A Plea to an Appeal, Text (1 of 3)

A Plea to an Appeal · Text (1 of 3)

p. 1A PLEA TO AN APPEALE.

Asotus.

Babylonius.

Orthodoxus.

ASotus.

Master Babylonius you are well met.

Babylonius.

And you Master Asotus.

Asotus.

Sir I thanke you for your last good company at the Ordinary; and especially for your both merry and learned discourse; wherein, among other passages, you wittilie disciphered the nature of a Puritan, that common opposite to vsus both. I was much delighted to heare you, and hauehave often thought of you since, and shall louelove you the better for it: for of all men I cannot away with these Puritans, a precise sect, crosse and contrary to all other men. A man may not sweare an oath (forsooth) nor play the good fellow a little, in drinking a cup or two more then needs, for good fellowship-sake, nor louelove a wench, and the like, but wee must passe their most sharpe censure. Nay, hauing deeply waighed the matter, I am perswaded, that were it not for these Puritans, wee and you should agree together, as louing brethren, and Countreymen.

Babylonius.

Are you aduised of that, friend Asotus? p. 2you hauehave hit the very nayle on the head; and herein you discouer your wisdome, and judgement. For it were no hard matter (I wis) to reconcile you and mee, and such as wee are, as well in Religion and opinion, as we are already in affection, were it not for these makebate Puritans. And you hauehave well said, in saying, we and you: for, howsoeuer, the Puritans, both in England and beyond the seas (I meane, the Caluinists and Hugenots) are called Protestants; yet betweene them and vsus Romane Catholicks, there is a great Gulfe set, so that there is no hope of reconciliation betweene vsus. And indeed; for those ciuill and good fellow Protestants (whom I know you meane) that hold of the Church of England, and of the Doctrine of the Church for the prop and piller of their Faith; there is great hope, that they will, ere long, be reconciled to the holy mother Church of Rome: for, he that beleeueth as the Church beleeueth, is not farre from the kingdome of God. But these Puritans, they will not acknowledge any rule of faith from the Church, but are all for Scriptures, Scriptures: so that so long as they are of that minde, there is no hope of reconciliation betweene vsus and them; vnlesse they will yeeld to this Manime, That the Church is the Iudge and interpreter of the Scriptures; which they most obstinately deny.

Asotus.

But, by your leaue, Master Babylonius; I neuer vnderstood, but that the Doctrine of the Church of England, was all one with the Doctrine of the Scriptures; as I euer hauehave ben taught.

Babylonius.

I will not take vponupon me now to dispute that point: but hauehave you not seene an excellent Booke, set out of late, by one of your most learned Ministers, which he calls, his Appeale to Caesar.

Asotus.

I hauehave heard of it; the Author is highly commended by some for a great Scholler: but a great many on the other side, and especially those we call Puritans, doe very much condemne the booke; saying, it is written in the gall of bitternesse, and with the spirit of p. 3sedition, enough to set all in a combustion, if his books should passe for currant.

Babylonius.

In the gall of bitternesse: That was the doome of Saint Peter vponupon Simon Magus: but by such like puritanicall censures, you may the better judge of the worthinesse of the booke, which is both learnedly and wittily pend.

Asotus.

You say well, I thinke neuer a whit the worse of the booke, for the Puritans taxing of it; nor the Author the lesse learned, when you Master Babylonius sticke not so to commend him.

Babylonius.

I must needs ingenuously confesse, that I like the booke the better, because it plagues the Puritans, and plots a reconciliation betweene vsus and you.

Asotus.

Wee agree in that; But, sith you so much commend the booke, and so much rumor runnes of it, I will goe cast away one couple of shillings vponupon it.

Babylonius.

Friend Asotus, though I would not preuent you of buying so worthy a booke, yet for this time, I will lend it you; here it is, read it, then as you like, buy it.

Asotus.

Sir I accept it thankfully. Let mee a little peruse it.

Babylonius.

Freely.

Asotus.

Appello Caesarem &c. But I find here Doctor Whites approbation prefixed to it, which I must tell you, Master Babylonius, doth make me much maruell, that you so much commend the booke; for you know what a publicke adversary hee hath ben to Romane Catholicks; so that I should imagine, this booke, which Doctor White so much approueth, is more an aduersary to Romane Catholiques, then to our home-bred Puritans.

Babylonius.

Yea, but you must know Master Asotus, it is one thing what a man saith in publicke, for popular applause, and salary; and another, what he thinketh in his owne priuate opinion and conscience. As the Mathematician cited by Saint Aug: said to his wife, disciplining p. 4her for abusing his art for wantonnesse, shee imputing her lightnesse to the aspect of Venus, and that he should beate Venus, not her for it. It is one thing what I do Aliud est, quod competit Rectori, aliud, quod prosertur emptori.as a gouernour of my wife, another, what I vent to the buyer for the maintenance of my life. Doctor White is a good wiseman, & knoweth how to attemper himselfe to the times: It is lesse enuie to passe his judgment, vnderunder anothers name, which he thought not so fit in his owne.

Asotus.

But in Law, if there be any default, the Accessary is no lesse guiltie then the Principall, the Receauer then the Thiefe.

Babylonius.

True; but here the case is different. For say, the booke containes matter vnapprouoble to many, yet Doctor White if he se occasion, may easily winde himselfe out of the snare; as I heare he doth already, saying, That the Copie printed varieth from that which hee approued. Blame him not, till the booke (as happily, and hopefully it will) get better footing in the worlds affection, and good will. In the meanetime, it is good pollicy a little to pull in the hornes: For it is obiected by the Puritan faction, that Master Mountagues former booke, called his Gag, which his Appeale defendeth, doth in many particulars containe expresse contrarieties to the Doctrine of the Church of England: and consequently his Appeale, with the factors and abettors, as Accessaries at least, come within the compasse of a Premunire. But you know these pestilent Puritans will say, and make the worst of things; and they are a strong faction. And perhaps the buzze may somewhat possesse the good old man with a panicke feare, least not onelyonly hee loose what hee hath, but which is much more, what his many merits may hope for, sauing that Saints merits are not so high flowne in the Church of England, but they are easily ouersoared by Simon Magus, flying to the top of eueryevery pinnacle of the highest Temple, vponupon Angels wings. But for the booke, I doe not hold it so greatly blame worthy, as finding it a faire and towardly beginning, to produce in time most p. 5hopefull consequents; (as they say, Rome. was not built in one day) but let me a little excuse the good old man And the rather, because the Puritans sticke not to cast him in the teeth with White dyed blacke: which colour (say they) comming from the fatt of a Romane Catholick Dyer, would not hauehave holden soe sure, if it had not found the ground of a selfe-woading, to make it the more permanent. Yet the Appealer (I can tell you) hath faire Cards on his sides, and almost all the Helps; for the fiue-fingers being the Club-trump turnd vp. The first Card dealt him; is the best help but one. Yea all the Cards in his hand are blacke, and hee hath a faire pull to rubbe, for his ase colours for it, puting his Appello in good hope. But the mischiefe is, after much hard drawing, his Ase proues a Spade. Well: yet he hath a strong hand of the best Coates; and what hee cannot doe by strong hand with Clubbs, hee hopes to play his part with the vndermining Spade, whereof he is well stored. OnelyOnly he misseth the Ase of Hearts, which some make an embleme of truth, being alwaies a Helpe whatsoeuer is trumpe; nor hath he any of that colour. But hee well hopes that Helpe sleepeth; as also the rubb-ase… which if his aduerse part hauehave not, he doubts not, but the game will go cock-sure on his side, with his number of Coates. Pardon mee this comparison. I was late the last night at. Maw, with two or three faire Ladies.

