TESTIS VERITATIS  
〈…〉 KING JAMES  
〈…〉 OF THE 〈…〉 OF ENGLAND.  
OF THE CATHOLIC CHURCH.  
Plainly showed to be ONE 〈◊〉 the points of 〈◊〉 Free will, 〈◊〉 〈◊〉 〈◊〉.  
With a discovery of the Grounds Natural, Politic of ARMINIANISM.  
By F. ROUS.  
Printed at London, by W. I. 1626.   

To the Reader.  
Having heard of a public declaration, 
Doctor Palca●…quell in his Co●…cio ad 〈◊〉. Febr. 27.  made by a reverend and right worthy Divine, of his Most Excellent Majesty's Resolution and Decree, to oppose Arminianism, I thought it a fit time to put in order some pieces, which being set together, might amount to an evident Proof and Testimony, that his Majesty, herein hath merited most glorious and incomparable Titles, even such as have in them the Weight and Substance of High and supreme Excellency.  
For first, herein He is the Successor of his Father (as in Blood and Royalty, so) in his excellent Thoughts, Designs, and Actions: for this is a proceeding and going on in the same work, wherein the most learned King, and absolute judge of Doctrines, began a most noble Foundation. His zeal in this matter, would not be bounded with the seas, but on the wings of an heavenly fire flying beyond them, it there consumed the fifties and their Captains, it dissolved the Bands of the Enemies of the truth.  
Secondly, herein the Title of Nursing Father of the Church, a Title given to Religious Kings by the heavenly Oracles, more strongly fasteneth and spreadeth the Root of it. So that at once the same Person, hereby acquireth the Dignity, both of a perfect Son, and a glorious Father. When the Doctrine of a Church is cherished▪ the life of a Church is cherished; and when a contrary Doctrine is opposed, than the Doctrine of a Church is cherished.  
Thirdly, hereby the Title of Defender of the Faith, hath still more Reality put into it, and it is made more unlike to those empty Titles, that have the Word without, and not the matter within.  
Each of these I hope shall appear in that which followeth. For though it consists of many several pieces, like unto broken accounts, yet I hope, being all set together, they will arise to make up the promised sums, both in weight and number.  
F. R.   

The Doctrine of Predestination delivered, and approved by King JAMES, our late Sovereign of Famous MEMORY.  
GOd hath two wills, a revealed will towards us, 
Medit. on the Lords prayer.  and that will is here understood; he hath also a secret will in his eternal counsel, whereby all things are governed, and in the end made ever to turn to his glory: oftentimes drawing good effects out of bad causes, and lightout of darkness, to the fulfilling either of his Mercy, or justice, etc. The first Article of the Apostles Creed teacheth us, that God is Almighty, how ever Vortius and the Arminians think to rob him of his eternal Decree, and secret will, making things to be done in this world, whither he will or not.  
We doubt not but that their Ambassadors which 
Declare: against Vorstius.  were with us about two years since, did inform them of a forewarning that we wished the said Ambassadors to make unto them in Our name, to beware in time of seditious and heretical Preachers, and not to suffer any such to creep into their state. Our principal meaning was of Arminius, who though himself were lately dead, yet had he left too many of his disciples behind him.  
We had well hoped that the corrupt seed which that 
Ibid.  enemy of God, Arminius, did sow amongst you some few years since (whose disciples and followers are yet too bold, and frrequent within your Dominions) had given you a sufficient warning, afterwards to take beede of such infected persons, seeing your own Countrymen already divided into factions upon this occasion, a matter so opposite to unity (which is indeed the only prop and safety of your state next under God) as of necessity, it must by little and little bring you to utter ruin, if wisely you do not provide against it; and that i●… time. Thus while his Majesty is an enemy to the enemies of Praedestination, he is a friend and protector to that Doctrine, whose enemies he doth oppose.  
The Articles of Ireland agreed on in his Majesty's 
Articl. agreed on anno 1615.  Reign, cannot be thought to contain any other Doctrine, but such as was approved by his Majesty. In them we read.  
The cause moving God to praedestinate to life, is not 
Num. 15.  the foreseeing of faith, or perseverance, or good works, or of any thing which is in the person praedestinated; but ONLY the good pleasure of good himself. For all things being ordained for the manifestation of his Glory, and his Glory being to appear both in the works of his Mercy, and of his justice, It seemed good to his heavenly wisdom, to choose out a certain number, towards whom he would extend his undeserved Mercy, leaving the rest to be spectacles of his justice..  
And that we may yet more punctually know this Doctrine there allowed by Him, to be verily his own Doctrine, we read thus from his own Dictates.  
God draws by his effectual Grace, out of that at 
Medit on the Lords prayer.  tainted and corrupt mass, whom he pleaseth for the work of his Mercy, leaving the rest to their▪ own ways which all lead to perdition.  
Praedestination and Election dependeth not, upon 
Conference at Hampt. Court.  any Qualities, Actions, or Works of Man, which be mutable, but upon God his eternal, and immutable Decree and Purpose.   

THE DOCTRINE OF THE Church of England concerning Praedestination.  
PRaedestination to life▪ is the everlasting purpose of 
Article 1●….  God, whereby before the foundation of the world was laid, he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring, them by Christ unto everlasting salvation as vessels made to honour, wherefore they that be endued with so excellent a benefit of God, be called according to God's purpose, by his spirit working in due season, they through grace▪ obey that calling, they be justified freely, they be made sons of God by adoption, they be made like the image of his only begotten Son jesus Christ, they walk religiously in good works, and at length by God's mercy, they attain▪ to everlasting Felicity.  
Upon the Articles of the Church of England, 
Master Roger's Chaplain to Archbishop Ban●…▪ See the Epistle▪ Dedicatory where he affirmeth these propositions to be maintained by the Church of England.  there is set forth an Analysis of these Articles, resolving them into propositions; which propositions he saith are maintained and approved▪ by the authority of the Church of England: and this Analysis, upon this Article of Praedestination thus inferreth.  
Hereby is discovered the impiety of th●…se me●…●…hich think, that▪ m●…n doth make himself eligible for the 
●…. Proposition.  kingdom of heaven. And that, God beheld in every man whether he would use his grace well, and believe the Gospel, or no, and as he saw a man affected, so did praedestinate, choose or refuse him.  
But the Analysis itself plainly according to the Article rectifieth this disorder, and makes justification, Sanctification, and Glorification, to flow from Praedestination; so that Praedestination depends not on them.  
divers be the effects of Praedestination; but chiefly 
7. Proposition.  it bringeth to the elect justification by Faith in this life, and in the life to come, Glorification; always a conformity to the Image of the only begotten Son of God, both in suffering here, and enjoying immortal glory hereafter.  
The heavenly wisdom of our Church in this point, is so fully and plainly expressed by herself, that she needs not to be justified of her children, yet ex abundanti, I add one or two Testimonies, but first admonishing the Reader to take notice of the Doctrine of the Church of Ireland, before set down, and withal to beware that he think not two Doctrines to be taught in these Churches but one.  
Before Augustine's time, many great and worthy 
Doctor Field of the Church. lib. 3. cap. 9  Prelates and Doctors of the Church, not having occasion to enter into the exact handling of that p●…t of Christian Doctrine, did teach that men are Predestinate▪ for the foresight of some things in themselves. And Augustine himself in the beginning of the conflicts with the Pelagians, was of opinion; that at the least for the foresight of Faith, men are Elected to Eternal life, which afterward he disclaimed as false and erroneous, and taught that man's salvation dependeth on the efficacy of that grace which God giveth, and not his purpose of saving upon the incer●…tainty of man's will. This Doctrine of Augustine was received and confirmed in the Church against the Pelagians and Semi-pelagians.  
Thus is our Doctrine the Doctrine of the Church, upon advice and due examination: the other Doctrine is the error of those that had not duly entered into the exact handling of this point. Now to follow an error, when the truth is upon due trial cleared and brought to light, brings that sentence to pass which 
Vincent. Li●…m. cap. 11.  Lirmensis pronounceth. Absoluuntur Magistri, condemnantur discipuli. The Masters▪ are freed, and the Scholars are condemned. For the one erred by infirmity, and wanting the occasion of not-erring; the others err out of more wilfulness, and stumble in the day time, having a fair occasion of not-erring, of not-stumbling.  
Doctor Fr: White Deane of Carlisle acknowledgeth the Doctrine of St. Augustine, to be the Doctrine of the Church of England, in these words.  
Although our Tenet concerning Praedestination, be no 
Reply to Fisher. pag. 275.  other than Saint Austin and his Scholars maintained against the Pelagians.  
Now Saint Augustine's opinion is presently to appear in his own words, as defore it hath been showed by Doctor Field. And in the point of freewill we shall see that the most learned and judicious King JAMES, yields this consent by name to the same Saint Augustine. Thus is there a perfect harmony between this great King, the Church of England, and the Catholic Church; which that we may more evidently see on the part of the Catholic Church, behold here what she teacheth by her chief Fathers, Doctors, and Teachers.   

THE DOCTRINE OF THE Catholic Church concerning Election or Praedestination, taught by the Fathers, and subscribed by Doctors and Schoolmen.  
NVm putatis (o Viri) nos unquam haec in Scriptures 
justin Martyr Dial▪ come Tryph. jud.  intelligere potuisse, etc. Do you think (O men) that we could ever have understood these things in the Scriptures, except we had received grace by the will of God, who willed that we should understand these things? of which grace you being destitute (that is, the jews) have understood none of them, that it might be fulfilled, which is taught by Moses: They have provoked me by strange Gods, etc. And I will provoke them by that which is no Nation. Dialog. cum Tryph.  
Nos elegit Deus, etc. And again, God Elected us, and was made manifest to them that sought him not. Behold, saith he, I am the God of a Nation, which God anciently promised to Abraham, when he told him that he should be the Father of many Nations.  
Elegit Deus non natura, etc. God did Elect, not those 
Iraneu●… lib. ●…. cap. 34.  that are better by nature, but those that are worse. 
Id. lib. 3. cap. 33.   
Praedestina●…it Deus, etc. God Predestinated the first natural man, that he should be saved by the spiritual man: And he proves his salvation to be necessaey. Cap. 38.  
Neque ad hoc pretijs aut ambitu, etc. Neither is there 
Cyprian 〈◊〉 Mors.  need of money, industry, and man's hand, that man's chiefest dignity or power, should be gotten by some excellent work, but it is the free and ready gift of God. As freely as the Sun shineth, the Fountain watereth, the shower moisteneth, so doth the heavenly Spirit Pour itself into us.  
jacobus Apostolus docuis, etc. james the Apostle 
Athanaesius, Cent. Arrian. 4.  hath taught: Of his own will begat he us by the word of truth: therefore of all the regenerate, yea, and of all that by creation were generated, it is the will of God by the word of God that doth create, and regenerate whatsoever pleaseth him.  
Quoniam animarum Medicus, etc. Because the Physician 
Hillary in Psal. 48.  of souls came not to call the just but sinners to repentance, therefore he ORDAINED, that whatsoever was worst in every company, should be soon CALLED. The worst of all men that inhabit the earth, were the Heathen, and they are preferred first to be Called.  
Non volentis, etc. Perseverance is not in him that 
Ambrose in Psal. 118. Serm. 10.  willeth, nor in him that runneth. For it is not in the power of man, but in God that showeth Mercy, that thou shouldst be able to accomplish, that which thou hast begun.  
Et si long est à peccatoribus salus: etc. And again. Though salvation befarre from the wicked, yet let 
〈◊〉. Serm. 20.  no man despair, because many be the Mercies of God. Those that by their own sins are perishing, by the Mercy of God are freed. I will have mercy (saith he) on whom I will have mercy. He hath appeared plainly to them that sought him not, he hath called those that fled from him.  
Non eliguntur Paulus, etc. Paul and those which are 
Hierrme ad Ruffin. lib. 1.  like him are not Elected, because they were holy and unspotted, but they are Elected and Praedestinated, that in their lives afterward in good-workes and virtues, they might be holy and unspotted.  
But though before this time the Fathers had not clearly discovered, nor delivered the Doctrine of Praedestination, it ought to be no prejudice to the Doctrine. For  
What need is there, that we should be driven to 
Austin. de praedest. Sanct. cap. 14.  search the works of those who before this Haerisie (viz. of Pelagius) arose, had no necessity to busy themselves in this question, so difficult to be resolved: which yet surely they would have done, if they had been enforced to answer this kind of men.  
Yet he also showeth that this Doctrine was ever (at least impliedly) in the faith of the Church.  
Let him say, that the Church had not at all times 
De bono persever. cap. 23.  in her Faith, the truth of this Praedestination and Grace, which now with more diligent care is defended against the new Haeretickes; let him, I say, affirm this, that dares to say that she did not at all times pray, or that she did not sincerely pray, both that unbelievers might believe, or that believers might persevere.  
His own opinion is to be found in many of his works; wherefore I only produce one or two places for patterns.  
De his quibus poenam severitas iusta decreverat, etc.  
Out of those to whom the severity of justice adjudgeth 
De praedest &▪ gra. cap. 13.  punishment according to the unexpressible Mercy of his secret dispensation, he chose out vessels which he might fit unto Honour, both delivering some from wrath to come by a free calling, and leaving other to the sentence of justice..  
Miseretur scilicet magna bonitate, etc. He hath 
Enchirid. all Laurent▪ cap. 99  Mercy with Goodness, he hardeneth without injustice; so that he that is freed may not boast of his merits, neither he that is damned may complain of any thing but his merits. For Grace alone differenceth the Redeemed from the Lost, whom one common cause derived from the root, had united together in one mass of destruction.  
Praedestinationem Dei nullus Catholicus, etc. The Praedestination 
Prosper ad capit▪ Gall. capit. 1.  of God no Catholic doth deny.▪ Now the faith of Praedestination is established by manifold authorities of the holy Scriptures, yet unto it, it is not lawful to ascribe, any of the sins of men, who came to their proneness unto sin, not by God's creation, but by their first Father's transgression. From the punishment whereof, no man is freed, but only by the grace of our Lord jesus Christ; prepared and Praedestinated in the eternal counsel of God, before the foundation of the world.  
Piâ constantique doctrinâ abundanter probavit, (Auggustinus) 
Id. add excerpt. Genis. Resp. ad. Dub. 9  etc. Augustine by a godly and constant Doctrine abundantly proved, that Praedestination was to be preached to the Church, in which Praedestination is the preparation of Grace; and Grace is to be preached in which is the effect of Praedestination: and the foreknowledge of God, wherein he foreknewe before all ages, on whom he would confer his gifts. Of which preaching, whosoever is an impugner, he is a most open defender of Pelagian pride.  
Imò noverunt, non solùm Romanam, etc. They know 
Prosper ad Ruffin.  that not only the Roman and African Church, and all the sons of promise, through all the parts of the world, do agree with the Doctrine of this man (Augustine) as in the whole Faith, so in the confession of Grace.  
In his Epistle to Possessor a bishop of Africa, seeking 
Homesda Bishop of Rome.  counsel of him concerning the reading of the books of Faustus, That the Catholic Church doth maintain the Doctrine of Saint Austin, and particularly name his writing to Hillarius and Prosper, in which the Doctrine of Free Praedestination is maintained and defended▪  
Haec si ita sunt ut haeretici iactitant, etc. If things 
Petrus Diaconus de incar. & gra. Christi.  go so as the Heretics boast, then have they comprehended the unsearchable, and incomprehensible judgements of God, etc. And the Scriptures deceives us which saith, that the judgements of God are incomprehensible. But we believing them to be incomprehensible do affirm, that out of one mass of perdition, some are saved by the goodness and grace of God, and others are forsaken by his most just and secret judgement.  
Deus qui hominem condidit, etc. God who made man, 
Fulgentius de Incar. & gra. in fine.  by his Praedestination fore-appointed to whom he would give the gift of illumination to believe; and the gift of perseverance to profit and persist, and the gift of glorification to reign, who no otherways performed in Deed, than he hath ordained in his unchangeable Will. The truth of which Praedestination by which the Apostle witnesseth, that we are Praedestinated in Christ before the foundations of the world; if any man refuse to receive with the belief of the heart, or to speak with the confession of his mouth, if before the last day of this present life, he do not cast off the stubborness of his error, whereby he rebelleth against the true and living God, it is plain that he doth not pertain to their number whom God in Christ freely chose, and Praedestinated before the foundation of the world.  
