A Plea to an Appeal, Text (2 of 3)

A Plea to an Appeal · Text (2 of 3)

p. 32But first for Davids sinne: it was grievous indeede▪ yet sinne is to be weighed, not so much by the Act of the sinne, as by the affection of sinning. Dauid and Ahab, both committed the like sinne of murther: the fact Difference betweene Dauids and Ahabs sin.was the same, but not their affections. Ahab sold himselfe to worke wickednesse, Dauid not so; Ahabs humiliation procured the delay of his punishment onelyonly, not the remouall of his sinne. Deus d…stulit paenam, non abstulit culpam. But Dauid vponupon his peccani, heard, The Lord hath put away thy sinne. Saint Chrysostome compareth Dauids case in lusting after Bat…sheba, to a sea-storme, fore afflicting the … 1 Cor. 16. hom. 44. Comparison.1 Cor 16Martiners for the time; so that, he suffered a vehement perturbation of his passions, during the temptation, not knowing well what he did; & though his brittle Barke of p. 33carnall lust, and humaine frailtie went to wracke, yet the gulfe of a totall falling away, did not swallow him vp in the deepe, but vpō the planke of repent…nce, he did swimme safe to shore. And Saint Augustine saith of Dauids sinne: Aug de Doctr. Christ. lib. 3. cap. 21.In ista vi…o (… Dauid…) immoderata &c. In this man (i… Dauid) there was not an abode, but onelyonly a passage of this inordinate lust: And therefore the Prophet, reprouing it, called it a guest; for he said not, that he set before his King, but before his guest, his poore neighbors sheepe to feast withall: so that thereby Comparison.Augustine giues vsus to vnderstand, that Dauids inordinate lust, was not as a King to raigne, and to keep his Court of residence in his heart, but onelyonly as a guest, comming accidentally, and lodging with him for a night, and so away. The like he saith of Peters deniall. Quis ita euanescat, &c. Who can be so vaine, as to thinke the Apostle Peter had that in Aug. contra medatium ad Consentium. cap. 6.his heart, which he… had in his mouth, when he denied Christ? surely in that deniall, he retained the truth inwardly, and outwardly vttered a lye. For with his heart hee beleeued to righteousnesse, but with his month he confessed not to saluation. If therefore in Peters deniall, his faith was not lost, then certainly hee fell not totally away. And that Peters faith was not then lost, wee hauehave Christs testimony in his prayer for Peter, But I hauehave prayed for thee, that thy faith faile not. This prayer of Christ was before Peters deniall of him; Luke. 22. 32.Luke 22:32yea, Christs prayer did in particular, point at Peters deniall, which was that very night, to preserue his faith from failing therein, though his tongue did fouly faulter. And who shall deny Christs prayer to be effectuall? For the Father heareth him alwaies, Ioh. 11. 42. and if it were effectuall, Peters faith failed not, no, not in that his fearefull denyall; and consequently, his sinne was not a totall falling away from grace, no, not for an instant: for his faith failed not, nor finally, nor totally, nor at all. St. Augustine saith, Fides eius qui aedificatur super Petram, &c. Aug. de correps. & gra. cap. 7.His faith that is built vponupon the rocke, for which also Christ prayed, that it should not faile, doth not faile. So that the faith of the elect faileth not, no not in the degrees, as we hauehave shewed.

p. 34Babylonius.

But admit … faith did not faile, yet others faith may, for which Christ did not so particularly pray, as for Peters saith.

Orthodoxus.

That which Christ prayed for Peter, he did also in him pray for all the faith full; Peter standing oftentimes for a type of the Church. For Christ saith, Peter a type, not the Head of the Church.(Lake 22. 31.) calling Simon by name, Simon, Simon behold Sathan hath desired to hauehave you, that he may s…fe you as wheat: so that he speakes to Simon in the plurall number, as including all his Disciples, all his faithfull; Sathan hath desired to hauehave you, that he may … YOV. And in the next verse, he addes, But I hauehave prayed for THEE, &c. Where Christ doth more particularly apply his speech to Peter, to arme him the better against his approaching deniall; so that in Peter, hee prayes for all his faithfull: as Saint Augustine applies it; Dicent… argo Christo, Roga…i pro te, &c. Christ saying, I hauehave prayed for thee, that thy faith faile not: August. de corr…p…. et gratia. cap. 12.let vsus vnderstand it to bee said to him, that is built vponupon the Rocke. And againe, more plainly in the plurall number, Pro his interpellante Christo, &c. For these (to wit, the called, Ibid.according to his purpose) Christ praying that their faith faile not, without doubt it shall not faile, vntounto the end. And as Saint Augustine in sundry places noteth, Saint Peter beateth the person and figure of the Catholicke Church; though he say not, that Peter is the head of the Church: so that oftentimes that which Christ speakes to Peter by name, is extended to all the faithfull.

To conclude: these fell not totally, nor yet any of Gods elect, sith the couenant betweene them and God stands Gods coue…ā with his, neuer faileth; so that they neuer fall totally.firme, and is neuer totally broken; the couenant I meane, made by and with Dauid in his Circumcision, & by and with Peter in his Baptisme. Which couenant, on our part, is to beleeue in God, and to serue him, and to louelove him, with all our heart, and with all our soule, &c. Now for Dauids and Peters faith, that failed not, as wee hauehave proued. For their louelove, that was in the exercise of it defectiue for the time, while the act of it was suspended, so that they p. 35had made a partiall breach of their Couenant. But totall it was not: for the totall breach pertaines to that sinne, which is impossible to be expiated by repentance; described, Heb. 6. as the sinne of Iudas, of Iulian, and the like. But Dauid and Peters sinne, was not committed out of a hatred of God; much lesse, a totall hatred of the whole soule, minde and heart; that is for Iudasses and Iulians, and all Apostaticall Reprobates. But the sinnes of Gods elect, howsoeuer for the act, they may be equall to the sinnes of the most reprobate: yet in the affection they are not, and so they make not a totall breach of their Couenant with God. Againe the Couenant on Gods part, is a Couenant of mercy, as Ro… 11. 27. as also, Ier. 31. 33, 34. This is my couenant vntounto them, when I shall take away their sinnes; so that Gods Couenant with vsus, is a Couenant of mercy: and mercy implyeth misery, yea sinne it selfe; that if through humaine frailtie we fall into sinne, as Dauid and Peter did, there is mercy with God, that hee may be feared; who if he should be extreame to marke what is done amisse, who could abide it? yea, to take the extreamitie, were to breake his couenant with vsus, which is a couenant of mercy. But hee is not as a strict, and cruell Land-lord, who will take the forfeiture of our lease, vponupon eueryevery the least breach. Neither is hee as a Iudge, strictly to take away our inheritance from vsus, onelyonly for some flaw in the conueyance. No, our inheritance is conueyed ouer Comparison.vntounto vsus, not according to forme of law, or regall right: but according to the couenant of the Gospell, which is not forfaited for eueryevery flaw, or defect on our part. Indeede in point of Gods strict law, eueryevery the least flaw forfeits all: but not so according to the tenure of the Gospell. For, saith God, **Psal. 89.Ps 89I hauehave found Dauid my seruant, &c. It is spoken literally of Dauid, typically, and mystically of Christ: for he is Gods first borne, higher than the Kings of the earth. Now of him, & of his seede, to wit, all his elect, and regenerate, he saith (ver. 28.) My mercy will I keepe for him for euermore, & my couenant shall stand fast p. 36with him, his seede also will I make to endure for euer, &c. But if they breake my statutes, and keepe not my commandements; thou will I visite their transgression with the rod, and their iniquities with stripes. Neuerthelesse, my louing kindnesse will I not vtterly take from him; nor suffer my faithfulnesse to faile. My couenant will I not breake, nor alter the thing that is gon out of my lips; once have I sworne by my holinesse, that I will not faile Dauid…: his seede shall endure for euer. And St. Ioh. saith, If any man sin, we hauehave an Aduocate with the Father …. Ioh. …. 1.Iesus Christ the righteous, & he is the propitiation for our sins.

Babylonius.