Asotus.

And I could hauehave wished to hauehave beene so happy as to hauehave borne you company; But is it lawfull for those of your Order to play at Cards?

Babylonius.

Lawfull? Doth not the Apostle say, All things are lawfull?

Asotus.

But he addes withall, All things are not expedient, all things edifie not.

Babylonius.

But the same Apostle saith elsewhere, I became all things to all men, that I might win the more.

Asotus.

Yea, to saue some; but what was that with Card-play?

p. 6Babylonius.

Come, now you play the Puritan. But, is it not more to gaine, then to saue?

Asotus.

But, there is a gaining to a mans losse; For what shall it profit a man, if he shall gaine the whole world, and loose his owne soule?

Babylonius.

On my soule, I thinke you will turne Puritan.

Asotus.

Ha, ha, ha.

Babylonius.

But wee gaine the world to the Church; wherein the world is saued, as the Beasts were in Noah: Arke, which were therefore saued to be foode for Noah, who was then the Priest.

Asotus.

You reason very learnedly ad oppositum.

Babylonius.

But in a word friend Asotus, we of our holy Order and Societie, howsoeuer in our Cells and Cloysters, we liue strictly, obseruing the ancient Cannons of Priests: yet conuersing, here amidst many Wolues; I meane the vengeable Puritans, which are stil pressing the Lawes against vsus, we are faine to be wise as serpents, and to put on all habits and fashions; yea, euen those of Russians and Roring-boyes, that so wee may not appeare to be those Sheepe whom the Wolues seeke to deuoure.

Asotus.

Now you say something; I commend your wit; but I know not how this stands with honestie. Should ye not also be innocent as doues?

Babylonius.

Tush man, wee must doe as wee may; and in case of necessity, dispence with honestie for spirituall aduantage.

Asotus.

Well, these be Paradoxes. But to returne to your former matter concerning this booke, mee thinkes you tell strange things of it.

Babylonius.

Strange things? I tell you, you shall finde it a most rare booke, written with a braue authoritie, and with a most lofty spirit: mee thinkes he writes as if he were the very Or…elo of the Church of England, as the Popes Holinesse is the Oracle of the World. O that hee were but one of our holy Society! which if hee were, our p. 7discipline within a short time would so season him, as hee would proue a most accomplished actiue instrument for the Catholicke cause. He is full of mettall, and he wants but the stampe of our minte to make it current. O the gratefull tartnesse, and smartnesse of his stile! And such is the dexteritie of his wit, that in his Limbecke he can easily draw and distill all learning into the quintessence of his For example.owne singular, and rare opinions. Let him but conceiue a rare notion, and by and by the Church of England either saith it; or not expresly denying it, or being altogether silent, he can easilie conclude, silence to be consent. Yea, he is strong as Sampson; for when he is disposed, neither the Philistines cords of the Councell of Dore, which hee tramples as durt; nor yet of his Dalilah, his Church of England, can hold him, further then himselfe pleaseth. Oh, I am euen rauished with the louelove of the man: hee hath dared and damped all the Puritans in England. Doe but goe on, and reade the Contents, which will giuegive you some scanting of the substance of the booke.

Asotus.

I doe. I finde here many things, the contrarie whereof I hauehave heard our Minister publikely teach, and that with no lesse vehemencie, then plaine euidence of argument from Scriptures and Fathers; at least to the conuincing of my simple iudgement.

Babylonius.

I would your Minister were here present, whosoeuer he be; you should see what hee could say to many points maintained in this booke; they being also the very Doctrine of our holy mother Church of Rome at this day, and those also fundamentall; as of Freewill, Praedestination, Iustification, Falling from grace, Certaintie of saluation, Antichrist, and the like.

Asotus.

And you wish in a very good time; for if I be not deceiued, yonder hee is walking; shall wee goe neere him, and accost him?

Babylonius.

With a good will. But by the way, I pray you informe me a little of the qualities and conditions of the man, that so I may the better attemper my speech, p. 8and cariage towards him; is he not a Puritan?

Asotus.

Surely, in one sence he is no Puritan, for he is conformable; none of the refractaries, but doth both practise himselfe, and preach vponupon occasion, in the defence of Ecclesiasticall ceremonies, and that very earnestly; insomuch as I hauehave seene him sometimes, put backe from the Communion those, which would not receiue it kn…eling; yet not leauing them, till he brought them on their knees. Now formerly, Non conformitants onelyonly, were accounted Puritans. But if wee vnderstand Puritan in a second degree, to wit, for a Minister to be a diligent Preacher, and resident vponupon his charge; one that cannot away with non-residency, that will not take two Benefices, and makes conscience how he comes by one; that is of an honest conuersation, and is a very sincere rebuker of sinne; an vrger of the more strict keeping of the Lords day as he vsually calleth it; and rather content to suffer wrong in his tithes, then contentions for his right: and aboue all, a vehement inueigher against the Masse, and all the Idolatries and Superstitions of the Church of Rome, as he tearmes them; and one, who I warrant you would neuer giuegive his consent, that Iesuites and Masse-Priests should bee any way tollerated to liue vp and downe in our Land (insomuch as I hauehave heard, he being desired to be in a place, where it was appointed, and so expected, that Father Fisher should dispute, & when all came to all hearing Fisher refused to dispute, without speciall licence from the Arch-bishop of Cant…rbury: hee replyed and said, Master Fisher, I maruaile by what licence you goe vp and downe seducing our simple people; and yet you want a licenc… to dispute with our learned Diuines. It is pittie, such as you are thus suffered to vndermine soules and states, and so to proue the bane of our Kingdome and Church, sith for your sakes (if we had no other sins) and for your abominable idols (the abomination of desolation standing in the holy place, where it ought not) we are exposed and indangered to all those plagues and punishments, which we hauehave partly felt, and hauehave much p. 9more cause to feare and expect, which … most … flames must … breake forth from the kindled … of Gods spouselike iealousie to our consumption, if ye may be but suffered thus to set your Dagon, check by i…wle in c…rrinall-ship with Gods Arke in this his pure Church.) Now (Master Babylonius) how far is he a Puritan in these respects, I leaue to judge.

Babylonius.

How? Can there be a more pestilent Puritan in all the Packe, then such a one? But now you hauehave informed me thus much of the man, I will tell you after what manner I thinke it fit to deale with him. By no meanes must he perceiue what professiō I am off. For then ten to one hee will fall foule vponupon me, and so wee short of our purpose, which is, to try what he can say against this booke: Therefore wee will onelyonly by way of question, as for your resolution sake, see how he can answer some of the most materiall things therein. And for the manner of dealing with him, let me alone; onelyonly giuegive you the occasion, and first on-set.

Asotus

With a good will. I applaude your prudence herein. God giuegive you good morrow Master Orthodoxus.

Orthodoxus

And you neighbour Asotus,

Asotus.

Sir, you are very well met; for this gentleman and I hauehave accidentally light vponupon a booke, wherein I finde sundry things maintained, contrary to that I hauehave heard of you; and wee shall be much beholden to you to resolue vsus in some points, which doe a little stumble vsus.

Orthodoxus.