Nemo ergo perscrutari appetat, etc. Let no man be 
Gregory the great. Moral. in job, lib. 29. cap. 15.  earnest to search why one is chosen, when another is rejected, or why one is rejected when another is chosen: because the face of the deep is covered, and Saint Paul himself witnesseth, that his judgements are unsearchable, and his ways past finding out.  
There is a two fold Praedestination, either of the 
Isidore. Hispalensis. Seut. lib. 2. cap. 6  Elect unto rest, or of the Reprobate unto death. Both are done by the judgement of God; so that he ever causeth the Elect to follow heavenly and inward things, and by forsaking the Reprobate, he suffereth them to follow earthly and outward things.  
Beda expoundeth the ninth to the Romans, in the sense and sentences of Saint Austin, and therefore concurreth in the same Doctrine of Praedestination.  
Praedestinatio non solùm bo norum est, etc. Praedestination 
Anselme. de Concor. praesc. & pradest.  is not only of good, but it may be said also of evil, as God is said to do the evil which he doth not, because he permits it. For he is said to harden a man when he doth not soften him, and to lead into tentation when he doth not deliver. Therefore it is not unfit that he should thus Praedestinate, while he doth not amend evil men, nor their evil deeds. But yet he is said more specially to foreknow good things; because in them, he makes that they be, and that they be good: but in the evil things he makes but their being, not the evil of their being.  
Nonergo ideo misertus est Deus, etc. God did not 
Idem in Rom. 9  take mercy on jacob, because he willed and runned: but therefore jacob willed and runned, because God had mercy on him. Let it be sufficient for thee who yet livest by Faith, and not seeing perfectly, but knowing only in part, to know and believe that God doth save none but by free Mercy, nor damn none but by most righteous justice.. But why he saves or not saves, this man rather than that man, let him search who will look into the great depth of God's judgements, but withal let him take heed, that he fall not down headlong.  
Ius meum voluntas est judicis. etc. My right is the 
Bernard. in Cant. Ser●…. 14.  will of the judge. What more Just for Merit? What more rich for reward? May not he do what he will? Mercy indeed is showed to me, but to thee is done no injury. Take that which is thine, and go thy way. If he have Decreed to save me also, why wilt thou destroy me? Talk what thou wilt of thy Merits, extol thy labours, the Mercy of God is better than life. 
P. Lombard o●… Master of Sentences▪ lib. 1. Dist. 41▪ D.   
Plegit eos quos voluit gratuitâ Misericordia, etc. God Elected whom he pleased by free Mercy, not because they would be faithful, but that they might be faithful. And he gave them grace, not because they were faithful, but that they might be. For the Apostle saith: (1 Cor. 7.) I obtained Mercy, that I might be faithful. He saith not, because I was faithful. Grace is indeed given to the faithful, but it is also given first that he may be faithful. So also he reprobated whom he pleased, not for any future merits, yet by a most true justice, though hidden from our eyes.  
Manifestum est, quòd id quod est gratiae, etc. It is manifest 
Thomas Aquina●…. part. 1. q. 23. art. 5.  that Grace is an effect of Praedestination, and that cannot be put as a cause of Praedestivation, which is shut up under Predestination. God would show his goodness on some whom he Praedestinated in sparing them by way of Mercy; and on those whom he Reprobateth in punishing by way of justice.. And this is the reason why he chooseth some, and reprobateth others. But why he chooseth these unto glory, and reprobateth those, there is no reason to be given but the will of God.  
Non est talis causa prohibens, etc. There is no such 
Bradwarden the profound. De Causa Dei. lib. 1. cap. 39  cause, either forbidding the will of God, or causing it, by which an answer may be given, why he loved this man, or hated that man.  
Vocetur Praedestinatio bonorum, etc. Let the Praedestination 
Id▪ lib. 2. cap. 45.  of the good be absolutely called Praedestination; and the Praedestination of the evil, Reprobation. And then Praedestination may be thus described: Praedestination is an everlasting fore▪ appointment of final Grace in the way, and everlasting happiness in the Country (or home) to the reasonable creature, by the will of God.  
Hic quart●… concludit, quod utramque, etc. He concludes, 
Gorran in Rom. 9  that both Election and Reprobation, dependeth on God's good pleasure, saying, Therefore he hath Mercy on whom he will, etc. Because freely he hath loved jacob, and rejected Esau, he hath Mercy on whom he will by giving Grace; and he hardeneth whom he will, not by imparting wickedness, but by not giving Grace. Whereupon Saint Austin: As the Sun in departing fare from the earth, doth harden Ice, not by imparting coldness, but by not giving heat.  
Ago sum qui cunctos condidi Sanctos, etc. I am he 
Thomas Campensis de Imit. Christi. lib. 2. cap. 63.  that made all Saints. I gave them Grace. I bestowed glory. I know all their good works. I prevented them in the blessings of my sweetness. I fore knew my beloved before all ages. I Elected them out of the world, and they did not prae-elect me. I called them by Grace. I drew them by Mercy. I led them through manifold tentations. I poured into them glorious consolations I gave them perseverance, etc. I am to be blessed and honoured in them all, whom I have so highly glorified and Praedestinated without any foregoing good works of their own.  
Gratia Praedestination is in divinis literis, etc. The 
Cassander end●… in the end of this Doctrine. C●…nsult. Art. 18.  Grace of Praedestination is so greatly commended in the word of God, and Ecclesiastical writers, That those who are endued with Faith in Christ, and with good works springing from that Faith, may not ascribe these things to themselves, but unto God, and to the Grace of his divine Praedestination, and Flection, and so may glory in the Lord, and not in themselves.   

The Doctrine of King JAMES, concerning freewill, and effectual Grace.  
THe only way for enabling us to do it (viz. the will 
Medit on the Lord prayer.  of God) is by our earnest prayer to God, that he will enable us to do it, according to that of Saint Augustine, Da Domine quod iubes, & iube quod vis.  
And lead us not into Tentation) the Arminians cannot 
Ibid.  but mislike the frame of this petition, for I am sure they would have it, And suffer us not to be led into tentation, etc. Saint Augustine is the best decider of this question, to whom I remit me.  
The Reader is referred in the margin to Saint Augustine thus:  
Aug: de Praedestinatione Sanctorum, De dono perseverantiae contra Pelagianos & passim alibi. Now Saint Augustine's Doctrine of freewill is shortly to follow.  
Our next general petition is, That his Kingdom may 
Ibid.  come, etc. That in the meantime, his will may be done on earth, as it is in Heaven; The effect, which the Kingdom of Heaven in this Earth will produce.  
The nature of man, through the transgression of our 
Declar. against Vorstius.  first parents, hath lost freewill, and retaineth not now any shadow thereof, saving an inclination to evil, those only excepted whom God of his mere Grace hath sanctified, and purged from this Original Leprosy.  
It sufficeth us to know that Adam by his fall lost his 
Meditation on the Lord▪ prayer.  freewill, both to himself, and all his posterity, so as the best of us all hath not one good thought in him, except it come from God, who draws by his effectual Grace, out of that attainted and corrupt mass, whom he pleaseth, for the work of his Mercy.   

The Doctrine of the Church of England concerning freewill.  
THe condition of man after the fall of Adam is such, 
Article 10.  that he cannot turn and prepare himself, by his own natural strength, and good works, to Faith and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of Godby Christ preventing us, that we may have a good will, and working with us when we have that good will.  
Here we see first, the servitude of the Will under sin in the state of natural corruption. There is an impossibility of turning and preparing by natural strength; and secondly the power of Grace on the Will in converting it; the Grace of God by Christ, doth so effectually prevent us, that it makes us to have a good will.  
And as the Church teacheth us this Doctrine, by Articles, so doth she also teach and confirm it by practice. For in her Liturgy she plainly acknowledgeth, both the slavery of the Will under sin, and the effectual power of grace on the Will. Concerning the bondage of the Will under sin, it is said in a Collect: The frailty of man without thee, cannot but fall. And in the Catechism. Know this that thou are not able to do these these things of thyself, nor to walk in the Commandments of God, and to serve him, without his special Grace.  
And concerning the efficacy of God's grace on the Will in turning and changing it, the Church directly makes it the foundation and groundwork of diverse prayers: yea, in express terms she acknowledgeth God's effectual power on the Will to be the ground of a prayer for the King. Almighty and everlasting God, we be taught by thy holy word, that the hearts of Kings are in thy Rule and Governance, and that thou dost dispose and turn them, as it seemeth best to thy godly wisdom. In which words Gods effectual power on the Will is laid as the ground, and now see the prayer built upon it, which is of the same substance.  
We beseech thee so to dispose and govern the heart of our most gracious King and Governor, that in all his Thoughts, Words, and Works, he may ever seek thy Honour and Glory. There is also another for the King in the Litany, That God would so replenish him with the Grace of his Spirit, that he may always incline to his Will and walk in his Way.  
In which prayers, our Chur●…h both obeyeth the Scripture, and performeth her duty: but on the other side it is considerable, whether that Doctrine be not a kind of Betraying and Disloyalty, that denies these prayers, by denying the effectual power of God on the will of man. For how can he pray for the efficacy of God's power on the will of his Sovereign, that believes no such efficacy of God's power to be at all on the Will?  
Again, the efficacy of Grace is yet more generally acknowledged by our Church, as we may see in these patterns taken out of her Liturgy. By thy special Grace preventing us, thou dost put into our minds good desires. Again, Lord we pray thee that thy Grace may prevent and follow us, and MAKE us continually to be given to all good works. And again, O God forasmuch as without thee, we are not able to please thee, grant the working of thy mercy may in all things direct and rule our Hearts. But omitting diverse others, I add these following, to show that the efficacy of Grace, doth not only move our wills to good, but establisheth us in goodness. Give us grace that we be not like children, carried away with every blast of vain doctrine, but firmly to be established in the truth of the holy Gospel. (To which prayer in these times especially it will not be amiss to say Amen.) Again, Almighty God which dost MAKE the minds of all faithful men to be of one Will, grant unto thy people that they may love the things, which thou commandest, and desire that which thou dost promise, that among the sundry, and manifold changes of the world, our hearts may surely there be fixed where as true joys are to be found.  
To conclude, the Litany is a precedent of diverse patterns; one while praying for the King, That his heart may be ruled in the Faith, fear, and love of God: and another while, That the Church may be ruled and governed universally in the righs way. And again, that God will bring into the way of truth all such as have erred, and are deceived. Now these prayers while they beg of God, that good desires may be put into the heart, that hearts may be disposed and turned by God, etc. they do plainly acknowledge the efficacy of God's grace on the wills and hearts of men. For when they beg that God's Grace may work such effects; they acknowledge such effects to be the proper and kindly works of God's Grace.   

THE DOCTRINE OF THE Catholic Church concerning FreeWill, and Gods effectual Grace.  
PErdidit nos liber a Voluntas, etc. freewill hath undone 
Tatianus Assirius. Orat. Co●…t. Gentes.  us; and we who were Free, are now brought into bondage, and sold by sin.  
Spiritus Sanctus assu●…scit, etc. The Holy Spirit useth 
Ireneus, lib. 3. cap. 19  to dwell in Mankind, and to dwell with Men, WORKING the will of God in them.  
Quando rogamus ne in tentationem veniamus, etc. 
Cyprian de Orat. Dom.  When we pray that we do not go into Tentation, we are admonished of our own infirmity and weakness by this prayer; lest any man should insolently extol himself, lest any man should proudly, and arrogantly ascribe any thing to himself, etc.  
Dei est, inquam, Dei omne quod possumus; inde vivimus, inde pollemus, etc. Idem epist▪ prima.  
It is Gods, I say, it is Gods, All that we can do: 
Id epist. 1.  thence we live, and thence is our strength.  
Retributione bonitatis ac pietatis paternae, etc. The 
Id. epist. 77.  Lord by the Retribution of his goodness, and Fatherly kindness, rewardeth in us, that which himself hath wrought, and honoureth that which himself hath perfected. For it is of Him, that we overcome, and that the enemy being subdued, we do attain to the victory of a most mighty combat.  
Quicquid à nobisrectè geritur, etc. We must take 
Basil de vi●…. Solit▪ cap. 17.  heed, that whatsoever is well done of us, our soul do ascribe the causes of our virtue unto the Lord, ascribing NOTHING to our own POWER.  
Vt decor animae fiat, & efficax, etc. That there may 
●…l. in Psa. 29.  be Beauty in the Soul, and a power effectual unto those things that are necessary, there is need of Divine Grace.  
Anima omnis humana, maligno seruitutis iugo, etc. 
Id. in Psal. 4●….  Every Soul of man is subject to the miserable yoke of bondage, under the common Enemy of mankind, and being deprived of the Freedom of her Maker, she is carried away captive, by reason of sin.  
Quaniam igitur humana natura à boni iudicio fraud 
Gregorius Nyllenus de Orat. Dou●…ica.  inducta aberravit, etc. Because humane nature, being seduced by subtlety, erred from the true judging of good, and inclined our Will to the contrary, all mischief invaded the life of man, and brought it into the power thereof, etc. Because we were encompassed and enthralled by this tyranny, being brought into bondage of death by the incursions of our affections and perturbations as it were by certain executioners and enemies, therefore do we rightly pray, That the Kingdom of God may come upon us. For we cannot otherwise put off, nor avoid, the wicked Power of corruption, unless the quickening power in steed thereof do get dominion in us. If then we do pray, that the Kingdom may come upon us, by the force of these words we do beg; Let me be freed from corruption, let me be delivered from death, let me be loosed from the bands of sin, that death reign no longer over me, that the tyranny of sin and wickedness, be no longer effectual against us.  
Libertatem suique potestatem ac propriam voluntatè, etc. 
Id. ib.  Man changed the freedom, & power of himself, and his own Will, with the heavy and noisome slavery of sin.  
Q●… Christum f●…quitur, etc. He that followeth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christ, if he be asked why he would be a Christian, he may answer, because it was my Will. Which when he saith, he doth not deny, that it was Gods Will also▪ For the Will of man is prepared▪ of God, it is God's grace, which causeth that God is worshipped of a Saint.  
Quando dicit, Nemo potest venire me, etc. When he 
Hierome adr. Pelag. 3.  saith, No man can come unto me, he breaketh the proud freedom of Will; which if it would go unto Christ, unless that be done which followeth, (Except my heavenly Father draw him) it shall will in vain▪ and strive in vain. And this is also to be noted, That he which is drawn, doth not run of his own accord, but is brought, either drawing back, and slow; or unwilling.  
Libero arbitrio malè utens homo, etc. Man abusing 
Augustine, Encher. ad Laurent. cap. 30.  freewill, lost both it and himself. For as he that kills himself, kills himself by life, yet by killing himself comes not to live; neither can raise himself up again, when he hath killed himself: so likewise when by freewill sin was committed, sin overcoming, freewill itself was lost: for of whom a man is overcome, to him he is in bondage. This is verily the sentence of the Apostle Peter: which being true, what can be the liberty of a bondslave, but only a delight in sinning? He serveth God freely, who willingly doth the will of his Lord. And by the same reason he is free unto sin, that is the servant of sin. Wherefore he shall not be free unto Righteousness, except being freed from sin, he begin to be the servant of Righteousness.  
Et si homines 〈◊〉 bona, q●…pertinem, etc. Although 
Idem▪ de Pr●…dest. Sanct●… cap. 10.  men do those good things which belong to the worship of God; it is Gods doing that they do what he commanded. Therefore these things are commanded to us, and yet are showed to be the gifts of God, that it may be understood, that they are our works, yet God worketh that we do work them.  
Tantum quip Spiri●… Sancto accenditur voluntas▪ etc. Their will is so much kindled with the Holy Ghost, 
Ide●…do correp. & gra. cap. 12.  that therefore they are able to work because they will; and therefore they will, because God worketh that they will.  
Plenissimê declaratur omnia, etc. It is most fully declared, 
Prosper de voc. gent. lib. 1. cap. 9  that all things which pertain to the obtaining of life etenall, without God's grace, can neither be begun, increased, or perfected; and any election, that boasteth of freewill, that sentence of the Apostle doth most invincibly withstand, when he saith, who hath discerned thee?  
Si quis ut à peccato purgemur, etc. If any man do●… 
〈◊〉 Council cap. 4.  affirm, that our Will doth seek God, that we may be purged from sin, and doth not confess that by the infusion of the Holy Ghost, and his working in us, it is wrought that we should Will to be purged, he resisteth the Holy Ghost, saying by Solomon: The Will is prepared of the Lord; and he resisteth the Apostles wholesome teaching: It is God that worketh in us, both to Will and to do, of his good pleasure.  
