taught in the Homilies is the authorised and subscribed doctrine of the Church of England For The Booke of Homilies was first composed and published in King Edwards time approued and iustified in Parliament in Queene Elizabeths daies and authorised againe of late to be read in Churches But that a man may fall away from grace is taught in the Homilies Therefore falling from grace is the doctrine of the Church of England I answer a man would verily thinke hee would haue vs beleeue his proposition to be a certaine and vndeniable truth he bestows so much sweat in the proofe of it but good man hee meant nothing lesse or else at the turning ouer of a new leafe he becomes a new man for he professeth himselfe of another mind in the 260 pag. following in these words I willingly admit the Homilies as containing certain godly and wholsome exhortations but not as the publike dogmaticall resolutions confirmed of the Church of England They haue not dogmaticall positions or doctrine to bee propugned and subscribed in all and euery point They may seeme to speake somewhat too hardly and stretch some saying beyond the vse and practice of the Church of England The ancientest Fathers sometimes doe hyperbolize in their popular Sermons which in dogmaticall decisions they would not doe nor auow the doctrine by them so deliuered Now after this inforcing sort may our Homilie speake and be so interpreted which are all popular Sermons fitted vnto the capacitie of common people Well there is good reason why we should take his second thoughts for the better and so leaue him trāpling his own proposition into the dirt by which meanes his assumption doth not deserue answer But it may be he will put new life into his proposition by a speciall priuiledge that this homilily hath aboue the rest namely that it is for explication of the doctrine contained in the Article I answer he seemeth so to pretend Appeale pa. 32. but it is false we find not any direction from the Article to the Homilie nor any reflection in the homilie vpon the Article neither can the one explicate the other but are really distinct conclusions and proofes The Article saith He departeth from grace therefore he sinneth The Homilie saith He falleth from God by a wicked life therefore is depriued of grace Hee that can make new Articles can create new expositors Although this bee sufficient to satisfie the argument yet I will goe on to examine that which followes In proofe of his assumption he saith p. 32. The title of the Homilie is of falling away from God which very title is sufficient warrant for the Doctrine in this point I answer this title hath nothing to doe with the losse of grace falling from God signifies turning away from Gods law and so the Homilie it selfe a little after the beginning doth expound the title and saith They that may not abide the Word of God but following the stubbornnesse of his owne heart they goe and turne away from God If by falling from God should bee meant losing of grace then the Homilie must bee conceiued thus to reason If you lose your grace then God will take his grace from you For in that sort the Homilie doth reason from falling from God as the reading thereof will shew but it were most absurd to thinke that the Homilie would so reason His second reason for the same purpose is taken out of the Homilie it selfe and standeth in this forme They that are depriued of grace and heauenly life which they had in Christ and become as without God in the world giuen into the power of the Deuill as was Saul and Iudas they lose grace totally and finally But according to the Homilie the truely iustified are thus depriued For It is said they were in Christ they continued sometime in Christ Therefore according to the Homilie the truely iustified may lose their grace totally and finally By this argument hee thinkes the cause is his at common law yee must now yeeld or turne heretike against the Doctrine of the Church of England but he is much mistaken The homilie doth affirme thus much by the way of rhetoricall enforcement to perswade men to take heed they turne not away from Gods Law It being so vnderstood I grant the whole reason but it profits him not He promised n o 5. the positiue and declaratory Doctrine of the Church of England but rhetoricall enforcements are not such It may be some will say there is a truth in this enforcement I answer what truth soeuer there is in it this is certaine the faith of the Church of England is not contained in it No man well aduised will send vs to seeke for the faith of our Church vnto an argument vrging the practice of a duty in a popular Sermon But what that truth is we may best learne from the Author of this Homilie himselfe whose meaning we finde to be comprehended in these two things By such threatnings of Gods taking away of grace First the great danger of sinne Secondly the necessity of repentance is declared Both which are set downe in the first Sermon of Repentance a little from the beginning in these two sentences 1 Wee doe daily by our disobedience fall away from God thereby purchasing vnto our selues if hee should deale with vs according to his Iustice eternall damnation 2 Whereas the Prophet had afore set forth the vengeance of God it is as if he should say although you doe by your sinne deserue to bee vtterly destroyed and now you are in a manner on the very edge of the sword yet if you will speedily returne vnto him he will most mercifully receiue you into fauour againe By which it is euident the opinion of the Author of the Homily was not that man that had grace should by sinning be brought to that condition indeed and in the thing that his habit of grace should be taken from him but that the vrging of such seuerity did fitly serue to restraine man from sinning to reduce him vnto repentance Which being so all the confidence which he put in this argument doth vanish and come to nothing and himselfe may bee ashamed that putteth so great confidence therein p. 32. 33. and 34. I might also returne him the like amplifications vnto the seuerall parts of my answer as might fit to the seuerall amplifications of his argument but I let such things passe His third argument I finde Appeale page 33. c. in these words 3 He that saith a man may fall away and may recouer implyeth withall that some men may fall away and may not recouer But the Article saith the first Therefore it implieth the second I answer this argument requires little to bee said to it because it presumeth that the Article speaketh of losing the habit of grace which hee hath not proued nor can yea I haue shewed the Article may bee vnderstood otherwise cānot be vnderstood so no 7. Lastly the assumption is
and doctrine goe together we agree So that the question is not what may bee giuen them Gagg p. 319. These words as they lye be voyd of sense they containe neither affirmation nor negation they bring nothing that is affirmed of or denied vnto to speak formally they haue neither subiect predicate nor vinculum If this word your be added vnto the words practice and doctrine and the word then bee put before the words we agree then that sentence may bee vnderstood but he will not abide him that shall doe so for he rageth against him that shall doe so Appeale p. 256. c. Whether those words be added or no his agreement with the Church of Rome doth sufficiently shew it selfe in them for 1. these words are spoken vnto the Church of Rome with whom he hath this present disputation for in the former part of this discourse he saith vnto them Whatsoeuer you say c. In your practice c. So that it is all one as if he had said Let your practice and doctrine goe together c. 2. By doctrine hee meaneth all the doctrine of their Church for he speaketh of doctrine without limitation and thereby extendeth his agreement with them in their whole doctrine touching Images which is further confirmed by saying the question betweene him and them is not what may be giuen them Which is as much as if he said I consent vnto their whole doctrine 3. By the doctrine of their Church he must vnderstand the decree of the Councell of Trent for their Church hath no other doctrine but that the rest is opinions of singular men so that his sentence now set downe is as if he had said I agree with the Councell of Trent in the point of Images Now the Councell of Trent hath decreed in the place alledged that The honour to bee giuen to Images is kissing of them vncouering the head and bowing downe before them Which must be vnderstood to be Mr Mountagu his sentence also Notwithstanding all this plaine euidence yet I presume he will deny his agreement with the Church of Rome because The ignorant amongst them giue them honour due vnto God and the learned amongst them as Thomas by name and others with him perswade that as much honour is to bee giuen to a woodden Crucifix as to Christ himselfe in heauen For thus he writeth and in this hee putteth the difference betweene himselfe and them Gagge page 299. and 319. I answer this is not sufficient to excuse him from agreeing with the Church of Rome for the one instance alleadged is matter of fact and hath not to doe in this businesse which concernes onely the faith of their Church the other which is the sentence of Thomas is matter of opinion which the Councell hath not decreed and Bellarmine saith de Imag. lib. 2. cap. 20. there be three opinions in their Church touching this thing whereof this of Thomas is but one so that we may conclude hee differeth from them in one opinion held by some amongst them and this is all hee saith and therefore for all this hee consenteth with them in matter of faith which is the thing wee seeke for I answer further It doth not appeare that hee doth dissent from them in this opinion neither For he yeeldeth honour vnto Images Gagge page 318. but doth not shew vs what is the nature thereof whereby wee might bee able to discerne the difference of that honour which he giues from that which they giue If it be replyed the Councell giueth little honour to Images and that which Thomas giueth is the main and chiefe thing to be blamed I answer that honour which the Councell giueth is falsely giuen and is a matter of faith which we may not receiue for euery false faith is an addition to the diuine reuelation If you aske whether hee agreeth with the Church of England or not Hee will answer he doth agree with it and doth affirme so much in effect Gagge page 318. 