Neighbour Asotus, I am glad to heare you make such a motion to me, it being no vsuall thing with you, nor many others, (and more is the pitty) once to moue a question of conscience or faith to your Minister, vnlesse it bee more for cauill and contention, then for Christian resolution: Therefore seeing you seeme to doe it out of a good desire to be informed in the truth; and propose such questions, as concerne those Doctrines which I hauehave publikely taught, I hold it my dutie to satisfie you the best I can. As for this Gentleman, (a… it p. 10seemes your friend) if hee be of the same minde herein, with you, though he be a stranger to me, yet I shall not be curious, but deale ingenuously with you both; and I pray God giuegive a good issue to our meeting, in directing vsus in the way of his truth.

Babylonius.

Sir, wee both thanke you for your courtesie.

Orthodoxus.

Sir, it is my duty. But, neighbour, what booke is that you speake of?

Asotus.

Sir, the Title of it is in Latin, which I vnderstand not so well, Appello Casarem.

Orthodoxus.

O, I know the booke.

Asotus.

I pray you Sir, what thinke you of it?

Orthodoxus.

Nay pardon me for that; I doe not take vponupon mee to be a censurer of bookes, much lesse of an Appeale to Caesar: if the Author hauehave any just cause for which to Appeal… to Caesar, and which is just, and fit for Caesar to judge, no doubt but hee shall finde a just Caesar to doe him right. But the points you seeme to propose to me, are matters of Faith, wherein the Author seemeth too suspicious of his owne cause, that (like to fraudulent Merchants, who hauehave run themselues into many mens debt, and danger) hee appeales to Caesar to hauehave a protection for his person. But blessed be God, wee hauehave a Caesar, The Defender of the Faith; not a protector of oppugners and vnderminers of the Faith. And for matters of Faith, our Caesar knowes they ought to be pleaded onelyonly at Gods barre, and tryed at the Common Law of the holy Land, the Scriptures. Nor will hee giuegive way for any Prohibition out of any Court of Chancery, or conscience, which may inhibite the proceeding of Gods cause, in Gods Court, by any prerogatiue whatsoeuer. Therefore in such causes, (causes of Faith I say) to appeale to Caesar; giues (to speake plainly) a strong suspition of the weakenesse at least of the cause. For so did Heretickes in times past; to maintaine their heresies, they had no other way, but to patronize themselues vnderunder Caesars wings. Thus did the p. 11Arians so mightilie preuaile against the Orthodox professors, by the onelyonly helpe and authority of Caesar. Not that I impute heresie to the Author of this booke, onelyonly for his appeale to Caesar. Let the booke, like Baal, plead for it selfe.

Asotus.

Sir, you make me begin to suspect something; Did Hereticks so as you say? I pray you for my better satisfaction, giuegive me some example of it.

Orthodoxus.

I will briefly. Constantine the great, he that restored the Church to a generall peace and calme; sitting at the first Councell of Nice, not as Iudge, but rather as a Minister, (as himselfe piously confessed) did for his part ratifie the Councels Decrees against Arius; yet afterwards, growing old, hee was wonne by a woman, his sister Constantia, and she seduced by a sycophantizing Arian Priest, to recall Arius from banishment, that hee might againe declare his Faith: whereof, comming before the Emperour, he made such a cunning confession (as formerlie hee had done to the whole Councell of Nice, Rusinus Ecc. hist. lib. 1. cap 11. & Socratas lib. 1. cap 25. homo…ousios for, homousi…s.which he had well nigh imposed vponupon by his foreign in steed of foreign) as that the good Emperour (suspecting no deceit) tooke it to be in all points the very same with the Councels owne confession; yet so, as hee referred Arius to the determination of a Councell. But the Emperour not long after dying, Arius with his faction creepe into the fauour and protection of Constantines successors, especially of his sonne Constantins, who was by the same Arian Priest, who had formerly inueagled Constantia about Arius, perswaded to fauour and protect the Arians; and the rather was the Emperour perswaded by this old Priest, because Constantine had committed to him his last Will and Testament, to deliuer it to his sonne Constantius, which he did. Thus Arius by his Appeale to Caesar, and by the cunning insinua…ion, of his craftie confederate, an old Court Priest, got footing againe; and had in all likelihood mightilie preuailed, but that God in justice, to that impious impostor, and in mercy to his p. 12Church and children, calling the cause into his superiour Court, cut Arius short, by a suddaine and strange infamous iudgement, euen in hot blood, as he was going with all his pompe and traine into the Cathedrall in Constantinople, in despight of the good Bishop Alexander, who all the night before, and that morning continued his earnest supplications to God, prostrate in the Temple, to …uert and preuent Arius from setting his wicked foote, and proude Standard of triumph against Christ, in that sacred place. His deuout and zealous prayers were heard; and Arius his infamous death strucke all his traine with a shamefull amazement, and confusion. I would this example might teach the Appealler to tremble before that God, from whose Tribunall is no appeale, but by speedie flying with repentance to his throne of grace and merciemercy in Iesus Christ. But for the Appeale, here let me tell you thus much by the way, which I dare be bold to auouch, that as he thinks he hath done politickly, so I know hee hath done very poorely to appeale to Caesar: being such a Caesar as when his many waightie affaires shall lend him leisure to view the Appeale, the Appealer will quickly find his owne errour, and hauehave cause to repent his appealing to a Prince of such dexteritie and judgement, as in humaine, so also in diuine matters.

Asotus.

Sir, I thanke you I am satisfied in this matter. Now let me intreat you to performe your promise, in resoluing some doubts, ministred by this booke.

Orthodoxus.

If you instance any particular, I am ready to doe my best indeauour.

Asotus.

Sir, because this Gentleman my friend, hath some more learning then my selfe, and is somewhat acquainted with the booke, I shall entreate him to propoūd and obiect, and your selfe to resolue the Obiections.

Babylonius.

Friend Asotus, I pray you doe not impute that to mee which I was neuer guiltie of, as matter of learning; yet, if as a friend you impose this taske vponupon me, to ease you, I will the more willingly vndertake it: p. 13prouided that where you see me faile, you will supplie… and Master Orthodoxus pardon. I shall onelyonly act your part in propounding those particular point…, which you say are contrary to those, which Master Orthodoxus hath taught you; as being also the most materiall things in the booke.

Asotus.

Sir, I thanke you, I desire no more.

Babylonius.

Then to begin in order as they lye: the first thing is about the losse of Faith and Iustification, in the Of losse of Faith, and Iustification. Of totall and finall …lling from grace.third Chapter, and so consequently of falling away from grace totally, in the fourth Chapter: and if totally, **Pap. 34.possibly also, finally, without recouery. Now although the Authour doe not auouch absolutely his owne oppinion, yet hee proues the affirmatiue from antiquitie of Fathers, and from the authoritie of the Church of England, vntounto whose Articles and Homilies, all the Ministers thereof hauehave subscribed. Now we desire your resolution herein.

Orthodoxus.