Quoties bona agin●…s, De●…s in nobis etc. As often as 
Ibid 9  we do any good works, God in us, and with us, worketh that we work.  
〈◊〉 〈◊〉 peccati, nunc s●…rvus Iustiti●…, etc. Ye were before the servants of sin, now the servants 
〈◊〉. Scem▪ 1 14.  of righteousness, &c, Sin before falsely said that thou wast a freeman▪ when it held thee a wretched bondman. But Grace no●… calleth thee a servant, whom truly to make free, she hath adopted to be a son of God.  
Quid enim aliud potuit, etc. What can be borne of 
Petrus Diaconus de Incar. & gra. cap. 6.  a servant but a servant? For Adam did not beget sons when he was a freeman, but when he was a servant of sin. Therefore as every man is of him, so every man is by him the servant of sin.  
Regnante peccato habet liberum arbitrium, sed liberum 
Fulgentius de Incar. de gra▪ cap. 19  fine Deo, etc. When sin reigneth, man hath freewill, but free without God, and therefore miserably, and slavishly free, because not made free, by the free gift of God's Mercy. This the Apostle doth evidently insinuate, saying: When ye were the servants of sin, ye were free unto Righteousness. Therefore he cannot be the servant of Righteousness, which is free unto Righteousness, because as long as he is the servant of sin, he is not found fit to serve any thing else but sin. From this slavery of sin no man is made free, but he that is freed by the Grace of Christ our deliverer; that so being freed from sin, he may become the servant of God.  
Ipso fatit ut faciamus, etc. God worketh that we 
Id. de praedest. ad Meximum lib. 1.  work, by whose working in us▪ all the good that we do, is wrought. Of whom it is said to the Hebrews: Let him make you perfect in every good work, working in you that which is pleasing in his sight.  
Ad indignam ment veniens Deus, etc. God coming to an unworthy soul, makes her worthy by coming 
Greg. Mag. 〈◊〉 〈◊〉▪ 〈◊〉. ●…. cap. 22.  to her; and worketh in her those works which he may reward▪ though he found NOTHING in her but that which he might punish.  
Profectus hominis Dei d●…numest, etc. The profiting 
Isidore Hispal. Sent. lib. 2. cap 5.  of man is the gift of God. Neither can any man be amended of himself, but of the Lord. For man hath not any thing of his own that is good, whose way is not his own, as the Prophet witnesseth: I know Lord that the way of man is not his own.  
Aguntur Spiritu Dei, ut & ipsi, etc. Men are actuated 
Anselme in Rom. 8.  by the Spirit of God, that they may act that which is to be done, and when they have done it, they may give thankes, to Him by whom they were actuated. For the Spirit of God which actuateth them, is both their leader and helper in their actions.  
Verba non sunt mea, sed Apostoli, etc. They are not 
Bernard de lib. arb. & gra.  my words but the Apostles, who attributes all the good that may possibly be, unto God, and not to his own Will; even to think, to will, and to do. If then God worketh these three things in us, (that is, to think good, to will it, and to perform it) he worketh in us, the first indeed without us, the second with us, and the third by us. For by sending in a good thought he preventeth us; by changing our wicked Will, he joins it to him by consent, and by giving power to our consent, this inward WORKER, shows himself outwardly in our manifest work.  
Post peccatum ante reparationem, etc. After sin, and 
●…. Lombard. lib. 2 dist. 25 Ex Hug. de S. Vict.  before the restoring of Grace; the Will is oppressed, and overcome of concupiscence, and is weak in evil, and hath no grace in good, and therefore it can sin, and it cannot choose but sin, and that damnably.  
Operans Gracia, est quae praevenit, etc. Working, (or 
Id. lib. 2. dist. 26. ●….  operating) Grace is that which preventeth the good Will: For by it the Will of man is freed, and prepared, that it may be good, and that effectually it may will good. But cooperating Grace followeth the Will when it is good, in helping it.  
Gracia Dei mecum ostendit ut spepo, quòd ipsa est causa 
Bradwarden de causa. Dei. lib. 1. cap. 40.  efficiens, etc. The Grace of God with me, I hope will show, that Grace is properly the efficient cause of every good act: I mean Grace freely given, which is an habit poured into the soul freely by God. Virtue, and chief the chiefest virtue, Grace of Charity is no self EFFECTVALL then Vice. But Vice effecteth evil acts, wherefore Grace or Charity effecteth good acts. And that I may say nothing of vices, morally gotten, who doth not know, who doth not feel, what acts one Radical vice effecteth, that law of the members, that tyrant of nature, that source of sin, Concupiscence, or the lustfullnesse of our flesh, which also the Doctors often call Original sin? A witness hereof is experience, too common, too forceable. A witness also is the Apostle, when he saith, I am carnal, sold under sin, for what I do, I allow not. For I do not that which I would, but that which I hate that I do. Seeing then that lust is so violent, so effectual, so manifoldly actuous, how doth Charity repress, diminish, and overcome it, if she do nothing at all, if she move nothing at all, if she be altogether idle?  
Qua Gratia non nova Voluntas creature, etc. By which Grace, there is not created a new will, neither is the 
Cassander Consul●…▪ Art, 18●…  will enforced being unwilling, but the will being sick is healed, being depraved, is rectified; and is changed from evil into good. And by an inward kind of motion is drawn, that of unwilling it may become willing, and may freely consent to the Divine calling; and afterward the same Grace cooperating, it may obey the will of God, and by the same Grace persevering in good works, may also through the same Grace enter into the inheritance of the heavenly Kingdom. This Doctrine of the Grace of God and freewill the sounder School▪ men strongly defended against the Pelagians, among whom was Thomas Bravarden (or Bradwarden) called in his time the profound Doctor, who wrote an excellent work (which he calleth a sum) against Pelagianisme, increasing in his days. And how much many of them did attribute to Grace, Bonaventure alone may testify: This (saith he) is the duty of godly minds, that they attribute nothing to themselves, but all to the grace of God, wherein how much soever a man doth give to the Grace of God, he shall not departed from piety, though by giving much to the Grace of God, he take away something from the power of Nature, or freewill; But when something is taken away from the Grace of God; and that is given to Nature which belongs to Grace, there may be danger.   

THE DOCTRINE OF King JAMES, concerning the Certainty of Salvation, and against the Apostasy, or falling away of the Saints▪  
ABout the same time one Be●…tius a Scholar of the late 
Declar. against Vorstive.  Arminius (who was the first in our Age that infected Leyden with heresy▪) was so impudent, as to send a letter unto the Archbishop of Canterbury, with a book intit●…led de Apostasia Sanctorum. And not thinking it sufficient to avow the sending of such a book (the Title whereof only were enough to make it worthy the fire) he was moreover so shameless▪ as to maintain in his letter to the Arch▪ bishop, that the Doctrine contained in his book, was agreeable with the Doctrine of the Church of England. Let the Church of Christ then judge, whether it was not high time for Us to bestir Ourselves, when at this Gangrene had not only taken hold amongst Our nearest Neighbours, so ●… Non solùm paries proximus iam ardebat, not only the next house was on fire, but did also beg in to creege into the bowels of Our own Kingdom.  
It is true, that it was Our hard hap not to hear▪ of this Arminius before he was dead, and that all the Reformed Churches of Germany had with open mouth complained of him. But as soon as We understood of that distraction in your State, which after his death hoc left behind him, We did not fail (taking the opportunity when your last extraordinary Ambassadors were here with Us) to use some such speeches unto them concerning this matter, as We thought fittest for the good of your State, and which We doubt not but they have faithfully reported unto you. For what need We make any question of the A●…gancy of these Heretics, or rather▪ Atheistical Sectaries 〈◊〉 you, when one of them at this present remaining in your Town of Leyden, hath not only presumed to publish of late, a blasphemous book of the Apostasy of the Saints, but hath beside been so impudent as to send the other day a copy thereof as a g●…odly present to our Archbishop of Canterbury, together with a letter wherein he is not ashamed (as also in his book) to lie so grossly, as to 〈◊〉 that his Heresies contained in the said book, are agreeable with the Religion, and profession of the Church of England. For these respects therefore have we cause enough very heartily to request you, to root out with speed, those Heresies and Schisms, which are beginning to bud forth amongst you, which if you suffer to have the Reynes any longer, you cannot expect any other issue thereof, than the curse of God, infamy throughout all the Reformed Churches, and a perpetual rent and distraction in the whole Body of your State.  
His Majesty doth exhort you, seeing you have heretofore 
●…id.  taken Arms for the liberty of your Consciences, and have so much endured in a violent and bloody war, the space of forty years for the profession of the Gospel, that now having gotten the upper hand of your miseries, you would not suffer the followers of Arminius to make your actions an example for them to proclaim to the world, that wicked Doctrine of the Apostasy of the Saints.  
It is all worthy of deep consideration; and among, (if not above) the rest. 1. The opinion that this great and wise King had of this Doctrine of The Apostasy of the Saints. He saith of a book so entitled; The Title ●…re enough to make it worthy the fire. And he call●… him Heretic and 〈◊〉 〈◊〉 〈◊〉 that published this book. The book also He termeth, A 〈◊〉 〈◊〉 of the Apostasy of the Saint●…. And by his Ambassador He calls it, That wicked Doctrine of the Apostasy of the Saints. 2. What agreement this book and Doctrine had with the Doctrine of the Church of England. Here of the King saith, He was shameless to maintain in his letter to the Arch bishop, that the Doctrine contained in his book was agreeable with the Doctrine of the Church of England. And again, A letter wherein he is not ashamed (as also in his book) to lie so grossly, as to avow that his Heresies contained in the said book, are agreeable with the Religion and profession of our Church of England. 3. The dangers that arise from this kind of Doctrine. Arminius left behind him a distraction in the State, And, you cannot expect any other issue thereof, than the curse of God, infamy throughout all Reformed Churches, and a perpetual rent and distraction in the whole Body of your State. 4. The council that was both taken and given hereupon. It was high time to bestir ourselves, when as this Gangrene, had not only taken hold on our nearest Neighbours, but did also begin to creep into the bowels of Our own Kingdom. And, For these respects therefore have We cause enough, very heartily to request you, to root out with speed these Heresies, and Schisms, which are beginning to bud forth amongst you.  
I may add hereunto the Doctrine of the Articles of the Church of Ireland, which fitly may here be inserted, as both looking to King james, under whose Authority and protection it came forth, and was maintained, and looking to the Doctrine of the Church of England, since it were an intolerable and impudent injury, to the wisdom and religious knowledge of those times, to say that between them there was not a harmony.  
All Gods elect, are in their time inseparably united unto 
Article of Ireland: Num. 33.  Christ, by the effectual and vital influence of the Holy Ghost, derived from Him, as from the Head, unto every true member of his Mystical Body.  
A true, lively, justifying Faith, and the sanctifying 
Num. 38.  Spirit of God, is not extinguished, nor vanisheth away in the Regenerate, either finally, or totally.   

THE DOCTRINE OF THE Church of England, for Certainty of Salvation.  
THe Church of England teacheth the certainty of Salvation, and she hath done it so constantly and and generally, that it will be very hard to produce any one of her Sons, that durst (before very late days) to affirm and defend to the contrary, by any public work and writing. She hath taught this Certainty by her own Articles: She hath reinforced it by an exposition of Her Articles, it hath been explained and enlarged, by Articles of Lambeth, it hath been taught by Her most eminent Sons, the Reverend Fathers the Bishops of this Church, and the Professors of Divinity, who are trusted by her, to deliver her true thoughts, and Tenants in Divinity to her children. And we see that it hath also been sealed up and settled in Articles of the Church of Ireland, between which Church, and the Church of England, to make a contrarity and opposition is a thing of extreme danger and absurdity.  
And first for her own Articles. In the Article of Praedestination, our Church teacheth the Certainty of Salvation diverse ways. One way, by making Salvation to depend on such a constant and sure Election, that it bringeth the Elect constantly to Salvation. A constant Decree of Election, brings the Saints constantly & assuredly through the way of Salvation, unto the ways end, even Salvation itself. This constant bringing of the Elect to Salvation, we may find in these words.  
God hath constantly Decreed by his Counsel secret to 
Article. 17.  us, to deliver from Curse and damnation, those whom he hath chosen in Christ out of Mankind, and to bring them by Christ to everlasting Salvation.  
From hence is it plain and easy to argue.  
Those whom God hath constantly Decreed to bring to Salvation, they are constantly and certainly brought to Salvation.  
But here God hath constantly Decreed to bring his Elect to Salvation.  
Therefore the Elect of God are constantly and certainly brought to Salvation.  
And that this bringing to Salvation, is not in the ways end only, but in the way itself, the particulars by which the Elect are brought to Salvation plainly show, which are to follow in the next consideration. But here by the way, let us note, that this bringing to Salvation, by a constant and certain Decree, carries with it a certain, and assured Salvation, even by the confession of the Enemies of it. For in this very respect, because it induceth a certain and constant Salvation, they reject it; as that which crosseth their inconstancy and mutability of Salvation. This Doctrine of certainty crosseth their doctrine of Incertainty, and therefore their doctrine of incertainty, crosseth and rejecteth this doctrine of Certainty. For well they know that it must be a certain Salvation, which is wrought and brought to pass by a constant and absolute Decree of Election. Therefore to plant this Apostasy, and that men though Elected, may have leave to fall from Salvation if they will, they make an Election, which follow●…th a man, upon the condition of his sore-seene perseverance. So that as in the doctrine of our Church, a constant Decree of Election, constantly bringing to Salvation must needs withal give a final perseverance in the state of grace, their Doctrine not enduring this constant perseverance and salvation, issuing from a constant Decree of Election, have devised an Election that waits upon man, to see whether he will give to himself final perseverance, by his own freewill. An Election by which no man is actually Elected until he be no man, that is, until he be parted the soul from the body. But (as I said before) our Doctrine may be known to be a Doctrine of Certainty, that doth oppose and reject this falling away, because the fallers away do oppose and reject it, there being indeed an incompatibility between, a constant Decree, that brings men constantly to Salvation; and a dependant and contingent Decree, that waits on man's uncertain Will, to see whether his will will finally persever, and so bring his owner to Election.  
A second way, by which our Church teacheth the certainty of Salvation in this Article is this; Because she sayeth the same grounds that St. Paul doth, when he planteth and buildeth a certainty of Salvation. Yea, she almost useth the same words. Saint Paul, first in a general showeth that there is a constant and vninterrupted progress of good and happiness to the Saints that love God, and are called of his purpose. This general he makes good by particulars; for he bringeth them in as proofs of the general. Therefore he gins with the word, For: For whom her did foreknow, he also did praedestinate to be made like to the Image of his Son, whom he did praedestinate them he also glorified. Behold, the Apostle hath made good his general by these particulars. His general of the constant good and happiness of the Saints, is proved by these particulars, because God from his first foreknowing or taking notice of them, never leaves doing them good from one degree of good to another, until he hath brought them to eternal glory and blessedness. So that this place is no other but a proof of the constant and undefeasable happiness of the Saints. Now let us see how our Church doth parallel this Doctrine of Saint Paul with the Doctrine of her Article. Our Church first in the general teacherh, that God by his constant Decree bringeth his Elect to Salvation; And then she also descends to particulars in the like manner. Wherefore they which be endued with so excellent a benefit of God, be ●…alled according to God's purpose, by his Spirit working in due season; they through grace obey the calling; they he justified freely; they be made sons of God by Adoption, they be made like the Image of his only begotten Son jesus Christ; they walk religiously in good works, and at length by God's mercy they attain to everlasting felicity. Behold here also the particulars, by which that general bringing to Salvation is perfited, so that to join both together; The business of Saint Paul and our Church is both one, or rather the purpose and business of Saint Paul is the purpose of our Church, even to show that the Saints and Elect are constantly and infallibly brought to Salvation and happiness by God's love and Election. And indeed there is such a continued, and indissoluble chain beginning in God's purpose and Decree, and not ceasing until it bring the Saints to Gods to be glorified, that there is no room, nor gap for this full and final Apostasy to break in, and interpose itself.  