319. but it is a meere pretence without shew of truth hee can alleadge no one passage in the Doctrine of the Church of England which appointeth that any Images of Christ and the Saints should be set vp in Churches or that any kinde of honour should be done vnto them being set vp there or which assigneth vnto them any vse in religion much lesse that they should be helpes of piety c. The case being such it was a face without a face that said wee and Protestants doe them all Gagge page 318. The very truth is he doth contradict the Doctrine of the Church of England in some of these positions directly and in other some by necessary consequence and I proue it thus The Doctrine concluded and vrged in the Homilies is the Doctrine of the Church of England For The Booke it selfe and the vse thereof is established by publike authority and the subscription of all Ministers Artic. 35. But he doth contradict the Doctrine concluded and vrged in the Homilies Therefore he doth contradict c. The assumption or second part will bee apparent to him that readeth the words on both sides set downe in the former Chapter It saith Idoll and Image is the same thing and alleadgeth the vse of Scripture for it He saith Image and Idoll may be two things that is are not one It saith Images may not be brought into Churches and that being there they bee vnlawfull and intollerable He saith they may bee brought into Churches they are not vnlawfull and are sometimes profitable all which are direct contradictions affirming what it denieth and denying what it affirmeth Lastly if Images may not be brought into Churches then may they not be imployed in religion for helpes of piety the instruction of the ignorant and the stirring vp of deuotion c. for these are more then that because Images in Churches may bee for ornament or for no vse The Homilie doth deny the placing of Images in Churches therefore it must also deny them to be helpes vnto piety c. now he teacheth contradictory to this in making Images helpes vnto piety therefore hee doth contradict that which followeth vpon the words of the Homilie by necessary consequence Let vs see how he will auoid this obiection and for that end thus he saith Appeale page 260. I admit the Homilies to containe godly exhortations but not as the publike dogmaticall resolutions of our Church or Doctrine to bee propugned and subscribed in all and euery point I answer in the 12. Chapter no 8. hee extold the Doctrine of the Homilie as an authenticall record of the Doctrine of the Church of England In this place he denies them to containe the dogmaticall resolutions of our Church so constant is hee and so settled in his iudgement Let vs take what he will admit which we finde to be three things first they are exhortations secondly godly thirdly To bee propugned and subscribed in some things I require no more Exhortations they are that
the Church hath beene in time past The Church hath beene visible particular Church for he saith in the place now alledged it is a part of the Catholike Church And againe Appeale p. 136. He doth call it the Church in Rome and doth range it with a Church in England France Spaine all which doe denote particular Churches That he doth consent with the Church of Rome it cannot be doubted for as much as it hath decreed as a matter of faith that their particular Church is the mother and mistris of all Churches Concil Trent sess 7. de Babâ—is can 3. sess 13. de extrem vnct cap. 3. sess 22. de sacrif missae cap 8. That it doth dissent from the Church of England will easily be manifested which hath reiected by Parliament Law the Popes authoritie in all cases of government hath confirmed a doctrine as belonging to our Church without any relation to the Church of Rome hath set it downe in the booke of Articles and the common Liturgie and hath shaken off the faith of the Church of Rome by reiecting the Decrees of the Councell of Trent and other Councels depending vpon the Popes authoritie All which is also declared by Bishop Iewell in his Apologie in divers places some whereof I will repeat 1. Wee haue departed from that Church saith he whose errors were proved and made manifest to the world which Church also already had departed from Gods Word and yet haue wee not departed so much from it selfe as from the errors thereof par 4. cap. 11. divis 1. 2. We haue renounced that Church wherein we could neither haue the Word of God sincerely taught nor the Sacraments rightly administred and wherein was nothing able to stay a wise man or one that hath consideration of his owne safetie par 5. cap. 15. divis 3. 3. We haue forsaken the Church as it is now and haue so gone from it as Daniell went out of the Lyons den divis 4. 4. Let them compare our Churches and theirs together and they shall see that themselues haue most shanâ—â—fully gone from the Apostles and wee most iustly haue gone from them cap. 16. divis 1. 5. We haue departed from him who is without all doubt the fore-runner and standard-bearer of Antichrist and hath vtterly forsaken the Catholike faith part 6. cap. 22. divis 2. Lastly we haue restored our Churches by a Provinciall Convocation and haue cleane shaken off the yoke of the Bishop of Rome who had no manner of thing like neither to Christ nor to an Apostle And these are the reasons and causes why we haue restored Religion and forsaken these men cap. the last The testimony of this reverend Bishop must be received not as a private opinion but as the voyce and judgement of our whole Church For 1. he himselfe did conceiue it to be so otherwise he would not haue named his Booke An Apologie in defence of the Church of England which he doth 2. This worke of his hath passed for many yeares in the publike knowledge of our Church without the least blame 3. After this long deliberation it is reprinted with speciall direction from authoritie and to the end it might be had in every severall Parish in the Kingdome which is executed accordingly Whervnto I will adde the necessity which the church of England conceived to be of that seperation which it hath expressed by the mouth and pen of the same Author as followeth 1. They haue no cause to call vs againe to beleeue as they beleeue If we should content our selues to returne to the Pope and his errors it should be a very dangerous matter both to kindle Gods wrath against vs and to clogg and condemne our soules for ever part 6. cap. 22. divis 1. 2. We haue fallen from the Bishop of Rome because the case stood so that vnlesse we left him wee could not come to Christ par 6. cap. 20. divis 2. 3. The holy Ghost Apocal. 18. commandeth vs to depart from the Church of Rome for so it is written Come away from her O my people that yee be not partakers of her sinnes least you be also partakers of her plagues Answer to Hardings conclusion From whence I thus argue The Church of England is departed from the Church of Rome to avoyd damnation Therefore the Church of England Iudgeth the Church of Rome to be no true Church And Mr Mountague doth professe himselfe to be no Child of the Church of England Thus he writeth Appeale p. 112. I professe my selfe none of those furious ones in point of difference now adayes whose profession and rosolution is that the further in any thing from communion with the Church of Rome the neerer vnto God and truth That we ought to haue no coÌ„merce societie or accordance with Papists in things divine vpon paine of eternall damnation Much joy may he haue in that his good temper and communion with the Church of Rome I will harken to the warning given by the Church of England and be furious with it rather then hazard my salvation in imitation of his good temper That this proposition The Church of Rome is a true Church Is false and vntrue will appeare by my answer to his Arguments Before I come vnto that I must set downe what he meaneth by true Church which I find written Appeale p. 140. in these words It is a true Church in respect of the essence and being of a Church not a sound Church every way in their doctrine Although this distinction be liable to many just exceptions yet I passe by it and come to the proposition in question which according to his owne exposition must be conceiud in these termes The Church of Rome hath the essence and being of a true Church His proofes for this we find written in his Appeale p. 113. the first whereof is set downe in these words I am absolutely perswaded the Church of Rome is a true Church c. I answer his perswasion though never so absolute is no compotent rule for any divinitie question much lesse for this which doth so neerly concern an Article of faith as the Church of Rome would haue it It may be the other two reasons which he hath for this matter is the ground for this his absolute perswasion therefore I passe from this and come to the second in these words In essentialls and fundamentalls they agree I answer this is a very riddle and no proofe What he meanes by essentials what by fundamentalls with whom or what they agree he sheweth not nor are the things evident of themselues When he speaketh to humane intelligence he shall haue answer If the Trumpet giue an vncertaine sound none can prepare himselfe to battell Let vs ayme at his meaning it will open the whole Cause the better It may be by fundamentalls he meanes such Articles of faith as must be beleeved explicitly vnto salvation If this be his meaning I deny that they agree in fundamentals for in such