True it is, that the Authour is very cau…elous, in auerring any thing in his owne opinion, especially in points of such consequence; therein I commend his wit, as the Lord did the wisdome of the vniust Steward; but his priuate conception hee fathereth vponupon the Fathers, and his mother Church: yet it is to be concluded, that what he goes about to proue by the Fathers, and by the authoritie of the Church of England (though most falsly, by him forced and forged glosses) himselfe is of the same judgement with them: and by the way, for the Articles and Homilies of the Church of England, wee Subscription to the Church of Englands Doctrine, not to Mr. Mountagues priuate inte… pretation.subscribed vntounto them indeede, but not to the priuate sense which any particular man may make of them. Now for losse of faith (he must meane iustifying and sauing faith, and not that faith of the Romane Church) hee alledgeth the 16. Article, in these words, After we hauehave receiued the holy Gh…st, we may depart from grace giuen, & fall into sinne; and by the grace of God wee way rise againe, and amende our liues. Now in all due remembrance to my blessed mother, the Church of England, is it not as lawfull for mee p. 14her Sonne, to take her in a good sense, as for another in a bad? And if it be lawfull for me to interpret her words according to the letter, it is one thing, reced…re a gratia, another excidere, one thing, to depart aside, as out of the way erroniously; another, … fall quite away, and to abandon the way; at least for the time to fall quite away from grace: nor doth the Article speake of a totall falling away: but of such slips, as are recouered by repentance, against the Doctrine of N…atus, as is there expressed. It being one thing to fall into sin of infirmitie, another, to fall away from grace totally. But, if by departing, be meant, a totall falling away; then how doth this accord with the Scripture, The Church of England… doctrine, …o other then that of the Scriptures. Heb. 6. 6Heb 6:6that saith, If such as were once enlightned &c, doe fall away, it is impossible they should be renewed againe to repentance. Againe, for the words of the Homilie alledged by the Appealer, they containe a wholsome admonition to pietie, and perseuerance therein: but they mention no totall falling away from true and sauing grace in any one particular true beleeuer. Therefore, by departing, is meant some other thing, then any totall falling away from grace; so that howsoeuer wee imbrace, and adore the generall Doctrine of the Church of England our deare Mother, yet whatsoeuer she saith, we must not presently take it at the first rebound, according to our priuate fancie, which what it affects and inclines to, it can easilie, (as the corrupt stomacke) assimilate euen wholesome meates, and cause them to corrupt; or, as the Naturall thinkes the bells ring that which hee imagines; so apt is mans fancie to take words, rather by the sound, then by the sense, to feede his pre-conceiued opinion: yet, as neither the Church of England, her selfe, auoucheth, or concludeth any thing for Doctrine and matter of Faith, but so farre as is consonant to the word of God; so that her Doctrines are to be called, the Doctrines of God, rather than of the The Churches rule of faith is the Scriptures.Church: so neither are we to measure her Doctrines, but by the onelyonly line and rule of the Scriptures. But, by the Scriptures, there is either no totall falling away from grace; p. 15or if there be (as from the common grace) it must necessarily be finall too; for it is impossible, (saith the holy Ghost) … such as fall away, should be renewed againe to r…pentance. Therefore the Church of Englands words, speaking of d… p…ting from grace, and yet of returning againe, cannot be understood of a totall falling away of particular persons from … and … grace: so that it appea…es, the Appeall…r hath wrested the words of the Article to his owne fancie, he should first conclude out of the Scriptures, that there is a falling away from grace totally. But, if the Scriptures teach the contrary, let no man fasten such a reproach vponupon the Church of England, casting durt in his Mothers face, as teaching otherwise, then her heauenly Husband hath taught in his Word.

Babylonius.

But where doe the Scriptures teach, that a man cannot fall away from grace, and sa…ing …, after he once hath it?

Orthodoxus.

In many places, and that so pregnantly, and definitiuely, as the very Aduersaries of this truth confesse, it may be waued and taken indifferently either way, whither for a penny, as we say, their Opiniō, or Gods Truth.

Babylonius.

But if Scripture say, and gainsay, how shall we beleeue them? or how shall we reconcile them?

Orthodoxus.

Very easily; for as there is but one truth, so if wee first pitch vponupon that truth, where wee finde it clearely and positiuely laid downe in the Scripture, then A sure rule to interpret Scriptures.whatsoeuer places of scripture seeme to contradict, yet the sense thereof must of necessitie bee reduced to that positiue truth. For the purpose, 1 Iohn 3. 9. Whosoeuer is borne of God, doth not commit sinne; for his seede remaineth in him, and he cannot sinne, because h… is borne of God. Here is set downe a positi…e truth; Whosoeuer is borne of God, doth not commit sinne; and the reasons are annexed; first, for the seede of God remai…eth in him; and secondly, because he is borne of God, he cannot sinne. But this seemes a hard and a darke saying, doe not Gods … sinne? yo… sur… ly, p. 16for, In many things we … all, saith Saint …, but the same Apostle cleares the sense, in his 5. Chapter of the Epistle. Verse 16, 17. There is a sinne vntounto death, and, there is a … not vntounto death: now Gods children commit sinne, which is not vntounto death, whereof ver. 16. If any man see his brother sinne a sinne which is not vntounto death, he shall aske, and he shall giuegive him life for them that sinne not vntounto death. But of the sinne that is vntounto death, of that the Apostle speakes, ver. 18. Wee know, that whosoeuer is borne of God sinneth not, that is, not vntounto death. Now Gods child sinneth not vntounto death, that is, falleth not from faith (as Saint Augustin… vnderstands this sin vntounto death) neither totally, nor much Aug. de corrept. & gr…. cap.lesse finally; for the seede of God remaineth in him. The seede of God is the holy Spirit of God; by which, as a holy and liuing seede, wee are begotten and borne of God. This seed… is that annointing, whereof the Apostle speakes, 1 Iohn 2. 27. The annointing which yee hauehave receiued of …im, abideth in you, and therefore yee shall abide in him. Therefore none shall be able to seduce you, v. 26. Now, if th… the annointing abide in vsus, if the seede of God remaines in vsus, how then can we fall totally, much lesse finally from grace, for the Spirit of grace remaineth in vsus. So long as this seed of God remaines in vsus, (and being once receiued, it abideth with vsus) Gods regenerate cannot so degenerate, as by falling from grace, to cease to be his sonnes. He that is of the blood royall, yea, who is descended immediately from the Kings owne loynes, cannot cease to bee the Kings sonne; for the seede and blood of the King is in him. And yet, though a Kings sonne may degenerate from his Fathers vertues, notwithstanding his Fathers blood bee in him, yet the b…gotten of God, as they hauehave his seede alwaies remaining … them, so it is an actiue, quickning, and pregnant seede, springing vp to life eter…all, wherin Gods child groweth in grace, till he be a perfect man in Christ Iasus.

Againe, this seede of God is immortall, as the Father is immortall. Now as a mortall father begets a mortall son: p. 17So the immortall God can beget no sonne, but is immortall as his Father is. It is impossible for the immortall God to dye, no not for a moment. Of this nature also is the borne of God; hee cannot fall away totally, that is dye in his spirituall life, no not for a moment, for hee is, borne of that Father, the seede of that God remaineth, abideth in him, and neuer departeth from him, which is immortall, and cannot dye. This truth, that the borne of God are preserued from euer falling from grace, is confirmed by many other cleare places of Scripture, if time would permit to recite them.

Now, this being so cleare a proofe, if any places of Scripture seeme to be opposite, they are so onelyonly in sound, not in sense. For proofe, the Scriptures are full of admonitions, (the onelyonly proofes that they bring for their opinions against the positiue truth) to take heede of falling away from the grace of God, as Heb. 12. 13. So 1 Cor. 10. 12. He that think he standeth, let him take heed lest he fall; & the like: also of exhortation, if any man be fallen, as Ezech 18. and elsewhere; all which places must not so be taken as if Gods children did at any time fall away totally from, grace: but they are as so many Preseruatiues and Antidotes, as so many directions to keep Gods childe in his way; they are a part of those meanes which God hath ordained to preserue vsus in the way from falling. Hereupon I remember, Saint Augustine saith excellently, (alledg…ng these words, Reu. 3. 11. Tene quod habes, &c. Hold that Aug de correp…. &c. cap. 13.thou hast, least another take thy Crowne) now that these things are so spoaken, euen to the saints that shall perseuere, as if it were vncertaine that they shall perseuere, they ought not to heare this otherwise, to whom it belongeth, not to bee high minded, but feare. Hence also it was saide to the Apostles, If yee shall abide in me; himselfe speaking it, who knew full well that they would abide in him: And by the Prophet, If yee be willing, and will hearken vntounto mee: when himselfe knew in whom he would worke, euen to will. And many such things are spoken for the vtility and profit of this secret, least any should be puffed p. 18vp, but that all, euen th…se that runne well, should feare. So he. Nothing can be added to it.