But say, their fall was not totall, yet fearefull it was; and such, as without repentance would hauehave tumbled them downe to hell. Where is then perseuerance? where praedestination, and election, vntounto grace and glory?

Orthodoxus.

True it is, that without faith and repentance, there is no saluation; and a man dying impenitent, is damned. But, we must know, that as faith and repentance are conditions, which God hath ordained, and so requires on our part, though himselfe giuegive them, and worke them in vsus; so they are a part of those meanes, which God hath appointed to attaine the end of our saluation. And the meanes are such, so fixed and established of God, as they shall alwaies attend vponupon his purpose and The meanes euer attēd God Decree of our saluation, as being inseperable God Decreed the meanes, as well as the end.pleasure, in our election to grace and glory. So that as God hath in his eternall decree preordained vsus vntounto glorie, hee hath also preordained the meanes in time, as the way vntounto that glory; so that none of his Elect shall fall through infirmitie into any sinne, as Dauid and Peter did; but Gods grace, which neuer faileth his, shall raise them vp againe, by the renouation of their faith and repentance, before that any sodaine death shall be able to preuent them, or so, to take thē out of Christs, and his Fathers hands. Neither doth the stabilitie of Gods election depend vponupon the condition of our faith and repentance: but contrarywise, the condition of our faith and repentance depēdeth vponupon the immutabilitie p. 37of Gods Praedestination, producing all the meanes and conditions requisite to the end; as the roote of the tree doth the branches and fruits. And this is the expresse Doctrine of the Church of England, most sweetly set downe in the 17. Article, of Praedestination, and Election.

Babylonius.

But this Doctrine, howsoever it may seeme to be true, yet it tendeth to presumption, and carnall securitie, to commit and continue in sinne. Also Dauids and Peters sinne, if it were not a totall falling, it giues too much encouragement to others, to commit the like, or at least, lesse sinnes, boldly.

Orthodoxus.

No, this doctrine appertaines properly to the faithfull penitent, that if through frailty they hauehave sinned, they may not bee without hope of mercy, vponupon their repentance. So that this doctrine is an Antidote against desperation, when Gods childe through humaine frailtie is ouercome with a temptation; it is a cordiall of comfort, quickning his hope vntounto a godly sorrow. But if it be, or seeme to be a Doctrine of presumption, it is so to none of Gods Saints, who pray with Dauid, as to be cleansed from their secrets faults, so to be kept backe from presumptuous sinnes. And where St. Iohn Psal. 19. 1 Ioh. 2. 1.Ps 191 John 2:1saith, If any man sinne, we hauehave an Aduocate, &c. There hee sets a barracado against presumption in the frontire of it: My little children, these things write I vntounto you, that you sin not. And God hath his rod likewise, to scare his children from sinning, by presuming on his mercy; for hee saith, If they sinne, I will visit their transgression with the rod, and their iniquitie with stripes. Yea Gods holy feare is in their hearts, that they shall not by presumption depart from God, as Ieremy speakes.

As for Dauids sand Peters sinne, while we defend it, not to be a totall alling away; we doe not any way extenuate. it; for they were notwithstanding great and fearefull sinnes, neither of them exemplarie to be imitated, but rather to be auoided. Their examples are left p. 38vsus in Scripture, that we might imitate, not their sinne, but their repentance; sith they found mercy; not their fall, but their speedy rising againe. As the Apostle saith of such Scriptures, they are written for our learning, that wee through patience, and comfort of the Scriptures might hauehave hope. Rom. 15. Yea, their examples tend rather to humiliation, then presemption: for if such pillars The right vse of the Saints falls.shake, the laths may well tremble. Lapsus maiorum sit tremor minorum, saith Augustine. Let the fall of the greater and stronger, be the feare of the lesser and weaker. And to conclude with Saint Augustine this point concerning Aug in Psal. 50. alias 51.Ps 50Dauids sinne, he saith, M…lticadere &c. Many will fall with Dauid, but they will not rise with Dauid; therefore he is not set for a precedent of falling, but if thou hast fallen, of rising againe: beware thou fallest not; let not the fall of the greater, bee the reioycing of the lesser, but their trembling: for this end is it set forth, for this written, for this often read and sung in the Church. Let them that hauehave not fallen heare, that they may not fall: and they that hauehave fallen, let them heare, that they may get vp againe. (But saith he) Auiunt male vinentes &c. Ill-liuers heare it, and seeke thereby a patronage of sinning; they attend, that they may hauehave to defend, what they are about to commit, and not to preuent, what they hauehave not as yet committed: and they say to themselues, if Dauid, why not also I? Hereupon is their soule more wicked, which doing so, because Dauid did so, they doe worse then Dauid, whereas Dauid sinned not by sample: he fell by the slip of his lust, not by the patronage of sanctity; thou louest that in Dauid, which he hated in himselfe. In a word, such ensamples stand for sea-markes, to warne vsus to decline, not to teach vsus to rush vponupon the rocke. And who would, to inioy Dauids sinne, indure Gods rod, the smart whereof went so to Dauids heart? It was a sinne dearely bought, though mercifully pardoned.

p. 39Babylonius.

But the Doctrine of perseuerance tendeth to possesse men with carnall security.

Orthodoxus.

It may seeme so to those, that know not the true nature of sauing grace, which is such, as in whomsoeuer it is, it preserueth that man from all carnall security; sauing grace and carnall security being opposite one to the other: as in the forenamed place of Ieremy, chap. 32. 40. Gods feare causeth perseuerance. And Saint Ioh. saith expresly, He that hath this hope in him, purifieth himselfe, euen as he is pure. So farre is a liuely hope of eternall life, from possessing him that hath it in him, with carnall security, the more licentiously to wallow in the puddle of sinne. It is an euill signe to that man, to whom the truth of Christ becomes a stumbling stone, and a rocke of offence. Let such beware, lest so stumbling, they be broken, and so, least at last this stone falling vponupon them, grinde them to powder.

Babylonius.

But Sir, you conclude the point of perseuerance with a dangerous and difficult Doctrine of praedestination; Of Praedestination, out of cap. 5. & 6.a Doctrine, which it were to bee wished, might neuer bee mentioned by Diuines, and Preachers. Yet the mentioning of it by you in this place ministers vntounto me a fit occasion to desire your resolution, concerning this point, it being also the next thing in order, treated of by our Authour.

Orthodoxus.

Sir, you speake contradictories; first you wish all were mute in the mention of this Doctrine, and yet in the second place, you desire me to speake my minde of it. But I pray you tell me, why you wish the mention hereof to be altogether silence.

Babylonius.

Because of the generall offence taken at it, for it is a stumbling stone, whereon many doe fall.

Orthodoxus.

So is Christ a stumbling stone, and a rocke of offence, to many; would ye therefore hauehave the mention of Christ suppressed? But what if many men are offended with this Doctrine? an offence may be vniustly taken, where it is not iustly giuen.

p. 40Babylonius.

But it is called by a late great Bishop of this Land (quoted by the Authour, cap. 4.) a desperate Doctrine; as himselfe also stileth it in his 7 chapter; and none (saith he) did contradict the Bishops words at that Conference.

Orthodoxus.