stamp and by it can shew how a church may be a runn away from Christ and a houshold servant vnto Christ How that church which reiecteth Christs law kingdom Scepter and in that respect is a rebell doth also at the same instant reteine obey and yeeld subiection vnto Christ his kingdome and Scepter And this he must doe or els confesse what he built in one place he destroyeth in another This he cannot doe because Christ his kingdome nor his Scepter cannot be devided into parts nor the Church extended therevnto as vnto parts neither can the doctrine of Christ be so obiected vnto the faith and obedience of the Church as that it may reiect some part thereof and beleeue other some but it must obey and beleeue every part thereof actually and intentionally or nonâ— at all There is one God one faith one hope one Baptisme not deviding but composing Christ in his members and profession are his owne words Appeale p. 43. Therefore by his owne authority I may safely conclude against his owne proposition now in question The Church of Rome is not a true Church Bishop Carleton writeth thus in his Booke called Directions to know the true Church The Church of Rome which now is is not the true Church of Christ p. 78. 92. The Church of Rome as now it stands hath no communion with the Catholike Church p. 88. 100. The present Church of Rome is no Church of Christ but an assemblie I say not of heretikes but of farre worse and more dangerous then any heretikes heretofore haue beene p. 65. Touching the danger that they are in which haue communion with the Church of Rome in the Popish doctrine and the receivers thereof he writeth thus These traps are layd with great subtiltie to inthrall their soules let them at least that are seduced lift vp their eyes and see the snares that are provided to catch them and behold the danger that is before them if they will wilfully fall into these snares then may they blame themselues for their owne destruction p. 63. 64. The damage redoundeth to the destruction of their soules This thing the simple people ought more carefully to looke to more exactly to prevent then any damage that can grow in their worldly state p. 43. The meanes to be saved are now taken away by these that are now in the Church of Rome p. 84. Which testimony as it is free from all exception that might any wayes disable it so also it caries with it many circumstances of credit especially to Mr Mountague for he saith Appeal p. 69. Sometimes he was his worthy friend and acquaintance since is his reverend and much reverenced Diocesan his superior in learning and authoritie A thing much vrged by himselfe Appeal p. 28. Vnto all men I find these circumstances yeelding credit vnto him Our Church and state doth take knowledge of him for learning and vertue for it imployed him for our Church in the Synode of Dort and that as the principall of our Divines that were sent thither are Mr Mountague his owne words Appeal p. 69. Since that our Church hath advanced him vnto Diocesan authoritie Lastly his testimony agreeth fully with the testimony of Bishop Iewell set downe before whose doctrine is indeed the doctrine of our Church the booke it selfe is dedicated vnto his Maiestie that now is and thereby hath a Royall Confirmation and Protection But which is most of all this testimony is commended by cleare and evident demonstration which out of the sayd booke is thus to be framed Every particular assemblie that holdeth not vnitie with the Catholike Church is no true Church of Christ but an assembly of heretickes p. 5. For the Church is but one not two nor many p. 4. But the Church of Rome hath broken off this vnitie with the Catholike Church p. 5. Therefore the present Church of Rome is no church of Christ but an assemblie of heretickes p. 65. The assumption of this argument he proveth thus The Church is one 1. by the vnitie of the body 2. by the vnitie of the head 3. by the vnitie of the spirit 4. by the vnitie of faith p. 6. But the church of Rome doth not hold the vnitie by the body p. 8. nor the vnitie of the head p. 13. nor the vnitie of the spirit p. 19. nor the vnitie of faith p. 22. Therefore the Church of Rome holdeth not vnitie with the Catholike Church Although all those are necessarily required to proue a Church to hold vnitie with the Catholike Church as he saith p. 6. he bringeth proofes that the church of Rome holdeth not vnitie in any one of them in the severall places which I haue quoted yet I will content my selfe to bring his proofe for the last because as he truely also saith where one of them is found all of them are found p. 7. And contrariwise His proofe for the last standeth thus They that hold the vnitie of faith with the Catholike Church they haue the same rule of faith with the Catholike Church p. 34. 39. For The faith of the Church is said to be one because the rule of faith is one and the same from the beginning of the Church to the end p. â—4 But the Church of Rome holdeth not but hath changed that rule of faith p. 32. 49. For Whereas the rule of faith was ever confessed to be in the doctrine of the Scriptures now in the Councell of Trent vnwritten traditions were taken into the rule of faith and so they teach that the whole rule is in the Scriptures and traditions p. 33. 49. 50. Therefore the Church of Rome holdeth not the vnitie of faith with the Catholike Church I might adde the severall proofes which this reverend Author bringeth to proue the severall parts of this argument but I forbeare it because the principall doubt lyeth in this that he saith The Scripture is the rule of faith And The Church of Rome hath changd that rule Which needeth no proofe because Mr Mountague avoucheth the same Appeale p. 16. On this wise There is a rule of faith we acknowledge it c. The Scripture is an exact and absolute rule of faith and manners The Pope doth dissent from and reiect that rule proposeth some things as to be beleeved against that rule Which is no lesse then as if he had said expresly The Scripture is the rule of faith and the Church of Rome hath changed it made a word of God of their owne invention Which are the Bishops words in the place alledged In that booke is set downe a second argument for the same purpose thus to be framed They that haue changed the Iudge of Controversies of faith haue changed that whereby the Church is knowne to be a Church But the Church of Rome hath changed the Iudge of Controversies of faith p. 64. 73. For The written Word of God doth suffice to end all controversies of faith and is the Catholike
determination of the Iudge of Controversies in faith p. 54. They teach that men must beleeue nothing but that which the Church teacheth by the Church they meane themselues who are their teachers p. 39. They tell vs that the rule of faith is that which the Church teacheth p. 47. 48. Therefore the Church of Rome hath changed that wherby the Church is knowne to be a Church Vnto these two he bringeth a third to this effect That Church wherein the foundation of the Church is changed ceaseth to be a true Church of Christ But in the Church of Rome the foundation of the church is changed For in it the rule of faith is changed which is the foundation of the Church And the Church is built vpon this foundation that is vpon the faith contained in the Scriptures Therfore the Church of Rome ceaseth to be a true church Vnto this testimony I may adde these three more viz. Doctor Reynolds in his Verses vpon the third conclusion handled in the Schooles Novemb. 3. 