Againe, when wee reade of any Apostates, and such as make shipwracke of faith, as 2 Tim. 2. Himeneus and Alexander, and the like: then hauehave recourse to that saying of Saint Iohn 1. 2. 19. where speaking of Antichristian reuolters; saith, They went out from vsus, but they were not of vsus; for if they had ben of vsus, they would no doubt hauehave continued with vsus; but they went out, that it might be made manifest, that they were not all of vsus. For there is a common temporarie faith, a commō grace, a common illumination, whereof the Apostle speakes, Heb. 6. from which men may fall away totally and finally, as Iudas, and Iulian, and others: but the sauing grace, the iustifying faith, which is proper to Gods elect, is of the foundation of God, which standeth sure, vponupon which, they that are built, shall neuer fall away, as Aquinas in Rom. 8. ver. 30. whom he hath iustified, them he hath glorified.

To this purpose, I remember a saying or two of Saint Augustine: aaAug. de fide et operibus. cap. 16 Tom. 4.Fides Christi, &c. The faith of Christ, the faith of Christian grace, namely, that faith which worketh by louelove, being put in the foundation permits none to perish. And in another place, bb… de correp… …t grat…a cap. 12.Nic nos moueat, &c. Nor let it moue vsus, saith he, that God doth not giuegive this perseuerance to some of his sonnes: For there are some, who because of a temporarie grace receaued, are called of vsus the sonnes of God, and yet with God they are not so; of whom Iohn speaketh; They went out from vsus, but they were not of vsus, they were not of the number of sonnes, no, not when they were in the faith of sonnes. For the sonne of promise perisheth not, but the sonne of perdition. Those were of the multitude of the called, not of the small number of the elect. And againe, in the 9. Chapter, reciting Christs words. Si man eritis in verbo meo &c. If ye abide Et … 9.in me, then are yee my Disciples indeed, he saith, Therefore because they had not perseuerance, as also being not Christs Disciples indeede, so neither were they the sons of God indeed; euen then when they seemed to be, and were called so. Therefore p. 19we call those both the elect Disciples of Christ, and the so…s of God; because they are so to be called, whom being regenerate (to wit sacramentally, and in our account) wee see to line godly: but then they are indeede, that which they are called, if they abide in that, for which they are so called. But if they hauehave not preseuerance, they are not truly called, that, which they are called, and are not. Thus we see Saint Augustine following the rule of Gods word, hath truly laid downe the state of the perseuerance of Gods saints in faith and grace; distinguishing all along betweene sauing grace, and common temporary grace; betweene iustifying faith, and common historicall Note.faith; betweene the outward ordinarie calling of Christians, and the inward effectuall calling; betweene the externall regeneration, and the internall; betweene the sonnes of God in mens account, or in appearance, and those in Gods account, and in truth.

And in this sense, not otherwise, is that to bee vnderstood, which the Appealer vrgeth, of all that are baptized, of whom we professe, wee beleeue that they are regenerate, and in the state of grace; who, comming afterwards to liue lewdly, and so to dye, the Author by their example would proue, both a totall and finall falling away from grace. True it is, that Baptisme is called regeneration, but Sacramentally; and so all children baptised Baptisme is called Regeneration Sacramentally.are said to be regenerate, and so generally wee beleeue they are saved, while we iudge them to be in the state of grace, in regard of the common sacred Ordinance of God, which is alwayes effectuall, if it be accompanyed with the effectuall and inward working of the Spirit of God, and received by a saving faith, wrought by the same Spirit. I say, all children duely baptized, we beleeue to be made the members of Christ, and heires of the kingdome of heaven, and to be saved, dying before the committing of any such sinnes, as might giuegive vsus occasion to judge and beleeue the contrary. This is the pious faith of the Church, and of Christians. Yet though in our accompt, many are called, by receiuing the outward p. 20Ordinances of God, and the externall ordinary meanes of salvation: notwithstanding in Gods account, few are chosen. And the chosen are onelyonly those that are truely saved in Gods account. The Lord knoweth who are his. As aboue, Saint Augustine speaking of the impious, after baptisme, saith, Fuerunt isti, &c. Such were of the multitude of those that bee called, not of the small number of the Elect.

Babylonius.

But Saint Aug: (as our Authour alledgeth him, both in this booke, and in his Gagge) deliuereth it, as an Article of the Creede, (Credendum est, quosdam de fil…is perditionis, non accepto dono persuerandi vsque in finem, in fide quae per dilectionem operatur, incipere vinere, & aliquandiu iuste, & fideliter vinere, et postea cadere) &c. That some may fall away quite from that faith, which worketh by louelove. And you see the words there Iustè & fideliter, and, postea CADERE are set downe in Capitall letters, as being most remarkable.

Orthodoxus.

It is a faire flourish indeed; I remember the place quoted in his former booke: nor doth hee in this, vary from that. But I must tell you, the Authour (besides his misquoting of the * booke) hath not dealt He quotes the booke, De bono p…rseuerentia, for the booke, … corrept. & gratia. Saint Augustine guelded by the Appealler.altogether so squarely with Saint Augustine herein; as hauing broken off the chiefe corner of this stone, which else would stand firme and vniforme, with the entire fabricke of Saint Augustines building. For Saint Augustine speaking there of perseuerance, & to admonish the truely faithfull to be the more carefull in the constant pursuit of it, he setteth downe the sentence, thus; PROPTER HVIVS VTILITATEM SECRETI. (Which words the Appealler leaues out) credendum est, &c. Which words are the maine qualification and seasoning of the whole sentence; that is, in regard of the benefit of this secret, Credendum est, &c. Which wee may translate, wee are to suppose, as well as we must beleeue. But if wee must beleeue it, it is, propter huius vtilitatem secreti; a phrase which S. Augustine often vseth vponupon this purpose. And wherfore p. 21would Saint Augustine hauehave vsus to thinke or beleeue so? but to containe vsus the better within the bounds of feare and humilitie, in regard of our humaine frailtie, as he specifieth both a little before, and after this sentence. And elsewhere hee saith expresly to the purpose, **Aug. de ben. perseuer. cap. ….God iudged it better to mingle som…, that should not perseuere, among the certaine number of his Saints, that they, for whom securitie in the tentation of this life is not expedient, might not be secure.

Babylonius.

But Saint Augustine saith, that a man may fall from that faith which worketh by louelove, and so dye in that fall.

Orthodoxus.

Besides the former qualification, PROPTER HVIVS HVIVS VTILIT ATEM SECRETI; and besides our former allegations out of Saint Augustine he Aug. de corrept et grat. cap. 7doth in another place speake conclusiuely, with an asseueration, saying, The faith of those which worketh by louelove, doth in very deede, either not faile at all, or if their bee any, whose faith doth **He saith not, whose faith doth fall totally away; expressing the same thus: ibid. … si quando exorbitant electi. correpts emendantur, & in…iam, quam reliquerant, redemus.faile, it is repaired, before this life be ended, and the iniquity which came betweene, being blotted out, perseuerance is reckoned euen vntounto the end. Now, if this be true, that faith worketh by louelove, either faileth not at all; or if it doc any whit faile, it is repaired in time: then his former speech of the falling away from faith, working by louelove, is to be vnderstood not really of true faith working by louelove, but as it is in apparance to our sense, as hee saith formerly of the sonnes of God. Yea, Saint Augustine is so copious in this point of perseuerance of Gods Saints, that I maruell any man that hath read Saint Augustine of these points, would euer meddle with him in this matter, to wrest one bare mangled testimonie, against so many pregnant proofes of this truth.

