THE FIRST.

1 FOr the refuting this; sufficient grounds are laid by us in our former positions and reasons concerning the first Arti­cle, in which the election of particular persons [Page 57] is established, and incomplete Election con­futed.

Item, where the certaine meanes of salva­tion flowing from the decree of Election are set forth. Lastly, in this second Article, at the first and second Positions, where is proved, that Christ dyed with that intention, that hee might bestow speciall graces upon the elect.

2 All theologicall Arguments drawne from the Scriptures and analogy of faith, by which Christs incarnation, humiliation, and exaltation, are either proved or confirmed, do tend to the demonstration of Gods expresse intention, for a fruitfull effect of this so great a mystery, not producing it upon condition, (namely, if men would that this fruit might hence arise, when it was equally in their po­wer to nill the same) but effecting it with­out faile, the power of God working it.

3 Moreover, the house of God being to be built ex hominibus, of men, hath not sufficient firmenesse and solidity, if it be built ab homini­bus, by men: this fabricke must bee reared by Gods owne hand. Mat. 16.18. Vpon this rock will I build my Church. 1 Cor. 3.9. Yee are Gods [Page 58] husbandry, ye are Gods building. Ephes. 2.20. Be­ing built upon the foundation of the Prophets and Apostles, Christ himselfe being the chiefe corner stone: In whom all the building fitly framed together groweth unto an holy Temple, &c. In whom you al­so are builded together. Ephes. 4.16. From whom the whole body fitly joyned together, and compacted by that which every joint supplyes according to the effectuall working in the measure of every part, &c. Therefore God building a Church for him­selfe, doth with his owne hand prepare the stones, polish them, and cyment them: hee doth not expect that they should by hap ha­zard fit themselves, and joyne themselves to the foundation.

4 Vpon no less certainty of a speciall decree, the salvatiō of the Church is fore-ordained to be effectually broght to pass by Christ, thē that by w ^ch Christ himselfe is sent. The same voice of God which at first promised Christ to bee exhibited, doth also seale unto us by an abso­lute promise the effect thereof, without any condition. Gen. 3.15. The seed of the woman shall breake the Serpents head. But the Serpent is not crushed, but by the certaine freeing of some [Page 59] men from the captivity of Satan, and trans­plantation into the kingdome of the Sonne of God. Esa. 53.10. When thou shalt make his soule an offering for sinne, hee shall see his seed, hee shall prolong his dayes. Hebr. 2.13. Behold I and the children which God hath given me. Therefore the decree of God, concerning the continuance of his seed to be adopted into the houshold of Christ, is inseparably knit to the decree of lay­ing downe Christs soule for sinne: and unto Christ offering himselfe for a sacrifice children are given, not by or of themselves, but of God, who indeed gave Christ unto them.

5 If the fruit of Christs passion bee onely conditionall, then the benefit redounding from the second Adam is not more certaine then it had beene from the first Adam, for to him salvation was propounded under this condition (Doe this, and live,) which conditi­on that he might perform if he would, ability was given him by God, yet not so that hee should without faile performe it actually. But in the new Testament, grace being obtained for us by the death of Christ, salvation is not onely offered unto us under a condition, (be­leeve [Page 60] and thou shalt be saved) but God brings to passe by his holy Spirit, that we beleeve actu­ally. Heb. 8.6. He is the Mediator of a better co­venant, which was established upon better promi­ses. And what that promise is, it is evident, v. 10. I will put my lawes into their mindes, and write them in their hearts.

THE SECOND ERRONEOVS OPINION.

1 IF the death of Christ did purchase no­thing else for us, then to open a meanes for the making of any new covenant with mankinde, then are we not freed from the yoake of the Law, because notwithstan­ding this, it shall bee free for God the Father, yea even after the payment and acceptation of this sacrifice, againe to impose upon us the condition of performing the Law. But Christ to take away the curse of the Law, was for us, that is, in our stead, and that once, made [...], [Page 61] a curse, Gal. 3.13. Therefore we cannot, in re­spect of the Law not performed by us, bee made againe guiltie of the Law, and [...], the second time accursed.

2 Christ by his death hath merited for us the very reconciliation of our persons with God, yea and grace to be actually imparted to us, Ioh. 1.16. Of his fulnesse have all we received; Otherwise the second Adam (being the Lord from Heaven) had bin lesse helpfull to his, thē the first Adam (being from the earth earthly,) had beene harmefull to his, both in respect of imputation, if Christ had not undergone pu­nishment for us, and also in respect of trans­fusion, if no propagating grace bee derived from Christ the head into his members.

THE THIRD ERRONEOVS OPINION.

1 SAlvation is a thing promised by the new covenāt, neither is it promised, but upon the condition of faith. Whosoever beleeveth shall be saved. Since therefore all men [Page 62] have not faith in Christ, under w ^ch only con­dition salvation is promised, it is certaine that the death of Christ did not obtaine for all, but for the faithfull alone, a restoring into the state of grace and salvation, which is abundantly proved, by that of the Apostle, Rom. 5.1. Being justified by faith we have peace with God. By peace in that place we understand our reconciliatiō with God, who were formerly enemies, and our restoring into the bosome of grace. This is also further enforced by those places, Rom. 3.4. Gal. 2.16. Which prove that we are ju­stified by faith alone in Christ, that is, accoun­ted by God for just persons.

2 Without faith in Christ, man doth re­maine in the state of damnation, Iohn 3.18. He is already judged. Iohn 3.36. He shall not see life, but the wrath of God remaineth on him. But they whosoever are restored into the bosome of grace, every one of them hath remission of sinnes, which makes men happy, Psal. 32.1. neither doe they remaine in condemnation; neither doth the wrath of God remaine upon them. They therefore who want faith, are not restored, by the death of Christ, into the [Page 63] state of grace or salvation, since through the name of Christ no man obtaineth remission of sinnes, except hee who beleeves in him, Acts 10.43.

3 If so be the death of Christ hath obtain­ed restitution for all, then are they restored ei­ther then when Christ from all eternity was destinated to death, which is false; For so no man should be borne a child of wrath, nei­ther should originall sinne any whit damage mankinde, being according to this opinion from all eternity forgiven them, neither should infants and other need the laver of regenera­tion: which is contrary to the assertion of our Saviour, Iohn 3.5. Except a man be borne of water and the spirit, he cannot enter into the King­dome of Heaven. Or else they were restored in the person of our first parents, when the pro­mise of the seed of the woman was proclaim­ed. Which cannot be. For our first parents were not restored into the state of grace, but by faith in Christ, and consequently their po­sterity in like manner. Therefore not all, whether beleevers or unbeleevers, are resto­red. Or lastly, when Christ himselfe suffered [Page 64] death upon the Crosse, which cannot be. For so no man before that moment should have beene restored, which will not be granted by any: neither are all restored from that time, because without doubt even at that moment and afterward, the anger of God waxed hot against some of his accusers, condemners, cru­cifiers, and mockers.

THE FIRST POSITION.

THat such things are required it is manifest, Rom. 10.4. How shall they beleeve in him, of whom they have not heard. And that they are in our power both reason tells us, seeing it is in every mans power to rule his mouing faculty; and experience proves it, because wee see, in outward things, men, as they will thē ­selves, doe this or that, or omit both. They can therefore sit at home, when they should go to [Page 69] Church. It is in their power to stoppe their eares when the Preacher speakes. Marke 6.20. Herod heard Iohn gladly. Acts 13 46. The Iewes refuse to heare the Gospell. Psal. 58.4. The wic­ked stop their eares like the deafe Adder.

THE SECOND POSITION.

THE grace of God is not wont to bring men to the state of justification (in which we have peace with God through our Lord Iesus Christ) by a sudden Enthusiasme, or rapture, but by divers degrees of foregoing actions taming and preparing them through the Ministery of the word.

[Page 70]1 This we may see in those, who upon hea­ring S. Peters Sermon, feele the burden of their sinne, are stricken with feare and sorrow, de­sire deliverance, and conceive some hope of pardon: All which may bee collected of those words, Acts 2.37 When they heard this, they were pricked in their hearts, and said to Peter and the rest of the Apostles, Men and brethren, what shall we doe?

2 This the very nature of the thing re­quires; for as in the naturall generation of man there are many previous dispositions, which go before the bringing in of the form: so also in the spirituall generation, by many actions of grace which must goe before, doe we come to the spirituall nativity.

3 To conclude, this appeares by the in­struments which God uses for the regenera­ting of men. For he imployeth the Ministery of men, and the instrument of the word, 1 Cor. 4.15. I have begotten you through the Gos­pell. But if God would regenerate or justifie a wicked man immediately, being prepared by no knowledge, no sorrow, no desire, no hope of pardon, there would be no need of the mi­nistery [Page 71] of men, nor of the preaching of the word for this purpose: neither would any care lye upon the Ministers, dividing the word of God aright, fitly and wisely first to wound the consciences of their auditors with the terrors of the Law, then to raise them up with the promises of the Gospell, and to ex­hort them to beg faith and repentance at Gods hand, by prayers and teares.

THE THIRD POSITION.

BY the nature of the benefit offered, and by the evident word of God we must judge of those helpes of grace, which are bestowed upon men, and not by the abuse, or the event. Therefore when the Gospell of its owne na­ture calls men to repentance, and salvation, when the incitements of divine grace tend the [Page 72] same way, we must not suppose any thing is done fainedly by God. This is proved by those earnest and patheticall intreaties, 2 Cor. 5.20. We pray you in Christs stead be ye reconciled vnto God. Those exhortations, 2 Cor. 6.1. Wee beseech you that you receive not the grace of God in vaine: those expostulations, Gal. 1.6. I marvell that you are so soone removed from him, that called you to the grace of Christ: those promises, Apoc. 3.20. Behold I stand at the doore and knocke; if any man heare my voice and open the doore, I will come in to him.

But if God should not seriously invite all, whom he vouchsafes this gift of his word and Spirit, to a serious conversion, surely both God should deceive many, whom he calls in his Sonnes name, and the messengers of the Euangelicall promises might bee accused of false witnesse, and those, who being called to conversion doe neglect to obey, might bee more excusable. For that calling by the word and the Spirit cannot be thought to leave men unexcusable, which is onely exhibited to this end to make them unexcusable.

THE FOVRTH POSITION.

THe talent of grace once given by God is taken from none, but from him, who first buries it by his owne fault. Mat. 25.28. Hence is it that in the Scriptures every where wee are admonished, that we resist not the Spirit, that we quench not the Spirit, that we receive not the grace of God in vaine, Heb. 3.7. that wee depart not from God. Yea that is most evidently noted to bee the reason of Gods forsaking man, because God is first forsaken by man. Prov. 1.24. Be­cause I have called and you refused, I will laugh at your calamity. 2 Chron. 24.20. Because yee have forsaken the Lord, he hath also forsaken you. But never in the Scriptures is there the least men­tion [Page 74] that God is wont, or is willing, at any time, without some fault of man going be­fore, to take away from any man the aid of his exciting grace, or any help which he hath once conferred towards mans conversion.