I hauehave by this time learned to lessen my wondering, to see (which Saint Iude tells vsus) a raging waue of the sea, foaming out his owne shame; hee hauing not aaQui s…m…l V…ccundiae limites trās…eri…, grauiter &c.once, but so often, leapt ouer all the limits of modesty. bbCi…. Orat. pro S Ros… Amerino. Quod si luce quoque canes latrent, cum Deos salutatū aliqui …, opinor ij… crura suff…ingantur, quod acres sint etiam tum, … suspicio nulla s…t. … est accusatorū ratio.The Romanes had a custome, if the dogs that kept their Capitall, did barke in the day time', or causlesly at friends, and those that came to worship their Gods, crura suffringere, to breake their legges. The Orator applies it to accusers. Yea, I hauehave knowne a poore dog beaten by his Master, for giuing warning of theeues approach. So easie it is to finde a staffe to beate a dog. And yet shall ccAppeale. part. 1. chap. 4. pag. 31.Censure pardon the Crow, and punish the Doue? shall a man thus impune, lawlesly reproach Gods truth, his Church, his children, yea the prime Fathers of our Church, (no small scandall to our Religion) and yet be suffered to triumph and glory in his owne shame? How? dd… ven…m …, vexat … columb….The Lord Bishop of London, Doctor Bancroft, in publicke audience, with much vehemency, without any checke, dislike, distast, dissent, to stile praedestination a desperate Doctrine? Is it possible, a Bishop of the Church of England should say so? to call praedestination a desperate Doctrine? And if he did so, is it credible, that such a speech, so vehemently avoucht in a publike assembly, should passe without hissing? And in what assembly? surely, where were present the most wise, learned, judicious, pious King in Europe, or in the whole World, the most renowned King IAMES: with many reuerend and learned Diuines. And none of these to check such a speech? surely their honor and credit lies at the stake vponupon it. But how doth it appeare, that the Bishop vttered such a speech? How? Pythagoras himselfe hath said it, M. Mountagu, the Appealer saith it. But by his leaue, by our former experience p. 41of his allegations, we will aske and enquire in the originall record, whither it be so, or on. In the summe of the Conference, pag. 29. line 8. wee finde these very wordes indeede, a desperate Doctrine. But what did he call a desperate Doctrine? The doctrine of praedestination? Nothing lesse. The Appealers wits are too nimble, out-running his his reason by many degrees. Wee must put a clog vponupon his heeles, setting downe the whole passage of that vponupon this occasion: The Bishop of London tooke occasion Summe of the Conference. pag. 29. line 1.to signifie to his Maiestie, how very many in these dayes, neglecting holinesse of life, presumed too much of persisting of grace, laying all their religion, vponupon Praedestination, if I shall bee saued, I shall bee saued; which he tearmed a desperate Doctrine, shewing it to be contrary to good Diuinitie, and the true Doctrine of Praedestination, wherein we should reason rather ascendendo, then descendendo, thus: I liue in obedience to God, in louelove with my neighbour, I follow my vocation &c. therefore I trust, that God hath elected me, and praedestinated me to saluation; not thus, which is the vsuall course of argument, God hath praedestinated and chosen me to life, therefore though I sinne neuer so grieuously, yet I shall not be damned. Thus the words run. Now I must confesse I am to try the matter at the Appealers owne chiefe weapon, euen the Syntax of Grammer, wherein he is no small Critick. He saith, that the Relatiue **line 7.which, hath for the Antecedent, Praedestination. I a poore Punie say, Which, hath for his Antecedent, Presuming too much of persisting of grace, laying all their Religion vponupon Praedestination, If I shall be saued, I shall be saued: Which, he tearmed a desperate doctrine. For it is plaine, the Bishop called not Praedestination, a desperate doctrine; but the sinister conclusions, that carnall and impious men abusiuely draw from thence; being of the number of those vnlearned (in the true mystery of Christ) and vnstable, which (as Saint Peter speakes) wrest this and other Doctrines of the Scriptures, and particularly of St. Pauls p. 422. Pet. 3.2 Pet 3Epistles, to their owne destruction. Such wreched peruerting of the Doctrine of Praedestination, the Bishop calleth a desperate doctrine; and not, Praedestination it selfe. For Praedestination, and the holy vse of it, (such as the Scripture hath reuealed and described vntounto vsus) he calleth good diuinitie, and true doctrine, laying downe very godly and anc…tly, the right order and rule of eueryevery faithfull mans particular vse, and application of Praedestination to himselfe; namely, that we labour to know we are rooted in that deepe mystery of Gods Election in Christ, by the fruits of a liuely faith in all obedience. Thus and no otherwise doe the Scriptures teach. Thus and no otherwise doe all orthodox Diuines, euen Caluin himselfe, apply this Doctrine. Such the learned Caluin calleth Insti…. lib. 3. cap. 23. 12.plaine hoggs, that say, if they bee of the number of the Elect, their sins shall not hinder them from attaining to life. Facessant ergo &c. Away therefore with such sacrilegies, which wick…dly peruert the whole order of Election. And hee calls also such conclusions, blasphemies. So that the Bishop of London, Doctor Bancroft, and Master Iohn Caluin, say in effect one and the same thing, the one calling the corrupt conclusions, which carnall men draw from Praedestination, a desperate Doctrine: the other, the blasphemies, and sacrilege of hogges and swine, which is the very Doctrine of the Church of England, as it is excellently set downe in the Article of Praedestination and Election. 17. Thus wee see the Appealer hath brought his hogges to a faire market, while through poore Caluins sides he smites the Bishop of London, Doctor Bancroft; yea, and the whole Church of England: and through all, by his vndisciplined solecisme, hee wounds Praedestination it selfe, while hee will needes hauehave it absolutely called A DESPERATE DOCTRINE.Carnall cauellers at Gods mysteries no …ewes.

Nor is it a new thing, that carnall men stumble and cauill at the Doctrine of Praedestination. The Pelagians in Saint Augustines time did the like. Nor can I shape you a fitter answere, then hee did to them, and so to all p. 43aduersaries of this Doctrine of the grace of God, Nu… propter Aug. de bono perseuerant. lib. 2. cap. 16.malos &c, Is the truth of this Doctrine (to wit, of praedestination) to be forsaken, or shall it bee thought worthy to bee cancelled out of the Gospell, because of those that are wicked & cold? Let the truth be spoken, especially, where any question doth require it to be spoken, that they may receiue it, who are capable of it; least haply, while it is concealed, in regard of those that are not able to receiue it, they who are capable of the truth, wherby falshhood may bee detected, bee not onelyonly defrauded of the truth, but may be ouertaken with falshood. And a little after, Nonne potius est dicendum verum, &c. Is not the truth rather to be spoken, that he which can receiue, may receiue it: than to be suppressed, that not onelyonly neither can receiue it; but also he that is more intelligent, may be made worse? The enemy of grace is importunate, and vrgeth by all meanes, that it might be beleeued, that it is giuen vntounto vsus according to our merits, and so grace should now be no more grace; and yet we will not speake that, which by the testimonie of the Scriptures, wee may speake; for we feare, forsooth, lest if wee speake, hee that cannot receiue the truth, be offended: and we feare not, lest while we are silent, he which is able to receiue the truth, may be deceiued by error. For either is praedestination so to be preached, as the holy Scripture doth euidently declare it, that in those that be praedestinate, the gifts & calling of God may be without repentance or: else we must confesse, that the grace of God is giuē according to our merits, which is the opinion & wisdome of the Pelagians; And againe, cap. 2 1. ibid. he saith, Nimiae cōtentionis est, &c. Itis too An… Ibid. cap. 2 1.much peruersues to contradict praedestinatiō, or yet to doubt of it.

Babylonius.

But you know that the late wise and judicious King IAMES, of famous memory, did inhibite and restraine the preaching of the Doctrine of Praedestination, and Election.

Orthodoxus.

But in what respect? His Maiestie did not restraine Preachers from the liberty of preaching the Doctrine of Praedestination, it being a speciall part of the Gospell; but rather to giuegive caution, and direction, at least to yonger Ministers and Diuines, lest through want of p. 44mature judgment, in the manner of opening that mystery, and applying of it, they might haply, put a stumbling blocke before the in…udicious, and ignorant hearer, or those of weake consciences, As Saint Aug. denies not, but wisdome and discretion is to bee vsed in the preaching of it. For (saith he) it is not so to be preached to the ignorant multitude, as that the preaching of it may seeme worthy of reproofe. Nam dolosi vel imperiti medici est, &c. It is the Aug. ibid.propertie of a deceitfull, or an vnskilfull Physitian, so to apply, euen a wholesome plaster, as that either it doe no good, or else Comparison.hurt. This was the minde of his Excellent Maiestie of blessed Memory, in that his iniunction, to aduise all Ministers, to play the faithfull, and skilfull Physitians, in in the applycation of so wholsome, profitable, and comfortable a plaster and Doctrine, as the Church of England calls it, Art. 17: though the Appealer doth flout his Informers, and those which call Praedestination a comfortable doctrine. Appeale pag. 39. But otherwise, his Maiestie himselfe of blessed Memory, hath left His royall record of this Diuine Doctrine, in his learned and Diuine Paraphrase of the Reuelation, the 20 chap. in the latter end, in these words, The Booke of life was opened to the Elect, that all those those whose names were written into it, to wit, Praedestinated and Elected for saluation before all beginings, might then be selected for eternall glory.