And to conclude this clause with Saint Augustine, who saith nothing but vponupon the expresse ground of Scripture; Christ saying, (saith he) **Aug. de cor…p… de gra…. cap. 1…Rogaui pro te, &c. I hauehave prayed for thee that thy faith faile not, let vsus vnderstand, as spoken to him which is built vponupon a Rocke; and so the man of God, not onelyonly because he hath obtained mercy, to be faithfull, but also p. 23because faith it selfe doth not faile; He that glorieth, let hi… glory in the Lord. And againe, God doth worke in his Saints a will to perseuere, that because they shall not perseuere, vnlesse they both can, and will; therefore both the power and will of perseuering, is by the bountie of Gods grace giuen vntounto them: therefore the weaknesse of mans will is helped, that by Gods grace it might be firmely and vnseperably vpholden; and therefore, though weake, yet it should not faile, nor be ouercome by any aduersitie. And he that holds the contrary, hee calls him, Inimicum gratiae Dei, an enemy to the grace of God.

Babylonius.

But iustifying faith may be diminished, and consequently wholly abolished.

Orthodoxus.

It doth not necessarily follow; Faith indeede may be saide to be diminished, in regard of the, act, operation, externall fruits, sense and apprehension of it; but not in regard of the habit and substance of it. To illustrate this a little. The seede cast into the ground, lyes there hid, appeares not for a good space: is it therefore dead? waite a little, and so it begins to sprout and spring forth, and by degrees commeth to a mature haruest. The sappe in the winter lyes hid in the roote, and the withered vine seemes dead with cold: yet the cold blowne ouer, and sommer approching, so the goodly leaues it puts forth, and goodlier clusters, vntounto a full vintage. The Sunne ecclipsed by the Moones interposition, or by some blacke cloud, from our aspect, yet wee know it keepeth his course, looseth none of the natiue light the while, onelyonly our sense misseth it, till anon it breake forth with a fresh luster and glory. The soule, while the body suffereth a kind of d…liquium, or fowning, though now it exercise not the organicall operations … the body, yet we know the soule is in…ue and whole still, without any substantiall diminution: so that the body being reuiued with some aqua caelestis, the soule actuates eueryevery organ and member of it afr…sh, as before. The ship (as that wherein Christ slep…) may be euen couered ouer with waues, and giuen for lost, as in the Disciples sense and p. 22apprehension: but Christ being awakened, and commanding a calme, the ship comes safe to the Port. The fire raked vp close vnderunder the ashes, though you neither see nor feele it, yet so it is preserued till the morning, to feede vponupon new fewell. A man in a deepe or dead sleepe may seeme dead, but awakening, hee feeles himselfe the more refreshed after his sounder sleepe. So is faith. It is a seede, (though but as a graine of mustard seede) well may it lye hid for a time, yet the while, it is but fastning the root the more firmely to bring forth the better and more abundant fruite. It is the sappe, which in time of wintery persecutions and afflictions, coucheth close to the heart roote, but the sommer of Gods comforts returning, it displayeth it selfe in leaues and fruits, shewing plainly it was not dead, though to our sense it seemed so. It is the Sun inlightning the soule, which though ecclipsed from our sense, by some interposition of transitory temptation, yet retaines his full light, holding on his insensible course, and when this nubecula pertransibit, when this cloud is ouer, it sends forth new rayes of grace. It is the soule of the soule, which euen in the middest of extream fainting of the soule, yet remaines intire, without diminution, & by the aqua caelestis of Gods neuer failing mercy, actuates eueryevery faculty of the soule afresh, to the atchieuing of greater workes. It is the ship of good hope, which when couered with waues, sets prayers to awaken Christ asleepe in it, who by and by stilleth the storme, or sends his Angel, as to Paul, to assure him, that none in this little barke of ours shall perish, but safely arriue vponupon Act: 27 & 28.the hony hauen of Melita, euen that true hony-flowing land of Canaan. It is a fire, which while raked vp vnderunder the dead ashes of deepe contrition, though it seeme dead, yeelding neither light nor warmth, to our weake senses, yet it is but fostered for a new fire, that though heauinesse for sinne may indure for a night, yet ioy of faith commeth in the morning, feeding it selfe with the fewell of new works of obedience, flaming forth in a holy conuersation. The p. 24faithfull man, as Dauid, as Peter, may be ouertaken with a dead sleepe of faith: but awakened by grace, his soule is inlightned, that hee sleepes not in death, but as the Sunne arising, reioyceth as a gyant to runne his course with greater alacritie and vigor. Thus wee see the fruite of sauing faith may be for a time suppressed, yet the roote not supplanted: the act of it may be suspended, yet the habit not lost: it may be ecclipsed to our sense, yet his light not lessened, or his course stayed: it may bee in a dead sleepe, yet liue: faint, yet not faile: sicke, yet not to death: weather beaton, yet not wracked: languish, yet not perish.

Babylonins.

But the famous Schollar Doctor Ouerall (alledged by the Authour) late Deane of Pauls and Bishop of Norwich held, that a man might fall from grace into the very state of damnation, and so remaine vnderunder Gods wrath, till hee did recouer Yea, that he auouched this to his late Maiestie, and what concertations hee had with other Doctors in the Vniuersitie about it.

Orthodoxus.

If we take vp all the Appealer faith vponupon trust, without further examination, wee shall recken before our host, for hee playes the shuffler egregiously. Nor will he (I perceiue) to saue his owne stake, sticke to pawne the best credit of the most famous of our Church, for the security of his most shamelesse slaunders of the truth. And if we had not all the better euidence to conuince him, he would carry it away hand smooth with downe right daring. Pardon my zeale hearein. I cannot but be moued, when not only Godscause, and glory (then which nothing ought to be more precious vntounto vsus,) but also the credit of our learned and reuerend Fathers is so traduced. But the summe of the Conference before the Kings Maiestie at Hampton Court, now newly published in print, will tell vsus the plaine truth of the matter. And that we may not with the Appealer falsifie the truth, in dealing by halfes: I will giuegive you the intire words of that worthy Deane and reuerend Bishop, as they are set downe in the 42 page of that booke: Namely, that whosoeuer p. 25(although before iustified) did commit any greeuous sin, as adultery, murther, treason, or the like, did become ipso facto, subiect to Gods wrath, and guiltie of damnation, or were in state of damnation (quoad praesentem statum) vntill they repented; adding hereunto, that those which were called & iustified, according to the purpose of Gods election, howsoeuer they might, and did, sometime fall into greiuous sinnes, and thereby into the present state of wrath and damnation: yet did neuer fall, either totally from all the graces of God, to be vtterly destitute of all the parts and sccde thereof, nor finally from iustification, but were in time renued, by Gods Spirit vntounto a liuely faith and repentance, and so iustified from those sinnes, and the wrath, curse, and guilt annexed thereunto, whereinto they are fallen, and wherein they lay, so long as they were without true repentance for the same.