Thus the Orthodoxe Fathers, who had to doe with the Pelagians ever taught. Aug. vel Prosp. ad [...] 7. It is the will of God that wee continue in a good will, who be­fore he be forsaken forsakes no man, and oftentimes converts many that forsake him.

THE FIFTH POSITION.

MAtth. 13.19. The wicked one commeth and catcheth away that which was sowne in his heart. 2 Pet. 2.21. It had beene better for them not to have knowne the way of righteousnesse, then after they have knowne it, to turne from the holy commandement delivered unto them. But it is hap­pened to them according to the true Proverb, The dog is turned to his owne vomit. Heb. 6.4. It is im­possible for those who were once enlightned, and have tasted of the heavenly gifts, and were made partakers of the holy Ghost, and have tasted of the good word of God, and the powers of the world to come, if they shall fall away, to returne them againe to repentance.

Many doe quickly entertaine the light of the minde, Prosp. de vocat. lib. 2. cap. 2. but the understanding it selfe hath not the [Page 76] same force or power in all, and many when they seem enriched with faith and understanding, yet they want charity, and cannot hold fast to those things which they see by faith, and understanding, because there is no persevering in that which is not loved with the whole heart.

THE SIXT POSITION.

[Page 77]IOhn 6.37. Whatsoever my Father gives me shall come to me, and him that commeth unto mee I will in no wise cast out. Ier. 14.7. O Lord, though our iniquities testifie against us, doe thou it for thy names sake: for our backslidings are many. And 32.39. I will give them one heart and one way, that they may feare me for ever. Philip. 1.6. He that hath begunne a good worke in you, will performe it untill the day of Iesus Christ.

But if God should not goe on thus to fol­low even those that hold off and retire from him, no calling would bee effectuall, there would be no filiall adoption, and even electi­on it selfe, grounded upon the good pleasure of God, would be frustrated.

Since the fall of man, Aug. de persev. God would have it ascribed to his grace that a man doth come unto him, neither will he have it ascribed to any thing but his grace, that a man doth not goe from him.

THE SEVENTH POSITION.

WE thinke it to be without all doubt, that no mortal man doth so cary him­selfe toward God, but that either by omitting that, which he should have done, or committing that, which hee should not have done; he deserves to have the grace taken frō him, which hee hath. Which ground being forelayed, it is cleere, that God without all in­justice and cruelty may take from such men that grace, which hee hath extended to them, and leave them to the hardnesse of their own hearts, Rom. 9.18. Hee hath mercy on whom hee will have mercy, and whom hee will hee hardeneth. God oweth this to no man, that when he re­sists [Page 79] enlightening & exciting grace, and serves his own lusts, he should then soften and mol­lifie him by that speciall grace, which no hard heart doth resist, Rom. 11.35. Who hath first gi­ven unto him, and it shall be recompenced unto him againe? Againe he, that is thus forsaken, being not converted, perishes through his owne fault, Iohn 5.34.40. I say these things that yee might be saved, and ye will not come unto me, that ye might have life. Acts 28. The heart of this people is waxed grosse, lest they should be converted and I should heale them.

THE FIRST POSITION.

HEre, by regeneration we understand not every act of the holy Spirit, which goes before or tends to regeneration, but that act, which as soone as it is there, we conclude presently this man is now borne of God.

This spirituall birth presupposes a minde moved by the spirit, using the instrument of Gods Word, whence also wee are said to bee borne againe by the incorruptible seed of the word, 1 Pet. 1.23. Which must be observed, lest any one should idlely and slothfully expect an Enthusiasticall regeneration, that is to say, wrought by a sudden rapture without any foregoing action either of God, the Word, or himselfe.

Furthermore wee conclude that the spirit regenerating us, doth convey it selfe into the most inward closset of the heart, and frame the minde anew by curing the sinfull incli­nations therof, & by giving it strength, and in­fusing into it a formall originall cause or ac­tive [Page 81] power to produce spirituall actions ten­ding to salvation, Ephes. 2.10. We are his work­manship created in Christ Iesus to good works. Ezek. 36.26. I will take away your stony heart, and give you an heart of flesh.

From this worke of God commeth our ability of performing spiritual actions leading to salvation. As the act of beleeving, 1 Iohn 5.1. Whosoever beleeves that Iesus is the Christ, is borne of God. Of loving, 1 Iohn 4.7. Every one that loveth is borne of God. Lastly, all works of piety, Iohn 15.5. Without me ye can doe nothing.

Prosper saith that Grace creates good in us. De lib arb.

The Schoolemen doe not deny so mani­fest a truth. Quaest disp. de verit. art. 2. Thomas Aquinas affirmes, that this grace, of which we speake, doth give a certaine spirituall being to the soule, that it is a certaine su­pernaturall pertaking of the divine nature, that it is, in respect of the soule, as health is in respect of the body.

THE SECOND POSITION.

IOhn 1.13. Which were borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God. For if in the naturall creation it be true that God made us, and not we ourselves, much more in the spirituall recreation, Ier 13.23. If the Ethiopian cannot change his skin; nei­ther can man defiled with sinne correct his naturall corruption.

In the will depraved there is the passive po­wer to receive this supernaturall being, com­ming from without, but not the active to produce it of it selfe, or with another, Ier. 17.14. Heale me O Lord, and I shall be healed.

In quickning of men God doth expect no begin­ning from mans will, Epistola Syno­dica Episcopo [...]is African. but hee quickneth the will it selfe, by making it good.

Bern de grat & lib. ar. Bern ibidem. What doth freewill? I answer briefly; It is saved. This worke cannot be effected without two▪ one, by whom it is done, the other, in whom it is done. God is the Author of salvatiō, freewil is only capable of it.

Aug. de cor. & gra. cap. 14. Our creation in Christ was made into the free­dome [Page 83] of the will, and without us; if into freedome, then not out of freedome; If without us, then it is not in us to hinder this worke of God.

When God determineth to save, no will of man resisteth.

THE FIRST POSITION.

1 IN order of time the worke of God con­verting man, and the act of man turning [Page 84] himselfe to God, can hardly be distinguished, but in order of causality or efficiency, Gods worke must needs goe before, and ours fol­low; An evill tree, naturally bringing forth e­vill fruit, must needs be changed into a good tree, before it can beare any good fruit: but the will of an unregenerate man, is, not onely as a bad, but as a dead tree▪ Therefore if it bring forth good fruit, it doth it, not that thereby it may be bettered, or that by its owne coope­ration it may be quickned; but it doth it, be­cause it is already changed and quickned.

This is elegantly expressed by Saint Austin. A wheele (saith he) doth not therefore run well, Ad Simpli. lib. 1. q. 2. that it may be round, but because it is round. So say we, the will runnes well, not that it may be regene­rated, but because it is already regenerated.

De Sacram. fid. pag. 242. Hugo de sancto Victore to the same purpose: Renewing grace (saith he) causeth a reformed will first to exist, then gives power to this will to be mo­ved: first it works the will, afterward it workes by the will.

2 Secondly, wee say that God doth not onely worked this habituall conversion, wher­by a man gets new spirituall ability to beleeve [Page 85] and convert, but also, that God doth, by a cer­taine wonderfull efficacy of his secret opera­tion, extract out of our regenerated will the very act of beleeving and converting. So the Scripture speaketh in divers places. Iohn 6.66. The Father giveth us power to come unto the Sonne, that is, to beleeve. Phil. 1.29. To you it is given to beleeve, [...], the very act of beleeving. 2 Tim. 2.26. God giveth repentance.

But if God by infusing some strength into us should only give us a possibility or power of beleeving, a possibility or power of con­verting, and so leave the act to the free will of men; surely we should all doe as our first fa­ther did, by our free will we should fall from God, neither should we ever bring this pos­sibility into act. This therefore is that excel­lent special grace granted to the elect in Christ, wherby they not only can beleeve if they will, but also will beleeve then when they can. Phil. 2.13. God worketh in us the will and the deed. This working grace the Fathers of the Catho­lick Church have maintained against the Pela­gians. God commands a man to wil, In Epist. Synod. African. but he also works in him this very thing, namely, he commands him [Page 86] to doe, but also workes in him the doing.

Aug de grat. Christ. cap. 14. Every one, that hath learned of the Father, hath not onely power to come, but commeth indeed: where there is both the progresse of our possibility, the de­sire of our will, and the very effect of action.

Aug de praedest. Sanct. God effecteth our faith, working in our hearts after a wonderfull manner to make us beleeve.

3 Lastly, this also we adde, that this acti­on of God in producing faith, doth not hin­der, but rather is the cause that the will doth worke together with God, and produce its owne act. And therefore this act of beleeving, howsoever it is sent from God, yet, because it is performed by man, is attributed to man himselfe. Rom. 10.10. With the heart man be­leeveth unto righteousnesse. 2 Cor. 4.13. I belee­ved: therefore have I spoken.

Aug. de persev. lib. 2. cap. 2. It is God, not who beleeveth all things in all men, but who worketh all things in all men: it is certaine we beleeve when we beleeve, but it is God who brings to passe that we beleeve: wee are they that worke, but God workes in us the very working.

THE SECOND POSITION.

1 HEre we deny two things; first, that by the divine operation there is any wrong offered to the will. For God doth so worke in nature, even when hee raiseth and advanceth it above its proper spheare, that he doth not destroy the particular nature and be­ing of any thing, but leaves to every thing its owne way and motion to performe the acti­on. When therefore God worketh in the wills of men by his Spirit of grace, he makes them move in their naturall course, that is, freely: and then doe they worke the more freely, by how much they are the more effec­tually stirred up by the Spirit. Iohn 8.36. If the [Page 88] Sonne shall make you free, you shall be free indeed. 2 Cor. 3.17. Where the Spirit of the Lord is, there is liberty. Verily it seemeth incredible to us, that God, who made our wills, and gifted them with liberty, should not bee able to worke on them, or in them, after such a man­ner, as that without hurting the natures of them, he may freely to produce any good action by them.

Aug. de cor. c. 14. He doth what he pleaseth with the wills of men, and when he pleaseth: having an all-sufficient po­wer to incline mens hearts which way he listeth.

Prosp. de vocat. gent. l. 2. cap. 36. We so beleeve this more abundant grace to be powerfull, that we withall deny it to be violent.

2 A second thing which we here disclaime, is the whole extirpation of corruption. For although God in the very act of regeneration doth worke so powerfully upon the will, that actually the present power to resist is suspen­ded for that time, yet doth hee not plucke up by the roots, no not for that time, the remote power of resisting, which (as the Schoolemen speake) is potentia in actu primo posita, a power of the first and youngest growth, but hee suf­fers it to lurke and lye hid in the bitter root [Page 89] thereof. For so long as that root of corrupt and corrupting concupiscence remaines in the soule of man, certaine it is that there must needs be there withall, not onely a possibility but also a pronenesse to resist the motions of the holy spirit, Gal. 5.7. The flesh lusteth against the spirit. But this reluctant power, by reason of the most forcible, and yet sweet or gentle motion of grace, cannot in this case and at this time breake forth in actum secundum, into present operation and exercise. Pro. 21.2. The Kings heart is in the hand of the Lord, he turneth it whithersoever it pleaseth him. And consequent­ly the hearts of other men lesse free.