1579. Doctor Whitaker in his disputations of the Church quest 6. cap. 1. and Mr Perkins in his Prologue to the Reformed Catholike all which doe avouch our departure from the Church of Rome vpon paine of damnation It may be Mr Mountague will except against these three as incompetent to testifie against him for of the two first thus he saith Doctor Reynolds all his excellencie was in his reading Appeal p. 123. And of Doctor Whitaker he saith that he was a thorow man and an earnest promoter of novell opinions against other learned Divines Appeal p. 71. And of them all three that they were Puritans delighting in contention To which I answer These exceptions may truely be sentenced by Bishop Iewell in his reply vnto Master Hardings answer the 8. Article and the 1. division set downe in these words He as a man overmuch obedient vnto his affections breaketh vp his way with vnsavory and bitter talke and as a Cocke that is well pampered with Garlick before the fight he seeketh to overmatch his fellow rather with ranknesse of breath then with might of body But these Bookes will keepe that credit which was first given them by the principall Doctors of the severall Vniversities who allowed them for Printing and which since they haue gotten by the vse which the Church hath had of them which is sufficient against Mr Mountague whose Bookes were no sooner seene but they had an hundred to detest them for one of our Church which did like them but most of all in as much as they proue this their sentence on this manner by an Argument vsed by the Homilie aforesaid p. 428. That Church whose faith is erronious that must be avoyded But the Church of Rome is a Church whose faith is erronious Therefore the Church of Rome must be avoyded Which argument doth convince so evidently that I presume he will not except against any part thereof but if he doe there is sufficient in Mr Mountague himselfe besides other where to fortifie it against the same Thus he writeth Appeal p. 160. 161. The Scripture is our exact and absolute rule of faith and manners The Pope doth dissent from an reiect that rule proposeth some things as to be beleeved against that rule From whence I thus argue They that reiect the exact and absolute rule of faith and manners their faith is erronious For Their faith is an aberration from the Scriptures the rule of faith And that aberration is error in points of faith Appeal p. 7. But the Pope that is the Church of Rome doth reiect that rule of faith Therefore the faith of the Church of Rome is erronious Secondly thus They whose faith dissenteth from the rule of faith their faith is erronius For Error in points of faith is against the rule of faith Appeal p. 7. But the faith of the Pope that is of the Church of Rome dissenteth from the rule of faith For It proposeth things as to be beleeved against that rule Therefore the faith of the Church of Rome is erronious If he reply that all this is to be vnderstood of some points of faith not of all of some part of the rule not of the whole I rejoynd his words are without limitation or distinction thus The Pope doth dissent from and reiect the rule of faith And giue this for proofe namely in that it Proposeth any thing as against that rule Againe faith is one as himselfe truely affirmes Appeal p. 43. and the rule of faith is one as faith it selfe is one These things are evident I need not bring further proofe for them All which being duely considered I doubt not but even Mr Mountague himselfe will giue sentence That The Church of Rome hath not the essence and being of a true Church One thing more in this question must be remembred Thus he writeth Appeal p. 83. This proposition We must for ever vpon paine of damnation dissent from the Church of Rome in all things and haue no peace at all with them Is a strange Bugbeare I answer the sence hereof must be first had before the truth can be judged of By Bugbeare is meant a fiction or pretence vsed vnto Infants to keepe them in awe and they are so vsed by the way of dalliance because Infants haue not the vse of reason and thereby are vncapable of government by meanes that are of a higher nature they that cannot judge of truth nor taste of substance must be led with shews and fed with fancies It may be doubted whether this was his meaning or not perhaps his words are extended beyond his intent may some man say vnto whom I answer he meant to say no lesse then thus and I find it by himselfe In his Preface to the Reader before his Gagg a little after the beginning he bringeth his adversary saying There is no salvation to Protestants which he doth call terrible shawe-fowle to skare poore soules that haue not the facultie of discerning cheese from chalke horrible affrights tâ— put yong children out of their wits that cannot distinguish a visnomie indeed from a visor Where he giues the same sence to shawe-fowle that I giue here to Bugbeare which two words signifie the same thing according to himselfe in the place last alledged And thus stands the case with the Church of England and these graue and learned men whose words and proofes I haue alledged and all other of our Church to whom they haue written in this sentence of Maister Mountague But this is an imputation more odious then humane eares can beare with Patience What Is our Church a dallier with her children and that in a matter in nature so high Of consequence so great Doth shee sport her selfe befoole her children with Gods Word and their salvation Are all her children such silly Infants that for want of true reason must be governed by shadows No marvaile though his Diocesan fares no better where his Mother speeds so ill
life as vntruly and vnreasonably as the former for these three are really distinct and therefore cannot concurre ioyntly together vnto the primary and formall being of Iustification Indeede esteeming righteous is an act of GODS vnderstanding and called Intuitiue knowledge which supposeth the thing already in being Iustification is the act of Gods will from whence it receiueth being Acceptation to life signifies an act of God willing eternall life vnto man as Vasquez hath truely obserued which belongs to Predestination and not to Iustification Lastly Iustification is a motion from one positiue to another But Esteeming righteous and Accepting to life is not such therefore not essentiall to Iustification He doth father this confusednesse vpon other men and expresly nameth Mr. Perkins for one Appeale page 174. but it will not excuse him for Mr. Perkins writ a comment as himselfe there alledgeth wherein it was meet for him to vse amplifications for cleerenesse and vnmeet to be tyed vnto the exact vse of Art because that is obscure but Mountagu is a Disputer and therefore must auoid stragling Besides Mr. Mountagu despiseth Mr. Perkins with no small degree of scorne as is manifest by what he writeth of him in his Appeale page 270. therefore it is plaine in this description he was not guided by Mr. Perkins his authority Wee may conclude this Description is his owne it hath not Mr. Perkins for shelter 6 Those superfluities being pared off your sentence is this Iustification is remission of sinnes You doe not beleeue that Iustification is remission of sinnes for if you doe then doe you not beleeue that there is an increase and augmentation of Iustification by the increase and accesse of Gods grace for remission of sinnes admits no increase and augmentation much lesse by a new accesse of Gods grace which appertaineth to Sanctification and not to Iustification But you doe beleeue the consequent and doe professe it in your Appeale page 168. 169. If it be answered remission of sinnes is increased by daily receiuing remission of new sinnes and by increase of grace and good deedes viz. by declaring him to bee iust that is already made iust In which sort hee writeth Appeale page 162. 169. 197. I reply this answer doth not take away the force of my argument for it is auowed onely vpon his owne word hee doth not proue it to bee so nor shew how it can bee thus although there be very great need of both for remission of sinnes doth take away the very being of sinne that is past as the Scripture speaketh saying Thou art the Lambe of God that takest away the sinnes of the world which cannot admit any increase because sin being remitted there remaineth nothing and that which is nothing cannot receiue any increase neither can Gods act of remitting receiue increase himselfe doth confesse it Appeale page 195. where hee saith Iustification as it is the worke of God is without Magis or Minus The remission of new sinnes doth not increase remission of sinnes nor can possibly because the sinnes already remitted are wholy taken away the act of God remitting them was extended vnto the totall abolishing of sinne so is it with the act of remitting new sinnes whereby there is no place for increase for that which is so done already that no more can be done thereto that cannot be increased The antecedent is the Doctrine of our Church in the first Sermon of saluation a little after the beginning where it saith wee are washed from sinne in such sort that there remaineth not any spot of sinne The same thing we finde page 377. and 382. of that Booke following Neither can the declaring that sinne is remitted increase the remission of sinne which is no more but as if you should say the tree is knowne by the fruit as your selfe teach Appeale page 197. but to increase is as much as when warm water is made hotter by continuing on the fire with an augmentation and accesse of that heat as your selfe say Gagge p. 142. which two things doe much differ Would Mr Mountagu say his riches were increased if it were declared truely and fully what riches he hath I hope he would not In the like case he must say the declaring that sinne is remitted doth not increase remission If hee will goe on to maintaine that answer then I conclude in his owne words Appeale page 185. Goe and befoole your selfe for opposing common sense and reason When I had come thus farre I supposed here had beene an end of his pretended excuses but when I went on to peruse the rest I found he had spent many pages to proue against or for iust no body Appeale page 183. that Such is the changed estate of men iustified that they are also regenerate that are iustified I say neither against nor for because it was neuer a question on foote by any parties in this world for answer I may returne him his owne words Appeale page 196. In what place doe they speake God saue your honest credit and name mee the place quote the very words of the Authors which are parties to that disputation But this is impossible for him euer to doe If it bee answered he would neuer haue put himselfe thus far into the eye of the world to barke at the moone-shine in the water hee alleadgeth Becanus Appeale page 169. whose words seeme to incline somewhat that wayes I answer something is the matter indeed but he hath not exprest it The reason why I will not determine nor inquire after I will proceed to shew what it is and by that it will appeare it serueth not his turne any thing at all The Church of England teacheth thus touching originall sinne 1 Originall sinne deserueth damnation 2 Originall sinne remaineth in them that are regenerated 3 Originall sinne although there is no condemnation for them that beleeue yet it hath of it selfe the nature of sinne Artic. 