Babylonius.

Neither doth the Authour here simply oppose, or question the Doctrine of Praedestination and Election, but as it is deliuered by the new Diuines, as hee calls them, to wit, Caluin and his fellowes, whom he chargeth with a two-fold error as touching Praedestination: The first is, that they teach, (especially Caluin) that Gods eternall election, and praedestination was irrespectiue, and absolute, without any respect or reference to Adams fall: The second error of Caluin, is, in deliuering the doctrine of praedestination in such a rigid manner, as he doth.

Orthodoxus,

For Master Caluin, there needeth none other Apologie, then his owne Workes or Writings, p. 45which shall euer praise him in the gate. For his workes, and in summe, his Institutions, if a man snatch at them (as the Aegyptian dog, doth at Nilus, for feare of the Crocodile) not obseruing his grounds taken from Scripture, nor well waighing his reasons: no maruell if such snatchers, prepossessed with a preiudicate opinion, can as easily opē their mouths against such famous Authours, as the Dog can barke at the Moone-shine. But perhaps hee had no more quarrel to holy Caluin, then that fellow had to just Plutarch in the life of Aristides.Aristides, who not knowing Aristides by face, but onelyonly by fame, that he was a just man, came to him vnwittingly to craue him to write downe his name for him, that hee might with the rest of the enuious Citizens consent to his banishment by their law of Ostracismon, because he so much excelled others in honesty. It may be he neuer read Caluins workes, much lesse his Institutions, to catechise him in the grounds of religion. Or perhaps, hee hates Caluin, as Ahab did the Prophet Micaiah, because his Doctrine is altogether against his Interim-religion, with all his confederate Intermiists. Orwhatsoeuer is the cause. Thus did Heretickes, by catching at the outward rinde and barke of some one part of Scripture, maintaine their Heresies. But I maruell what the Appealer could reade or heare of Master Caluin, that hee should write so contemptuously of him; sauing that he was a holy man, faithfull and painfull in his calling, exercised with continuall preaching, writing, watchfull prouidence in gouerning; a man of great learning, dexteritie of wit, sincerity of judgment, of great piety, equity, and sobriety of life, a true patterne and precedent of vertue. Therefore as Christ said, Many good workes hauehave I done among you, for which of these doe yee stone me? so, for which of Caluins vertues doth this Authour tongue-smite him? The most noble and judicious King IAMES of happie Memory, thought not so slightly of that learned Diuine, while he prefered his Commentaries vponupon the Scriptures before all others. It were to be wished, that the Authour, p. 47going about to oppose such a worthy and famous man, had imitated the heathen Academicke Carneades, who, intending to write against the positions of Zeno the A. Gall …. Attio. lib. 27, cap. 15.Stoicke, did first purge his stomacke, and pectorall parts with white hellebore, lest some malignant humour possessing the stomacke, might distemper and imbitter his style, which is no lesse a disparagment to a professed Christian Diuine, than was wont to be of old, to the Heathen Philosophers.

But, not the person of so worthy a man, but his opinion is inueighed against. Well, what opinion? about Praedestination, and Reprobation. But, I pray you, what is Caluins error about Praedestination?

Babylonius.

In that he holdes it to be an act of an irrespectiue decree of God, ordaining some to saluation, others to torments, without any prerespect of good in the one, or of euill in the other, or without any reference to Adams fall.

Orthodoxus.

Why, may not God doe so, if it please him? Is not his will absolute and free? And hath not the Potter power to make of the same lumpe, one vessell to honor, and another to dishonor? Is it not said of Iacoh and Esau, twinnes, newly conceiued in the wombe, that before they did good, or euill, that the purpose of God, according to Election, Rom. 9.Rom 9might stand, not of workes, but of him that calleth, The elder shall serue the younger? And whatsoeuer God willeth, it must needes be iust. I would gladly see this place well solued. But to let that passe: what place doth your Authour alledge out of Caluin, for this his opinion?

Babylonius.

Out of his Institutions, booke 3. chap. 21 sect. 5. you may reade his words here at large set downe by the Authour.

Orthodoxus.

This place, in my simple judgment, doth not conclude necessarily, and such opinion, as he is charged withall. For, it proveth not, that God in his eternall decree, had no respect to the corrupt masse in Adams fall; EueryEvery man is created to that end, to which God hath ordained him. True. For God doth nothing, but for a speciall p. 46end. But is this creation meant of Adams first creation? That is not necessary. For although all men might be said to be created in Adams loynes, yet it is onelyonly potentially, and seminally. So that, if Caluin may as well bee vnderstood to speake of the particular creation of eueryevery man in his generation, as of his generall creation in Adams loynes before his fall, charity should induce a Christian, to interpret in the better part, where there is not euidence to the contrary. But what if Caluin doe in expresse wordes otherwhere acquit himselfe of what the Appealer thus calumniously chargeth him with all in this point? As indeede he doth in sundry places, where he saith. That Gods Election and Praedestination, was not without speciall respect, and reference to Adams fall, and to the corrupt masse: as is euident in the 22. chap. of the alledged booke, and seuenth section, saying, Quaeritur an natura (elects): imò qui alieni erant, trahendo suos facit. It is demanded, Calu. Insits. lib. 3. cap. 22. sect. 7.whether they are by nature elect: yea, they which were strangers and aliants, by drawing them, hee maketh his owne. So that God chose them, finding them strangers. And a little after in the same section, Si quis roget, vnde elegerit, alibi, respondet Christus, Ex mundo, quem à precibus suis excludit, vbi Discipulos Patri commendat. If any aske, whence he chose them, Christ answereth elsewhere, Out of the world, which he excludeth from his prayers, when he commends his Disciples to his Father. If then they be chosen out of the world, and the world be meant of all the wicked, as heere; then what else can Caluin meane hereby, but that Gods eternall election had a speciall reference to that world of wickedness packt vp in Adams sinfull loynes after his fall, out of which hee made his Election? And yet more expresly and punctually, being vrged by the Aduersaries of Gods Election, in his 22. chapter of the same booke, and 11 section, Fatemur communem noxam, Calu. Instit. lib 3. cap. 23. sict. 22.sed dicimus qui busdam succurrere Dei misericordiam: Wee acknowledge a common lapse in all, but wee say that the mercy of God succoureth some. And he concludes with the judgment p. 48and words of Saint August, highly praysing his saying, Duid in primo homine &c. Seeing in the first man, the whole masse of mankind fell into condemnation, those which one Aug. Epist. 106. De praedest. & gr… De b…n… per…. cap. 12.of it are made vessels vntounto honour, they are the vessels, not of their owne righteousnesse, but of Gods mercy: but that others are made to dishonour, is not to be imputed to iniquity, but to iudgment. That God recompenseth due punishment to them whom he reprobateth, and on those whom he calleth, bestoweth vndeserued grace: he is freed from all accusation; by the example of a Creditor in whose power i… is to remit one, and to exact his debt of the other. The Lord then can giuegive grace to whom he will, because he is mercifull; and not giuegive to all, because he is a iust iudge. By giuing to some that which they deserue not, he sheweth his free grace; by not giuing to all, he declareth what all do deserue. For when Paul writeth, that God hath shut all vnderunder sinne, that he might hauehave mercy vponupon all; we areto adde withall, that he is debtor to none, because none hath giuen to him first, that he should exact a recompence. And Caluin vponupon Iohn, chap. 15. 16. hath these expresse words to confirme … in Ioh. cap. 15. ver. 19.John 15:19the former. Si …lecti fuerunt ex mundo, &c. If the Elect were chosen out of the world, it followeth that they were a part of the world, & separated frō the rest that perish, by the only mercy of God: Moreouer by the name of world, Christ in this place, noteth all those, which arenot regenerate by the holy Ghost.