This grace cannot be resisted, Robertus Saris­bur. de verita­te grat. pag. 20. because first it worketh in us to will, that is, not to resist: for he can no farther resist, from whom to will to resist is taken away; as excellently writeth our Reverend late Bishop of Salisbury.

THE THIRD POSITION.

WEE must alwayes put a difference be­tweene those principall acts, with­out which the Elect cannot be saved (such as are, to turne unto God, to beleeve, to perse­vere) and particular ensuing acts, which being considered by themselves, are not absolutely necessary to salvation, as the avoyding of this, and that sinne; the not omitting of such and such a good deed. For the performing of the former actions, grace doth so worke that it gives the Elect both power and will to ac­complish them. But, as for the latter, there is not wanting unto us, the motion and gui­dance of Gods Spirit through the whole course of our lives; yet so, that wee may bee wanting unto those motions of grace; yea and too too often wee are wanting unto them, [Page 91] and ever and an on we both freely and foully obey our owne corruptions. Hence that of the Apostle, Gal. 5.16. Walke in the spirit, and ye shall not fulfill the lusts of the flesh. Ephes. 4.30. Grieve not the spirit of God, by whom yee are sealed unto the day of redemption. For they are said to grieve the holy Spirit, who resist the guidance thereof, and with a servile libertie goe after their owne concupiscenes, contrary to the motion of grace, and suggestion of their own conscience.

THE FIRST.

THe holy Scripture, in placing Gods spi­rituall gifts in the heart, acknowledgeth also them to be in the will. As namely [Page 92] uprightnesse or truth, Psal. 32.12. Rejoyce all yee that are true in heart: puritie, Mat. 5.8. Blessed are the pure in heart: goodnes, Luke 8.15. They are those, which with an honest and good heart heare the word of God and keepe it.

1 But if any man shall referre these graces to the affections, and place them without the will, he shall (which were a foule enormity) settle the chiefest gifts of divine grace in the unreasonable part of the soule. Moreover, the very habituall conversiō of the will unto God the Creator, & the aversion or turning away thereof from the inordinate desire it had to commit fornication with the creature, with­out doubt is to be counted a chiefe and princi­pal gift. And that the will was capable of this gift, it doth hence plainly appeare, because it was created with such uprightnesse. For God in the beginning made man righteous. But that this righteousnes is lost, it is over manifest by the effects, seeing that now the will being carnall, cannot choose but injoy and rest in those things which it ought onely to make use of, and use the things which it ought ra­ther to injoy: forasmuch as a whole trope of [Page 93] sinfull dispositions have rushed and broke in upon the will.

2 Furthermore, as the will of a meere na­turall man, is said to be vicious frō a certaine inbred & inherēt wickednes, w ^ch in a wicked man even thē when he doth nothing, is habi­tuall, so againe we must acknowledge that in the will of the regenerate there is a certaine righteousnesse, infused and given from God, which is presupposed in their religious actions

Saint Austin in many places setteth forth this habituall righteousnesse.

The good will of man goes before many graces of God, Enchir. cap. 32. but not before all, and this good will it selfe is to be reckoned among those gifts which it selfe can­not precede.

But lest any man should dreame that this goodnesse of the will is not an inward gift infused into that very faculty, but onely a bare denomination fetched from the act of the will; De vocat. lib. 1. cap. 6. Prosper calls it the first plantation of the hea­venly husbandman. Now a plantation notes something engrafted in the soule, not an act or action flowing from the soule.

THE SECOND ERRONEOVS OPINION.

WEE deny not, but in the worke of con­version, whether in fitting us for that future grace, or in confirming us therein, as already performed, God useth the perswasive force of his threats, promises & exhortations, by which he allureth, stirreth, and ploweth up the fallowes of mens hearts. But moreover, for adding without faile the last close to this operation, hee works more powerfully and unconquerably, according to the exceeding great­nesse of his power, and the working of his might, Ephes. 1.19. Neither is swasion sufficient, which no more then contingently affecteth and inviteth the will.

1 For morall swasion, moveth onely by way of object, and so farre forth as the end propounded can allure. But the Philosophers rightly determine, that, as the inclination of any one is, accordingly hee apprehends the end; So long therefore as a man is carnall and [Page 95] unregenerate, his will cannot so bee affected with supernaturall benefits proposed unto it, that by the desire of them hee should bee throughly enflamed to beleeve and convert. But the will must be overcome and changed by a powerfull operation exceeding all swasi­on, that so it may effectually embrace the good represented unto it.

2 If men should be converted unto God onely by a morall swasion, then this question, why, upon profer of equall grace, one man beleeves, another doth not, might be answe­red out of the free wils owne power of wil­ling or nilling, neither should we have herein any cause to admire the unsearchable wise­dome and justice of our God. But this sound doctrine hath alwaies beene defended against the Pelagians, Aug. de persev, l. 1. cap. 7. That conversion & faith comes from the secret grace of God, which according to his mer­cie is afforded to some, and according to his justice is not vouchsafed to others.

3 If men were converted onely by morall swasion, he which receives this swasive grace might truly say, I have separated my selfe: For I have received this gentle and swasive grace, [Page 96] which hath solicited me to faith and conver­sion, but no more then it solicited others: they, by the liberty of their free-will, did re­ject this morall swasion, and therefore they still remaine unconverted; but I, by the liber­tie of my free-will, have given way and em­braced the same swasion, and therefore I am converted. To what purpose then is that of Saint Paul, Who hath separated thee? What hast thou, which thou hast not received?

Aug. de praedest. cap. 9. Faith both begunne and perfected is the gift of God, and no man, who doth not oppose most manifest Scripture, will doubt, but that this gift is given to some, and not given to other some.

THE THIRD ERRONEOVS OPINION.

1 IF after all the workings of grace the will of man be left in eaven point, it will necessarily follow, that, not God by his grace, but man by his free-will, is the chiefe [Page 97] cause and author of the very act of beleeving and converting. For he, who by the utmost dint and straine of his grace prevailed no fur­ther, then to raise up a mans will to an indif­ferency, or estate of equall ballance, doth not concur, as a principall and predominant, or over-ruler, but onely as an associate, and con­tingently, that is, upon this condition, if so be that the will, by its owne naturall power, first shall have removed it selfe from that equalitie. That therefore which is of lesse moment, the will receives from God, namely, that it should be placed in a certaine middle estate, equally inclined to beleeve, or not to beleeve, but that, which is of greater moment, as specifying the very event, that is, actually to beleeve, this the will by its owne power hath performed.

2 It would else follow, that God affordeth no more grace to the Elect, then to those, who are not elected, and that those owe no more thanke to God, then the other: in as much as the hand of God hath wrought in both nothing else, but an eaven stand of the will: which equally consists in a point, and is not capable of any latitude, or degree.

[Page 98]3 The grace of conversion is given with that intention, that it shall become effectuall, and shall not onely set a man forward on his way, but also bring him to performe the ve­ry act of faith, whither although such grace might perchance sometime reach by the sway of mans will, equally poised to embrace and follow the motions of grace, yet no lesse often should such grace be frustrated by reason of the same free will, likewise placed at eaven ballance, and freely thence setling it selfe to refuse grace, and to resist it. For in levell coun­terpoise there is alwaies presupposed an equal hazard of setling to either side.

Aug. de praedest. Sanct. c. 8. This grace is refused by no hard heart: For it is therefore given, that the hardnesse of the heart bee first taken away.

THE FOVRTH ERRONEOVS OPINION.

[Page 99]THis is most false and absurd, whether it be spoken of an unregenerate and na­turall man, or of one that is regenerate, and supported by sanctifying grace.

1 First, concerning the state of a naturall man, although hee cannot put off his inbred corruption, nor shake off the dominion of sinne in generall, yet can he represse many out­ward actions, in which he lets loose the reines to his owne concupiscences. Corrupt concu­piscence enclines a wicked man to all kinde of evill, yet it doth not determine or confine him unavoydably to commit this or that sinne in particular, as to act this murder, that robbery, that adultery.

2 This is manifest also in that the very lewdest men attempt their wickednesse not without some precedent deliberation, and most free contriving of the meanes tending thereto, and being ready to commit the act, they have power to hold in and restraine themselves, being awed by the reverence of some other man, or through some present feare of danger.

3 Lastly, punishments by the Lawes of [Page 100] men should be without cause menaced, if no man could omit those crimes which he doth commit.

But as for actions which are in themselves good, certaine it is that unregenerate men doe omit many outward morall acts, which for the substance of the worke they could per­forme, and for the voluntary neglect of such actions they are justly condemned. Matt. 25. 42. I was an hungry, and ye gave me no meat: I was athirst, and ye gave me no drinke, &c.

Likewise the same is to bee avowed con­cerning those that are regenerated and truly sanctified; to wit, that although they are freed from the dominion of sinne, Rom. 6.14.18. Being made the servants of righteousnesse. Rom. 8.1. Which walke not after the flesh, but after the spirit: They can notwithstanding, and that voluntarily, step out of the strait path of righ­teousnesse, even then also, when they doe not transgresse: In like manner then, when they fell or slipped, they were able by the helpe and power of grace, through their free (that is, freed) will, to have resisted their owne concupiscence, and to have avoided those ma­nifest [Page 101] workes of the flesh recounted, Gal. 5.9. Fornication, uncleannesse, debate, contentions, &c. What man of sound judgement will say that David could not but commit adulterie, and, that being committed, that hee could not choose but by a leud and deliberate plot take away the life of him, to whom hee had offe­red that extreame wrong? But (that we goe not far for examples) we appeale unto the con­sciences of all godly men. Who is hee, that daily praying unto God, Forgive us our trespas­ses, doth not also acknowledge that through the grace of God it was in his power to per­forme divers good workes which yet hee hath omitted, and likewise to overcome di­vers temptations, to which he notwithstan­ding hath yeelded. 1 Cor. 10.13. God is faith­full, who will not suffer you to bee tempted above that you be able, but will even give the issue with the tentation, that you may be able to beare it.

THE FIRST POSITION.

THe truth of the position concerning the first part, namely the enlightening of their minds, is plainely collected out of the Scrip­tures, Heb. 6.4. Where the Apostle maketh mention of such as sinned against the holy Ghost, affirming that they were enlightened, and in the 10. Chap. and 26. Vers. hee intimateth that they might wilfully sinne after they had re­ceived the knowledge of the truth. The Apostle Peter also, 2 Pet. 2.22. makes mention of some, who, when they knew the way of righteousness, neverthelesse turned from the holy commandement which was given unto them. Iudas was the sonne of perdition, Ioh. 17.12. yet he was furnished with the knowledge of the Gos­pell; and thereupon was sent by Christ with the other Apostles to preach the Gospell to the house of Israel, Mat. 10.7. And Christ threat­neth the like punishments to them that de­spise the preaching of Iudas, as of [...] 9. [Page 106] All those were enlightened with a supernatu­rall knowledge of the truth of the Gospell. Which illumination proceeding from the holy Ghost did beget a true knowledge in the mindes of these men: out of which knowledge they, as occasion required, brought forth actions sutable to the same. Yea it may come to passe, that an hea­then Philosopher may apprehend more accu­rately and distinctly the mysteries of Christs Incarnation, and in his understanding more subtilly discern the unity of the person and di­stinction of natures, then an unlearned Chri­stian.