9. Againe in the first Homilie of Saluation it saith thus 4 They which sinne in act are washed from their sinnes in such sort that there remaineth not any spot of sinne that shall bee imputed to their damnation The Councell of Trent decreeth sess 5. can 5. in these words The grace bestowed in Baptisme doth take away whatsoeuer hath the true and proper nature of sin and sin is not onely rased and not imputed Out of this Doctrine on both sides they inferre against vs as if wee said After remission of sinnes and iustification a man remaineth a sinner truely and that hee is alwaies foule and vncleane As we may find in Bellarmine de Bap. lib. 1. cap. 13. and de Iusti lib. 2. cap. 9. and cap. 7. Secundo Tertio c. and cap. 11. Vnto which some of the learned in the Church of England do answer as he alledgeth Appeal p. 169. c. We are farre from that opinion for wee teach together with remission of sinnes wee doe receiue diuine grace inabling man to forsake sinne What is to be
of Bellarmine alleadged no. 13. the antecedent part of the proposition is found de Bap. lib. 1. cap. 13. where he alledgeth a passage out of Chemnitius containing the same doctrine which I haue cited out of the 9 Article and the Homilie at no. 13. out of which he inferreth that we say that sinne is remitted because it is not imputed and wee acknowledge not that it is taken away And in his disputation de Iusti lib. 2. c. 9. Praeterea and cap. 11. Illud autem c. the same thing is repeated The consequent part of the proposition and the inference thereof from that antecedent is in de Iusti lib. 2 cap. 7. Secundo c. Tertio c. I haue assumed negatiuely the consequent part of the proposition because they deny the antecedent part of the proposition and as Bellarmine saith in that place de Bap. lib. 1. cap. 13. The Councell of Trent Sess 5. can 5 decreed against it The assumption it selfe is their own doctrine as will be confessed on all sides The proofe of the consequence seemeth to be these two things 1 The act of not-imputing doth not take away sinne Confessed by our doctrine no. 13. that saith originall sinne is in the iustified and in it selfe is sin properly and the spots of actuall sin doe likewise remaine 2 By the remaining of sinne that in it selfe is damnable a man is foule vncleane and a sinner truly Now that I haue set their disputation in true form and order I might say If M. Mountagu will maintain his doctrine of remission of sinnes no 23 c. then he must dispute thus too be a worthy child to his mother and a famous refuter of the Gagger If he will not dispute thus he must reuoke that as false in it selfe and a stranger to the Church of England Vnto this argument many Diuines doe answer as he alleadgeth Appeale p. 169. In these words We are far from this absurd opinion for wee teach with the action of God remitting sinne concurreth another action of diuine grace enabling man to forsake and mortifie euery greater sinne which God hath pardoned But how fit this answer is to giue satisfaction to any part of that argument I leaue vnto others to iudge because 1. Bellarmine doth confesse no lesse then is in that answer de Iusti lib. 2. cap. 6. at the beginning 2. It seemeth not fit to bee applyed to the consequence of the proposition for that speaketh of doing away of sinne already committed but this answer speaketh of preuenting sinne not yet committed neither doth it appertain to the assumption which doth not charge vs with the holding of any opinion whatsoeuer Other Diuines doe answer otherwise I will name one in stead of all namely Doctor Abbot in defence of M. Perkins of inherent Iustice 2. part p. 421. his answer is long but I will contract it into so short a roome as I may vsing his owne words Wee say saith hee a man may bee formally iust in qualitie law In course of law and iudgement the forme of iustice is not to bee subiect to crime or accusation and he is formally iust against whom no action or accusation is lyable by law in this sort a man becommeth iust by pardon and forgiuenesse because pardon being obtained the law proceedeth no further and all imputation of the offence in law is taken away as if it had neuer beene committed and this is the state of our iustice in the sight of God our sinnes are forgiuen vs and thereby no accusation is liable against vs. Before I apply this to the argument It must be obserued that the word pardon in this testimony is of the same value and signification with the word not-imputing vsed in the argument for by pardon hee vnderstandeth such an act as whereby the imputation of the offence in law is taken away and to take away the imputation of the offence is not to impute the offence This answere lyeth against the consequence and the proofe thereof affirming that the act of not-imputing sinne doth take away sin and proueth that affirmation which proofe I may dispose thus Whereby we are made formally iust before God that takes away all sinne This proposition is a manifest truth agreed vpon by all parties But not-imputation of sinne is that whereby wee are made formally iust before God For By it all crime action or accusation and offence in law is taken away as if it had neuer beene committed the law proceedeth no further which is formall iustice in law and our formall iustice before God Therefore the not-imputation of sinne doth take away sinne I might proceed further to shew the insufficiency of the argument but I forbeare so to doe this that I haue said is sufficient to iustifie and explicate the Doctrine of the Church of England touching the nature of remission of sinnes and iustification which is as much as I intended and this place requires If Mr. Mountagu notwithstanding all this will insist and say his words alleadged no 23. c. are forced beyond his intent and that in his iudgement there is no other act in remission of sinne but pardon or not-imputation he must looke vnto it for as Bellarmine affirmeth de Iusti lib. 2. cap. 1. 6 That opinion is proper to Caluine If that bee true as it is most true how can hee thinke it is the Doctrine of the Church of England For as himselfe saith Appeale page 72. The Doctrine of the Church of England is not likely to be vpon the party of a faction that hath so long had a schisme on foote against it to bring in Geneuanisme into Church and State c. If it bee not the Doctrine of the Church of England what doth it in Mr. Mountagu his Booke that voweth to thrust out all priuate opinions as Irchins to their holes where they were bred and Bastards to the Parish where they were borne and to the whipping post according to law and like a valiant and true Champion to defend the Doctrine of his Mother the Church of England Therefore I may conclude let him turne himselfe which wayes he will he shall finde himselfe to agree either with the Church of Rome or with Caluine if with them then is hee a Papist if with him then doth hee take the course to bring in Popes into euery Parish as himselfe inferreth and which thing himselfe curseth with a heauy and bitter curse Appeale page 44. I hope hee will be rather a Papist then a Caluinist cursed to hell with his owne mouth I should now shew that this faith of the Church of Rome is erroneous but hee hath brought nothing to proue it true therefore I haue nothing to answer The Councell of Trent in the decree already reported no 23. saith three things viz. first notimputation doth not take away sinne secondly sinne is abolished and taken away thirdly the habit of grace doth take away sinne Bellarmine bestoweth great paines to proue
