, Aug. ibid. cap. 12.qui in eo bono, quo factus fuerat rectus, acceperat posse non peccare, posse non mori, posse ipsum bonum non deserere, datum est adiutorium perseuer antiae, non quo fieret vt perseueraret, sed sine quo per liberum arbitrium perseuerare non posset. Nunc vero sanctis in regnum Dei per gratiam praedestinatis non tantum tale adiutorium perseuerantie datur, sed tale, vt ijs perseuerantia ipsa donetur; non solum vt sine isto dono perseuerantes esse non possint, verumetiam vt per hoc donum non nisi perseuerantes sint. Secondly, from Gods dealing with the Angels that kept not their first estate, but &c. to his dealing with man after his fall, no good president can be taken; for it is certaine, God prouided a Redeemer for man, but none for them. (As the Angels sin was greater, so their iudgement was more heauy, and losse irreparable.) Neither is the consequence good from Adams losse of his estate of Innocency to the like possibilitie of the regenerates losse of their estate of Grace; because God made no euerlasting ** Esay …4▪ 8.couenant of peace with Adam before his fall, as he did since with the regenerate in Christ the Peace-maker. He made no such promise to Adam before his fall, as he hath made to his Church since, that Hell gates should not preuaile against her. Adam had no Mediator before his fall to pray for his perseuerance in the state of Innocencie; but the faithfull and truly regenerate hauehave the effectuall prayers of Christ the Mediator for their perseuerance in faith and grace; ** …. 22. 32.I hauehave prayed for thee Peter, that thy faith faile not: And, ** Iohn 17. 1…, 20.I pray that thou shouldest keepe them from the euill: neither pray I for these alone, but for them also which shall beleeue on me through their word. Thirdly, Adam in Paradise stood by the power of his owne free-will, and naturall integrity; but the regenerate are now kept by supernaturall grace, and the ** …power of God through faith vntounto saluation; and therefore, albeit Lucifer in Heauen, and Adam in Paradise, who stood meerely of themselues, fell from their first estate, it is no consequent that the regenerate may in like manner fall from their estate, who stand not by themselues, but by Christ, and are supported by God. Lastly, this Obiection may be retorted against the Aduersary, thus:
If the state of Creation and Redemption differ especially in this, that men and Angels in the state of creation had power to perseuere, if they would, but not will; and men in the state of redemption hauehave not only power, but also will giuen them to perseuere, and grace by which they cannot but perseuere; then the argument, drawne from the totall fall of Adam, and finall of Lucifer, to the totall and finall falling away of the regenerate, maketh nothing for, but strongly against the Aduersary:
But the state of Creation and Redemption differ especially in this, that men and Angels in the state of Creation had power to perseuere, if they would, but not will; and men in the state of Redemption hauehave not only power, but also will giuen them to perseuere, and grace by which they cannot but perseuere, as hath beene proued.
Therefore the Argument, drawne from the totall fall of Adam, and finall of Lucifer, to the totall and finall falling away of the regenerate, maketh nothing for, but strongly against the Aduersary.