Concerning the unfained assent which may be, and often is, yeelded to the Gospel by some, who are not elected, there is the like e­vidence, Luk. 8.13. The seed which fell upon the stony ground noteth to us such hearers, as for a while beleeve, that is, those which give as­sent to things revealed from above; See Calvin up­on that place. and espe­cially to the covenant of the Gospell. And thereby it is plaine, that this their assent was no way fained, because they received the word with joy. Acts 8.30. Even Symon Ma­gus [Page 107] himselfe beleeved Philip preaching concer­ning the Kingdome of God, and was baptized for testimony of his faith. Hymenaeus and Alex­ander made shipwracke of their faith, which was not dissembled, or fained, but true. For it is not to be imputed for a fault to any man, that hee is falne from an hypocriticall faith, neither can shipwracke be made of a fained faith, but onely a detection and manifestation of it. Nor indeed can hee suffer shipwracke who never was in the ship, 2 Pet. 2.20. Some are said to have escaped from the filthines of the world, through the knowledge of the Lord, whose latter end is worse then their beginning. This know­ledge doth intimate, not a bare apprehension, but withall an assent yeelded unto the things knowne, whence came that escape from the filthinesse of the world, Iohn 12.42. It is re­corded that among the chiefe Rulers many be­leeved on him, but because of the Pharisies they did not confesse him, least they should bee cast out of the Synagogue: for they loved the praise of men more then the praise of God. They beleeved with an unfained dogmaticall faith which then lay secretly hid in their hearts, but never shewed [Page 108] it selfe in any outward profession, for feare of danger ensuing. Who, as St. Augustine speakes, if they should goe on forward upon their entrance into faith, Tract. 53. upon Saint Iohn. would also overcome the love of hu­mane glory by their farther progresse in faith.

All backsliders of this kinde are justly re­proved, and punished, not because they fained that faith they never had, but because they for­sooke the faith they had: and they sin in a far greater measure, which depart from the grace of faith conferred upon them, then they who never tasted of the glad tidings of the Gospel, as our Saviour teacheth us, Iohn 15.22.

THE SECOND POSITION.

OVt of this said illumination and assent of faith, there doth arise in such as are not elect, some kinde of mutation of their affecti­ons, as also amendment of their lives. The [Page 109] first is plainely set downe, Mat. 13.20. They heard the word, and received it with joy. As also 1 Reg. 21, 27. And it came to passe when Ahab heard those words, that he rent his cloathes, and put sackcloath upon his flesh, and fasted, and lay in sack­cloth, and went softly. These behaviours were evidences of his true sorrow conceived through the Prophets words, as appeares in that God rewarded this his humiliation, by removing temporall punishments, as it is, v. 19. because he hath humbled himselfe before me, I will not bring the evill in his dayes.

Heb. 6.4. The Apostates there described, were not only enlightened, but had tasted of the heavenly gift, the good Word of God, and the power of the world to come. And in the 6 vers. it is intimated, that they were after a sort renewed; and in the 10. Chap. and 16. verse. They who had received the knowledge of the truth, vers. 24. are said to tread under foot the blood of the Covenant, by which they are sanctified, Mat. 6.20. Herod heard Iohn the Baptist gladly.

Concerning some amendment of their conditions, the same is testified by the exam­ple of the same Herod, who received Iohn the [Page 110] Baptist, and when he had heard him, did many things likewise, 2 Pet. 2.20. Some had escaped from the filthinesse of the world, through the know­ledge of their Lord and Saviour Iesus Christ. These had eschewed the pollutions of the world, by the operation and knowledge of this faith; some also chap. 1. vers. 9. forget that they were purged from their old sinnes, and out of such the uncleane spirit is said to have departed, Mat. 12.43.

In these, as the enlightning and assent, yeel­ded to the truth revealed from above, was not fained, but trve in its owne kind and de­gree; so likewise was the change of their af­fections and manners: namely these begin­nings or entrances were not fained or colou­rable, but proceeded out of the power of those dispositions unto grace, and from the inspiration of the holy Ghost, which they felt in themselves for a time, as is evident by their affections, their joy, sorrow, and zeale, which they doe not so much faine and make a shew of, as find to be truely in themselves.

Aug de correct grat. cap 9.Of such Saint Augustine thus speaketh, They were not sonnes then when they were in the profes­sion, [Page 111] and had the name of sonnes, not because they fained their righteousnesse, but because they re­mained not in that righteousnesse.

THE THIRD POSITION.

THey, who to these inward gifts of the holy Ghost, have added the outward pro­fession of a Christian faith, together with the amendment of their lives, ought of right to be reckoned by us (who cannot finde out or search into the inward secrets of mens hearts) in the number of the faithfull, of the justified, and sanctified. This is plainly proved out of the Apostle Saint Paul, who in his Epistles which hee wrote to particular Churches, at Rome, Corinth, Ephesus, &c. entitles them all promiscuously, beloved of God, Saints, sanctified, Rom. 1.7▪ 1 Cor. 1.2. Ephes. 1.1. Phil. 1.1. In [Page 112] like manner the Apostle Peter, in the begin­ning of his first Epistle speaketh unto the di­spersed strangers, in this forme of speach; To the Elect according to the foreknowledge of God the Father, De Corr. et grat. cap 9. through the sanctification of the spirit. Adde we to these the note of Saint Augustine speak­ing of those, who were not elect. These, because they live godly, are called the sons of God. And af­terwards againe; There are some, who are called of us the sons of God, because of the grace received by them for a time, but yet they are not the sons of God.

THE FOVRTH POSITION.

ALthough they, who are not elect, being brought up & cherished in the Churches bosome, are in their minds, will, and affecti­ons disposed by the aforesaid preparatives ten­ding [Page 113] in some sort to justification, yet are they not thereupon placed in the state of justifica­tion or adoption. For they still retain through­ly setled in their hearts the strings and roots of their leud desires, to which they give them­selves over, still they remaine wedded to the love of earthly things, and the hardnesse lurk­ing in the secret corners of their hearts is not taken away: so that either persecution or ten­tation arising, they retire from grace, and be­ing either intangled with the love of pleasures, and enticements of the flesh, or caried away with some other vicious affections, at length they shew that they are lovers of themselves, and lovers of pleasures, rather then lovers of God, and that they enjoy nothing lesse then God, howsoever they may flatter themselves, but indeed that they would make use of God, De Civit. Dei Lib. 15. that they may enjoy the world, as S. Augustine speakes. Whence it is manifest that they never really and truly attaine that change and renovation of the minde and affections, which accompa­nieth justification, nay nor that which doth immediately prepare and dispose unto justifi­cation. For they never seriously repent, they [Page 114] are never affected with hearty sorrow, for this cause, they have offended God by sinning, nor doe they come to any humble contrition of heart, nor conceive a firme resolution not to offend any more; unto them is not given repentance unto life, which is mentioned, Acts 10.18. nor that godly sorrow which worketh re­pentance to salvation never to be repented of, 2 Cor. 7.10. they are not poore in spirit, for theirs is the kingdome of God, Contra Iulian. lib. 5. cap 3. Mat. 5.13. To this purpose is that of Saint Augustine, who speaking of the reprobate, saith, God bringeth none of them to that wholesome and spirituall repentance, by which a man is reconciled to God in Christ. Adde also that such doe never feele in themselves an earnest desire of reconciliation: They doe not hunger and thirst after righteousnesse. For such shall be filled, Matth. 5.6. And to them shall be given of the fountaine of living water, which shall be in them a well of water springing up to eternall life. Iohn 4.14. Also they doe neither denie themselves, nor seriously bid defiance to their owne lusts, nor doe they once feele in their hearts any such accounting of all things but losse that they may winne Christ, as the Apostle did, Phil. 3.8. And to conclude, [Page 115] they never attaine to that unfained lively faith which justifieth a sinner, and worketh through love, 2 Tim. 1.5. For this faith is the peculiar of the Elect, and is not afforded to the not elected.

Furthermore, that onely the Elect are justi­fied, it is plaine by that golden chaine of the Apostle, Rom. 8.30. Whom he did predestinate, them he also called, and whom he called them he also justified. De praedest. Sanct. cap. 17. Those onely, and no other, as out of S. Augustine we have shewne at the first Article.

Againe the same Saint Augustine, Cont. advers. leg. & prophet. lib. 2. cap. 11. God doth not forgive the sinnes of all men, but of those whom he foreknew and predestinated.

It is plaine also out of the Scriptures, that they, who are not elect, never come unto the estate of adoption; For first the estate of adop­tion 1 is grounded upon predestination; Ephes. 1.5. Who hath predestinated us, unto the adoption of Children by Christ Iesus.

Secondly, the state of adoption, as also the 2 right and priviledge of sons is not obtained, but by a lively faith; For as many as received him, to thē he gave power, that is, aright & priviledge that they should be the Sons of God, Iohn 1▪12▪ to wit, to such as beleeve in his name. Also, ye are all the sonnes [Page 116] of God by faith in Christ Iesus. Gal. 3.27. But this faith is proper to the Elect as was before declared.

3 All that are adopted for sonnes are rege­nerated, and that by the incorruptible seed, 1 Pet. 1.23. by the word of the living God. 1 Iohn 3.9. Whosoever is borne of God doth not commit sinne, because his seed remaineth in him.

Rom. 8.17. Gal. 4.7.4 Those adopted sons are also heires, heires of God, and coheires with Christ, and doe receive the earnest of their inheritance. But they who are not elect are never regenerated by this incor­ruptible seed, neither have they the seed of God remaining in them, neither are they as­signed to be heires with Christ. Hence is that of Saint Augustine. De corr. & grat. cap. 9. They were not in the number of sonnes, no not when they were in the faith of sonnes. Againe, As they were not the true Disci­ples of Christ, so neither were they the true Sonnes of God, yea even when they seemed to be and were so called. De Iacob. cap. 6. And Saint Ambrose: What, can God the Father make void those gifts he hath bestowed, and banish those from the grace of his fatherly affecti­on whom he hath made his sons by adoption?

C. 3. Distinct. 10. q. 1▪ art. 1. Gabriel Biel saith, It is plaine that those whom God foresaw are not his adopted sonnes because they [Page 117] are not preordained by the will of God unto everla­sting inheritance.

Apostacy is onely of those, who never rea­ched home to true justification, and to the state of adoption. But as for those, who are the chosen sonnes of God, and endued with true sanctitie, their perseverance is certaine and undoubted, as we shall shew afterwards. Either therefore the Apostasie of the true sons of God ought to have beene proved by evi­dent places of Scripture, or else that offensive name and title, of the Apostasie of the Saints, should have beene forborne.

THE FIRST POSITION.