And that we may be yet more sure, that this place of Saint Paul, did intent this very thing to prove the infallible, steadfast, and perpetual blessedness of the Saints; as before it hath appeared, both by his general position at his entrance, & after by the particulars in his progress, so it may also most fully appear, and strongly (for a threefold cord cannot be broken) by the use that he makes in his egress. It were too much to stand upon each particular of his inference and application: I will take notice of a few. First, he triumphs like a conqueror, beholding the safety and assured victory of the Saints: What shall we then say to these things? If God be for us, who can be against us? God is for the Saints all the way from the first foreknowledge, unto the final glory, what Arminius or Bertius can make any Apostasy to be against us, when God is throughly for us. God being steadfast with us from Election to glorification, no interloper can come in with intercision to cut off and put a sunder this continued chain of happiness, which God hath joined together and guardeth all the way. And that yet more plainly you may see that this was St. Paul's very meaning and purpose, behold it in his own words, Who shall separate us from the love of Christ? See here a challenge sent to the whole world, for he defieth any thing that would seem to separate Gods beloved from the love of God. Wherefore let the Arminians take heed how they come within Saint Paul's defiance. For the truth is, they do undertake to accept Saint Paul's challenge, and give an answer to his question; for when Saint Paul saith, Who shall separate us from the love of Christ? They answer, that there are many things that may separate Saints from ●…he love of Christ. But let them take heed how they make St. Paul their adversary. For it concerns them nearly to agree with this adversary while they are in the way lest their adversary deliver them to the judge, etc.  
Neither is Saint Paul contented to defy their Apostasy & separation only by way of a question in general terms, but he passeth on to particulars and most weighty ones, which (if any) might cause an Apostasy and separation of Saints from the love of God. But both these particulars he denyeth to be able to separate, yea, generally all or any creature he denyeth to be able to separate us from the love of God in Christ jesus. Here also I will spare to insist on every particular; but I desire the Reader to consider of ●… few of them which I think include all other, if the rule be true, that the greater includes the less. First▪ Life and Death cannot separate us. Now the Author of Apostasy himself could say, Skin for ●…kin, and all 
job. 24.  that a man hath will he give for his life. Touch therefore his bone and his flesh, and he will curse thee to thy face. But both the example of job and the Doctrine of Saint Paul show that death, nor pain do not separate the Saints from the love of God. For job will trust in God though he kill him; and Paul saith, That in all thos●… things we are more than conquerors. Now if this maximum terribilium cannot separate the Saints from the love of God, what can lesser terrors do? surely they can separate less.  
But here by the way, let me give a note of instruction, or at least remembrance, to the Doctors of Apostasy, that in this case of job and other Saints, of whom S. Paul speaketh, it is God that loved us who makes us to conquer, and not our own freewill: for certainly, if God did not hold us by his love, but we held him only, there were quickly an end of the business; death and many things else would separate us from the love of God. Especially if among those many things, we take notice of those that follow: Angels, Principalities and Powers. These are the mightiest creatures of all, and yet these cannot separate us from the love of God. Now if these that excel in power cannot separate us, how can any lesser, and inferior powers separate us? But here also we must carefully and humbly acknowledge, that we have no defence, safety and security against these mighty powers, but the prevailing power of God, which assisteth those whom he loveth, and makes them conquerors, For these are the sons of Anah, of whom it is said, who can stand against the Sons of Anah. This is the strong man whom none can bind but one that is stronger than he. And indeed this is the very cause of our over coming if we believe S. john, Because 
1 joh. 4. ●….  he that is in us, is greater than he that is in the world. Therefore Gods constant love is still to be looked unto, as the only cause of our safety, which keeps our wills by grace against these over-mightie enemies; and wretched were we, if our wills were put to keep themselves by grace. For then if we were but as Adam, these principalities and powers would prevail with us as with Adam, especially having a body of sin about us which he had not. But the only cause of our standing against these principalities, under whom Adam fell, is the constant love and purpose of God; By that as S. Paul saith, We are more than 
2 Cor. 1. 21.  conquerors, and thence it is, that Principalities and Powers cannot separate us from the love of God. And as by this constant love of God we are constantly and safely preserved from separation and Apostasy, so let our constant safety ever acknowledge this constant love and purpose of God to be the cause of it. But both this safety and the cause of this safety the teachers of Apostasy do deny, so robbing God of the glory of man's stability, and robbing man of the safety and stability which he hath from God. Finally, that yet we may know ourselves to be fully and finally safe, the blessed Apostle is not contented to speak of safety from separation and Apostasy only in the present time, but he denies Apostasy, beth by future things, and in the future time. Nor things present, nor things to come, etc. shall be able to separate us from the love of God. Behold a final and full perseverance in safety, for things present cannot separate us, and things to come shall not be able to separate us, yea, no other creature, that is, nothing can separate us, and therefore not the Arminians.  
A third way by which our Church in this Article doth teach Certainty of Salvation is this: she saith that the consideration of Election doth establish in the Saints a Faith of their salvation to be enjoyed through Christ. For the Saint finding in himself the mortification and vivification of the Spirit, hence ascendeth up to the knowledge, view, and consideration of his Election, and from this constant Election hath a stable and sure Faith that he shall enjoy eternal salvation in Christ. Now from hence plainly issueth this argument.  
That salvation is certain, whereof there is an established Faith.  
But there is an established Faith of the Salvation of of the Saints.  
Therefore the Salvation of the Saints is certain.  
The first proposition cleareth itself by its own light. For there is not an established Faith of uncertain and fallible things; but of certain Yea, if there were no other word but the word of Faith, this Faith presumeth and p●…esupposeth a certain and infallible truth, for the object of it: and consequently in this place a certain and infallible salvation of the Saints.  
The second proposition is raised plainly out of the words of the Article. For the consideration of Election is there said, upon the view of Sanctification to establish a Faith of Salvation to be enjoyed.  
Wherefore I may conclude in the words of the ninth Article.  
There is no condemnation to them that believe and are baptised.  
Which the Article of Ireland thus resembleth;  
Howsoever for Christ's sake, there be no condemnation 
Num. 34.  to such as are regenerate and do believe.  
The first of which is a position of our Saviour: They that believe and be baptised shall be saved: They 
Mark. 16. 16.  are not only now in the state of Salvation, but they shall hereafter be saved, for he that believeth shall not 
joh. 5. 24.  see condemnation. And the other resteth on the saying of Saint Paul, who saith that to the Saints there is no condemnation; For the Law of the Spirit of life which 
Rom. 3.  is in Christ jesus, freeth a Saint from the law of sin and death. Now if a Saint be free from death, who can make him a bondslave of death? This were flatly to affirm that which the Apostle denies both here and elsewhere. We have not received the spirit of bondage to 
Rom. 8. 15.  fear again, but the spirit of Adoption; by which we cry Abba Father: And if a son, then no more a servant: Behold Saint Paul saith, we have not received the spirit 
Psal. 46. 7.  to fear again, who then dares to put upon the Saints a spirit of bondage to fear again? and Saint Paul saith by the Spirit of God, If a son, then no more a servant: And how dares flesh and blood to say, if a son, yet again a servant? But let us stand fast in the liberty wherewith Christ hath made us free, neither let us again be entangled with the yoke of bondage. Let us say with Saint Paul, once a son, and no more a servant; once a son, and a son for ever. And indeed Christ himself saith, That a son abides in the house 
joh. 9 35.  for ever, only let us remember, that therefore we are delivered from this fear and house of bondage; That 
Luk. 1. 74.  being delivered from our enemies we might serve God without fear; In holiness and righteousness before him all the days of our lives. Our safety is given us mainly 
1 joh. 3. 3.  for an encouragement to holiness: For he that hath this hope purgeth himself as God is pure.  
And now that it may appear, that I have not wrested a private sense out of these public Articles, let us see whether the same truth hath not been publicly taught by others.  
There is a work (formerly alleged) which hath this Title, The Faith, Doctrine and Religion, professed and protested in the Realm of England, and Dominions of the same, expressed in thirty nine Articles, the said Articles analysed into propositions, etc. This work was made by a Chaplain of Doctor Bancroft, late Archbishop of Canterbury, and to his Grace Dedicated. But it is well known Archbishop Bancroft did not favour any Puritanical or Schismatical Doctrine, neither is it to be thought that his Chaplain, would or durst offer any such unto him. Neither is it to be believed, that he would be so shameless as to say to the same Archbishop, in his Dedicatory Epistle, That these Propositions she (that is the Church of England) publicly maintaineth, if there had been any Puritanical Doctrine maintained in them.  
Now this Writer, having raised a Proposition upon these words of the seventeenth Article (constantly decreed) he inferreth.  
Wander then do they from the truth, which think, That the Regenerate may fall from the Grace of God, may destroy the Temple of God▪ and be broken off from the 〈◊〉 Christ jesus.  
The same Doctrine is proved by other Articles, more plainly and punctually unfolding what was in the former Articles, truly and really contained, though not so manifoldly, no●… severally expressed▪ Neither were these Articles (commonly called the Articles of Lambeth) approved by obscure, private, or Schismatical persons, but by chief Fathers of this Church in Eminence and Authority. john Archbishop of Canterbury, Richard Bishop of London, Richard elect Bishop of Bangor, Doctor Whitaker, and other most learned Divines.  
In these Articles we find the points of Free Election, Final perseverance, and certainty of Salvation embraced by the Fathers of our Church; and particularly in these which follow.  
The cause which moved God to praedestinate some to life, was not the foresight of their Faith, or of their Perseverance, or of their Good works, or of any thing else which is to be found in men praedestinate, but God's mere good will and pleasure.  
A true, lively, and justifying Faith, and the Spirit of God which sanctifieth, is neither finally, nor totally extinct in the Elect, it fails them not, it forsakes them not.  
A man truly faithful, that is, A man endued with a Faith that justifieth, may be assured by Faith of the Remission of his sins, and of his eternal Salvation through Christ.  
And now if I should undertake to bring forth the sayings of those Doctors and Fathers of this Church that have taught the Perseverance of the Saints and Regenerate, and the Certainty of Salvation ensuing this certain Perseverance, multitude would overcome me, and exceed the bounds, both of this work, and the Readers patience. And yet it is also almost an equal difficulty to show any number that have publicly (without the cry of the Country) maintained the contrary Doctrine; That is, the Apostasy of Saints, and the Mortality of the (Immortal) seed of God. And though some would fain seek shelter under the shadow of Dr. Ouerall, yet he doth not only leave them open to storms, but his own drops do fall down and batter them. For in the Great, Famous, and Royal Conference at Hampton Court, he is recorded thus to say for Totall and final Perseverance.  
Those which were called and justified according to the purpose of God's Election, howsoever they might and did sometimes fall into grievous sins, etc. Yet did never fall, either▪ TOTALLY from all the graces of God to be Utterly destitute of all the parts and SEED thereof, not FINALLY from justification.  
But to set some bounds unto boundless abundance, and to avoid both tedious multiplicity, and mere penury, I will bring forth some few of our Doctors, as a pattern of the rest; Men that cannot be accused for want of skill to know the Doctrine of our Church, no●… I think of dishonesty, that they should want will to show it; and most of them were dead before late questions, and dead men are commonly very unpartial judges.  
The Council of Trent▪ even that sinful Counsel▪ in 
Doctor ●…abington Bishop of Worcester.  one Canon saith thus, etc. And in a third Canon thus▪ If any man shall say with a firm Certainty, that he shall have that great gift of Perseverance to the end▪ unless he hath learned it by some special 〈◊〉 let him ●…ee accursed. Unto which three wicked Canons, etc. Where this Reverend Father showeth it to be the Doctrine of Trent, and withal a wicked Canon, which teacherh this Doctrine, that a man cannot be certain of final perseverance▪ Exp●…s▪ on the Cr●…ed.  
Again. By the spirit of Adoption, and effects of God's grace agreeable, we may have certain knowledge, that we shall inherit God's kingdom, which none shall do but they that continue to the end, and were appointed unto it, before the beginning of the world. Ibid.  
When it pleaseth him to add that, He abideth for ever (that is the Holy Ghost, joh. 14. 17.) this comforteth beyond the reach of either pen or Heart. For hereupon it followeth, that sa●…sure is our salvation with him in that 〈◊〉 joyful kingdom, that we cannot fall from it finally. For this blessed Spirit is the pledge of our inheritance, whereby we are sealed unto the Day of Redemption: He therefore abiding with us forever▪ needs must we be sure of that whereof he is a pledge and an earnest given, which is the very peace of God that passeth all under standing. O sweet office therefore of a blessed Spirit. And O thrice blinded men with darkness of Rome, that will reach us to doubt of our Salvation. We have this Spirit 〈◊〉 a pawn▪ and the promise of his abode for ever with us, though the times may come through grievous temptations, that we may not think so for a while. Ibid.  
Where Finally He (that is, the Holy Ghost) is lost▪ he never was by Sanctifying grace. Ibid. Whence issues a plain conclusion, wheresoever the Spirit was by Sanctifying Grace, there he is not finally lost.  
As for the Bliss and Glory of Heaven, though yet we 
Doctor Abbot Bishop of Sa●…isbury.  know it not, yet we know that God hath given to us, the interest and Title of it already, and by Faith do stand assured through the Spirit, that he will in due time give us the full sight and fruition of it. And a little after out of S. Austin, De praedest. Sanct. cap. 17. He calleth and justifieth none but whom he hath praedestinated unto glory, and therefore it followeth, that he giveth them perseverance, for the attainment of the said Glory. Certainty of Salvation against D. Bishop.  
The same S. Austin saith to his hearers, If there be in you faith which worketh by love, even now ye belong to them that are praedestinated, called, justified. Now sith the faithful by S. Austin's judgement, do belong to them that are praedestinated, called, justified, it followeth by Saint Augustine's judgement, that they are to be assured, that they belong to them that shall be glorified, and therefore shall certainly persevere; because whom God hath praedestinated, called, justified, them he hath glorified, as the Apostle saith, and therefore doth S. Austin will the 
In Psal. 148.  faithful man to believe that he shall live for ever.  
But I need not to insist much on particular sentences of this Right Reverend and learned Father of our Church, seeing he hath whole Discourses, of The Certainty of Salvation, and of the Perseverance of Saints. to which I would rather remit the Reader, that he may quench his thirst in the Fountain itself. Only I advertise him, that in the Epistle Dedicatory to His 
De pers●…n▪ Sanctorum.  Majesty (than Prince of Wales) there is a complaint of some of our Divines, that following the by-paths of Arminius, Dogmate etiannum destruant Articulos Religion is, quos prius proprià manu confirmarunt. Wherein this Reverend Bishop showeth us▪, that Arminianism (whereof falling from saint-ship or the grace of regeneration is a part) is the way to destroy the Articles of Religion, And if a Minister write Arminianism, he writes against those Articles, which he hath confirmed by his own subscription & writing. So upon the matter the same hand writes forward & backward for and against the same things, yea, contrarily and against itself. Suffer me also to observe another saying in the very entrance of that work. Repertus est etc. There is found one Bartius, a false teacher of Leyden, who was not afraid to set forth a book execrable in the very Title of it. OF THE APOST ACY of the SAINTS: a man as it seems of the School of Arminius, whom also the Vorstian liberty of Prophesying (that is, a licentiousness that grows mad against well established Religion) hath transported and persuaded him, that out of one inch of Novelty, & most vain desire of singularity, he should departed from the received sentence of our Churches. Wherein it may evidently appear in what contrariety to the Doctrine of our Church, standeth or rather falleth, this Apostasy, and falling away of the Saints.  
Augustine saith not, That no man can be sure of perseverancet 
Doctor Fulke.  etc. But of perseverance he affirmeth, ca 12. De Correp. & gra. To the first man which in that good wherein he was made right, had received that he might not sin, that he might not dye, that he might not forsake that good, an aid of perseverance was given, not whereby it should come to pass, that he should persevere, but without which he could not persevere by Freewill. But now unto the Saints praedestinated by the grace of God, unto the kingdom of God, not only such an aid of perseverance is given, but such that even perseverance itself is given to them; not only that that they cannot persevere without this gift, but also by this gift they are not but perseverant. For he not only said, without me ye can do nothing; but also he said, Ye have not choose me, but I have chosen you, and have apppointed you; that you may go & bring forth fruit and that your fruit may abide. By which words he shown, that he had given them not only justice, but perseverance in it. For when Christ so appointeth them, that they go and bring forth fivite, and that their fruit should abide who dare be bold to say, peradventure it shall not abide?) All Christians therefore ought to be assured that they shall remain in the Vine, keep his Commandments, and such like conditions as be required of them. For as S. Augustine saith, He that maketh men good, maketh them also to persevere in good▪ Answ. to the Rhemist. Testa. See more there upon Rom. 8.  