This is so evident to cleare Calvin from all calumniation concerning this poynt, that it retorts a just censure vponupon those, that taking a mans saying by snatches, and not reading and waighing the whole throughly, doe bewraye rather want of judgement and charity in themselues, while they would clap their owne bitter censures, and sinister interpretations vponupon others; then either of vnsetled judgment, or vnfound learning in those, whom they so rashly and impiously traduce. But for the Appealer, I can blame him no more for dealing thus with Caluin, and with those whom he calls Caluinists, then he hath done the Reuerend **As the Bishop of …ondon, and th… Bishop of …, Deane of Paul….Fathers of our Church forementioned, as also with Saint Augustine, in p. 49the forecited sentence, which according to the Appealers lopping of it, begins with Credendum est, &c. opposing one dismembred sentence of Saint Augustine, against the whole current of his writings in that point: as hee hath one misdeemed sentence of Reuerend Master Caluin, against his sound judgment, in sundry other places of his diuine volumes, expresly set downe. His doctrine being none other, but the very same with that of the Church of England, Art. 17: so that all the Appealers calumniations cast vponupon Master Caluin, doe strongly reuerberate and rebut vponupon our deate mother Church of England: he not sparing to smite her through the very loynes of her dearest children, whose names shall euer be renowned, both for learning and pietie, while the world standeth.

Now what other irrespectiunesse of Gods irrespectiue decree, the Appealer would so irrespectiuely fasten vponupon the learned and reuerend Caluin, I cannot conceiue, vnlesse he meane an irrespectiuenesse in Gods praedestinating, without any respect or preuision of their workes, as a grand error, which hee chargeth Caluin with; neither would I willingly, or wittingly, conceiue or coniecture of the Appealers extended sense otherwise than by himselfe is not onelyonly intended, but clearly enough expressed; as may be seene in his 7. chapter 1. part, in sundry places. But for Master Caluin, wee hauehave sufficiently cleared him from the Appealers calumny, notwithstanding hee As pag. 64. & 74.spend a great part of his said 7. chap. in heaping vp testimonies of Fathers; and all vponupon a false surmised ground, and so all to no purpose, except to vent, (I would, to cure) the ouerflowing of that humour of the Gall, which hath caused his Appeale, to bee all ouerspread with the yellow, yea, with the blacke Iawndise. For Master Caluin holds with Saint Augustine, Gods election to bee out of the corrupt masse: and reprobation of the rest, already condemned by that sentence of death; In the day thou eatest thereof thou shalt dye the death.

But for the Appealers owne opinion, concerning Gods p. 50decree of election and praedestination, it may not be passed by in silence. First hee saith, There must needes first bee a disproportion, before there can bee conceiued Election, or Derelection. Blasphemous heresye, and sacriledge.What he meaneth by disproportion, hee tells a little after; namely, betweene those, who now condemned in Adams laynes, God did forsee would accept of deliuerance offered them, in, and by Christ; and the rest, whom he foresaw, Pelagian freewill maintained by the Ap….would reiect this deliuerance. His very words are, God out of his mercy, &c. stretched out to them (that is, to all, now condemned in Adams loynes) deliuerance in a Mediatour, the Man Iesus Christ; and drew them out, that tooke hold of mercy, leauing them there that would none of him. So that by the Appealers saying here, no pradestination, without a disproportion, conceiued to goe before: and this disproportion, betweene the parties to be elect and reprobate, is discouered by Gods preuision of both their workes; hee foreseeing that the one would receiue and accept grace offered, and the other refuse it: vponupon which preuision, the Appealer would build Gods decree of pr…destination, and election; an opinion, no lesse gracelesse, then groundlesse, and if I should call it, in plaine termes, most impious and blasphemous against Gods pure glory, and preciourgrace, although I should doe the Appealer no wrong in it, yet I should raise a Waspes nest about mine eares. But wee must not feare to speake the truth, and to oppose such blasphemy, because of mens mischieuous, and no lesse boundlesse, then groundlesse malice; especially in such a case, wherein Gods glory is so deepely ingaged.

This opinion of the Appealer is very plausible to flesh and blood; for mans pride would still be arrogating something to it selfe, and be a fingering of one of Gods speciall peculiars, his glory. This was that poison, which the Serpent infused, and breathed into our first Parents, Eritis sicut Dii &c. Yee shall bee as Gods, selfe-wise, and selfe-sufficient; … …lacte … tricis …r…orem suxi…se …ideamur. Tuscul. Qu…st.And this poyson wee hauehave all sucked in with our Nurses milke: wee will be at least fellow-sharers with God in the worke of our saluation. O, this pleaseth vsus p. 51well. Saint Augustine himselfe confesseth, that hee was once of this opinion, that God elected men out of his preuision and foresight of their faith, &c. But this he imputeth to his ignorance in his yonger yeares, and therfore in his riper iudgment, and further insight into the mystery of God, hee retracteth his opinion, in his first booke of Retractations cap. 23. yet our age wanteth not gray heads, and white heires, who with their gr…n… wits, will rather approue of the opinion of young, then the iudgment of old Saint Augustine, and to retract his Retraction.

Now for this opinion, of Gods Election, ruled by his praescience, or premission of workes, if we seeke some eminent authoritie, and venerable antiquity for it, S. Augustine can best resolue vsus. For the Antiquitie of it, wee hauehave Saint Augustines time: for authoritie, the Pelagian heresie. Praesciebat ergo, &c. He foreknew then (saith the Pelagian) who would be holy and immaculate, by their freewill, and therefore in that his praescience, whereby he fore-knew they would be such, he Elected them before the foundation of the world. Which opinion of Pelagius, now reviued Aug. de predest. lib. 1. cap. 18.by our Appealer and his, S. Augustine answereth most divinely from the Scriptures, Intueamur ergo, &c. Let vsus therefore peruse the words of the Apostle, and let vsus see whether God did therefore chuse vsus before the foundation of the world, because we would become holy and immaculate, or that we might be so? Blessed be God, saith he, and the Father of our Lord Iesus Christ, who hath blessed vsus in all spirituall Eph. 1. 3.Eph 1:3blessings in heavenly places in Christ according as he hath chosen vsus in him, before the foundation of the world, that wee should be holy, and without blame before him in louelove. Non ergo quia futuri eramus sed vt essemus, He chose vsus, not therefore, because we would be such, but that we might be such: Nempe certum est, &c. For it is certaine, for it is manifest, that therfore we would become such, because he chose vsus, predestinating vsus, that we should become such by his grace. And marke (saith he) what the Apostle addeth. Secundum pl…citum, &c. p. 52According to the good pleasure of his will, lest in so great a benefit of the grace of God, we should glory in the pleasure of our owne will. And much more doth this holy man sweetly apply to the same purpose, out of that heavenly Chapter, the first to the Ephesians, whereof he saith, Nimis longum est de singulis disputare, It were too long to traverse every circumstance. And he concludes, Cer…itis autem proculdubio, &c. You see then doubtlesse, you see with what evidence of Apostolick eloquence, this grace of God is defended, against which, humanie merits are advanced, as if man gaue something first, that he should bee recompensed. Rom. 11. 35.Rom 11:35Elegit ergo, &c. God therefore chose vsus in Christ, before the foundation of the world, praedestinating vsus vntounto the Adoption of sonnes; not because we would of our selues become holy and blamelesse, but bee elected and praedestinated vsus, that wee might be such. And this he did according to the good pleasure of his will, that no man should glory of his owne, but of Gods good will towards him Out of this purpose of God, is that calling, which is proper to the Elect, to whom all things cooperate for good, because, according to his purpose, not their owne, they are called to be Saints, &c.