WHen God dealeth with his Elect, hee stayeth not in certaine preparatives, and initiall operations, but alway finisheth his worke, by induing them with a lively faith, by justifying and adopting them, and by chan­ging them from the state of death to the state of life. This the Apostle sheweth, Rom. 8.30. Whom he hath predestinated, those he also called, and whom he called he hath also justified, and whom he hath justified he hath also glorified. And Colos. 1.12. I give thankes to the Father, who hath made us meet to be partakers of the inheritance of the Saints in light, and hath delivered us from the power of darknesse, and hath translated us into the king­dome of his deare Sonne. Out of which places it is plaine that God giveth to all the Elect a certaine continued connexion of spirituall be­nefits, which never leaves them, but plyeth them onward even unto the state of glory.

THE SECOND POSITION.

ACcording to the rigor of the Law every sinne, yea the verie least is mortall, and excludes the offender from the favour of God and kingdome of heaven. But God never deales in that strict manner with his sonnes adopted and justified in Christ. There are in­deed some sinnes, for which God denoun­ceth his anger and indignation upon these his sonnes, yea and threatneth banishment from [Page 120] heaven, and also eternall death, of which we may reade, 1 Cor. 6.10. Gal. 5.25. Coloss. 3.6. which wee will handle in the positions fol­lowing. There are againe some other sins, for which our mercifull God is not wont, no not for a time, to deprive his children of the light of his countenance, or to terrifie them with the feare of death or damnation: of which kind are the rebelling motions of our concu­piscence, whereof the Apostle complaines Rom. 7. also the defects and staines which do cleave to the best workes of the regenerate: Lastly, those daily trippings and scapes of hu­mane infirmity, which are committed with­out any determinate purpose of committing them, and which are forgiven by our daily craving of pardon: of these St. Iames cap. 3. v. 2. In many things we offend all: and St. Iohn 1.8. If we say that wee have no sinne, we deceive our selves. Notwithstanding these sinnes every faithfull man may rightly say, Rom 8.1. There is no con­demnation to them that are in Christ Iesus; yea e­ven in the midst of these infirmities, God saith to every justified man, 2 Cor. 12.9. as hee said to the Apo­stle, My grace is sufficient for thee: for my strength [Page 121] is made perfect in weakenesse. And sure they cannot be said to fall by their infirmities from the state of justification, through whose weaknes the power of God is made perfect, and who all this while may boast that the power of Christ dwelleth in them, as it is in the same place.

THE THIRD POSITION.

IT is manifest by the examples of David and Peter, that the regenerate can throw him­selfe headlong into most grievous sinnes, God sometimes permitting it, that they may learne with all humility to acknowledge, that, not by their owne strength or deserts, but by [Page 122] Gods mercy alone they were freed from eter­nall death, and had life eternall bestowed up­on them.

Whilest they cleave to such sinnes, and sleepe securely therein, Gods fatherly anger a­riseth against them▪ Psal. 89.31. If that they pro­phane my statutes▪ and keep not my commandements, then will I visit their transgression with the rod, and their iniquity with stripes. Rom. 2.9. Tribulation and anguish upon every soule of man that doth evill.

Besides, they draw upon themselves dam­nable guilt: so that as long as they continue without repentance, in that state they neither ought nor can perswade themselves other­wise, then that they are subject to eternall death. If ye live after the flesh, ye shall dye, Rom. 8.13. For they are bound in the chaine of a capitall crime, by the desert whereof, accor­ding to Gods ordinance, they are subject to death, although they are not as yet given over to death, nor about to be given, (if we cōsider the fatherly love of God) but are first to bee taken out of this sinne, that they may also bee rescued from the guilt of death.

Lastly, in respect of their present condition [Page 123] they lose the fitnes, which they had of entring into the Kingdome of Heaven, because into that Kingdome, Apoc. 21.27. there shall in no wise enter any thing, that is defiled, neither whatsoever worketh abomination; For the Crowne of life is not set upon the head of any but those, 2 Tim. 4.8. who have fought a good fight, and have finished their course in faith, and holinesse. He is therefore unfit to obtaine this Crowne, whosoever as yet cleaves to the workes of wickednesse.

THE FOVRTH POSITION.

BY the decree of Election the faithfull are so predestinated to the end, that they are [Page 124] (as along the Kings high way) to be led to this appointed end, through the meanes set down by God, otherwaies not to attaine the same. Nor are Gods decrees concerning the means, manner, and order of such events, lesse fixed and sure, then the decrees of the end and of the events themselves. If any man therefore walke in a way contrarie to Gods ordinance, namely, that broad way of uncleannesse and impenitencie, (which leads directly downe to hell) he can never come by this meanes to the kingdome of heaven. Yea and if death shall overtake him, wandring in this by-path, hee cannot but fall into everlasting death. This is the constant and manifest voice of the holy Scripture, Luke 13.3. Except ye repent, yee shall all likewise perish. 1 Cor. 6 9. Be not deceived: neither fornicators, nor idolaters, &c. shall inherit the kingdome of heaven. They are deceived therefore that thinke the elect wallowing in such crimes, and so dying, must notwithstanding needs be saved throgh the force of election. For the salvation of the Elect is sure indeed, God so decreeing: but withall (by the decree of the same our God) not otherwise sure, then through the way of [Page 125] faith, repentance, and holinesse. Without holi­nesse no man shall see God, Heb. 12.14. The foun­dation of God standeth sure. Let every one that na­meth the name of Christ depart from iniquity, 2 Tim. 2.19.

As therefore it was sure out of the decree and promise of God, that all those, who sailed in the ship with Saint Paul, should escape a­live out of shipwracke, and notwithstanding Pauls saying was also as certaine, Acts 27.31. Vnlesse these remaine in the ship, ye cannot be saved. So also it was certaine that the elect servants of God, David and Peter, should come to the king­dome of heaven: yet withall it was no lesse certaine, that if they had remained unrepen­tant, the one in his homicide and adultery, the other in his denying and forswearing Christ, neither of them both could have beene saved.

For that Theologicall rule is most true, Any one defect maketh a thing bad: Malum oritur [...] quovis defectu: Bonum non nisi ex causis integri [...] but to make truly good, no parcell requirable must bee wanting. Therefore for that incomparable good of life eternall, wee are not fitted out of that onely that wee are elected, unlesse there concurre other things, which are by Gods decree neces­sarily [Page 126] required to the accomplishing of Elec­tion. If any of these things be wanting, nay if the contrary hereto bee in the elected, there seemes then to arise a strange impossibility thwarting on both sides. As for example, It is unpossible that Paul, being chosen, should pe­rish. Tis also unpossible, that Paul, being a blasphemer against Christ, and an unbelee­ver, (if he dye in this state) should not perish. Or thus; It is unpossible that David being cho­sen, should perish. Tis also unpossible, that David, being a man-slayer, and an Adulterer, (dying impenitent) should not perish. But Gods providence and mercy doth easily loose this knot, by taking care that none of the elect dye in such estate, by which, according to some ordinance of Gods will, he must be ex­cluded from eternall life.

THE FIFTH POSITION.

THere can bee no question of the merit of damnation, for such a sinne. They which doe such things shall not inherit the Kingdome of God, Gal. 5.21. Notwithstanding in such a guilt the faithfull are not in the like case with the wicked. To the faithfull the blood of Christ is a prepared antidote at hand ready to be applyed, which, as soone as their faith is a­waked and rouzed up, they can use, to the o­vercomming of this deadly poyson. But to the unfaithfull, this inward active cause is want­ing, to wit, faith, without which the remedy, though soveraigne in it selfe, is as if it were layed afarre off, out of reach, neither can it be made their owne, or actually applyed to them.

Ad moreover hereunto Gods speciall love, which, though it doth not hinder, but that [Page 128] his fatherly indignation ariseth against an un­dutifull sonne; yet it keepes of hostile hatred, such as carieth with it a purpose of condem­ning, 1 Corinth. 11.32. When we are judged, wee are chastened of the Lord, that we should not be condemned with the world.

Notwithstanding in this case the Father of mercies, who will not condemne (with the world) his children, though bound with the guilt of sinne, yet on the other side he will not have them lye still sleeping in their sinnes, to­gether with the world. And therefore hath he set downe this order, that the act of repen­tance must goe before the benefit of forgive­nesse, Psal. 32.5. I acknowledge my sinne unto thee, and mine iniquitie have I not hid. I said I would confesse my transgression unto the Lord, and thou forgavest the iniquity of my sinne. Ezek. 18.27. When the wicked man turneth away from the wic­kednesse that hee hath committed he shall save his soule alive.

If any man therefore would know the ve­ry moment, in which, after the guilt procured by a grievous sin, he becommeth actually ab­solved; Saint Cyprian seemes manifestly to [Page 129] have shewne it, in these words; When I see thee sighing in the sight of God, Cyprian, deca [...] Domini. I doe not doubt but the holy Ghost breatheth with thy sighes: When I be­hold thee weeping, I perceive God forgiving.

THE SIXT POSITION.

OVr right to the Kingdome of Heaven is not founded on our actions, but on the free gift of adoption, and on our union with Christ. And consequently the right to the Kingdome of Heaven, is not taken away, un­lesse that be first taken away, upon which it is founded: Rom. 8.17. If Children, then heires, heires of God, [Page 130] and coheires with Christ. Therefore adoption remaining, and the engrafture into Christ, the faithfull may wander out of the way, which leadeth to the Kingdome of heaven, but hee cannot be said to lose his right of inheritance to that Kingdome. For as he, which fell into a leprosie, was debarred from his own house untill hee was clensed, and yet in the meane space lost not his right to his owne house: So the adopted sonne of God taken with the Le­prosie of adultery or murder, or any other grievous sinne, cannot indeed enter into the Kingdome of Heaven, unlesse he first be pur­ged from this contagion, by renewed faith and repentance; yet all this while his heredi­tary right is not quite lost.

Furthermore, that universall and most pro­perly called justification (which the Apostle so lively sets forth, Rom. 3.24, 25.) is not frus­trated by the enterposed guilt of a particular sinne, though heynous and grievously woun­ding the conscience. For against this justifi­cation is directly opposed, not every guilt of every sinne, but the universall unremitted guilt of all sinnes, nor the guilt of every person [Page 131] whatsoever, but the guilt of unbeleevers, not yet washed in the blood of Christ, nor the guilt of any, whatsoever degree, but such a guilt, as for which the hostile anger and ven­geance of God lieth heavily upon the guiltie person. Whosoever is justified by a true faith can never afterward bee guiltie after this manner.

We may therefore say, that the effect of ju­stification is for a time suspended by the en­tercourse of such a particular sin: because the person, by reason of this new guilt, needeth a particular absolution. But wee cannot say, that the state of justification is dissolved: for­asmuch as the same person doth not fall from the generall pardon of his forecommitted sins, nor is deprived of that speciall intercession, which our Saviour hath promised to all the faithfull, nor of the free love of God his Fa­ther.

The same case holds in adoption. For God never adopted to himselfe a Sonne in Christ, whom afterwards he either must or would dis-inherit, and cast out of his familie. The children of God may indeed sinne, and that [Page 132] very grievously; but the providence and mer­cie of God will not suffer them so farre to sin, as that they should thereby be bereft of their heavenly home and Father. Iohn [...].35. The servant abideth not in the house for ever, but the sonne abideth for ever. Ambr de Iacob. & vit. beat, lib. 1. cap. 6. For (as Saint Ambrose speakes) God doth not make void the gift of adoption.