He held of the Angels, somany as he was pleased, and 
Doctor Field.  suffered them not to decline, and go a side with the rest, and raised up and severed out of the mass of perdition, whom he would among the sons of men. The Angels now confirmed in grace, and those men whom in the multitude of his mercies, he delivered out of the State of condemnation, and reconciled to himself, do make that happy society of blessed ones, whom God hath loved with an everlasting Love.. This Society is more properly named the Church of God, than the former consisting of men and Angels, in the state of that integrity wherein they were created, in that they which pertain to this happy company, are called to the partitipation of Eternal happiness, with the calling of a more mighty, potent, and prevailing grace then the other. For whereas they were partakers only of that grace, which gave them power to attain unto, and continue in the perfection of all happy good if they would, and then In tanta faelicitate, & non-peccandi facilitate, in so great felicity, and facility of not offending left to themselves to do what they would, and to make their choice at their own peril, These are partakers of the grace which winneth Infallibly, holdeth Inseparably, and leadeth Indeclinably, in the ways of eternal blessedness.  
Without which efficacy of Grace winning Infallibly, holding Inseparably, and leading Indeclinably, no man ever attained to salvation; of which who so is partaker shall undoubetly be saved. Of the Church. Lib. 1. cap. 3. & cap. 17. 
Doct joh. White   
This holy, reverend and greatly▪ learned man, in his Way to the Church, hath a Digression, with this Title. Digres: 41. Entreating of Praedestination, & Freewill as the Protestants hold them, and showing that their Doctrine concerning thosepoints doth neither make God the author of sin, nor lead men to becareles of their lives, etc. And indeed he excellently proves what he undertakes, in this Digression. In another, we read thus.  
Perseverance in good, beginneth not in the will, but in God's protecting Grace, that upholds the will from desisting: whence it follows that to every new work, the will needs a new Grace, as Organs give sound no longer than while the bellowes are blowing. Against this our Adversaries teach, that a just man when himself will can practise any Righteousness, internal, or external by doing good works, and keeping God's Law, neither needs he ordinarily a new Grace to excite him, but only to help him; And in case of falling into sin, when it is said, the will cannot cooperate to rise again, the meaning is, that it cannot do●… it so easily. And this he calls An impious blasphemy, and savouring of Pelagianisme. Digress. 42.  
The Title of another Digression (43) is this: Proving that God's children without miracles or extraordinary Revelation, may be and are infallibly assured, that they have grace, and are in the state of salvation.  
There we read in the Digression itself: The manner how we know we have grace, and shall be saved, is by the means of the holy Ghost, whose work it is to assure us (I think than it is the evil spirits work to take away this assurance) the which he doth, first, by producing in us the effects of saving Grace, and Praedestination, which i●… the constant reforming of our life within and without. Whereupon it follows that he which gives himself effectually and steadfastly to a godly life, may infallibly be secured thereby of his Salvation, because God whose promises are infallible, hath promised salvation to all such. Where the Reader may note, That the constant Reformation of our life is an effect of Praedestination, and a work of the Spirit. Now if this constant Reformation be wrought in us by the spirit, and is given to us as a fruit of God's constant Decree of Praedestination, how can we fall away? for a constant Reformation and falling away cannot stand together; But here we see God's Spirit gives us a constant Reformation of life, and therefore falling away is excluded.  
A little after. Stapleton confesseth, that S. Paul pronounceth the same certainty of other men's salvation, that 
1 Cor. ●…. 40. Rom. 8. 38. ●… Tim. 4. 8.  he doth of his own. And therefore we may have assurance of Grace and Perseverance as well as he had. For in diverse places he shows, that he was assured of God's spirit, and Grace, and eternal life. You shall hear what the Ancient Fathers say touching this matter: Macarius saith, Although they are not as yet entered into the whole Inheritance prepared for them in the world to come, yet through the earnest which they now receive, they are as certain of it, as if they were already crowned and reigning, etc.  
Bernard saith: who is just but he that returneth love to God who hath loved him, which is done when the Spirit by Faith REVEALETH to a man the eternal PURPOSE of GOD concerning his FUTURE SALVATION.  
Dr. Reynoldes was a man indifferently well esteemed by some for his learning in the place where he lived, and not accused by any that I knew for not being orthodox in any point of the Doctrine of our Church. Yet salomon's saying is true, That the Race is not to the swift &c, neither is favour (still) to men of skill▪ wherefore as when a Country-gentleman would borrow money in this City, though his estate be never so great in the Country, yet commonly he must havea Citizen bound for him that is known to the City, so since Doctor Reynoldes, though well known for his learning in the place where he lived, yet perchance may fail to have trust among some men. I must take leave to get a surety for him, even one that is living, and whose words I think will be taken in the City.  
The man whom I produce to give his word for Dr. Reynoldes is Doctor Francis White Deane of Carlisle, I have already indeed produced him for a witness, but now I produce him for a surety; yea since he can here be a witness also, let him be both a witness and a surety.  
First therefore, I take him as a witness of Perseverance in that which I formerly cited out of him. That our Tenet concerning Praedestination is no other than what Saint Austen and his Scholars maintained against the Pelagians. Now it may plainly appear by diverse of Saint Austin's works, that the Praedestination taught by Saint Austen, gave to the praedestinaite an infallible perseverance, a perseverance by which a Saint could not but persevere. And that I may not send away my Reader presently to read or buy the works of Saint Austen, let him but look back to the allegation of Doctor Fulke, and there he shall plainly see that which here I tell him: so that thence will arise a plain Argument,  
The Tenet of our Church concerning Praedesti nation, is the Doctrine of Saint Austen.  
But the Doctrine of Saint Austen teacheth a Praedestination, that gives a sure and infallible Perseverance  
Therefore the Tenet of our Church teacheth a Praedestination that gives a sure and infallible Perseverance.  
Neither may aman dare to meddle with any thing but the Conclusion, for the former proposition is guarded by Doctor White, and the second by Saint Austin and Doctor Fulke.  
But Doctor White comes somewhat nearer, and 
RePly to Fisher.  Proves that A member of Christ, and the Catholic Church in the Creed (which consists of the true members of Christ) can never fall away unto damnation, and therefore must needs be possessed of final perseverance.  
That Church (or the Catholic Church in the Creed) hath the remission of sins, and life eternal, and passeth not to Hell. joh. 10. 28. Aug. de Doctr: Christi: lib. 3. cap. 32.  
Again, The testimonies of St. Austen objected by the same Adversary, which are, that the Catholic Church is the Body of Christ, whereof he is the Head, and that out of this Body, the holy Ghost quickeneth no man, make altogether against himself. For none are vital Members of Christ's mystical Body, but Just and Holy persons. And it is the same Father's Doctrine, Impii non suntrevera corpus Christi. wicked persons are not in Deed & Verity the Body of Christ.  
And in another place, In corpore Christi non sunt, quod est Ecclesia, quoniam non potest Christus habere membra damnata. They are not in Christ's Body because Christ CANNOT have DAMNABLE members.  
Thus are Christ's members sure of Salvation, because safe from damnation, they cannot be damned, therefore they must be saved, and I think that they will not deny that final perseverance is an inseparable companion of Salvation.  
And now we come to another place in the same work, which though it begin in Witnessing, yet it ends in Suretyship.  
It (that is still The Catholic Church in the Creed) is the Church builded upon the Rock, against which the gates of Hell shall not prevail either by Heresy, Tentation, or Mortal sin, Matt. 16. 18. Matt. 7. 24 And if it be a mere fancy to hold this, than Gregory the great with many ancient Father, were fantastics for teaching in this manner. Which to make good there are many citations adjoined. Aug: de Ci●…it: Dei. lib 20. cap 8. Nunquam ab illo ecclesia sed ucetur praedestinata & electa ante constitutionem mundi. Origin: Trac: 1 Mat: Vnumquodque peccatorum etc. portae sunt Inferorum. una Inferorum porta vocatur scortatio. C●…mmultae sunt, neque recenceri numero possint Inferorum portae, nulla porta Inferorum valet adversus petram aut Ecclesiam quam Christus super illam aedificat. Gregor: Moral. lib. 28. cap. 6 Sanctam Ecclesiam de Sanctis in aternum perman suris constructam, nullis huius vitae persecutionibus superandam, Ipse super quem ●…dificata est evidenter ostendit, cum ait, Port●… Inferi non praevalebunt adversus eam. Ambr: in Luc, lib. 2. cap. 3. Bern: in Cant: serm: 7●… Dr. Raynold, de Script: & Eccles. Thess. 4 confirm the same at large.  
Thus are we referred to Doct. Reynolds by this learned man, and therefore we may safely pass on to see what he says. Neither is this Reference merely general and learge, but punctual to this very point of the final Perseverance of the Saints. A more general commendation he hath beside of this same work; when he says. The adversaries have made no Reply to Doctor Reynoldes Theses.  
Neither are any endued with sanctification, but those whom God hath Elected that they should be Saints: And to true Sanctification justification concurreth. But God justifieth only the Elect, and Iustifiing Faith, by which the Hearts are purified, is the Faith of the Elect of God, The wicked are not beeleevers in the Apostolical use of that word. For whosoever beeleeveth shall be saved, and the end of Faith is the salvation of the soul. And howsoever they may be called beeleevers for a profession of faith, or for a temporary Faith, yet they are not redeemed, as those which are grounded on Christ, For those that are Redeemed are made Kings and 〈◊〉 〈◊〉 God, which is the Pr●…per prerogative of Saints▪ And they that 〈◊〉 〈◊〉 did up on Christ, have built houses grounded upon the Ro●…, which shall never fall. Thes. 4. which is the very same whereunto D▪ White referred the Reader. The 〈◊〉 Doctrine of Final perseverance▪ 〈◊〉 again confirmed, in the Apology of these Thes●… 
Master Hooker.   
As Christ being raised from the dead, dyeth no more death hath no more power over him▪ so the justified man being allied to God in jesus Christ our Lord, doth as necessarily from that time always live, as Christ by whom he hath 
joh. 14. 19  life liveth always. I might if I had not other where largely done it already, show by many and sundry manifest and clear proofs, how the 〈◊〉 and opera●…ns of life, are sometimes so indiscer●…ble, and so secret, that they seem stone dead, who notwithstanding are still alive unto God in Christ. For as long as that abideth in us, which anima teeth, quickeneth, and giveth life, so long we live, and we know that the cause of our Faith abideth in us for ever. If Christ the Fountain of life, may flit, and leave his habitation, where he once d●…elleth, what shall become of his promise, I am with you to the world's end; If the Seed of God which containeth Christ, may be first conceived, 
1. Pet. 1.  and then cast out, how doth S. Peter term it immortal? 
1. joh. 39  How doth S. john affirm it abideth? If the Spirit which is guen to cherish, & preserve the seed of life, may be given and taken away, how is it the EARNEST of our INHERITANCE until Redemption?  
If the justified ●…rre a●… he may, and never come to understand his error, God doth sa●…e him through general repentance, but if he fall into H●…risy, he calleth him at one time or other by actual Repentance; but from 〈◊〉, which is an inward direct deny all of the foundation, 〈◊〉 preser●…eth him by special providence forever. Discourse of justification.  
Thus have the Fathers, and Doctors of our Church, plainly showed the Doctrine of our Church. And this last witness, (a man beyond all exception of Schism or Partiality, the enemies of this Doctrine being judges) hath strongly confirmed and established it. Yea, he hath cut off that Goli●… Head, which commonly marcheth against the host of God, to terrify them out of their assurance of Final perseverance, and certain Salvation. For he showeth that the truly justified, after their errors▪ are saved either by general or actual repentance, but from Infidelity & Fundamental Errors, they are preserved for ever. And Dr. Overall, seems to join in one harmony with this doctrine of M Hooker, saying the like for Errors of life, that this other did for errors in belief. In the Conference at Hampton Court, these are his words, Those which were called and justified according to God's purpose and Election, howsoever they might and did sometimes fall into grievous sins etc. were in time renewed by God's Spirit unto a lively Faith and Repentance, and 〈◊〉 justified from those sins, and the wrath and Curse, and Gild annexed thereunto. So that the objection now adays urged, was long since prevented with an answer, and should have kept silent the mouth of it being stopped. For to what purpose is it to ask and object; What if a justified man commit a great sin, and dye without Repentance? When it hath been answered long since, that justification hath such a Repentance annexed to it, as shall suffice to wash away the guilt and wrath of those Error●… & sins into which the justified shall fall. If true justification and 〈◊〉 Repentance, go still together and 〈◊〉 not 〈◊〉, what a strange question is that, which raiseth an objection from justification separated from Repentance▪ I●… it lawful for them to make a justification of their own severed from Repentance, and to raise an objection thence, against our justification, conjoined with repentance? This is a mere deceit to argue from things ill divided, against things well conjoined. Yea, cursed are they that put a sunder what God hath knit tog●…thhr. King james said in the Conference at Hampton Court, It was hypocrisy, and not true iustifiing faith, that was severed from Repentance. If then true Iustifiing Faith and Repentance, be not severed, their argument against perseverance taken from iustifiing Faith, severed from Repentance, is a mere imaginary, and fantastical argument. For they imagine a severing of things not indeed severed, and then they raise an argument from the separation which is only in their own brains, and not in the thing. So that the ambition and utmost hope of such an argument is only this▪ If such a thing were that indeed is not, then that would not be, that indeed is. If justifying Faith were wholly severed from Repentance as it is not, than perseverance would not be Persverarance. We have seen out of S. Austen, Our Church & Doctors, that the same Election which Decreeth to the Saints glory & Salvation, Decreeth also perseverance.  
Now Perseverance, must needs have that sufficient Repentance without which it cannot be perseverance. And therefore the same Decree that decreeth Perseverance, must needs also Decree that Repentance, without which Perseverance cannot be. And in deed one and the same Seed of God (Decreed to all the Elect) is an immortal seed, both of repentance and perseverance. Briefly then, though a man were to be excluded from Salvation, for not performing a condition, yet if he be sure to perform the condition, he is still sure of Salvation. As on the other side, if he be sure of Salvation, than he is sure to perform the condition: without which he cannot be sure of Salvation. Now those whom our Article saith, God hath constantly Decreed to bring to Salvation, they are sure of Salvation. And therefore are they sure of that Repentance, and all other conditions or qualifications, without which they cannot be sure of Salvation. Perchance the same matter in Mr. hooker's words will be 
Discourse of justification.  of more authority. Our Saviour when he spoke of the sheep effectually called, and truly gathered into his fold, I give unto them Eternal life▪ and they shall never perish, neither shall any pluck them out of my hands, In promising to save them, he promised no duobt to preserve them, in that without which there can be no Salvation, as also from that by which it is recoverably lost. But in a second place▪ let the questioners give me leave to ask them a question? Whether in this their damning of men regenerate, that do not particularly repent for every great sin, they do not bring in a Doctrine of despair? For if one of these great sins ever happen to be forgotten, it is the very case of sin against the Holy Ghost: There remaineth no more sacrifice for 
Heb. 10.  sins, but a certain fearful looking for of judgement and fiery indignation. A sin forgotten, cannot be for given.  