Priests and Iesuits were not common Barretters of Christendome for priuate ends this controuersie on foot touching the reall presence might cease Gagg p. 251. They that in the point of reall presence doe make a difference betweene vs and the Papists were bred vp by the deuill in a faction and by him brought vp in a faction and by him sent abroad to doe him seruice in maintaining a faction Gagg p. 253. and Appeale p. 291. The onely difference betweene the Church of Rome and ours is about the manner Appeale p. 289. viz. How it is made the flesh of Christ Gagg p. 256. 255. Namely whether by transubstantiation or not 252. 254. The Councell of Lateran decreed Transubstantiation which wee condemne Gagg p. 252. And in this viz. how it is made the flesh of Christ he placeth the whole difference between the Church of Rome and ours blaming them for this p. 252. and for nothing else and reprouing their proofes because they proue not that the sacrament is the flesh of Christ by transubstantiation Gagg p. 252. and 254. Out of which wee may conclude Mr Mountagu beleeueth as the Councell of Trent hath decreed touching the reall presence and the doctrine of it is his doctrine so as what the Councell saith of reseruing carying about and worshipping of the Sacrament must be accounted the faith of Mr Mountagu because the first doth necessarily inferre the second If Christ be really present then the sacrament must bee so reserued caryed worshipped And so much for the second branch If this be true then Mr Mountagu doth not dissent from the Church of England in the point of reall presence To the end hee might perswade vs that hee doth not dissent from the Church of England he telleth vs Appeale p. 289. The point of reall presence is not Popery in the diuinity of the Church of England That is the Church of England agreeth with the Church of Rome in the point of reall presence as he doth explicate himselfe a few lines after If that be so then I grant he doth not dissent from the Church of England But all the doubt will be how he will proue that the Church of England doth ioyne in faith with the Church of Rome in the point of reall presence His proofe such as it is I find set downe Appeale p. 289. c. and may be concluded in this forme Whatsoeuer is taught by the Bishops Bilson Andrewes Morton by Protestants Fortunatus Caluin Beza Sadael is the doctrine of the Church of England But the faith of the Church of Rome touching the reall presence is taught by these c. Therefore the faith of the Church of Rome in the point of reall presence is the doctrine of the Church of England This forme of disputing may not bee excepted against because all his allegations in the place quoted will be to no purpose if he doth not thus dispute for the allegations doe serue to proue this assumption or can be of no vse at this time To the proposition I answer two things First The doctrine of the Church of England is contained in bookes authorised publikely for that end and subscribed vnto as such But these mens writings are not such For no statute law or ordinance haue ratified them and commanded subscription vnto them as such Therefore your proposition is false Secondly your owne words are these Appeale p. 58. and 59. Whereas you would make the world beleeue that Ecclesia Anglicana Calvinistat as if hee were the father and founder of our faith as if our beleefe were to be pinned vnto his sleeue and absolutely to bee taught after his institutions shew me good warrant for it and I yeeld This is impossible therefore your proposition is false euen by your owne sentence his owne pen giueth Iudgement against his proposition as false that being false this reason cannot be good although his assumption were neuer so true The assumption is vtterly false and I doe admire that shame did not with-hold him from alleadging Caluin and Beza as consenters vnto the Romish faith in the point of reall presence seeing that Bellarmine in his fiâ—st Booke and first Chapter of the Sacrament of the Eucharist doth make Caluin and Beza principall opposers thereunto and in the second Chapter he doth apply the Councell of Trent in speciall sort against Caluin and forgetteth him not in no one passage of his disputations in this point The words of the Bishops euen as he hath alleadged them are not so much as like vnto the Romish faith as hee that readeth them will presently iudge I doe not attempt to apply them to his assumption Two of them are yet liuing who will I doubt not by liuely voyce disclaime the decree of the Councell of Trent and their consent thereto touching the reall presence and so fully refute his assumption as false He inferreth further from hence on this wise If this be the Doctrine that the Church of England teacheth and professeth as it is indeed I leaue you to those that must looke vnto you I answer this inference presumes too farre and comes too late I may rather inferre contrariwise If the Romish faith of reall presence bee not the Doctrine of the Church of England as indeed it is not my answer hath shewed it in part and I will shew it to the full hereafter then I leaue you as a corrupter of our faith to be punished as such according to law in that case prouided I finde in his Gagge page 250. he writeth thus Our Catechisme in the Communion Booke saith expresly the body and blood of Christ is taken and eaten in the Lords Supper And a few lines after he concludeth in these words The Protestant is as reall and substantiall as any Papist He seemeth to inferre the latter sentence vpon the former the meaning whereof is this Protestants acknowledge the reall and substantiall presence of Christ in the Sacrament no lesse then Papists What his intent was is best knowne to himselfe It was needfull for mee to propound it and let it bee knowne by my answer thereto that no reall presence is intended by our Church in the words alleadged which answer I will take from Bishop Iewell who hath already made it for mee in his reply vnto Hardings answere Artic. 5. p. 238. whose words be these Christs body and blood indeed and verily is giuen vnto vs that we verily eate it that wee verily drinke it In these words there is as much contained as Mr. Mountagu alleadgeth out of the Catechisme But marke now what he denieth and answereth further for the explication thereof Yet we say not that Christs body is let downe from heauen or made really or fleshly present in the Sacrament wee lift vp our hearts to heauen and there feed vpon the Lambe of God thus spiritually and with the mouth of our faith wee eate the body of Christ and drinke his blood euen as verily as his body was verily broken and his blood verily
question but the will of intention onely man may be predestinated in the will of intention before he hath an actuall being for God may so decree when man is but in possibility to be as Suarez well obserueth AS VESSELS MADE TO HONOR In this last branch our Church assigneth the end of Predestination the manner how it floweth from the same The end is signified by these words made vnto honour by honor is signified both the glory honor giuen vnto God by declaring his attributes as prouidence and loue vnto the reasonable creature as also the honour which the creature receiueth from God in beholding him face to face wherein the true and proper nature of blessednesse consisteth That being the supreame this the next end of Predestination And that our Church doth meane thus there is no cause of doubt because it agrees well with the present words and the thing it selfe It openeth the manner how the one floweth from the other by saying as vessels made to honour wherein the Predestinate are likened vnto vessels that receiue honour vnto themselues and are instruments in honourable offices vnto God In saying as vessels our Church sheweth that this end issueth from the act of Predestination immediately and of the thing it selfe There is nothing in man added vnto the diuine will of Predestination to make it fit and apt for these effects for such is the condition of a vessell it cannot say to the Potter thou hadst sufficient reason out of my selfe why thou shouldest make mee a vessel vnto honor neither can it challenge the Potter for iniury vnto it if he doth make it a vessell not vnto honour Lastly our Church saith the Predestinate are made vnto honour to wit by Predestination wherby efficiency of euery kinde is attributed vnto Gods will no part of this honour is yeelded vnto the Predestinate himselfe for then it must haue diuided the act of making to honour betweene God and the Predestinate but this it doth not but giueth that act onely to Gods will of Predestination And thus haue I gone ouer the Doctrine of the Church of England whereby it doth appeare that our Church opposeth Mr. Mountagu his Predestination so fully as nothing more can be required Mr. Mountagu saith 1 Glory onely is decreed by Predestination 2 Man was in perdition before he was Predestinate 3 Man had finall grace before he was predestinate 4 Mans finall grace moued God to predestinate him Our Church saith 1 Finall grace and glory is appointed to man by Predestination 2 Man was Predestinate before his actuall being was decreed 3 Predestination is of Gods will the reason thereof is not from man nor knowne to vs. Notwithstanding this proofe hee will make you beleeue that our Church opposeth this Doctrine of Predestination Hee bringeth his first reason for that purpose Appeale page 59. thus to be concluded That which is opposed by many of the learned and most conformable in the Church of England that is opposed by the Church of England But this sentence Predestination is without relation to faith c. is opposed c. Therefore this sentence c. is opposed by the Church of England I answer I will speake to the point in question and let the rest passe The proposition or first sentence of this reason is false by his owne rule Appeale page 48. and 49. where he saith The presumptions of seruants are not the Lords directions euery one that Prateth Readeth Lectureth Preacheth or Professeth must not looke to haue his discourses taken as the dictates or Doctrines of our Church yes saith Mr. Mountagu page 59. If they be of the learned and most conformable in our Church nay saith Mr. Mountagu pag. 49. Our Mother hath sufficiently made knowne her minde in Bookes that are publike promulgated authorised and subscribed these are those passages at which the lisping Ephramites are to be tryed Some that be learned in our Church doth oppose that sentence and so farre I grant the assumption but their number exceeds not If Mr. Mountagu conceiueth otherwise hee is one of the Duke of Burgundies spies that taketh a field of Thistles for an army of Pikes page 320 and so the assumption is false that speaketh of many Those some doe oppose indeed but priuately and in a corner Let him shew where euer that sentence was opposed in Print or in publike place without controle therefore their opposing is not our Churches opposing His next reason is thus Appeale page 59. 