And to cleare this point yet more, he induceth an obiection of some, who, though aduersaries in part to the Pelagians, yet they would impute Praedestination to Gods praescience in regard of faith. The Pelagians (say Aug. Ibid. cap. 19they) are of opinion, that receiuing once the commandement of God, wee become holy and immaculate of our selues, by our free will, which God foreseeing, did therefore, before the foundation of the World, elect and praedestinate vsus in Christ, whereas the Apostle saith, Not because he foreknew we would be such, but that we might be such by the election of his grace, whereby hee hath made vsus accepted in his beloued Son. When therefore hee praedestinated vsus, hee knew his owne worke, who maketh vsus holy and immaculate. So that the Pelagians error is rightly confuted by this testimonie. But we say: (say these halfe-Pelagians, to mince the matter) that our God foreknew not, saue onelyonly our faith, whereby we begin to beleeue, and therefore p. 53elected vsus to be holy, &c. To whom Saint Augustine answereth. Sed audians & ipsi &c. But let these also heare in this testimony, where he saith, In whom, (that is, in Christ) wee hauehave obtained an inheritance, being praedestinated according to the purpose of him, who worketh all things, after the counsell of his owne will; that we should be to the praise of his glory, who first trusted in Christ Whence the holy man concludes, that seeing the Father worketh all things, therefore also faith, the first seede whereof the Apostle ascribes to the praise of Gods glory. And againe, Not of workes, but of him that calleth; when he might hauehave said, (saith Augustine) But of him that beleeueth. Non enim &c. For not because we beleeued, but that wee might beleeue, he chose vsus, lest we should be said to hauehave chosen him first; and so that should be false, (which God forbid) you hauehave not chosen me, but I hauehave chosen you. And that faith is the gift of God, the Apostle saith, Ephess. 2. 8. Ioh. 15. 16.John 15:16and Phil. 1. 29. also Heb. 12. 2. Iesus Christ, the Authour and finisher of our faith; besides sundry other places cited by Saint Augustine, so that this good man leaues no corner vnhunted for this Pelagian Heresie to lurke in; prouing and concluding euidently, and inuincibly from Scripture, that Gods election and praedestination is, most free, not depending vponupon any his foresight of faith or grace to be in vsus, but meerely according to his owne purpose and grace, whereupon our whole sanctification and saluation dependeth. According to that of the Apostle, As many as were ordained to eternall life, beleeued: beliefe, being a confequent Act.fruite of praedestination to eternall life. And that of Christ, yee beleeue not, because yee are not of my sheepe; that Ioh. 10. 26.John 10:26is of the number of Gods elect. Audiant hac, &c. saith Saint Aug. Let them heare those things, and other more, omitted Aug. Ibid. cap.by vsus, whereby is shewed, that God doth prepare and conuert mens wills to the kingdome of heauen, and to eternall life. As the same Father saith elsewhere, I…i cum Christo reg…abunt, &c. They shall raighe with Christ, whom God by his free Aug Deside ad Pet. Diaconum cap. 20.goodnesse hath praedestinate to the kingdome: for because by praedestinating such, he hath prepared them that they should be p. 54meet for the kingdome: he hath prepared them also to be called, according to his purpose, that they may obey: he hath prepared them to be iustified, that receiuing grace, they may rightly beleeue, and liue well: he hath prepared them also to be glorified, that being made co-heires with Christ, they may possesse the kingdome of heauen without end. And so hee concludes his former booke, M…lta diximus, &c. we hauehave said many things, and yet we speake to such good wits, to whom as if dull of vnderstanding, even that which is too much, is not enough.

Babylonius.

But doth not the Apostle say plainely, that those whom God forekn…w, he predestinated? Therefore Rom 8. 29.Rom 8:29did not God praedestinate men, according as he foresaw they would receiue (or reiect) grace offered?

Orthodoxus.

Indeede this, and such like places of Scripture, doe the Arminians, our new Pelagians, pittifully peruert. But neither this place, nor the analogie it hath with other Scriptures will admit of any such sense. It is plaine, that this foreknowledge in God of those, whom he would praedestinate to life, is no other, but his very act of electing of them; as the same Apostle expresseth it fully, Eph. 1. 4. 15. According as hee hath chosen vsus in Him, before the foundation of the world, that we should be holy, and without blame before him in louelove; hauing praedestinated vsus vntounto the adoption of children by Iesus Christ to himselfe, according to the good pleasure of his will, &c. For Gods foreknowledge, of those whom he would saue, is his eternall act of louelove in electing them, or his gracious pleasure and purpose, or decree…n sauing them. Wee know that Scitum, which comes of Scio, to know, is vsed for a Decree, as Plebiscitum, the peoples decree, so Gods foreknowledge here, is his foredecree. So also whom God is saide to know in Christ, is alwaies taken for his approuing or liking, or accepting them in Christ. This is his knowledge of approbation, whereby he knowes only his elect. So Psa. 1. 6. The Lord knoweth the way of the righteous: but the way of the vngodly shall perish. The Lord knoweth, that is, approueth and alloweth the way of the righteous. But p. 55doth not the Lord know the way of the wicked also…yes, by his knowledge of apprehension, but not, of approbation. For he saith (in Math. 27. 23.) to the wicked, I neuer know you; depart from me, yee that worke iniquity. Gods knowing of his therefore, is his louing of them. Christ saith to Nath…iel, Before that Philip called thee, when thou wast vnderunder the f…gge …, I saw that. VnderUnder the Ioh. 1. 48. Aug. in Psal. 31. …. 2. & de verbis …, ser. 40.John 1:48Ps 31figge tree, what is that? that is, saith August. in Adams …oines, cloathed with his fig-leaues, in the state of sinne: then and there Christ saw Nathaniel, that is, his true Israelites, his chosen; he saw him, that is, he tooke pitty on him, saith he. As the Lord saith in Ezechiel, 16. 6. I saw thee, when thou wast polluted in thy blood, and said vntounto thee liue. Which place euen the Appealer himselfe vnderstands of Gods Election out of the corrupt masse.

Againe, the Apostle in Rom. 8. 28. and 29. ver. by you cited, saith expresly, that Gods foreknowledge is his purpose: for hauing saide, v. 28, We know that all things worke together for good, to them that louelove God, being the called according to his purpose, hee addeth, For whom he foreknew; those he also praedestinated, &c.

Note againe, hee saith not, those, whose wills he foreknew, but, whom he foreknew: he speakes of their persons, not of their qualities.

And the Apostles next words doe ouerthrow this Pelagian opinion, that God foreknowing mans freewill, did accordingly praedestinate. For saith the Apostle, whom he did foreknow, hee did also praedestinate to be conformed to the image of his Son. So that, to be made conformable to the image of Christ, is not of mans will foreseene, but of Gods Praedestination, foreknowing or foreelecting in his Son, those whom he pleased. Therefore as Nescire Dei, reprobare est (as Gregory saith) as Gods not knowing is to reprobate; alledging Luk 13. 27. Depart from me, I know Greg. moral. lib. 2. cap. 4.you not: so on the contrary, Gods knowing, or foreknowledge of his, is to elect them. This is the foundation of God which stands sure, and hath this seale, The Lord p. 562. Tim. 2. ….2 Tim 2knoweth them that are his. I could be more copious to illustrate this, but this may suffice to satisfie those that be not quarrellous.

Babylonius.

But Sir, howsoeuer you may conclude, that Gods Election is absolute, without any respectiue foreknowledge, of any good or grace in vsus, in accepting grace offered: yet the same cannot so well be sayd of reprebation, that God should reprobate any, but with a respect and foreknowledge of their disobedience and infidelitie. For else, God should bee vniust, to cast away and condemne any without iust cause in themselues.

Orthodoxus.