Doe we not see plainely here how hee distinguisheth betweene a common iustification in regard of the externall Doctor Ouerall fred from the App…alers wrestings.and ordinary meanes of the Word and Sacraments, and the true and reall iustification, according to Gods purpose? yet in the first, he maketh no mention of a totall falling away. Or if the Appealer will contend, that so much is implyed, we will not contend for that, for such as are not truely and really iustified, according to Gods purpose, but onelyonly according to the externall vocation, no maruaile if they, both totally, and finally fall away. But for those, that are iustified according to Gods purpose, to wit, the elect and praedestenate vntounto life, he saith expresly, that though they may and doe fall into greiuous sinnes: yet they neuer fall, either totally, or (much lesse) finally from the grace of God; but are in time renewed, by Gods Sririt, vntounto a liuely faith, and repentance. A golden speech, which all the Apealers chimicall counterfeit Philosophers stone, cannot so easily transmute into his base copper alcumy coyne, how brauely and boldly soeuer he braze it on; according to his rule, Calu…niare audacter, aliquid bar…bit.

p. 26To conolude this point of perseuerance in true grace, it Reasons of the, Saints perscu… rance. 1 Reason.stands firmely built vponupon sure grounds, and euident reasons, set downe in the Scriptures, such as no wit of man, or deuill, can ouerthrow. For the purpose; one reason of the elects, perseuerance in grace vntounto glory, is taken from the nature of that holy feare, which God puts in the hearts of all his faithfull ones: as Ier. 32. 39, 40. where the Lord saith, I will giuegive them one heart, and one way, that they may feare me for euer, &c. And I will make an euerlasting couenant with them, that I will not turne away from them to doe them good, but I will put my feare in their hearts, that they shall not depart from me. So here is a double reason of the Saints perseuerance; first on Gods part, He will not turne away from them to doe them good, and that by an eternall couenant. And secondly, they shall not depart from him. VponUpon which words, Saint Augustine saith, (Quod quid est aliud, Ang. de …omo perse…. cap. 2.quam talis actantus erit timor meus, quem dabo in cor corū, vt mihi perseueranter adhareant) which what is it else, but that my feare, which I will put in their hearts, shall bee such and so great, that they shall perseueringly cleaue vntounto me.

A second reason is alledged, Ioh. 13. 1. drawne from … Reason.the immutabilitie and eternity of Christs louelove to his elect, saying, Hauing loued his owne which were in the world, he loued them, vntounto the end. * And as the Apostle saith, The gifts and calling of God are without repentance.Rom 11. 29.Rom 11:29

A third reason of the Saints perseuerance, is taken from the power of Christ, and of the Father, Ioh. 10. 28. where … Reason.Christ saith, I giuegive vntounto them, (to his sh…pe) eternall life, and they shall neuer perish, neither shall any man plucke them out of my hand. My Father which gaue them me, is greater than all, and no man is able to plucke them out of my Fathers …and, I and my Father are one. And Saint Peter said, we are kept by the power of God through faith vntounto saluation 1. Pet. 1. 5. And the Prophet Dauid sheweth by this reason, that the righteous shall neuer fall totally away, because Gods band euer supporteth them, as Psal. 37. 24. Though he fall, hee shall not bee vtterly cast downe; for the Lord vpholdeth him p. 27with his band. Which place Aquinas applies to the same purpose, in Rom. 8.

A fourth reason, from the will of God, Ioh. 6. 39. This is the Fathers will, which hath sent me, that all which he hath 4 Reason,giuen me, I should loose nothing, but should arise is vp at the last day. And, this is the will of him that sent me, that eueryevery one which seeth the Sonne, and beleeueth on him, should … euerlasting life, and I will raise him vp at the last day.

A fifth reason, drawne from the efficacie of **Exemplified also in Christ… prayer for Peter mantioned a little before, & applyed to St. Aug to all the faithfull. 6 Reason. 7 Reason.Christs 5 Reason.prayer, Ioh. 17. 20. and so to the end of the Chapter.

A sixth reason, from the impossibilitie of seducing the Saints from Christ, by Antichrist and false Prophets. Mat. 24. 24.

A seuenth reason, from the perpetuall mansion, and inhabitation of Gods Spirit in all the faithfull, 1. Ioh. 3. 9. Whosoeuer is borne of God, sinneth not, (that is, not vntounto death; as chap. 5. …6.) For his seede remaineth in him, and be cannot sinne, because he is borne of God.

An eight reason, from the infallibility of Gods knowledge 8 Reason.of all his, called, Gods foundation, 2. Tim. 2. 19. The foundation of God standeth sure, hauing this seale, The Lord knoweth them that are his, whereupon Saint Augustine concl deth thus, If the elect may perish and fall away, then God may be deceiued. But God cannot be deceiued; therefore his Et si quando exorbitant electi corr…p… … dantur & i…iam qua … r…liqu…rant, redeunt. Aug. de corrept. & gr… …. 7.elect cannot perish, nor fall away. And if at any time the elect doe exorbitate, or decline out of the way: vponupon reproofe, they are reformed, and returne into the way, from which they had digressed; As Aquinas cites the glosse on Rom. 8. verse 28. Vsque adeo &c. To such as louelove God, he doth so cause all things to cooperate for good, as if any of them stray or straggle, euen this also hee causeth to turne to their further good; yea, euen their sinnes cooperate to their greater good, in causing them to walke more humbly and carefully.

A ninth reason, is from the inseperable vnion betweene Christ, and eueryevery true beleeuer. Christ himselfe expresseth 9 Reason.this sweetly, applying it as a speciall tye, and token of the saints continu…ance in him. Ioh. 17. 20. I pray not p. 28for these alo…, but for them also, which shall beleeue in mee, thorow their word, that they may all be one, as thou Father art in me and I in thee; that they also may be one in vsus. And that glory, which thou hast giuen me, I hauehave giuen them, that they may be one, euen as wee are one. I in thee, and thou in met, that they may be made perfect in one. So that as not a bone of his naturall body was broken: so neither a bone of his mysticall body. For he keepeth all his bones, not one of them is broken Psal. 34 20. Not a haire of their head shall perish, that are his members.

I will adde but one reason…more, of many, vsed in Scripture, to confirme the Doctrine of the Saints perseuerance, and it is taken from Gods eternall election and effectuall vocation of his elect vntounto eternall life: As Rom. 8. 30. Whom he did praedestinate, them he also called: and whom hee called, them he also iustified; and whom hee iustified, them hee also glorified: This is such a golden chaine, as all the Diuells of hell can neuer breake. Christ vseth the same reason, Ioh. 15. 16. Yee hauehave not chosen mee, but I hauehave chosen you, and ordained you that you should go, and bring forth fruite, and that your fruite should remaine: which place Saint Augustine sweetly applyeth to Gods eternall election, whence springeth th… perseuerance of his elect, whose fruite remaineth for euer. As also the same Augustine applieth that other place to the Romans, to the Saints perseuerance, and Aug. de predest. lib. 1. cap. 17. Aug. de predest. san…lo…ū. li. 1. & de fide ad P. D…a con… cap. 3. Aug. de corrept. & gra. cap. 13 Quis in … potu… ordina…, nisi perse…antia do…?onelyonly to the elect Saints, quorū it a certus est numerus, &c. whereof the number is so certaine, that none of them can perish, no more than any of the reprobate can be saved. And so hee concludes the Saints perseverance, from the foundation of Gods eternall election, and praedestination. Quis &c. What one could be ordained to eternall life, but with the gift of persence rāce? This is the Doctrine also of the Church of England, Arti…. 17. So then, if God can breake his euerlasting covenant, with his people, if his sauing feare be such, as to whom it is giuen, it will not suffer them to depart from … Aug. de …rept. & gra…. cap. 6.God; if Gods louelove in Christ to his owne be immutable and endlesse; if Christs power and his Fathers be so great, p. 29that none can plucke his elect out of his hands; if it be the Fathers will, that none of his elect shall perish, but hauehave eternall life; if Christs prayer for his elect cannot bee in vaine; if it be impossible for all Antichrists power and policie, and lying wonders, to seduce Gods elect; if the perpetuall residence of Gods holy Spirit in his regenerate, preserue them from sinning vntounto death; if Gods infallible knowledge of his owne cannot be deceiued, but remaineth as a sure and sealed foundation; if all things cooperate for their good, and nothing can seperate them from the louelove of Christ; if Gods eternall election and praedestination of his, to grace, and so to glory, cannot be frustrate: then who dare be so bold, as to affirme, that the Saints may fall away, either totally, or finally from grace, & so fall short of glory.