73. If our Church it selfe doth teach that a man may fall away from God and become not the childe of God then it opposeth that Doctrine of Predestination But our Church doth so teach directly and in expresse words I answer He makes this matter like a Pedlers Horse that is acquainted with euery doore a Knight of the Post to depose in euery cause In this cause his witnesse is false his Pedlers ware will not sell Our Church doth not so teach Mr. Mountagu the Gagger being witnesse saith expresly Our Church hath left it vndecided and at liberty p. 158. and 171. and I haue proued our Church doth not teach it Chap. 11. 12. It is bold importunity to vrge that for true which himselfe denieth to be true but better that then nothing It may perhaps be beleeued by some where silence is a sentence of guiltinesse He telleth vs further page 59. Our Church hath gone on in these high points in great wisedome not concluding vpon Gods secrets I answer I grant thus much Let him goe on in the words of our Church and sticke to them and it sufficeth but what he would inferre from hence I know not I am sure he may inferre thus Therefore himselfe in dissenting from our Church hath not done wisely His third argument I finde Appeale page 72. which is to this effect That which was stiled against the Articles of Lambeth a desperate Doctrine at the Conference at Hampton Court before his Maiesty without reproofe or taxation of any is not the Doctrine of the Church of England But this Doctrine of Predestination was so stiled viz. by Doctor Bancroft c. without reproofe of any I answer the proposition is as probably false as true such a fault might be let passe for diuers reasons of state and obseruance The assumption is a manifest vntruth The Booke that reporteth that Conference will shew it for it reporteth that speech of Bishop Baneroft page 29. in these words Many in these dayes neglecting holinesse of life presuming too much of persisting of grace laying all their religion vpon Predestination If I shall be saued I shall be saued which he termed a desperate Doctrine Here is not a word of Mr. Mountagues tale According to him the Doctor saith thus this sentence Predestination is without relation to mans faith Is a desperate Doctrine According to the Booke the Doctor saith this sentence The Predestinate may neglect holinesse of life because if he shall be saued he shall be saued
is no other but them So as what you said there and what you say here ouerthroweth each other If it be them it is not these If it be these it is not them If our 17 Article in your sight hath no more but these then you see our Church doth define Predestination onely by the generall nature efficient cause and subiect matter for your fiâ—e propositions no 15. containe them onely but you dare not say you did see our Church so defining Predestination for then you professe to see a fault in our doctrine not to bee excused seeing that the nature of euery thing is set out by the speciall and formall being and end thereof not by the efficient materiall cause without them But you may not so professe for you say Our Church hath gone on in this point of Predestination warily and in great wisedome and prudence Appeale pag. 59. Besides it is most iniurious and an imputation most false Our Church hath defined Predestination in that 17 article by all the causes whereby it existeth as I haue shewed no 5. 6. which course is most agreeable to art if wee may beleeue Thomas 2 dist 27. q. 1. ar 2. ad 9. And it also hath explicated each cause to make the difinition familiar and easie vnto vnderstanding therefore we must conclude you did see more in the 17 Article then you will acknowledge If you could not see more in the 17 Article then you professe to see then you can scumme vpon the surface but not diue into the depth then haue you no cause to despise the capacitie of other men as poore nor to vaunt of your owne as able to worke wonders seeing there is more in the Article then you can see as hath beene shewed you Thus farre of your reasons to excuse your selfe of disagreeing and dissenting from the doctrine of the Church of England in the point of Predestination and for my answers thereunto by which I hope all doubts are so remoued that we may conclude The Church of England teacheth all otherwise in the point of Predestination then you doe Now wee should examine whether hee or our Church doe teach vs the truth in the point that wee may know which of them to follow but Master Mountagu seemeth to decline all search after that For he thus writeth You cannot relish any thing but Gods secrets you are neuer at quiet with the secrets of Gods Kingdome you can neuer let his Predestination alone that comfortable doctrine of election and reprobation is your continuall Theame It is good to be wise vnto sobriety Appeale p. 59. The sum of which words must needs be these Predestination is neither comfortable nor reuealed Therefore not to be disputed nor our common talke For that is wisdome vnto sobriety I answer The Church of England saith article the 17. Predestination is full of sweet pleasant and vnspeakable comfort And lest it should be doubted whether this be true or no our Church addeth a reason to confirme it in these words Because it doth establish their faith of saluation and feruently kindle their loue toward God Whether of them shall we beleeue Our Church or M. Mountagu Sâ—rely our Church is worthy of more credit For she passed her sentence with deliberation and vnpartially He with ill affection It confirmes the position with an experimented truth He with his bare word Such a dutifull child is worthy his mothers blessing that giues her the lie vpon his owne authoritie Predestination is reuealed to M. Mountagu else he would not speake of it so wise is he vnto sobrietie but it is not reuealed vnto vs for wee neuer came so neere vnto the spring head as hee hath done and indeed wee need not pretend reuelation to oppose vnto him we onely say shew vs diuine reuelation for your Predestination and wee beleeue it till then we reiect it as your own fantasie It is your boldnesse to meddle with Gods secrets or to deuise a predestination opposite to his reuelation He proceedeth with these words I professe I doe loue to meddle in nothing lesse then in this their desperate doctrine of Predestination Appeale p. 60. I answer he must conclude from hence that Predestination must not be disputed Or else it is meere Gaggling If he doe thus dispute then haue wee a worthy disputation for wee haue nothing to guide vs but his owne president We must grant the consequent because the authoritie of the antecedent doth inforce it and good reason too for who would not loue and hate what hee loueth and hateth He saith our predestination is desperate I commend him for it By the last words he spake he gaue his mother the lye expresly She said is was comfortable He denyes it with a scoffe Now he saith it is desperate wherein he checks her also for our Predestination is deliuered in her words and conceiued according to her sense and true meaning as may appeare no 5. and 6. Hee scoffes at them that say the doctrine of Predestination is comfortable belike then to him it is not so But whether of these bee in better case whose iudgement may we follow our Churches or his To appeale to himselfe is a thing not equall Popular positions doe often erre priuate spirits are of weake assurance Appeale p. 8. Well then whither shall wee goe to be resolued in this point Vnto the publike Doctrine of the Church of England contained in the Booke of Articles c. he doth appeale for the ending of all doubts with hang in the Church of England page 9. Agreed no better match no fitter Iudge Let the 17. Article speake It saith vnto such as feele the workes of their flesh mortified and their mindes drawne to heauenly things the Doctrine of Predestination is Comfortable But vnto persons that be curious carnall without the spirit of Christ Predestination is most dangerous for by it the Deuill doth thrust them either into desperation or vncleane liuing By which sentence I hope the matter is at an end and the inference is plaine and necessary Vnto the holy Predestination is comfortable If Predestination be a desperate Doctrine vnto thee then art thou carnall and without grace Mr. Mountagu is able to apply specially what our Church hath decreed vniuersally therefore I leaue that to himselfe and all other whom it may concerne contenting my selfe with a bare relation of our Churches iudgement He writeth further thus Our Church in the point of Predestination hath not determined specially Appeale page 59. of when how wherefore or whom Gagge page 179. I answer this sentence tends to the same purpose or nothing that the former did viz. to disswade from all search after the nature of Predestination If a man did not care what he said he might sort well with Mr. Mountagu there is no vntruth so apparent but some man dares aduenture to auouch it there is hardly a falshood to bee found more apparent then this sentence of his and thus I shew it Our