There is no salvation without particular Repentance, no●… no particular Repentance without particular Remembrance; Again we know that some live in an innumerable variety of great horrible sins, such as S. Paul reckons▪ 1. Cor. 6. 9 Now if these men after come to repent, it is impossible for them to remember their numberless particular sins which they have committed, and to apply to them a particular repentance. Then by the same reason it seems to me it were impossible they should be saved. But if God accept a general repentance of them, it were good to bring some place of Scripture which saith that others cannot be sane in case of forgetfulness, by general repentance. It is the saying of Doctor Francis White. The promise 
Reply to Fisher.  of Remission of sins is conditional. Esay. 1. 16. 17. etc. and the same becmmeth not absolute until the condition be fulfilled, either actual, or in desire, and preparation of the mind. Now if that desire and preparation of the mind to Repentance will serve, surely I think there is no child of God, that hath not had a full desire and purpose to repent of all his particular sins, and especially the great ones. Yea we find in them by experience a preparation and readiness of mind to actual Repentance. David having his sin plainly discovered to him, presently falls to Repentance, and is presenly released of his sin. And Hezechiah being convinced 
2. Sam. 12. 13. 2. King. 20. 19  of his sin in pride●… presently accepteth the chastisement of his sin, and his humbling immediately followeth in the Text. And Peter when he had denied 
Luke. 22. 61.  Christ, as soon as Christ looked upon him, he went out and wept bitterly. Whence it appeareth, that the seed of Repentance in these great falls of the Saints is not dead but sleepeth; it lies in the earth during this winter of grace, being ready to bud, as soon as the frost of Tentation is dissolved, and the Sun of Righteousness warmeth it with a new access, and increase of beams and heat. And here I think it is worth the observing, that there are certain sins that are certainly known to be sins, yet while the strength of tentation is upon the Saints, they partake very much of the concealment of secret sins. For the same lust and corruption that prevaileth upon the Will of a Saint to do so great a sin against which his Will was determinately bend and resolved, casteth also very commonly a mist on the understanding of the same Saints, that the thing formerly appearing out of measure sinful, now doth not look like a sin; for the flesh having darkened the understanding for a season, that appears not in the shape and odiousness of sin to the flesh, which most plainly and evidently appears sinful, being seen by the spirit. And therefore a Saint after a great sin, when he comes truly to discern it, is like a man awaked; awaked I say out of a slumber of the flesh, wherein his eyes were closed. and he saw not sin to be sin, and awaked into the light and sight of the Spirit by which alone a man spiritually discerneth. So David had need of a plain similitude, to convince him of a sin that was in itself plain enough, but no doubt by lust so covered and hid from appearing in the true shape of sin, that before this discovery which awaked the Spirit in him, he had not the full and true sight of the odious and ugly face of his sins. Briefly, Vzzah who died in his sin, was saved or damned. I think no man will be so cruel as to say he was damned; we see he had a good affection to the Ark of God, and no doubt a good love to God, for whose sake he loved the Ark, but his good love was ill managed, & the wrath of God came upon him, because he served that God in an ill manner, whom no doubt he loved, with a good zeal and affection. Now if Vzzah was saved, by this Doctrine he must actually repent of this sin, which was so mortal to him. But first we read of no such actual Repentance, and next the suddenness of the stroke may seem to prevent it. But on the other side, if he did actually repent, then may any Saint else be thought actually to repent, and so this question is again needless, as before was proved to be absurd. And surely he which gave jezabel that sedu●…d the servants of God, a space to repent, may be thought to be at least as gracious to the spouse of Christ, (his Saints and members) even to give them this space to repent, to whom we know he hath given the grace to repent.  
If they do now reply, are Saints immortal having sinned? I answer by ask again, Was jezabel immortal, when God gave her lpace to repent? Besides, no death can prevent God's mercy; God knows the time of his Saints, and if Sparrows fall not to the ground without God's providence, much less do Saints. God hath the time of Saints in his hand, and the same God hath also Grace in his hand; and therefore nothing can hinder him, but that he may prevent the time which he hath in one hand, with the grace which he hath in an other. Yea as he is the Lord both of life and grace, so is he of tentations. Therefore as he can command time to stay and grace to hasten, so also can he command tentations to take what time he pleaseth, and can make them to keep what distance he will, to the last time of the Saints. Yet I may add further, and I think that Arminians can hardly disprove it; If a Saint have in him the grace of Repentance, which would bring forth the Act of Repentance if it had time, it were somewhat strange that a Saint should be damned, not for want of grace (but) only for want of time. Now the remaining grace of Repentance, after the fall of Saints, appears before in David Hezekiah and Peter, who readily repent upon their summons. And even Bertius himself confesseth, that neither David nor Peter in their falls, did wholly lose the Holy Ghost.  
Thirdly, this question is grounded on the Popish distinction of sins mortal and venial: A distinction which Doctor Francis White in his Orthodox, hath with sound reasons and allegations mightily battered There it is said by him, That concupiscence is as verily sin as Adultery; And that there is a plain Commandment against it; now the breach of any Commandment (especially the body of it) must needs be mortal, So when a man covets his neighbour's wife, yeahis neighbour's Ox, he hath mortally sinned. Hereupon appears a diverse fault and mischief of this question or objection. First a man is in perpetual fear & torment, because such lusts do so often arise in him. Secondly, this objection hath but only vanity or nothings in it. For it is an argument raised out of nothing, and nothing in the hands of the creature will make nothing. The distinction of sins into venial and mortal is nothing, for every sin is mortal. Death runs along with the whole breach of the Commandments▪ Cursed is he that continueth not in all things which 
Deut. 27. 26.  are written in the book of the Law to do them. Now if the curse and wrath of God be annexed to the breach of any part of the Law, surely the breach of any part of the Law makes a man subject to wrath & consequently 
Rom. 8. 23.  to death. For the wages of sin (even of all sin without exception) is death. Now if all sin be mortal, and the mortalnesse of sin be the reason of the incompatibility of grace and salvation, than every sin and breach of the Law is incompatible with grace, and so a Saint may fall from the state of Grace many times in a day; and many times in a day he had need to be again regenerated. But on the other side, if they will allow Grace to stand with mortal sin in the breach of one Commandment (as the tenth) they must be forced to allow it likewise in the breach of another; at least if they will allow Grace to be compatible with the mortal breach of one half of a Commandment, they may be enforced to allow it in the breach of the other half. For mortalnesse of sin being the cause of incompatiblenesse with Grace, this mortal sin running all along through the whole breach of the Commandment, the effect of incompatibility must needs run along with it throughout the whole breach of the Commandment. Or else as Grace may stand with the breach of one half of the Commandment, so may it stand with the breach of the other half, except men will stint the Grace of God, and say it cannot reach home to overcome the whole breach of a Commandment, especially one of the second Table as that of Adultery, which is usually reckoned one of their mortal sins. Yea, it were fit that these ●…inters of God's Grace, should give us a Table of all the breaches of every Commandment, and then put down their finger just on the place, where the breaches leave to be venial▪ & begin to be mortal; This seems very necesary for the full discerning of a matter of so great consequence and concernment, as falling from the state of grace; for without this knowledge a man may fall from the state of Grace by some sin which he knows not to be mortal, and then forgetting it or neglecting it, there is an end of him, he must be damned for ever. But to make such a Table by Scripture is altogether impossible, and without Scripture it is vain and frivolous. How much better were it to say with the Scripture, That in the justice of God sin & life are incompatible, even any sin with life eternal. But by the Grace of God, sin and life are not incompatible; for God in his Saints leaves even now a remnant of the body of sin, 
Rom. 7. & 8.  that often leads them captive to the Law of sin; and yet at the same time there is the Spirit of life which is in Christ jesus, freeing them from an absolute reign of sin & death. There is a remainder of the old Adam, & a seed of the new Adam, and the motions, yea single acts of the old remainder, do not kill the whole immortal seed of the new Adam. As one action doth 
2. Pet. 1. Pet.  not make a habit, so one action doth not destroy a habit, especially these infused habits, which are grounded in a godly nature, and an incorruptible seed.  
But that I may show them the cause of their mistaking, (which is the way to remidy it) I give them to understand, that their error come from hence, because they do not weigh these things in the Balances of the Sanctuary. They do not weigh spiritual things, with the weights of the Spirit. For it in these upright Balances, they did weigh sin and grace together, they should find, that in the old man there being buds and leaves and fruits of sin, sinful thoughts, words, and actions, and the like in the new man the buds and leaves and fruits of sin, cannot over weigh more, than the buds and leaves, and fruits of grace, but it is a reign and whole body of sin, that must counter. poise, and equal a reign and body of grace. More plainly thus, one particular sin, may prevent and cut off for the time some act of grace which should have prevented it, but one act of sin, doth not cut of and expel, the whole new man and body of grace. The whole seed and root of Grace is not digged up, but by a whole body and reign of sin, and indeed this whole reign of sin, is absolutely a sin which the Regenerate cannot commit. There are diverse places that confirm this in the Scripture, yea, diverse places in St. john's first Epistle. I take notice of one: Whosoever is borne of God doth not commit sin, for his seed remaineth 
1. joh. 3. 9 1, joh. 5. 4. & 1●…  in him, and he cannot sinne, because his seed remaineth in him. A regenerate man we know can sinne actually, but he cannot sinne in the full service of sin: and even our Saviour himself interpreteth the committing of sin, for the service of sin, Whosoever committeth 
joh. 8. 34.  sin is the servant of sin. But this service of sin and the seed of God are incompatible, and therefore the seed of God still remaining in the Regenerate, (which the Apostle affirmeth) this reign of sin cannot stand in them with it. So are the Regenerate still safe, while single actual sins do not destroy the whole seed of Grace, but only a whole service of sin, from which the Regenerate are preserved, by the seed of God that remainet●… in them. Briefly a remaining seed is never lost, neither by actual sins which are committed, which do not over weigh and prevail against it, not by a body of sin, which the seed of God remaining for ever excludeth.  
And hereupon in the second place these men may also plainly perceive their error, in saying that a Saint by some actual sin is in the whole state of damnation. For the seed of God remaining in the Regenerate, he cannot be wholly in the state of wrath and damnation, for there is something in him with which God will not be angry, even the remaining seed of God. But you will ask me perchance, Is not God angry with sin? Yes, and very angry with a very great sin; but yet his whole wrath doth not arise when there is a seed of Grace that abaites the wholeness of his wrath. Therefore let us again set up the balances of the Sanctuary, and as before we laid the whole seed of Grace in one balance: against one single sin in the other balance: so now let us lay the seed of Grace together with some single sin in one balance, and the whole or full wrath of God in the other. And let us withal know that our merciful Father looketh upon these balances through his beloved Son Christ jesus. and then we shall soon find that single sins joined with a seed of Grace, will not draw move, and counter▪ weigh a whole and entire wrath. God beholding a Son of God (though with some sin through that first Son in whom he is well pleased doth not suffer his whole displeasure to arise upon him. There are drop●… of wrath (as Hierome 
Hier. in Ezech. li●…. 1. cap. ●….  note) and there is a not wrath, Psal: 6. And there is a who●…e displeasure, Ps 78. 38. Now these drops of wrath may be upon lesser sins; yea a hot wrath, may be upon a Saint, ●…or greater 〈◊〉▪ but a whole displeasure is not upon him, except he had a who●…e reign of sin; and from that (as I shown before) a Saint is preserved. For there is still a seed of Grace remaining, and with that seed God cannot be angry, yea he still loveth it, and where this love remains, there the wholeness of wrath is abated, so much as is the measure of this remaining love. Neither is this without the word of God. For God himself, when he hath▪ said, of a Saint, I will be his Father, and he shall 
2. Sam. 7. 14.  be my son; he saith also, If he commit iniquity I will chasten him with the rods of men, but my mercy shall not departed away from him as I took it from Saul. God when he was angry with jehosaphat, He told him by the Prophet: Shouldst thou help the ungodly etc. Therefore is wrath upon thee from the Lord. Yet withal God forgot 
2. Chron. 19 ●….  not the seed of Grace in his heart. Nevertheless there are good things found in thee, thou hast prepared thy heart to seek the Lord. So though there be a measure of wrath, and God in measure contend with these branches 
Esay. 27. 8.  of sin, yet the root of grace remaining, Grace also remaineth. As long as the seed of God remaineth, so long union with God remaineth, and as long as union with God remaineth so long a man is in the state of grace, and cannot be wholly in the state of displeasure. But as millions of sins lying upon the Son of God, brought with them such a heavy displeasure of God, that in regard of the anguish and plague of it, to which he was delivered up, he cried out, My God, my God, why hast thou forsaken me, and yet as concerning union, God had not forsaken him▪ so also in the sons of God united to this Son, though for some single sins a great wrath may arise, and God in regard of outward feeling may seem to forsake them, yet that union still remaineth, and whom God hath thus knit together, no man can put asunder. In Christ that became sin for us, all the sins of the Saints and union with God were not incompatible, wherefore sins and union with God are not incompatible. And though this union was Hypostatical, and our a lower union, yet from that Hypostatical union, our union is derived, and that union safegards and preserveth the union derived from it. His union is the Rock on which our union being built, that Rock preserveth the Church united unto it. The strength of Christ's union, is (not the weakness 
Math. 16. 18. Math. 7. 25. joh. 14. 19 joh. 17. ●…0. etc. ●…. Pet. 2. 5. 6. 7.  but) the strength of our union, and in his safe union our union is safe against the gates of Hell. And this is the very point that accuseth and convinceth their horrible blasphemy, that say we are no safer by union with Christ, who was God and man, then by generation from Adam who was but a man that had not union with God.  
But perchance some will object, this is a dangerous doctrine to be taught, That Saints cannot fall from the State of Grace. And why? Because men will presume. But let the obiectors remember, that the question is whether it be true or untrue, not whether there may be ill uses made of it. For if it be true, than this is just Gardiner's argument against whole relying on the merits of Christ, because the people would break out at this gap, and leave buying of heaven with their own merits. So might we argue, that the Grace of God may not be taught, because some turn it into wantonness, no●… men send their sons to the University, because knowledge puffeth up. But let not God's truth be muzzled up with carnal policy: especially let not truth be denied to be truth, because flesh and blood makes ill uses of a spiritual truth.  
But secondly, I deny▪ that this doctrne is dangerous to breed carelessness in obedience, yea, it is a spur and encouragement unto obedience. For if we consider how it is delivered, and to whom it is delivered, and with what cautions and conditions it is to be delivered, it will be found to be a doctrine most comfortable, and most advantagable, unto holiness. The usual manner of delivering it, is by the way of encouragement unto obedience. Even the whole Law is enforced upon this ground: I am the Lord that hath delivered thee from the house of bondage, thou shalt have no other Gods but me etc. which agrees just with the song of Zacharie, That we being delivered from our enemies might serve God without fear, in holiness and righteousness etc. In the next place we may consider, that this Doctrine only appertaineth to the Regenerate. To them only it can be so delivered, that it may be received, Now the Regenerate have in them a godly nature, a spirit of love, and the love of God being showed and sealed to them, the spirit of love in them is inflamed to a more servant love of God. And the more a man love's God, the more will he keep his Commandments. So that it is most true which S. john speaks. He that hath this hope purgeth himself, as God is pure. But the clean contrary is said by these men, He that hath this hope, defileth himself 〈◊〉 the 
1. joh. 3. 3.  Devil is filthy.  
In the last place, let us take notice what cautions & conditions are annexed unto this Doctrine. God knoweth our frame, and he seethe that by nature we are nothing but flesh, joh, 3. 6. And even after Regeneration there is a great remainder of the flesh even in the Regenerate. Now this flesh is apt to be puffed up, not upon this only, but upon any excellency of the Spirit, knowledge, Revelation, yea, upon the grace of God, yea upon humility itself. Therefore God hath certain scourges for his children, to beat down this flesh from presuming and exalting itself above measure▪ Whom the Lord loveth, he chasteneth, and he 
Heb. 13. ●….  scourgeth every son whom he receiveth. He hath scourges of divers sorts, he scourges them in their estates, he scourges them in their bodies, he scourgeth them in their mind yea in their souls themselves. He scourgeth them by men, he scourgeth them by Devils, he scourges them by good Angels, he scourgeth them by his own hand, even by hiding his face, by withdrawing his comforts, by sending terrors into their souls: so that no scourge almost is wanting but only Hell; yea, their is not wanting a kind of temporal Hell, but only a Hell eternal. David is scourged with the death of the son of his sin, with the rebellion of another son, with the railing of Shim●…i, with an exclusion from the Royal City, So that he wept as he went up, and had his head covered, and he went ●…refoote, he was called, A bloody man, and a son of Beliall. And now I doubt not, but he was fully instructed by those scourges, to buy those sins, no more at this price; his flesh was so taken down that he humbled himself under God's chastisement, and accepted it: Let him curse, for the Lord hath bidden him. 