Sir there is the same reason of reprobation, that is of Election, for both were out of the corrupt mafle wherein all men were equally condemned: whereof some God called, and chose out to life, the rest hee left as hee found them, guiltie of eternall death, and vponupon whom the sentence of death had now passed & seazed, Gen. 2. 17 So that for God to leaue some, whom he would, wallowing in their blood, it is an act of his justice: as to free others, an act of his merciemercy. Which Saint Augustine very pregnantly exemplifieth by a Creditor, in whose power it is to acquit some of his Debtors, and to exact of the rest to the vttermost, as we noted afore. This is setforth also in the types of the elect and reprobate, Iacob and Esau, who being yet in the wombe, before they had done good or euill, that the purpose of God, according to election might stand, not Rom 9. 12.Rom 9:12of workes, but of him that calleth, It was said to her, the elder shall serue the yonger. As it is written, Iacob hauehave I loued, but Esau hauehave I hated: Yet both Iacob and Esau were equally culpable in the wombe, of originall sinne, and so were children of death, as all were, in the wombe of our first Parents: but the election comes, and that makes a separation, and puts a difference, mercifully louing one, and justly hating another, and that before they had actually done good or euill, that the purpose of God might stand according to election, not of workes, but of him that calleth. So that the disproportion, alledged by the p. 57Appealer, was not betweene the elect and reprobate, before the act of election, but the election caused the disproportion, not through any foreknowledge, or foresight of any good or euill actually to bee done of either (as the Appealer would inferre) but Gods meere merciemercy on the one side, and his justice on the other, caused the disproportion. And euen that place quoted by the Appealer out of Ezechiell, makes altogether against himselfe, though Ezech. 16. Pag. 64 part. 1.Ezek 16otherwise rightly alledged; for if wee were in our blood, if cast out, if loathed, if dead; and yet, if in this contemptible condition, God saide vntounto vsus, liue, yea, when wee were in our blood (it is twice repeated, ver. 6.) he faide vntounto vsus, liue; where is then that praescience of any good in vsus, moouing God to pull vsus out of this miserable estate? I am sure, no mention of it is in Ezechiel, no not in the whole Booke of God; but the contrary, as we hauehave proved; no nor yet doth his pretended Goddesse, indeede his nothing in the world, the Church of England, any where teach the same; so nakedly, yet shamlesly peremptory is this assertion of the Appealer, hauing none to father his opinion vponupon, but Pelagius, and his Disciples. So weake and windy are his aspersions, which he casteth vponupon Caluin, or vponupon those whom hee calls Puritans, for maintaining nothing, but what the Scriptures plainely teach, against his groundlesse and gracelesse opinion: so that he fighteth against God and his truth, against Gods glory, and his grace, against his Church, yea the Church of England also.

Babylonius.

But Sir, if the act of Election and Reprobation be without any respectiue foreknowledge in God of any actuall good or euill in man, then what place is left for freewill? or how can God bee just in punnishing the rebellious, seeing he hath reiected them, and denied them grace?

Orthodoxus.

Of freewill I suppose occasion will be giuen anon to speake of it by it selfe. For the rebellious reprobate, as he is justly reiected for his sinne in Adam, so p. 58he is neuer but justly condemned and punished for all his actuall sinnes, springing from that cursed roote. Nor doth his reiection necessitate him to rebell the more against Cod; his rebellion is from his owne peruerse will. Nor is God bound to giuegive him grace. But against all contentious quarrellers at the Doctrine of God, wee cannot shape, nor are we bound to giuegive a better answer, (melius enim non invenimus saith St. August. many times against such cauellers) for we finde not a better, then that of the Apostle vponupon the very same occasion, Thou wile say then, why doth he yet complaine? for who hath resisted his will? Nay but o man! who art thou that replyest against God? shall the thing formed, say to him that formed it, why hast thou made Rom 9.Rom 9me thus? Hath not the Potter power ouer the clay, of the same lumpe, to make one vessel vntounto honour, and another to dishonour? &c. The comparison is very pregnant: God is the Potter, wee the lumpe, of filthy, and foule clay, cast out as the clay in the streetes; yet if the Potter will, may hee not take some of the clay, and make of it, vessels of honour, and make of the rest, (foule and filthy as he finds it) to dishonour? seeing it was in his power to put the whole lumpe, and that justly, to baser vses. But as the Apostle saith, God makes some, vessels of his mercy, to make knowne the riches of his glory; leauing the rest to be vessels of wrath, sitted for destruction, to make knowne his iustice and power. In a word, if Gods election be an act of meere mercy, then it excludes all respect to any good, that hee could foresee to be in vsus: for (as the Apostle saith) There is at Rom. 11. 5. 6.Rom 11:5Rom 11:6this present a remuant, according to the election of grace: And if by grace, then it is no more of workes; otherwise, grace is no more grace. But if it be of workes, then it is no more grace; otherwise worke is no more worke. What then? Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded.

I will conclude with Saint Aug. Non solùm &c. Therefore by the preaching of Pradestination, the Elect is not onelyonly Aug … perseuerant …ib. 2. cap. 17.not hindered from this worke, to wit, of sanctification, but also p. 59is furthered thereunto, that when he glorieth he may glory in the Lord. The Pelagians could say, Si… &c. If yee will not Ibid. cap. 19.hauehave the obedience, to which you incite and inflame vsus, to freeze in our hearts; doe not preach vntounto vsus that grace of God, which we confesse God is the giuer of, and which you exhort vsus vntounto. But Saint Aug. meetes with them: Ego autem nolo &c. I ibid cap. 17.will not exaggerate the matter with my words, but I rather leaue it to them to consider, that they may see what that is, which they hauehave perswaded themselues, that by the preaching of praedestination, the hearers are possessed rather with desperation, then with exhortation; for this is all one, as to say, that then a man despaireth of his saluation, when he hath learned to put his hope not in himselfe, but in God. Whereas the Prophet proclameth, Cursed is eueryevery one, that putteth his hope in man. Miror (saith he) homines infirmitatis suae se malle committere, Ier 17. 5. Aug. de praed…. Sa…ll. lib. 1. cap. 11.Jer 17:5quàm firmitati promissionis Dei: I wonder, that men had rather commit themselues to their owne infirmity, then to the stability of Gods promise.

Therefore we must not measure the wisdome of God in his word, by the last or model of our owne braine. Indeede mans reason, when it stands alone, seemeth very selfe-wise. But if it bee compared, and set by Gods wisdome, then the folly of it is by and by discouered. The Pontificians hauehave a plausible reason for their iustification by workes: because (say they) it is a meanes to stirre vp men to good workes. The Vniuersalists hauehave their plausible reason also for their vniuersality of grace, as indifferenly offered to all men alike, if they will but receiue it: because (say they) all men may hereby bee won to imbrace the grace offered, and so be saued. But we know, that neither the externall ordinary meanes are equally offered to all. For many thousands hauehave not the meanes at all, much lesse, in an equall measure. Againe, the ordinary meanes doe of themselues worke no more, but ordinary grace, as illumination, and temporary faith, &c. But the effectual sauing grace, though it be not wrought simply by the ordinary meanes, but by the especiall efworke p. 60of Gods Spirit in and by the meanes, yet we know that the ordinary meanes are to bee diligently and reuerently attended of all men, wheresoeuer God affordeth them. Howsoeuer, in all this generalitie, Gods purpose and grace remaines firme to all the seede onelyonly; this is Gods wisdome. Therefore if Gods worde satisfie not our carnall reason, but crosse it rather, shall wee presume by straining and wresting, to fit it to our owne fancy, and not rather submit all our humaine wisdome vntounto it? Euen Heathen Cato, following Pompeis part against Caesar, because he tooke it to be the juster, and seeing Pompeis side declining, and Pompey himselfe at last beaten out of the fielde: hee looked vp to heauen, and cryed, In rebus diuinis magnam esse Caliginem, that in diuine things there was a great deale of darknesse, which mans wit could not discouer. As St. Augustine in his answere to the Pelagians cauill, in quarrelling the Scriptures about the imputation of sinne, saith, Quid si ego essem hebetior, nec statim possem has rationes diluere: an propterea minus deberem diuinae Aug.Scripturae credere? Imò mullo magis conuenit, vt ego ruditatem meam agnoscam, quàm vt falsitatem sacris literis impingam. What if my dulnesse were such, as I could not by and by disproue these reasons: must I therefore not beleeue the diuine Scripture? Nay so much the rather ought I to acknowledge mine owne ignorance, then to impute falshood to Gods holy word. A rare humility and candid ingenuitie of this holy man, captiuating all his carnall reason to Gods profound wisdome in the holy Scriptures.

Babylonius.

But Sir, giuegive me leaue a little to apologise in the Appealers behalfe. You say, his opinion is impious, as impugning the glory and mercy of God. But doth he not say in expresse words, that God did out of his mercy, in his louelove, motu mero (they be his owne wordes) and not otherwise, stretch out to mankinde, lying in their blood, in Adams corrupt loynes, deliuerance in a Mediatour, the Man Iesus Christ, and drew them out that tooke hold of mercy, &c? so that you see, the Authour doth ascribe our deliuerance p. 61to the mercy and meere motion of Gods louelove to mankinde. Therefore this his opinion is not so impious as you would make it, as if guilty of high sacriledge against Gods glory, and grace.