To conclude, the seed of regeneration, with those fundamentall gifts (without which the spirituall life cannot subsist) are preserved in safetie. This is hence evident, because that the same holy Spirit, who doth infuse this seed into the hearts of the regenerate, doth imprint into the same seed, a certaine heavenly and in­corruptible vertue, and doth perpetually che­rish and keepe the same, Iohn 4.14. Whosoever drinketh of the water that I shall give him, shall ne­ver thirst: but the water, that I shall give him, shall be in him a Well of water springing up unto everlasting life. 1 Iohn 3.5. Whosoever is borne of God doth not commit sinne: for his seed remaineth in him, and he cannot sinne, because hee is borne of God. This seed of life remaining in them, it is altogether impossible that the gifts of lively faith & charitie should be quite extinguished.

[Page 133]Hence Gregory rightly sayes, In holy mens hearts the Spirit alwayes abides, Moral. lib. 2. cap. 42. according to some vertues or graces, according to others he comes to depart, and departs, to returne; but in the hearts of his Elect, he remaineth in those vertues, without which, eternall life is not attained.

THE SEVENTH POSITION.

IT is certaine, that if God would deale with us upon strict termes, he might most justly for our ungratitude & untowardnesse with­draw from us his fatherly favour, and gifts of saving grace. But for as much as (even by the determination of the Schoolemen) sinne doth not take away grace efficiently, that is, by [Page 134] certaine expulsion; but by way of demerit, that is, deservingly, surely; unlesse it can bee proved, that God deales with his according to their deserts, it will not follow, that, upon the committing of a grievous sinne, they lose faith, or fall away from the state of justificati­on and adoption. For that, which, in regard of our ill desert, might justly be done, is, by the mercie of God, and by Christs intercessi­on, and the operation of the holie Ghost, hin­dred from being done. Rom. [...].39. No creature shall be able to separate us from the love of God, which is in Christ Iesus our Lord. Rom. 16.20. Not the Devill: for God shall bruise him under our feet. Iohn 5.5. Not the world: for Christ hath overcome the world. And he doth so worke in all his, that they also at length over­come through faith. Lastly, not (those things from whence is our greatest danger) our own weaknesse, the inclination and pronenesse of our owne free will to wickednesse: for the goodnesse of God is alwaies shewed in this weaknesse of the faithfull, and, through the in­tercession of Christ for them, is obtained, that they shall not fall off from their faith. Luke 22.32. I have prayed for thee, that thy faith faile [Page 135] not. Iohn 17.20. Neither pray I for these alone, but for them also which shall beleeve on me through their word. We doe not therefore fetch this perseve­rance of the faithfull in their faith, and Gods grace, from their owne free will, but from Christ, that frees them. The Lord shall deliver me from every evill worke, and will preserve me un­to his heavenly kingdome, 2 Tim. 4.18.

To this purpose are those words of Saint Augustine, Aug. de bon. persev. cap. 6. We live safer, if wee trust all to God, and doe not commit our selves partly to God, and partly to our selves.

As God workes, Ibid. cap. 7. that we come to him, so he works also, that we depart not from him.

THE EIGHTH POSITION.

THis conclusion ariseth out of those things, which are said before: but that it may more manifestly appeare, we will adde some­what more.

[Page 136]First, that it is the free gift of God, is proved out of the words of the Apostle, 1 Cor. 4.7. What hast thou that thou didst not receive? Now if thou didst receive, why dost thou glorie as if thou hadst not received? If any thing can give a just cause to men of glorying, surely this, that they have persevered in good unto the end, then when they could at their owne pleasure not have made use of those meanes, which in themselves were sufficient for perseverance. Either therefore this doth betide the faithfull by way of speciall gift, or they have something which they have not received, in which they may greatly glorie. But wee affirme on the contrarie, whether by perseverance be under­stood either that power, which doth propp and hold up the faithfull, or the stabilitie it selfe, and the unconquered firmenesse of their faith; or lastly, the very act of persevering, that there is none of these, which is not the gift of God.

Touching that power, by which the will is stayed up, In respon. ad Walach. pag. 75. that it may persevere, the Remon­strants easily grant, that it is the onely grace of GOD which doth arme a man with this [Page 137] strength to persevere.

Touching the stability and firmenesse, which is considered as the manner or adjunct of true faith, this also is to bee numbred a­mong the gifts of God. For he which doth give the thing it selfe, to wit, faith, doth also give the manner of the thing, to wit, the sta­bility and firmenesse of the same faith, 2 Thes. 3.3. The Lord is faithfull, who shall establish you. 1 Cor. 1.7.8. Yee come behinde in no gift, waiting for the comming of our Lord Iesus Christ, who shall confirme you unto the end, that ye may be blamelesse. Out of which words it is manifest, that faith is the gift of God, as well in the increase, and stability, as in the entrance, and beginning thereof.

Lastly, if we desire to take out of the Scrip­tures the true formes of speaking, wee ought to call the very act of perseverance the gift of God. For if the Scripture doth not only call the quality it selfe of faith the gift of God, but doth declare, Phil. 1.19. that to beleeve is given freely to men, then also ought we to acknowledge, as Gods gift, not onely perseverance, but also the act it selfe of persevering. This is most mani­festly [Page 138] taught in the place alleaged, where the Apostle saith, that it was given to the Philippi­ans, not onely to beleeve in Christ, but to suffer for his sake. Which, what other thing is it, then to persevere in the faith of Christ under the Crosse of persecution.

De persev. c. 10.To this purpose Saint Anstine. Wee affirme that perseverance is the gift of God, by which wee abide in Christ constantly unto the end. And it is reckoned among the Errors of the Massilians, Epist. Hilar. ad Aug. that they denyed that such perseverance is given to any, from which he is not suffered to stray. Which Error Saint Austine refutes in his booke of Perseverance, chap. 6.

It remaines now, that we prove this gift of perseverance to spring from the fountaine of Election; to the confirming of which we will produce one argument onely.

That, which is given out of an effectuall intention to save without faile that person, to whom it is given, that, without question, doth flow from the decree of election. For what is it else to elect one, then to ordaine him to ob­taine salvation without faile? But now such is the force and nature of this gift, that we can­not [Page 139] conceive, that perseverance is ordeined, or given unto any, except upon a former in­tention both to order and bring the same man infallibly unto salvation. For whatsoe­ver benefit doth accrue unto any by any di­vine grace, that wholly without doubt the Author of that grace decreed to conferre upon him, to whom hee vouchsafed to impart the same grace. But by the immoveable purpose of God whosoever shall persevere, shall bee saved. Therefore to whomsoever God pur­posed to give perseverance it is a manifest evi­dence that the same man was destinated to salvation by the foregoing decree of God. To this purpose is that of Mat. 24.24. Where the impossibility of being seduced in respect of cer­taine persons knowne to God, is grounded upon this foregoing Election of them: and that of Saint Paul, Rom. 11.5. where the remnant of those few, which fell not from God, is said to be caused according to the election of grace: But of this see more in Saint Austine de bon. persev. cap. 16.

THE FIRST POSITION.

WEE treated before of Perseverance, in respect of the certainty of the object or thing it selfe; Now are wee to treat of it in respect of the certainty of the subject, to wit, in as much as, that thing, which is certaine in it selfe, is also by us, in whom it is brought to passe, apprehended as certaine and infallible.

We, admitting every one of the faithfull in­to the partnership of this benefit, doe avow it to be not a priviledge afforded to a few of the faithfull, but a gift bestowed on all the faith­full, as they are faithfull, without distinction.

Moreover wee say rather, that the faithfull [Page 141] may, or can have within themselves this per­swasion, then that they are alwaies actually so perswaded▪ because this certaine perswa­sion, although it proceeds from the very na­ture of faith, yet doth it not alwaies, as it might and ought, put forth into action, but is some­times suppressed, as wee will hereafter de­clare.

Neverthelesse here wee affirme, that every true faithfull man hath in readinesse at home within himselfe alwaies, and upon all occa­sions, such a foundation sure enough, where­upon, if he rightly weigh his owne conditi­on, and Gods promise and custody, hee may build up this actuall confidence of his owne preservation in faith unto eternall life.

1 First, it is not enough unto God, in regard of his owne glory, that he preserve us, unlesse he also ascertaine us of this his preservation. Blessed be God by whose power wee are preserved through faith unto salvation, 1 Pet. 1.5. Now we doe not particularly blesse God for those things which wee know not to have re­ceived.

2 To Christ our Saviour it was not suffi­cient [Page 142] to pray that Peters faith might not faile, (from which prayer that gift was made cer­taine in it selfe) unlesse Saint Peter also should know it, and thereupon enjoy in himselfe the full perswasion thereof, Luke 22.32. I have prayed for thee Peter that thy faith faile not.

3 It is not enough for us for our comfort, that we, being wafted in the ship of the Church, goe on towards the haven of salvation, except also we be fully perswaded, that we cannot by any tempest be defeated of our wished harbor. It was not enough for Noah to bee shut up safe in the Arke, but hee was by the promise of God secured against shipwracke for the confirmation of his confidence. Gen. 6.18. With thee will I establish my covenant, and thou shalt come into the Arke.

4 This assurance of perswasion doth flow from the very nature of speciall faith, which not onely is directly caried unto that which is promised, but also doth reflect upon it selfe, and its owne apprehension. Of the former act are meant those speeches in the Scripture, Rom. 5.1. Being justified by faith wee have peace with God. Iohn 10.28. My sheepe shall never pe­rish. [Page 143] Of the latter those, 1 Iohn 2.3. Wee doe know, that we know him. 1 Iohn 5.10. He that beleeveth on the Sonne of God, hath the witnesse in himselfe. Also, 1. Cor. 2.12. We have received the Spirit, which is of God, that wee might know the things which are given us of God. Therefore e­verie faithfull man through the inmost opera­tion of his owne faith beleeves the preserva­tion of the same faith in himselfe.

5 The same is confirmed out of the testi­monies of this faith. Spirituall joy is a mani­fest evidence. 1 Pet. 1.8. Beleeving ye rejoyce with joy unspeakeable and full of glory. And this joy will not vanish. Iohn 16.22. Your joy no man shall take away from you. Also spirituall glory­ing. Rom. 5.2. We have accesse by faith into this grace, wherein we stand and boast, in hope of the glory of God. And this glorie is caried upon its object, as present, and alreadie attained, al­though indeed it bee but future. So Chryso­stome upon this place: Every man glories of those things, which hee hath already. Now because our hope of future things is as certaine and evident, as of things already received, the Apostle saith, wee also glory of these.

[Page 144]6 Lastly the certainty, not onely of perseve­rance, but also of the perseverer, is warranted by the mutuall pledges laid downe betweene God and the faithfull: on that side our pledge kept in the hand of God on this side Gods earnest pennie laid up in our hearts: A double pledge is given for the securing not both par­ties, but one onely, to wit, us. And this dou­ble pledge, although it be possessed on both sides, yet is surely kept by the fidelitie of one part onely, to wit, of God.