1. King. 11.  Solomon also sinning was scourged with the scourges of men; Hadad the Edomite, Rezon the son of Eliadah and jeroboam the son of Nebat▪ and Hezechiah for the pride of his heart, had a fearful scourge upon his estate and posterity; all that is in thine house shall be carried into Babylon; And thy sons which thou spalt beget shall they take away, and they shall be Eunuches in the palace 
2. King. 20. 13.  of the King of Babylon. Briefly some are delivered unto Satan for the destruction of the flesh, Paul himself is buffe●…ed by the messengers of Satan, lest he should be exalted above measure, and the Corinthians not judging 
2. Cor. 12. 7.  themselves, are judged of the Lord, so that some of them are sick, and some of them asleep. The terrors of God which I call a temporal Hell, shake the souls of the Saints having sinned, and grind them into contrition: So they cry out, There is no soundness in my flesh, because of thine anger, neither is there any rest in my bones, because of my sin. I am feeble, I am sore broken, I have 
Psal. 38.  roared by reason of the disquietness of my heart. Thus we see to the Doctrine of assurance are annexed remi dies agaist Security and Presumption, so that it needs not an untruth to deny it, but only discretion wisely to deliver it. When the Doctrine of Assurance is taught, let these chastisements of God upon the pride and security of Saints be delivered with it; and then a spiritual Doctrine being delivered with these correctives and corrosives of the flesh, will be comfortably profitable to the spirit, and not hurtful to the puffing up of the flesh. The Grace of God in a Saint seeing the goodness of the Lord sealed to him on the one side, and the terrors of the Lord on the other side, hath sufficient grounds of a full and awful resolution, to serve God with reverence and fear. It is the saying of an holy man near 200 years since, Doctus dono Gratiae, et eruditus verbare substractionis, etc. A Saint being taught by the gift of grace and by the Rod of God's frowns and temporal desertions, takes heed of pride, takes heed of security. And Gregory the great, hath an excellent passage wherein he saith, that God doth keep the soul of a Saints in so even a balance, counterpoising virtues with Tentations, (Miro modo agitur, ut nec de virtute, quispiam extolli debeat, nec de tentatione desperet) That he need not to be lifted up with his virtues, nor despair for his tentations. Greg. in job. lib. 9 cap 5. So it will be unnecessary as it is untrue to say that a son of God may be damned, for even therefore are they scourged here, that they may not be damned hereafter but that they may be received. They are scourged with the scourges of men, 
Heb. 12. 1 Cor. 11. 32.  but the mercy of God is not taken away from them; they are judged of God, that they may not be condemned with the world.  
But the same men that are so hard against the Saints, yet they are very kind to the Reprobates, and they that will not allow a particular grace to give unto the Saints a sure salvation, will allow a general grace to give unto all, (Reprobates and all) an uncertain salvation; Yea, to speak the truth under the show of a general salvation, they give no salvation at all. For man fallen will not stand, by that grace wherein man perfect did fall: so that if effectual grace be taken away, salvation is taken away. But what say they? Christ died for all. True, but what of that? Therefore all men have grace to be saved by Christ's death. A miserable inconsequence. There can nothing follow but this, Therefore Christ gave himself a sufficient ransom for all▪ The ransom is sufficient for all, it is offered to all, but all men do not receive it. Man by his fall hath deprived himself of grace, by which he may accept the promises of grace, so that his own incapacity, hinders him from accepting this general remedy. A King at his Coronation gives a general pardon; yet this doth not prove that all men are able particularly to apply this general pardon. There are some that think themselves rectos in Curia, and that they need it not, some are negligent and careless of their estates; and a third sort are ignorant of it, and a fourth is poor and cannot sue it out. So in the general pardon offered in Christ jesus, there are some justificiaries, as the Scribes and Pharises that think they they need it not, there are some that with Esau despise it for carnal profaneness, there are some that 
Rom. 10▪  are hardened and blinded being ignorant of God's Righteousness in Christ jesus, though they have it Preached, yea though they have a zeal of God and such are the jews; and there are some that never heard of Christ jesus, and they cannot sue out a pardon by believing in him of whom they have not heard. But this is the sum of the truth: Man being wholly fallen by freewill though assisted with a general and sufficient grace, lost his freewill, grace and life eternal. God in his mercy gives a Saviour 
joh. 17. 2. Heb. 9 15.  with a sufficient ransom for all the sinners of the world, that of all the world he may take whom he pleaseth, anb by effectual grace join them to Christ in an eternal union of blessed felicity. If Christ had not died for all, God could not of all have saved whom he pleased. If he had given effectual grace to all, all would be saved; and than God had been all Mercy▪ and no justice; If he had given effectual grace to none, none would be saved, and then God would have been all justice, and no Mercy. But God purposing to show, both Mercy and justice, leaves some in the state of the fall, to which man voluntarily cast himself, and by effectual grace joins others to Christ unto eternal salvation. His justice cannot be accused, but his Mercy ought to be magnified: And we are infinitely more bound to God for his sure Mercies in that Effectual Grace, by which he certainly saveth millions, then to Arminians for their general grace, by which they go about certainly to damn all.   

THE DOCTRINE OF THE Catholic Church, of the Certainty of Salvation.  
TEmplum Dei etc. That the Temple of God, which is inhabited 
Ireneus lib. 5. ●…9  by the spirit of the Father, and that the members of Christ should not be partakers of Salvation, how is it not a most great blasphemy?  
Mori est vitalem amittere habilitatem etc. To dye is to 
Id. cap. 10.  lose the hability of life, etc. But this doth not happen to the soul, for it is the breath of life; neither to the Spirit, for the Spirit is simple, and cannot be dissolved, and is the life of them that receive him.  
Partem aliquam spiritus eius sumimus, etc. We receive 
Id. cap. 11.  a part of his spirit, unto the effecting and preparing of incorruption, by degrees accustoming, to receive and carry God in us; which the Apostle also called an earnest, that is, part of that honour which is promised to us of God.  
Qui credit in filium habet vitam aeternam etc. He that believeth 
elements Alexa. padag. lib. 1. cap. 6.  in the Son hath life eternal. If then we who have believed have life eternal, what remaineth beyond the possession of life eternal  
Non es, inquit, amplius servus &c, (He saith) Thou art 
Idem Ibid.  no more a servant but a son. If a son, than also an Heir through God; What then wanteth to a Son, when he is an Heir?  
Qui credidit in nomine eius etc. He that believed in his 
Cyprian de Orat. Dominiea.  name, and is made the Son of God, from that time must begin, both to give thankes, and to profess himself the Son of God.  
Scriptum est enim, justum fide vivere etc. (It is written) 
Id. de Mort.  The Just shall live by Faith. If thou art Just, and livest by Faith, If thou truly believest in God, why, since-thou art to live with Christ, and art secure of the Lords promise, dost thou not rejoice, that thou art called (by death) unto Christ?  
Plus amare compellimur etc. we are enforced to love the 
Id. ibid.  more while it is granted to us to know what we shall be, and to condemn that which we were. 
Hilary d●… Trini●…▪ lib. 1.   
Conscia securitatis suae ocio etc. The soul knowing her own safety, resteth in quietness rejoicing in her hopes, so much not fearing death, that she accounteth it as the way to life eternal.  
Chananeaiam ipsa etc. The Chananitish woman, being 
Ibid in Mat. c. 15  now saved by faith, and CERTAIN of that inward Mystery, and sure of her own salvation.  
Per spiritum sanctum datur etc. By the Holy Spirit it is 
Basil. de spiritu. cap. 15.  given, a restoring into Paradise, a return into the Kingdom of heaven, a recovery of the adoption of sons, a confidence of calling God Father, a partaking of eternal glory, and that I may say all at once, to be in the fullness of all blessedness, both of this life, and of those good things which are laid up for us in the life to come; which in the mean time we do enjoy by FAITH, beholding that Glory as in a glass. For if the EARNEST be such, how excellent is the Perfection.  
Bene ait confido. etc. He saith well, I am confident. For 
Ambrose Serm. 15.  confidence is the strength of our hope, and an authority of hoping. Therefore hope still and no man can make t●…ee ashamed of thy expectation. Our expectation is life eternal.  
Signavit nos dando spiritum &c, He hath sealed us, 
Id. in 2 ●…or. 1.  by giving his Spirit to us for an Earnest, that we may not doubt of his promises; for if when we were in the state of death he gave us his Spirit, it is not to be doubted, but that to us being made immortal, he will add glory.  
Non praeter spem esse debemus, etc. We must not be 
Angust. in Psal. 1●…2.  without hope, yea we may be bold with great confidence, because if he be with us on earth by charity, we are also with him in heaven— He is below by the compassion of charity, we are above by the hope of charity. For we are saved by hope? But because our hope is certain, though salvation be to come, it is so spoken of us, as if it were already done.  
Tribulatio est enim nostra in presenti seculo, etc. Our 
Id▪ in Psal. 123.  suffering is in this life, and our hope in the life to come: and except in the sufferings of this life, the hope of the life to come did comfot us, we should perish. Our joy brethren, is not yet in performance, but in hope. But our hope is as certain as if the thing were already done. divers other places have been already cited out of him of Final perseverance. I refer the Reader particularly to his book. De Bono Perseverantiae, & de Correptione & gratia. Where among many other sentences approving the Perseverrance of the sons of God, he saith (cap. 9) Nullus eorum: etc. None of them being changed from good into evil doth end his life.  
Exempta est a morte anima, etc. That soul is freed 
Prosper in Psal. 114.  from death, even though she be compassed with mortal flesh, which of unbelieving is made believing: and besides that perfect eternal rest from all labours, which the death of the Saints precious in the eyes of the Lord doth obtain, the soul which is delivered from the death of infidelity hath also her rest in this life; even that soul which ceaseth from the works▪ not of righteousness, but of iniquity. Such a soul which is now alive unto God, and dead to the world, and is diligently buried in spiritual endeavours, not resting in an idle, but a quiet tranquillity, of humility and meeknesse, she accounteth as now possessed, whatsoever with an undoubted hope she patiently expecteth.  
Neque usque eo solum etc. Neither is the grace of Christ 
●…irill Alex. Comment. in Esa. l●…. 3.  the Saviour of us all only so fare extended toward us, but in good hope, the possession of the Kingdom of heaven lasting and eternal life, and the absence of all evil, which useth to affect with grief, are likewise added. For it is written of the Saiuts. everlasting joy is upon their heads.  
Probi viri, cùm mundum possideant cor, etc. Good men, having a pure heart, became the receptacles of the comforter, as 
Id. in joan. lib. 9 cap. 44.  it is possible to men, in this life; and they do know that they shall enjoy great and wonderful rewards. For they shall be sanctified of the spirit and they shall be made partakers of all good things and the baseness of bondage being cast off, they shall be adorned with the dignity of adoption of the sons of God, which Paul showeth, saying: Because ye are sons, God hath sent the spirit of his son crying, Abba, Father.  
Non accepistis spiritum seruitutis etc. You have not received the spirit of bondage etc. For he cannot be a just man in the sight of God, who serveth him not for love, but for fear. Which place I allege, because the fallers from Grace, by teaching this falling from Grace, do teach men a Doctrine, by which men must be continually in servile fear, and to this very end they abusively allege, Be not high minded, but fear, and, Work out your▪ salvation with fear and trembling.  
In Scriptura sacra aliquando etc. In the holy Scripture, 
Id. in job. lib. 16. cap. 2.  sometimes the gift of the Holy ghost is called an Earnest, because thereby our soul is strengthened unto the Certainty of inward hope. Well therefore it is said by Paul, Who hath given us the Earnest of his Spirit; For to this end have we received this Earnest, that we may hold a Certainty of that promise which is made unto us.  
Mandatum Dei si timore fit poenoe etc. If the commandment 
Anselme in Rom. 8.  of God be done, by the fear of punishment, and not by the love of righteousness, it is slavishly done, and therefore not done. For that fruit is not good, which doth not proceed from the root of love, etc. We have received the Spirit of Adoption, whereby we call God our Father: For the veryspirit of God himself, giveth witness to our spirit, that is, he makes our spirit to know and understand, that we are the sons of God▪  
Habes, homo, huius arcani Indice●… spiritum etc. O man, 
Bernard. Ep. 107  thou hast the iustifiing Spirit for a Teacher of this secret, & in the same witnessing to thy spirit, that thou also art the Son of God. Take knowledge of the counsel of God in thy justification, etc. For the present justification of thee, is both a revelation of God's counsel, and a certain preparation unto future glory.  
Aliquis non potest, etc. A man cannot have that friendship 
Aquinus' 1. 2. quest. 65. art. 5.  with God, which is called Charity, except he have a Faith by Which he believeth that there is such a Society and Familiarity of Man with God, and do hope that himself pertains to this Society, Now how certain and infallible this hope is, let himself also speak. Hope goeth 
Id. 2. secudae q. 18. art. 4.  on to her end by way of Certainty, as partaking Certainty from Faith, which is in the knowing Faculty. Bradwarden proves Perseverance, to be a free gift of God unto man, and therefore not of man to himself by God's 
Bradwarden. de de causa Dei. lib. 2. cap. 14.  Grace, which first position is the very ground of infallible Perseverance, and the latter of falling away: and he infers. Propter haec huiusmodique mo●…iua, etc. For these and the like motives, it seems more probable to me▪ and more agreeable to reason, and Catholic Doctrine, that Perseverance is not given to merits, but is freely given of God, according to his free Grace, free Praedestination, and free Purpose, as the first working grace that justifieth a sinner. Non peccat videlicet ad mortem; etc. He doth not sin, 
F●…rus in 1. joa. 5  unto death, but this he hath not of himselfl, but from this, that he is regenerated into a Son of God, by Faith and Baptism: for this regeneration doth preserve him. For by Faith he is made the Son of God, by Faith he is cleansed from sin, by Faith he is preserved in the obtained righteousness, by Faith he overcomes the world, the flesh, and the Devil, and by Faith he riseth again after falling, and therefore Satan cannot touch him. He may indeed dare to tempt the godly; So likewise he durst to tempt Christ; Yea sometimes he drives just men unto a fall, as we see David and Peter: But FINALLY, as in Christ he could have nothing, so neither can he prevail over the Saints. For none can take Christ's sheep out of his hands. Wherefore going to his Passion, he recommended all those that believed in him unto his Father.  

A hearty desire for the conversion of those that hold the final a version and falling of the Saints.  
AS themselves hold that they may departed from fundamental Truths, unto fundamental Errors, so I wish that they may also departed from fundamental errors, whereof this seems to be one. That Christ jesus the Son of God is not that Rock, which preserveth the Church that is built on him, that the gates of Hell cannot praevaile against Her.    

THE GROUNDS OF ARMINIANIS ME, Natural and Politic.  
NAture is a ground of Arminianism▪ but it is corrupted Nature, even that Nature, by which we are the children of wrath. Neither is Nature the fountain 
Eph 2▪  and spring of it, by a large common way, as the 
Gal. 5. 20.  flesh is generally the mother of heresies, but by a more peculiar, inward and deep generation. There are two evils▪ that by man's wretched fall are deeply grounded, and intermingled, with the very principles and roots of man; and as fare as man is man, so far and so deep, their venom and infection doth enter. The one is Prede, and evil that by the fall hath so throughly▪ soaked and pierced into the foundations of man, that man naturally desires to stand by himself, and to be a selfe-upholder, which is no other than that miserable perferment, which the Devil at the beginning promised to mankind in their first parents▪ That they should be as Gods. For it is God only▪ 
Exod. 3. 14.  whose Name is I am, it is God only that is a selfeupholder, and standeth of himself; and it is by the stability of God alone, that all other things are established; from whose establishment, as much as the wills of the Creatures are freed, so much they are in danger. Yea this substantive, and selfeupholding estate, is to corrupted Nature, a very plausible and desirable thing, and man exceedingly desires with the prodigal son, to have his portion put by his Father into his one hands, even to have God's grace, delivered over to the keeping of Man's Freewill, But the miserable consequence of this, in that prodigal son plainly appeared when he had gathered all, He went into a 
Luk. 15. 13.  fare country, and there wasted all his substance with riotous living. Man's will, will not keep the grace of God, but will forfite and spend it, as Adam our common Father did at the beginning; neither may it be hoped, that the son with a great portion of corruption, should stand, in that state of freedom, wherein his Father newly coming from the hands of God his maker, would fall. Therefore it is the true safety of man's will, to be held by God, rather than to be left free to hold God; to be established by grace, rather than to establish grace in itself, to be apprehended by God, rather than to be left free whether it will apprehend God, or no. Surely the Devil, is as strong as ever, if not more strong by being more cunning, and man being less strong, because more corrupt, his fall cannot be but more certain. Therefore if the Devil, and his spiritual wickednesses, powers 
Eph. 6. 19  and principalities must be resisted, and overcome, we have need of the whole armour of God, yea we have need of God himself to support, strengthen, and establish us; and accordingly the Apostle fitly gins, 
2. Cor. 1. 21.  Be strong in the Lord, and the power of his might. For as else where, He which establisheth us in Christ is God. The Deity is the Rock, which in Christ jesus establisheth us and makes us to stand; and so to stand, that the Gates of Hell cannot prevail against us. The Rock keeps us, we keep not the Rock, yea the Rock keeps us, that we keep the Rock, for if it did not so, the Rock did not keep us, for if our keeping of the Rock, were not kept by the Rock, we should neither keep it, nor be kept. But Scripture saith, we are kept from falling, because we are grounded on the Rock, and therefore the Rock doth 
Mat. 7. 25.  keep us even from falling from the Rock. But this true and only ground of safety, the Pride of man scorneth and despiseth, and it still desires to have the will free and lose from this establishment of the Rock, that in the sand of this freedom, he may build a glorious, but a ruinous house, and walking in the Turrets of it, he my say of it, as that stalking and presumptuous Monarch, Is not this great Babylon, 
Dan. 4.  that I have built, by the might of my power, and for the honour of my majesty? But this Pride is a most certain way to ruin. For the same man that would be like a God, God made him unlike a man, and the same heart that swollen into the assuming of God▪ head, was changed into the heart of a beast, until he lifted up his eyes o●… Heaven, and honoured him that liveth for ever, whose Dominion is an everlasting Dominion, and who doth what he will in the army of Heaven, and the inhabitants of the Earth's Wherefore it is the safety of ou●… Will, to be established by that supreme Will, which only is stable and to attribute the safety of our Will, to that GOD, from whom only we can receive it, Except we rather approve this Great Monarch, in his pride, then in his repentance, and do love proud R●…ine, rather than humble stability.  