Orthodoxus.

Indeede Sir, you say something for him, as he doth for himselfe; but that is said, is so far from acquiting, as it doth deepely accuse the Authour of high treason against the Maiestie of God, and the throne of his grace. True it is indeede, that it was Gods incomprehensible louelove to mankinde, to ordaine for him such a Redeemer, as was his owne and onelyonly Sonne, to assume our base nature, and therein to liue and dye contemtibly. An exceding great fauour of God towards man, to shape, make, and fit his Sonne Iesus Christ, as a most glorious robe, to couer our nakednesse; as some of this Pelagian race, teachers of vniuersall grace, make the comparison. All this is well thus farre. But is this all? If Gods mercy and grace stinte here, and goe no further, farewell deliuerance, we may wallow in our blood still, we may weare our filthy nakednesse, as our best garment still. In vaine Gods mercy, in vaine Christs death, while it is left to vsus to receiue, and accept this grace. In vaine doth a man tell a blinde man of a glorious sunne in the firmament, which he wanteth eyes to see: or a maimed man, without hands, of a goodly garment made vp for him, vponupon condition, that none but himselfe, must put it on? such is our condition by nature, we perceiue not, we receiue not 1. Cor. 2.1 Cor 2the things of the Spirit of God, concerning Christ. Tell vsus of the glorious sunne of righteousnesse risen who hath healing vnderunder his wings: we are blinde, we apprehend it not, we are not affected with it, as not sensible of our spirituall Mal. 4.Mal 4diseases. Tell vsus of the Robe of Christs righteousnesse, dipped and dyed in his blood: wee want the hand of Esa. 63 1. 2.Isa 63:1Isa 63:2faith to put it on; yea, we cannot duely prize it, we disesteeme it, we count it no better, then that poore coare of his, which the Souldiers cast lots for; yea, wee hide our faces from him, hee was despised, and wee esteemed p. 62him not, saith Esay. Yea, we are by nature like those L… odiceans, we say, wee are rich, and increased in goods, and hauehave neede of nothing: and know not, that we are wretched, & I…. 53.miserable, and poore, and blind, and naked. Reu 3. 17. But, as God is the good Physician, who of his meere grace and fauour, prepares and prouides a remedie for our deadsicke soules: so he alone out of his free mercy must apply this remedy, else wee can reape no more benefit by it, then a sicke Patient of a soueraigne Cordiall, while it is close kept in the Apothecaries box, whereof he seeth the inscription and title onelyonly. We hauehave a pregnant example hereof, in that man, that fell among theeues, who stript, wounded, and left him halfe dead, vnable to helpe himselfe; Luke 10.Luke 10whom the Priest and Leuite passe by on each side, without remorse; but a Samaritan seeing him, comes to him, takes compassion on him, bindes vp his wounds, powers in oyle and wine, lifts him vp on his Beast, and prouides all things necessary Aug. de verbis Dom serm. 37. …m. 10.for him. The case is ours, Totum geuus humanum est homo ille, qui iacet in via seminivus, &c. saith August. All mankinde is that man, which lyeth in the way, halfe dead; and though Christ the good Samaritan, come and take compassion of vsus, and bring oyle and wine to heale our wounds; yet vnlesse his compassion extend it selfe to apply them, we should still be wallowing in our blood, and so perish. Yet as Saint Augustine saith, Sunt homines iugrati gratiae, multum tribuentes inopi, sauciaeque naturae: Men are vngratefull …ug. de verbis …. ser. 2. …m. 10.to grace, attributing much to poore and wounded nature. Verum est, magnas arbitrij liberi vires, homo cùm conderetur accepit, sed peccando amisit. True it is; Man when he was created, receaued a greater power of freewill, but by sinning lost it. And this doth St. Augustine apply to the man fallen among theeues, helped and healed by the mercifull Samaritan.

Well, how then come wee to bee made partakers of Christ? Namely by the free gift of Christ. It is of Gods free fauour and mercy, that Christ is giuen, not onelyonly for vsus, but to vsus: that Christ is not onelyonly appointed of p. 63the Father to be a glorious garment to couer our shame, but also the hand of faith is giuen vsus by the same grace of God, whereby we put him on, as the Father in the Gospell commanded the best robe to be fecht, and to bee put vponupon his conuert prodigall sonne; by the same grace our eyes are opened, to behold the glorious sonne of righteousnesse, risen in our horison, bringing life and health vntounto vsus. And as Christ came vntounto vsus, so wee must come vntounto him: But how? by the same grace and mercy that he came vntounto vsus, wee come vntounto him. So Christ saith, No man can come vntounto me, except the Father which hath sent me, draw him: and ver. 45. And they shall all be Ioh. 6. 44.John 6:44taught of God. EueryEvery man therefore that hath board, and hath learned of the Father, commeth vntounto me. And ver. 65. No man can come vntounto me, except it were giuen vntounto him of my Father, vponupon which wordes St. Augustine saith, Trahi Aug. de prede…. san…orū. lib. 1. cap. 8.a Patre ad Christum, &c. For a man to be drawne by the Father to Christ, and to heare and learne of the Father, that he may come to Christ, is no other, then to receiue a gift of the Father, whereby he beleeueth in Christ. And againe, Quando Ibid.Pater intus anditur, &c. When the Father is inwardly heard, and teacheth men to come to his Sonne, he takes away their stony Ezech. 11.Ezek 11heart, and giues them a heart of flesh. For so he maketh the sonnes of promise, and vessels of mercy, which he hath prepared vntounto glory. Why then doth he not teach all, that they may come to Christ? but that because all whom he teacheth, in mercy he teacheth; and whom he teacheth not, in iudgment he teacheth not: because he sheweth mercy on whom he will; and whom he Rom. 9Rom 9will, he hardneth; but, he sheweth mercy, bestowing that which is good: he hardneth, recompensing that which is due. whereupon he concludes, H…nc est quòd verbum crucis pereuntibus stulitia est: his autem qui salui flunt, virtus Dei est. Aug ibid.Hence it is, that the preaching of the Crosse, is to them that perish, folishnesse: but to them which are saued, it is the power of God. This truth is so cleare, it needes no further testimonie. So that to ascribe part of our saluation to God, and part to man, is artificially to rob God of his glory, p. 64and man of saluation: seeing not onelyonly for the Father to appoint his Sonnes, to be the Mediatour and Redeemer of mankinde, but also effectually to giuegive him to all his elect, giuing them grace and faith whereby to receiue him, are two noble inseparable branches growing from one and the same roote of Gods free mercy. Neither can the one stand without the other; for take away this latter act of Gods mercy, inabling vsus to receiue Christ, and the former, of appointing Christ to bee the deliuerer, would be altogether frustrate, as depending vponupon mans will to receiue, or reiect him, as the Vniuersalists falsly affirme. Therefore giuegive God his whole glory, or else yee rob and strip him of all. So that I may say of the Appealers dealing herein, as our learned Master Hooker in his tract of Iustification, saith of the Romish Church in the matter of our Redemption by Christ. They grant (saith he) that Christ alone hath performed the worke of Redemption sufficiently for the saluation of the whole world; but in the application of this inestimable treasure, that it may be effectuall to their saluation: how demurely soeuer they confesse, that they seeke remission of sins, no otherwise then by the blood of Christ, vsing humbly the meanes appointed by him, to apply the benefit of holy blood; they teach indeede so many things pernicious in Christian faith, in setting downe the meanes, whereof they speake, that the very foundation of faith, which they hold, is thereby plainely ouerthrowne, and the force of the blood of Iesus Christ extinguished. So he. The very like may be applyed to the Appealer. For he, with his Arminians, howsoeuer they acknowledge the meere mercy of God, in prouiding such an all-sufficient Sauiour to redeeme mankinde; yet they marre all in their applying this plaister of mercy, while they would doe it with the hand of freewill, the foresight whereof was (forsooth) the first mouer of Gods meere mercy. Sure if so, they must needes abate no small part from meere mercy. For how is it meere mercy, if any good in vsus foreseene, first caused it, that it should offer a Sauiour to vsus?