Of the former, Saint Paul treateth in the 2 Tim. 1.12. I am not ashamed, for I know whom I have beleeved, and I am perswaded, that he is able to keepe that, which I have committed unto him, a­gainst the last day. That which I have commit­ted, there is the pledge of salvation: Able to keepe, there is a sure preserver: I know and am perswaded, there is faith: I am not ashamed, there is confidence.

Concerning the latter pledge left with us, the Apostle speaketh, Ephes. 1.13, 14. Yee were sealed with the holy Spirit of promise, which is the earnest of our inheritance: and 2 Cor. 1.22. Who hath given the earnest of the Spirit in our hearts. [Page 145] But if God, having once given this earnest, should not also give the rest of the inheri­tance, hee should undergoe the losse of his earnest: as Chrysostome most elegantly and foundly ar­gueth in his third Sermon upon the 2 Cor. 1. And likewise in his second Sermon upon the Ephes. 1. They, that truely partake of the spirit, know that it is the earnest of our inheritance.

THE SECOND POSITION.

THe firme perswasion of Gods bestowing the gift of perseverance, and of our attain­ing of life everlasting, we attribute to the mer­cy of God alone; and the intercession of Christ, as to the originall cause: but so, as we withall referre it to sanctification, as an unse­parable companion, and a most sure signe. This is laid downe, as an evidence of a solid faith, 1 Iohn 2.3. Hereby we are sure, that wee know him, if we keepe his commandements. This is [Page 146] set forth as the proper passion of justification, Rom. 8.1. There is no condemnation to them, that are in Christ Iesus, who walke not after the flesh, but after the spirit.

But we measure this holinesse, not by the degrees of it, but by the endeavor, and setled purpose of him, that hath it: and withall we professe, that this holinesse and perswasion of faith may and ought to bee forwarded and confirmed by watching, fasting, prayer, and mortifying the flesh, and other meanes there­to appointed by God, Mat. 14. 38. Watch, and pray, lest ye enter into temptation, 1 Cor. 9.17. I beat downe my body, and bring it into subjection, lest I my selfe should be reproved. Notwithstanding in the meane while let us so reckon this our diligence, and pious use of these meanes; in the number of the exercises of our freed will, that withall wee account that very diligence and endeavour amongst the helpes of assisting grace and motions of the holy Spirit dwel­ling in us.

Now it is certaine that this firme perswa­sion, of which we speake, cannot put forth it selfe without these holy endeavors.

[Page 147]1 Because sanctification (the companion of justification) cannot consist without the intent of obedience: An habituall purpose whereof (although interrupted by many slips) is sufficient to the Elect for the main­taining the state of justification entire in it selfe. But for the present comfort of this confidēce, is necessarily required an actuall purpose of such obediēce; neither can any man out of the testimony of the spirit speaking to his heart, say, I doe now confidently beleeve, that I shall remaine in the state of grace to the end, unless he also adde, out of the sincere intent of his minde, I doe now most constantly purpose with my selfe to walke in the wayes of Gods holy Commandements.

2 Much lesse can it be imagined, that this lively act of our confidence can stand with an actuall and direct purpose of sinning. For as one habit is opposed to another habit, so al­so an act is opposed to an act. Neither can we, without a senselesse contradiction, ima­gine a man concluding after this manner, I am confident, that life everlasting cannot be taken away from mee: and yet withall I resolve [Page 148] with my selfe to be a slave to my alluring af­fections. Our Saviour shewes that these con­trary resolutions cannot stand together, Mat. 6.24 No man can serve two Masters.

THE THIRD POSITION.

IN spiritual gifts, with w ^ch we are furnished in this life, sincerity is required, perfection of degrees is not to be expected; Even that gift which is the hand, by which wee lay hold on all the rest, hath its diseases, and weaknesses; so that the perswasion of the faithfull concer­ning their owne salvation and perseverance, cannot alwayes enjoy the highest degree of certitude.

1 The first infirmity ariseth out of the ground it selfe, whereupon this personall con­fidence [Page 149] is built, which seemes to be of lower degree, then the certitude of dogmaticall faith. For the Articles of the Catholique Faith doe worke upon our assent, as immediate and o­riginall principles: but the truth of this speciall faith is not enforced thence, as a necessary con­sequent, but is added therto by way of assump­tion. Therefore there can be no greater cer­taintie of that conclusion, which frameth this perswasion, then such as is in the weaker of the premisses. But that assumption is groun­ded upon experimentall arguments, weighed and applied by a mans private conscience; which arguments or markes, since they are sometimes questioned whether or no they be true and concluding evidences, nay often times are hid under the cloud of temptation, so that they the while cannot shine forth to our present comfort, what wonder, if so bethe faithfull have not alwaies at hand a lively and firme perswasion concerning their eternall salvation.

Nay, which is more, the very principles of the Catholique faith, howsoever they are, by the light of revelation, cleare in themselves, [Page 150] yet for as much as they are knowne to us, by the certainty, not of evidence, but onely of ad­hesion, they doe not procure in us an assent of such uniforme stabilitie, as is yeelded unto Mathematicall demonstrations, and inbred noti­ons admitted by all men. But in our contem­plating these revealed principles, our of the re­mainder of our carnall diffidence, sometime there arise, (as wee may so say) certaine va­pours, or mists, through which the light of divine truth (in it selfe immutable) to our weake eyes seemeth to tremble, and suffer a kinde of refraction. How much more fre­quent and more lasting is that mistake, which may betide any of the faithfull in the viewing his own personal confidence? Their eyes truly would alwayes waver, except both this com­mon revelation of the Catholique Faith, and also that personall application, made by the conscience, were confirmed and sealed unto our hearts by the holy Ghost, bearing witnesse to our spirit, that we are the sonnes of God. And this very testimony of the Spirit, although the seed thereof be never utterly extinguished, yet in regard of the fruit and sense thereof, some­times [Page 151] it either withdrawes it selfe, so that our owne infirmity may be evident to us, or else for a time it is, as it were, raked up under the ashes by our rebellion and ingratitude.

2 Therefore that other weaknesse doth arise from temptations, by which this per­swasion is assaulted. And those are partly af­flictions, which seeme to menace us with the evill of punishment, and partly our owne perverse concupiscences, which doe brand our soules with the evill of sinne, and guilt thereof, and partly the snares and assaults of the Devill, by which he doth set upon us in both those kindes. But the maine skirmish consists in the mutuall wrastling and strug­ling of the flesh and spirit. Whilest this wrast­ling lasts, our faith is weake: but if so be the spirit overcomes the flesh, then our spirit cheeres up, and triumpheth in this manner: Who shall separate us from the love of Christ? But if (which often falls out) the spirit, thus wea­ried and weakned, receive the foile for a time, being either overborne with the load of af­flictions, or tainted with the spots of hainous sinnes, then there remaines no such actuall [Page 152] perswasion, a stop is made of al spiritual com­fort, and the light of Gods countenance is hid­den from us. Hence those mournfull com­plaints of holy men: Iob 6.4. The arrowes of the Almighty are within me, the poyson whereof drinkes up my spirit, the terrors of God set them­selves in aray against me. Lament. 3.42. We have transgressed and rebelled. Thou hast not pardoned, thou hast covered thy selfe with a cloud, that our prayers should not passe through. But if the waves of temptation arise yet higher, and the fiery darts of the devill doe wound the conscience already pressed downe with its owne burden, then not onely this sweet perswasion is bani­shed, but also a perswasion utterly contrary commeth in stead thereof: by force whereof holy men, thus affrighted, doe apprehend God as an angry Iudge, and seeme to themselves to be now falling headlong into the open gates of Hell. This case is set downe in those al­most despairing speeches of Iob, Iob 3.2. Let the day pe­rish wherein I was borne: And that of David, I said in my haste, Psal. 31.22. I am cut off from before thine eies.

THE FOVRTH POSITION.

AS it fares in nature, so in grace, after the cloud is removed the day is the clearer, and certaine diseases, after they are overcome, prove occasions of future health. A faithfull man, escaping out of the waves of great ten­tations, [Page 154] doth not only receive the confidence, which was almost extinguished, but gaines a greater measure thereof. For hee is made stronger by the conflict, and more cheerefull by the conquest; Nay, if in this wrastling some of his bones bee broken, after they be set a­gaine, they will knit the stronger, Psal. 51.10. The bones which thou hast broken shall re­joyce.

1 Because the life and state of a regene­rate man is spirituall, he may be said, while he is transported by the force of sin or tentation, to be with-held from his naturall place. The spirit therefore doth easily returne backe again to his own bent, and againe acknowledgeth his former confidence in the fatherly mercy of God. This is manifest out of the examples of the Saints, who have expressed their owne vehement conflicts, still ending in the lively voyce of faith. Ionas 2.5. So Ionas being in the belly of the Whale, said, I am cast out of thy sight, yet I will looke againe toward thy holy Temple. Rom. 7.24. And Saint Paul, O wretched man that I am, who shall deliver mee from the body of this death? I thanke God through Iesus Christ our Lord. In them, both [Page 155] their conquest following their conflict breaks forth into a vigorous act of faith.

2 Because the panting soule, thirsting for Gods fatherly reconciliation, doth run more greedily to the fountaine of living waters, and relisheth more sweetly that, whereof it per­ceived it selfe for a time debarred, namely the fruition of God appeased. Thence it acknow­ledgeth in it selfe the seed of faith, by the force whereof it ariseth againe to repaire the very breaches made upon faith: whose root in­deed spreadeth the further by this loosening, and sends forth new tendrells, from which sprout our new shoots of greater certainty. By this conflict and affliction the faithfull Christian learnes patience, by which he morti­fieth himselfe: Rom. 5. by patience probation, by which he searcheth himselfe: from probation hee mounts up to an hope of overcomming like­wise future tentations. 2 Cor. 1.10. Who delivered us from so great a death, and will deliver us, in whom wee trust, that he will yet deliver us: and of perseve­ring, and consequently attaining eternall life; 1 Cor. 1.18. Who shall confirme you unto the end, that ye may be blameless in the day of our Lord Iesus [Page 156] Christ. And this same hope maketh not asha­med; as it followes in the same Apostle. It is not therefore a fleeting opinion, or uncer­taine conjecture, but an hope, which, as it springs from faith, so it hath the same certain­tie with faith, and therefore is solide and un­deceivable.

Wee have in David an example of this re­newed and confirmed confidence after that his spot of that great sinne was washed away Psal. 51. After that the assault of that dange­rous temptation was abated, Psal. 73. In both these cases there are to be seene, cleerely shine­ing forth, the spirit of prayer, spirituall joy, and the seale of adoption. Take not thy holy spirit from me. Thou hast holden mee by the right hand. Thence proceeds that confident conclusion; It is good for mee to draw neere unto God, and to trust in the Lord.

THE FIRST.

WE have confuted the first part hereof at the first Article in our third Positi­on, and in the third Erroneous Opi­nion, and also in this fifth Article, in the eighth Position, Of the certainty of perseve­rance in it selfe.

The second part of this Opinion containes many incongruities.

1 It is not true that perseverance is a gift onely offered, and not given also. For the Scrip­tures witnesse, that God doth not onely offer unto his the grace of perseverance, but also that he gives it them, and puts it into their hearts. Ier. 32.40. I will put my feare into their hearts, [Page 158] that they shall not depart from me. Iohn 4.14. The water that I shall give him shall be in him a well of water springing up unto eternall life. 1 Cor. 10.13 But will with the tentation make a way to escape.