And indeed Arminianism may justly look for Ruin, for it opposeth stability. Yea I dare confidently to affirm that Arminianism opposeth the main scope and sum of the Scripture. The main scope of the Scripture is this, to bring all Glory to the Creator, from the Creature. This Glory plainly ariseth, while we see the great uncertainty and mutability of the most perfect Creatures, not established by union with the Creator: and the strength and stability of the weakest and most frail creatures being knit to the Deity▪ A pattern of the one is Adam with his freewill, and a pattern of the other are the members of Christ jesus, And that this latter pattern may be more evidently eminent, God hath chosen out of weak and corrupt mankind, the most weak and wretched, That he which glorieth, may glory in the 
1. Cor. 29  Lord. Thus is the whole Frame of Scripture as it were a main Body of our Doctrine, which gives glory to God, by making the Greature, wholly to depend on his Creator: And Arminianism is an opposition to the same Scripture, and to the Doctrine thereof, while it gives the stability of the Creature to the will of the Creature; so that a Creature may answer St. Paul (as I learn an Arminian hath answered) Ego meipsum discerno: I make myself to differ from another; I am mine own establisher. But be it still our ste●…fast 
2. Cor. 4. 7.  ground, That He which establisheth us in Christ is God. 
2. Cor. 1. 21. Psal. 18. 31.  And who is God save the Lord, and who is a Rock save our God.  
Another Natural ground of Arminianism, is the Natural wisdom of man, or the wisdom of Natural man. This Natural wisdom approves that only for true wisdom which itself comprehends, and the ways which are past finding out, or are contrary to that which it hath Decreed for Wisdom, are mere foolishness to it. Wherefore even the Wisdom of God, and the justice of God, if they be not wise and just that way, in which the Natural man thinks Wisdom and justice only to be, he censureth the one to be Folly, and the other Injustice. Thus by the fall of man, man is fallen into this drunkenness, that he thinks the wisdom creating, can be measured and judged by the wisdom created, yea, not by the wisdom created, but by the wisdom corrupted. The wisdom of man fallen, is set for a judge of the incomprehensible wisdom of him who made man in his perfection; and he that is now less than himself, will comprehend him, that was infinitely greater, than man, when he was greater than himself. Neither is this a stone that we stumble at, for lack of notice. For God hinselfe hath showed us this Rock of offence. The natural man, perceineth not the things 
1. Cor. 1. ●…. &c  of God, but they are foolishness to him. And, The world in the wisdom of the world knew not God. Now by the same reason, the more of this wisdom that knoweth not God, and that counts God's wisdom to be foolishness, the more doth the wisdom of God seem foolishness to it. Therefore there were no greater enemies and opposers to the Doctrine of God, than Politicians and Philosophers, both which were united in that most able Natural man, and most venomous adversary of Christianity, julian the Apostate. And that God may glorify this wisdom of his which they count foolishness, and make it to triumph over their foolishness which they so seriously and reverently think to be wisdom, he takes simple, weak, and base men even foolish things, and by his spirit giving them his divine wisdom, he confounds the wisdom of the worldly wise, while these foolish things are saved by the wisdom of God, and the wise men perish by the wisdom of man. So that there remains no other remedy for this disease of humane wisdom. but that such men become fools, that they may be wise. They must put off humane wisdom, and esteem it to be folly, if they will put on the wisdom of God. The Natural wisdom must be captivated by the Spirit, and a spiritual Doctrine must be received by a spiritual understanding; for spiritual truths are not kindly to be received but by a spiritual hand. And surely if Humane wisdom had need to be put off in the receiving of any spiritual Doctrine, it had need especially to be laid aside in receiving the Doctrine of the Grace of God. For that Doctrine is very spiritual, it flies high, and the top of it percheth the clouds, and hides itself in heaven, to be adored rather than to be discerned. And so the great Apostle himself doth leave it. Now these high, and most spiritual doctrines, offend the eyes of natural wisdom, which enjoyeth those secrets chief which itself comprehendeth, and accounts a transcendent wisdom to be foolishness. So the Owl thinks day to be night, and the sun to be a cause of blindness; but the Night goes for day, and the setting of the Sun, to be the Spring of the morning. Therefore the wit of man, offended with the purity of this spiritual doctrine, hath invented a doctrine of its own which exceedingly agreeth, with the wit of man that bore it; for here (though not in a better case) the Mother is the Nurse, The wit of Man hath made a Foard in the depths of God, it hath found out the ways that are past finding out, and where St. Paul cries out O depth, there they lead along their scholars, that they pass through it almost with dry feet The plot of Election and Grace is discovered, and these men will tell you the reasons of God's Counsel; Neither is it a new devise of mine, to accuse Man's wisdom of this folly, it hath long since been done: yet will I bring a witness whom I may call an Oracle of these last times, a man of the most sound and definite judgement, that these latter Ages have brought forth, And his discovery may very well serve for a remedy.  
The Divines of greatest name, held that Article (of free Praedestination) for Orthodox, and the contrary for Heretical, because good writers of the School, as Saint Thomas, Scotus and others, did commonly thus believe, That God before the foundation of the world, out of the universal mass of mankind, by his only and mere mercy did choose some to glory, to whom he prepared effectual means for the obtaining of the same, and this is called, to Pradestinate. And of these there is a certain and determined number, which is not to dye increased, etc. Yet this opinion was oppugned by other Divines, but of lower note; who called it hard, cruel, horrible, and impious, as that which made God to be an accepter of persons, etc.  
The first sentence, indeed comprehending a great mystery and secret, doth humble the mind of man: and while on the one side, it presents to man, the deformity of sin, and on the other side the excellency of God's grace, it wholly fixeth him upon God. The second opinion is more plausible, popular, glittering, and agreeable to the pride of man's heart, and in this respect it was acceptable to the Friars; professing more the Art of preaching, than the sound knowledge of Divinity. It did also seem more probable to the Courtiers, as being agreeable to reasons of policy. And indeed those Who defended it, because they relied on reasons merely humane, they prevailed with men of humane wisdom, but when the matter came to be tried by testimonies of Scripture, than their cause soon fell to the ground. Hist: Concil: Tried: Lib: 2.  
So we see here the same Author leads us to a second 
Politic grounds of Arminianism.  ground of Arminianism which is Policy. It were too long for a work which I intended to be short, to insist on the several sorts of Policy, in which this error hath been rooted, and from which it hath sprung up, and spread abroad the branches of it. My Author hath discovered one of the Friars; it serves their turn best for Rhetorical persuasions, and plausible declamations. And I wish other Clergymen had not also their Politic ends, and did not seek to get glory to themselves, by selling the glory of God. No question it were an outward and seeming glory to them, if when a man hath killed the seed of God in him, they without any seed of God could make this man to live again, & to enter into heaven, not being regenerated, that is, having wholly lost his Regeneration. But in these gains, God looseth; for his seed looseth the glory of being incorruptible, that corruptible man may get the glory of God.  
But I hasten to another Policy, and that is, The plot of 
3  bringing in Popery. Whosoever will bring in Popery, into a country strongly fixed in the Protestant Doctrine, must not presently fly in the face of the whole Protestant Doctrine, but his only way, is to work into it by these degrees of plausible Arminianism, even to put in these little thiefs (they seem little to natural men) into the window of a Church, & then they may unlock the doors of a Church, and let in all Popery. Our Religion is contained in diverse & several Articles, & they run upon one Thread of Establishment & Authority, now if you can cut this Thread but in one place, and break through the Authority which established them, you may easily see, that all the rest like beads will run out. But here a word may serve to the wise.  
Fourthly, Arminianism being a kind of twilight, 
4  and a doublefaced thing that looks to two Religions at once, Protestantisme and Popery, he that is in it, is like him that stands in the borders of two adjoining Kingdoms, who is ready to dwell in either, as either serves his turn best. So that an Arminian is like a flying fish, if preferment be among the birds, he is ready to fly after it with the birds, and if it be among the fishes, then among the fishes he will swim after it.  
Fiftly, it seems to be a factious ground whereupon 
5  Politic men may work their own ends, & that I may use the words of one that perchance will be more pleasing to some, and one that seems to acknowledge such a thing de facto. Did no wiser men, or man work upon perhaps exasperated minds, or exasperate 
MONTAGVES Appeal. p. 42.  minds to work upon, as it hath happened elsewhere in points of controverted Divinity called into question, or maintained on Foot, that Religion may serve for a stalking horse to catch fools, and be pretended to serve Turns.  
For I yet hasten to a Sixth Policy, and that is a fearful one, even a Policy to lose Religion, Land and all. For there is not a Policy more advantagable to the Spaniard, then to bring in Division into a Land, by bringing in Arminianism. This is not words but deeds, which I speak▪ For even this Division, had almost forfeited the Low-countryes' to the Spaniard. And whom the wars of so many years, did make still stronger, the peace of a few years with Arminianism had almost brought to ruin. And it is well known to some that have traveled, that this very Counsel hath been given to the King of Spain, by an execrable Author, for the destruction of England and the Low-countryes', even to bring in this doctrine, which now hath gotten the name of Arminianism. But fare be it from us, so to divide ourselves, by opinions, that we should make ourselves weak and our enemies strong. Let us much rather like brethren, which quarrelled before, cast away the quarrels, and join together against a common Enemy, both of Church and State. Let us strive to put ourselves into the same Religion, into the same unity, wherein God protected, and prospered us, against this devourer of Europe, and his Invincible Navies. We need no other Religion, no other unity to prevail against him hereafter, then that wherein we have miraculously prevailed against him heretofore. The same God of truth and peace, will defend us in the same Truth and the same Peace. And I doubt not but the heart of the Parliament is to this Truth and Unity, and fully resolved, to pass by that path unto all due service, and fit supply that may tend to the strength of HIM, who is called in the Scripture The breath of our Nostrils, and to the confusion of His and our Enemies.  
Amen.   

AN ADVERTISEMENT CONcerning the Allegations.  
I think it fit to clear the pertinency of the Allegations, which perchance by some may be misconceived.  
First in the point of praedestination; I think those since Austen are most of them without exception, and speak to the point itself; which is a free choice of some, from the whole corrupted Mass, they being like the rest when they were chosen, but made to differ by choosing.  
Those before Austen, if they be not so full and punctual, Austen himself (there alleged) doth excuse them, yet I doubt not but they do show a difference of men, made by the mere grace and pleasure of God.  
Secondly in the point of Freewill: I think the main point of supposed freedom is this. An indifferency or aequilibriousnes of the will no way partially inclined, but equally able to incline itself any way. In this freedom the will is imagined of some, to be set by a general sufficient grace, whereby it is freely able to bleeve or not to believe, to receive the grace of salvation or to resist it. And in this opinion, the will itself is the fountain of receiving salvation; and grace doth not phisically and effectually move the will to an assured receiving of it, but the will freely moves itself, yea moves grace toward the receiving of it. Yet further some do not only put freewill where there is a state grace, but even there where is only the state of nature, and unregeneration, and to this end they, pervert the place of Paul; To will is ready with me; but there wants power to effect it, by reason of the load and chains of sin which hinder the affecting. For here they say St. Paul spoke of himself as he was unregenerate: though it cannot be denied but Saint Paul was regenerate when he spoke it, yea, he says in the same place that he served with his mind the Law of God, which no unregenerate man doth! Rom: 8. 7.  
Now these places which show the power and efficacy of Grace on the will, not leaving it in an aequilibriousnesse and indifferency to all ways, but inclining it certainly and effectually one way, these I think are pertinent to disprove the supposed freedom of will, which rather moveth grace, then is moved by grace. They disprove the kingdom of the will over grace, and do prove the Kingdom of God in grace on the will.  
Again those places which show the power, dominion, and tyranny of Lust and the Law of sin on the will, they are also pertinent to disprove the same supposed freedom of will. For they show the mighty and effectual power of sin on the will, in the Captivity of the will under the Law of sin. For where there is a Captivity, there cannot be this imaginary Freedom, Again this very Captivity of the will under Concupiscence, necessarily inferreth, a subjection of the will in Regeneration under effectual and reigning Grace, as profound Bradwarden excellently gathers in the place alleged upon this point of freewill. For the strength of Concupiscence must be connterpoysed in the will at least by an equal strength of grace: wherefore if Concupiscence have so much power to incline the will from God to the Creature, surely Grace in the conversion of a sinner must have so much power as to incline the will to the Creator from the Creature.  
If it be said, That some of the Fathers, do speak somewhat more largely for freewill in other places, that moves me little. The one may be the sayings of prejudice, the other of judgement, the one may proceed from an opposition to the Manichees, the other from a single, and irrespective consideration. And it is acknowledged generally that before pelagins, there was an inconvenient largeness in many speeches, concerning Freewill Sure I am that seems most to come from the Spirit, that attribute (especially in first motions unto God) lest glory to man, and most to God▪ And the Dictates of the Spirit should only be of Authority in points of Divinity.  
Lastly, for the point of Certainty of Salvation; I know there is a two fold Certainty. Things are certain in themselves, or they are certain to us; And places that affirm either of these concerning the Salvation of Saints, do also affirm a final▪ Perseverance of Saints. For if our salvation be certain in itself, our perseverance without which there is no salvation, is also certain. And if our salvation be certain to us, our perseverance without which there can be no salvation, is also certain to us.  
And howsoever some may perchance object other places of the Fathers▪ that from temporal desertions, great falls of the Saints, and final Apostalyes of temporary believers (Matt. 4. 16. 17.) do seem to intimate a general possibility of falling from grace, yet it is worthy to be noted, that among and amid these doubts which humane frailty suggesteth, the voice and testimony of the Spirit breatheth forth, that lays hold on heaven, as an undoubted inheritance, inferring now in these Saints, as before in St. Paul, If sons, than heirs▪ and he y●…●…exed with Christ. And one tesstimony of this Spirit of Truth, is of more worth than all the doubts of humane frailty.  
True it is and we acknowledge it, that the best Saints are sometimes terrified with their own great infirmities, Gods temporal desertions, and the fearful falls of others: And in these agonyes they say; Is 
Psal. 77. 8 etc.  his mercy clean gone for ever, doth his promise fail for evermore: But withal being received by the Spirit, they acknowledge, This is mine Infirmity: God's way is (high & spiritual) in the sanctuary, & with his strength he redeemeth his people. And even this very terror of the Saints, from which some would make an objection against Certainty of salvation, is an answer to another objection made against the same Certainty. For these terrors serve for a remedy against that carnal security, which they do usually object against Spiritual Certainty.  
To sum up all these Doctrines into a chain and connexion of blessedness: while God of his free mercy chooseth some to salvation, from others equally wrapped in one mass of corruption; while by effectual Grace he rules in their hearts and wills, and lastly while he dwells & continues his kingdom in them by an immortal seed, keeping and leading them infallibly 
1. Pet. 1. ●…. Rom. 11. 36. Luk. 2. 13.  to salvation: Man is safe being kept by the power of God unto salvation; and all the glory of Man's salvation is given to God. And then let all the world listen to the music of heaven resounding in this Doctrine: Glory be to God on high, and peace on earth▪ And let all the people say,  
Amen▪