Babylonius.

But my authour instanceth two examples of totall falling away from grace, the one of King Dauid, the other of the prime Apostle Saint Peter, now if these did fall totally from grace, at least for a time, then is it possible for any in the state of grace to fall totally from that state…, and so come short of finall perse…rance. And to proue thier totall fall, he argueth thus, … …ter fell; now if he fell, he must needs full totally or finally: for Cedo tertium. And (saith hee) if Dauids and Peters repentance had beene preuented by death, they should hauehave perished eternally. And you know, that a supposition must necessarily imply a possibilitie of the thing supposed; else it were absurd; so that it was possible, they might hauehave beene preuented by death, before they had repented, and so hauehave perished eternally. As the Authour saith elsewhere, * cap. 4. that it is possible for the fallen away to arise againe: possible, but not certaine and necessary.

Orthodoxus.

By mentioning this last speech of the The Appel… contradicts himselfe.Appealer, you giuegive mee occasion to call to minde, a flat contradiction of his in that place, to what he had said before, cap. 2. his words (as I remember) bee these; Doth Arminius …intaine, touching finall perseuerance, that sometime p. 31the called and elect of God, the chosen …s, and iustified by faith, such as Peter was, though they doe full totally for a time, shall yet recouer necessarily againe, and not fall away finally, or for euer? If this be Armenianisme, and so his conclusion, then therein he (to wit, the Appealer) holdeth with Arminius. Yet in his foresaid forth Chapter hee contradicts himselfe, and saith, that the recouery of such is possible, not certaine, and necessary. Is he such an enemy to perseuerance, as himselfe will not perseuere longer in his owne opinion? Or rather will he be an Arminian by holding with Arminius a totality of the elect falling from grace for a time, with a necessuit of their recovery, than an orthodox Christian, while he alloweth onelyonly a possibility, but no certainty and necessity of recouery? Oportet Appellatorem esse memorem. But for the Appealers two instances of Dauid and Peter, I deny that they fell totally. Dauids and Peter, fall, not totall.Fall they did both, and that fearefully; yet not totally? Neither of them. Is there no other kinde of fall? not a third? yes, there is a fall, whereby a man gets some hurt in a limbe, as Mephebosheth did: and there is a fall, whereby a man, breakes his neck, as it befell old. Eli: and 2 Sam. 4.2 Sam 4there is a fall, wherein a man is strucke stone dead for the 1 Sam 4.1 Sam 4time, as befell …. Now, if by Elies break-neck fall, may be exemplified, the finall falling away; and by Eutychus Acts 20. 9.Acts 20:9his fall, the totall falling for the time: why not as well by Mephebosheths fall, may we conceiue of such a fall of Gods Saints, as whereby they may bruise, or breake some limbe, and not necessarily with Eutychus, so to fall from the third lost, as falling totally to be strucke stoned ad: or with Eli to breake their necks, by falling away finally and irrecouerably; as Lucifer, that fell from the third heauen. Now we say, that the fall of Dauid and Peter, was like that of Mephibosheth, whereby they did breake or bruise a limbe, the fear whereof they might carry to then graue, though by Gods …yle, and wine of grace and mercy, they were …f… ▪ soonees receiued, and recouered. Againe, a member, brused, or broken, or put out of …oynt, ceaseth not instantly p. 30to be a member of the body; nor is it by and by cut off from the body, vnlesse it be incurable, and endanger the whole, Immedicabile vuln… ens… reeidendum est, ne part sincera trabatur, as that incurable sinne against the holy Ghost, and that, committed with a high hand, with a full concent, and malicious contempt of the blood of the couenant &c. as that Heb. 6. which sinne is impossible to be renewed by repentance; such a grangreend member is cut off. Now Dauid and Peter were the members of Christ, they were wounded by a greeuous stroake of sinne, yet such as was curable, and so during the maladie, they were not cut off from Christs body, but still continued members, though sicke for the time, not totally fallen, or cut off. The Prophet Dauid himselfe, inspired by Gods Spirit, sets downe a notable and manifest difference betweene fall and fall; hee saith of the righteous, of the …stified by faith, of the elect, Though he fall, he shall not be vtterly be cast downe; for the Lord vpholdeth him with his hand. Psal. 37. 24.Ps 37:24Though hee fall: therefore the righteous may fall: yet though he fall, he shall not be vtterly cast downe; therefore he shall not fall totally, or finally: not totally; for that is to be vtterly cast downe; for the time at least. Not finally; for that is, to be vtterly cast downe, to wit, for euer. But, if by beeing vtterly cast downe, the Appealer would hauehave, not the totall fall meant, but the finall; let him remember, that as he saith in one place, he is of the minde with Ar…imius, that the elect may fall totally from grace for the time: so he saith in another, that their recouery is possible, not certaine and necessary. Contrary to Dauid here, who saith, Hee shall not be vtterly cast downe, not finally fall away (if the Authour will restraine it to that) but he shall certainly recouer. And he adds a strong reason, For the Lord vpholdeth him with his hand. If the Lord vphold him with his hand, then how can he either fall finally, or yet totally, which in either were to be vtterly cast downe? The Comparison.manner of speech seemes to be taken from a father, holding his sonne in his hand, and to … his childe see his p. 32owne weaknesse, to make him vse the more warinesse, for the time to come, suffers him to fall; yet so handles the matter, as with his hand he preserues him …rom being vtterly cast downe. And as Lyranus saith on this place. …loss. Lyral… Psal. 36. alia… 37.Ps 36Huius autem manus suppositio est diuinae gratiae conseruatio; th… putting vnderunder of Gods hand, is the preseruation of diuine grace.

Obiect. But some will obiect, that according to the same glosse of Lyranus in that place, this fall is meant of a veniall sinne, not of a mortall, such as Dauids, and Peters sinne was. To which I answer, first, that the word for fall in the originall, signifieth such a fall, as when a man Naphal.falleth prostrate, or flat vponupon the ground; not to slip, as men account of a veniall sinne, but to fall downe all along. And for veniall sinne, we know there is no sinne committed by any servant of God, but through Christ vponupon repentance it is veniall, yea Dauids sinne, and Peters Si… veniall: mortall.sinne; for they were both pardoned. And veniall, is that which may be pardoned. And there is no sinne, be it never so small in mans conceit, but it is mortall, deserving death eternall: As Adam sinne, in eating the forbidden Apple, which to a carnall mans conceit, might seeme to be but a veniall sinne, as the Pope accounted it, in comparison in stealing of the his Peacocke.… 3.