2 It is false, that it is offered equally to all, as appeares out of our Positions set downe before in the first Article: Where wee have proved that perseverance in faith doth belong to the Elect alone.

3 It is false that perseverance is a grace offe­red upon condition: for it is a gift promised absolutely by God without any respect at all of condition. The reason is this: Some pro­mises of God are touching the end, others tou­ching the meanes which conduce to the end. The promises, concerning the end, that is to say, Salvation, are conditionall. Beleeve and thou shalt be saved. Bee faithfull unto the death, (that is, persever) and I will give thee the Crowne of life. But for as much as no man is able to performe the conditions, God also hath made most free and absolute promises to give the very conditions, which he workes in us, that so by them, as by meanes, we may attaine the end. Deut. 36.6. And the Lord thy God will cir­cumcise [Page 159] thy heart, to love the Lord thy God with all thy heart, and with all thy soule, that thou maist live. The end here promised is life, which the Israelites could never attaine without the per­formance of the condition, namely, their love of God. But here God promiseth absolutely, that hee will give unto them this condition. Since therefore the promises of Faith, and per­severance in Faith, are promises concerning the meanes, they are expresly to bee reckoned among those absolute gifts, by which God, (considering mans disability both to attaine the end without the meanes, and also to per­forme the meanes or conditions of himselfe,) doth promise that he will make them able to performe the conditions. God promiseth life to those that constantly feare him: the promise of life is conditionall: but of constant feare, it is absolute. I will put my feare in their hearts, that they may not depart from me.

4 Be it so that this gift were conditionall, yet it is not offered upon this condition, if men will not be wanting to themselves in the en­tertainment of this sufficient grace. Against this condition those reasons are of force, [Page 160] which we brought before against the strength of free wil in mans conversion: to which we adde also these.

1 First it will follow out of this conditi­on, that wee doe in vaine intreat God in the behalfe of any men, that he would give unto them the gift of perseverance, because of course he offers them universall and sufficient grace, to which, if they themselves will not be wanting, they shall persevere.

2 This is an idle condition. For it makes perseverance to be the condition of perseve­rance. For to persevere is nothing else, but not to be wanting unto this sufficient grace. If therefore God offers perseverance upon this condition, he offers the same upon condition of it selfe.

3 Lastly, the second part of this opinion is soundly confuted by Saint Austine, de corrept. & grat. cap. 11. & 12. of which disputation this is the summe, It was given to Adam that hee might, if he would, persevere in good: but it was not granted to him to will to persevere. But such grace is given to us, who are truly engrafted into Christ, that not onely we may, if we will, but also that wee [Page 161] shall will to persevere in Christ. Againe in his booke de unitate Ecclesiae, cap. 9. the same Au­stine doth contemne this very opinion main­tained by the Donatists, namely, that Men be­leeve, if they will; if they will, they persevere in that which they beleeve; if they will not, they persevere not.

THE SECOND.

SEE the second and fift Erroneous Opini­on rejected by us in the first Article.

THE THIRD.

These reasons confute this Opinion;

• 1 FIrst, to sinne against the Holy Ghost, is to sinne unto death, 1 Iohn 5.16. Those who are truely faithfull cannot sinne unto death; Because to sinne unto death is to commit that sinne, upon which death shall surely follow, to wit, that eternall and second death, which never hath power over those, who are truely [Page 162] faithfull, as being those, who dye unto sinne, and doe rise againe from their sinnes unto newnesse of life, Apoc. 20.6. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power.
• 2 They, who sin against the Holy Ghost, shall never come unto glory, or unto the Kingdome of Heaven; to which all true be­leevers do without faile come. For it is the same to bee a true beleever, as to bee justified, and to be the adopted Sonne of God; but the justified shall come to glory; Rom. 8. Whom he justified, them also he glorified; and the adopted sonnes of God shall attaine the Kingdome of Heaven, Gal. 4.7. If sonnes, then also beires of God through Christ.
• 3 1 Iohn 3.9. Whosoever is borne of God (as is every true beleever) doth not commit sinne, which (by the Apostles owne inter­pretation, ver. 8. He that commiteth sinne is of the Divell, is to be understood of those sinnes which estate a man under the Kingdome and power of the Divell, such as principally the sinne against the holy Ghost is. Hither tends the speech of the Apostle, 2. Tim. 4.18. The [Page 163] Lord shall deliver mee from every evill worke, and will preserve mee unto his heavenly Kingdome. What? From every evill worke without ex­ception? Not so; But from every such evill worke, which might wholy deprive him of all right to the Kingdome of Heaven; of which kind no question, the sinne against the holy Ghost, is, not onely for the inward ma­lice, but also for the finall impenitency joyned to it.

THE FOVRTH.

OF the first part of this position, we hand­led before in this Article. But now, that a man may know that his perseverance for the future may be secured without any speci­all revelation, wee prove by this reason. Tis confessed that some Saints (especially Saint Paul) did obtaine this certainty. Rom. 8. I am perswaded that neither life nor death, &c. But Saint Paul did not fetch this perswasion from extraordinary revelation, but from those [Page 164] grounds, which are common to him with other the faithfull. vers. 32. He, that spared not his owne Sonne, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of Gods Elect? It is God that justifieth. vers. 33. It is Christ that makes intercession for us. What? was Christ on­ly given for Paul, and not for other beleevers also? Was Paul alone the Elect of God? Doth God justifie Paul onely? Or doth Christ make intercession for Paul alone? Since therefore out of these premises common to the whole Church of the Elect, Saint Paul in that place inferres that confident conclusion, Who shall separate us? and, I am perswaded, &c. certaine it is, that other beleevers also, who have inter­est to the same meanes of salvation, may hence deduce and apply unto themselves this full perswasion of their salvation and perseve­rance.

The same conclusion every faithfull soule is able to make out of other ordinary premises.

1 From the faithfulnesse of God, 1 Cor. 10.13. God is faithfull, who will not suffer, &c.

2 From experience of his former good [Page 165] will, Phil. 1.6. Being confident of this very thing, that hee, which hath begun a good worke in you, will also perfect it, &c.

3 From the practise of good workes per­formed in faith, 2 Pet. 1.10. If yee doe these things, ye shall never fall; and what those things are, tis evident out of the 5. and 6. verses.

4 From the testimony of the conscience, 1 Iohn 3.21. If our hearts condemne us not, then have we confidence toward God.

5 By the testimony of former led life, 2 Tim. 4.7. I have fought a good fight: hence forth is there a Crowne laid up for me.

6 Lastly the testimony of the Spirit doth seale all these things to us, Rom. 8.16. The Spirit it selfe beareth witnesse with our spirit, &c.

These and other evidences of the like kind, are obvious to every faithfull soule, and there­fore likewise the conclusion.

But if this certainty should issue only from an extraordinary revelation, Saint Peter shold in vaine exhort all the faithfull, thus; 2 Pet. 1.10. Give diligence to make your calling and electi­on sure.

THE FIFT.

AGainst this opinion these arguments, besides others, are of force.

1 Man cannot by any sinne make void any act of Gods. But justification and adop­tion are Gods acts, and those flowing from his owne good pleasure: Ergo. When there­fore it is questioned whether or no there may be an intercision of justifying grace, cau­sed by the sinnes of the flesh, the question is, not onely whether a man can lose any quali­tie by sinne, but we must fetch this question much further, to wit, whether mans sinne be of force to make void Gods acts, or to alter that doome of God, by which hee in himselfe hath already pronounced us just, and adopted us into the right and title of Sonnes. In vaine in this case some oppose against us the defect of the subject, or failing on mans part: Whereas God doth continually repaire the [Page 167] subject (which of it selfe, without doubt, would faile) by giving the faithfull perseve­rance, that they may not faile. For to the end that by faith he might keepe us, he keepes also that very faith in us: De veritate gratioe. as elegantly that reverend late Bishop of Salisbury.

2 So farre it is that every grievous sinne of the flesh should altogether devest a faithfull soule of the state of justification and adopti­on, that on the contrary, it is held, especially by practicall Divines, that God doth permit those sinnes very often in justified and adop­ted persons, that both their justification and adoption might be afterward the more con­firmed unto them; according to that of the Prophet, Psal. 119.71. It is good for me, that thou hast humbled me, that I might learne thy statutes. This is evident in the falls, not onely of Da­vid, but also of Hezekias, and Peter, whereby occasionally the endevor of holinesse, the ac­knowledgement of their owne infirmity, and a more vehement suit unto God for the gift of perseverance were increased in them. We conclude therefore, that neither justifica­tion is broken off, nor yet adoption lost, by [Page 168] the falls of the Saints, but that hence it comes to passe, that, rising againe, they doe so much the more warily worke out their owne salvation with feare and trembling.

THE SIXT.

BOth Gods truth, and mans experience ea­sily wipe off this aspersion. For this Christian perswasion of perseverance, and salvation, not onely in respect of its own nature, But also according to the very event in the Church, doth, by Gods blessing, pro­duce a quite contrary effect.

1 First in respect of the thing it selfe, the certainty of the end doth not take away, but establish the use of the meanes. And the same holy men, who upon sure grounds promise unto themselves both constancy in the way of this pilgrimage, and fruition of God in their everlasting home, know also that these [Page 169] are not obtained without performance of the duties of holinesse, and the avoidance of con­trary vices: and therefore they turne not their backes from these meanes, but industriously embrace and prosecute them. 1 Iohn 3.3. Eve­rie man that hath this hope in himselfe, purifieth himselfe, even as he is pure. Esay 38.5. When Hezekiah had received that promise of God of an addition of fifteene yeares to his life, he did not therefore neglect the use of medicines or meats, but, that this promised event might be brought into act, he applied, for the cure of his body, the plaister, which was prescri­bed unto him by the Prophet. The Apostle doth altogether reject this consequence of car­nall security imputed to this doctrine, and that with a kinde of indignation. Rom. 6.1. Shall we continue in sinne, that grace may abound? God forbid. How shall we, which are dead to sinne, live any longer therein? As if Saint Paul would in­timate unto us, not onely the incongruity, but also impossibility of such a sequell.

2 As touching the event, true it is, that any the most wholesome truth of God may bee perverted by the abuse of men. But upon [Page 170] this doctrine wee cannot acknowledge that there groweth any such inconvenience, no not de facto, that is, in the event it selfe. Let us take a view of the Reformed Churches, in which this confidence of perseverance and inviolable adoption is beleeved and maintai­ned. Doe we finde that thereupon the bridle is let loose unto riot? That piety is trampled downe? We give thankes unto God through our Lord Iesus Christ, that among ours (who enjoy this full perswasion of spirituall com­fort, and are confident, that there is an inhe­ritance, which cannot bee lost, laid up for them in heaven) there is not found lesse care of godlinesse, nor lesse endevor (so far forth as mans infirmity will suffer) to live an un­blameable life than is to be found among any sort of those, who pinne their perseverance on their owne free will, and will not grant it to flow from any foregoing Election of GOD.