Rowling Rambling I might adde Ruffling Scuffling Schambling Muffling Buffling Brangling Shifting Tricking Shambling and many more then these if I had Mr. Mountagu his eloquence and I might put them all as titles to the disputations foregoing in this point and yet should I come farre short of the excellency and worthinesse of his Disputation therefore I hope the Reader will iudge as he find s and supply what I want He will speake but once more and that shall driue the nayle to the head thus he saith Without finall perseuering in obedience they are none of Gods elect these being the appointed instrumentall causes of all their saluation Appeale page 74. This reason must be thus framed If finall perseuering in obedience be the appointed instrumentall cause of mans saluation then finall perseuering in obedience c. is the thing without which no man is of Gods elect But finall perseuering c. is the appointed instrument all cause of mans saluation I answer by instrumentall cause of saluation Mr. Mountagu must meane at least the meritorious cause of heauen which being so his sentence in plaine English is thus much Finall obedience is the meritorious cause of saluation In which sentence he agrees with the Church of Rome for the Councell of Trent hath decreed that Eternall life is propounded as wages vnto such as doe well to the end Ses 6. cap. 16. Good workes doe merit eternall life This Doctrine of the Councell is vrged and defended by Bellarmine in his Booke de lusti lib. 5. as the Reader may see to the full Hereupon wee may conclude against Mr. Mountagu in his owne words written in another case Which follow The Ape discouers himselfe by cracking of nuts Appeale p. 308. So doth this man who what and what side hee is of A Tridentine in faction and engrayned in affection that way howsoeuer pretending conformity by subscription ibid. But it may be Mr. Mountagu will say hee did not know that the Church of Rome taught thus much I answer his owne words will then refute him for thus he writeth If a man continue constant in the course of good workes he is sure of heauen causally in Bellarmines iudgement as procured by them Appeale page 210. To the parts of the Argument I answer first The assumption is denied by our Church which saith By our deeds wee cannot merit heauen nor bring vs to the fauour of God nor winne heauen Homilie of Almes-deedes second part page 326. 327. 329. Vpon this reason because then A man is a Merchant with God and so defaceth and obscureth the price of Christs blood Now our Church hath ouerthrowne his assumption there is no need that I speake further thereunto but yet that the efficacy of truth taught by our Church may fully appeare you shall heare himselfe deny this his owne assumption for thus he writeth Bellarmine saith Heauen is of workes causally wherin I differ from him Appeale page 210. There is a reward for the righteous not for workes or of workes Appeale page 208. Some man perhaps will say hee doth then contradict himselfe I answer that salueth not the wound he giueth vnto his assumption the voyce of truth in his owne mouth against himselfe is of more worth then many witnesses This part of his reason being naught the rest hath no force to inferre the conclusion yet I proceed to the rest The foresaid argument at the best and amongst his best friends is not worthy answering It is no better then the dry bones of a Hackney ridden to death many yeares past I finde it propounded and answered by Bellarmine de grat lib. 2. cap. 13. Quintum c. by Suarez opusc 1. lib. 3. cap. 19. n o 22. c. by Aluarez de Auxilijs disp 37. n o 3. Tertio Deus c. n o 21. Ad tertium c. To the consequence of the proposition I answer that it is most feeble and false A man may haue euerlasting life in the euent by reason of his finall perseuering and yet not be decreed thereunto by reason of his finall perseuerance foreseene I shew it out of the said Authors thus In Predestination there is Gods will of Intention Execution This distinction I finde in Bellarmine de gratia lib. 2. cap. 14. Respondeo illud In Suarez opusc 1. lib. 3. cap. 18. n o 4. De deo part 2. lib. 1. cap. 14. n o 7. And in Aluarez de Auxilijs disput 37. n o 19. If any doubt of the truth of this distinction the Authors alleadged doe bring proofe enough for it and chiefly Suarez in the places alleadged in his opusc 1. lib. 3. cap. 19. n o 4. c. to whom I referre the Reader Supposing then that the distinction is without question I answer Gods action of execution wrought in time doth indeed represent Gods eternall will of execution for the will of execution is no more but a disposition of execution or the execution it selfe preconceiued in the minde of God as the Authors alleadged doe truely speake In this sense Mr. Mountagu saith truely So saued are So ordained by God Whatsoeuer commeth to passe commeth So to passe because God hath sayd So and no otherwise it shall come to passe Gagge page 177. The one is originall of the other and the one is euidence of the other Appeale page 61. But this is not to our purpose for we speake not of Predestination as it containes Gods will of execution but of intention The acts of God done in time doe not represent Gods eternall will of intension which is no more but a decree appointing that the thing shall bee The will of intention medleth not with the manner how the meanes shall produce the effect and how the effect shall flow from the meanes it assigneth not which is the meanes which the end as the said authors haue abundantly proued It is the first act of Gods will touching mans saluation and is not regulated by any former God was wholly free to will it or not to will it to will it vnto this man or vnto another there being nothing in the creature to restraine this liberty and determine the diuine will vnto one so that you must shew vs diuine reuelation that affirmeth the finall perseuerance of Peter was the reason to moue God to appoint him vnto glory It is not an inferēce made from an act of temporall execution that can be a sufficient ground to inioine vs to beleeue it but such reuelation there is none therefore we may conclude there was no such reason leading God to predestinate this or that man vnto glory Here I may enquire of M. Mountagu whether he hath read this answer others like vnto it or not one of thē is certainly true If he hath not read it where is his transcendent reading he so much doth vant of where is that diuine that so often calleth others ignorant poore and scummers vpon the surface and such like termes Now these poore diuines these simple
16. The pictures of Christ the blessed Virgin and Saints may be set vp in Churches Respect is due and honour given Relatiuely vnto them They may be vsed for helps of pietie To represent the prototype Instruct the vnlearned renew remembrance cap. 15. p. 94. 95. 17. A man may doe more then he is tyed vnto by any Law of God cap. 17. p 107. These workes are left to a mans choyse They procure reward to him that doth them and he that doth them not is without danger of punishment therfore cap. 18. num 2. p. 109. They are to be found in Virginitie and wilfull Povertie cap. 18. num 12. p. 120. 18. Finall persevering in obedience is the instrumentall cause of mans salvation cap. 20. num 27. p. 161. 162. The poynts of the false Faith of Arminius doe follow 1. I Conceiue of predestinatiō that it is Gods act of drawing them out which tooke hold of mercy cap. 19. p. 126. 127. cap. 20. num 3. 4. num 7. p. 139. 2. Man being prevented by grace he putteth to his hand to procure augmentation of that grace Man being drawne he runneth as his assistance his owne agilitie and disposition is cap. 7. p. 53. cap. 8. num 22. 23. The heads of every Chapter are as follow MAister Mountague hath corrupted the faith of our Church cap. 1. The point of the Iudge of Controversies propounded cap. 2. discussed cap. 3. The poynt of the Churches not erring cap. 4. The poynt of the Churches perpetuall visibilitie cap. 5. The Church of Rome is a true Church cap. 6. The poynt of Free-will propounded cap. 7. debated cap. 8. The poynt of Iustification propounded cap 9. argued cap. 10. The poynt of falling from grace propoūded c. 11 argued cap. 12. The poynt of Reall presence propoūded cap 13. debated cap. 14. The poynt of Images propounded cap. 15. discussed cap. 16. The poynt of Workes of Supererogation propounded cap. 17. disputed cap. 18. The poynt of Predestination propoūded cap. 19. debated cap. 20. The Conclusion of the whole claiming Master Mountague his promise cap. 21. CHAP. I. Maister Mountague hath corrupted the Faith of the Church of England THE whole Disputation following serveth to proue this sentence by shewing wherein and by what he hath corrupted it This sentence presumeth that the Church of England hath published her faith which will not be denied because the Records thereof cheifly the Booke of Articles are or may be in every mans hand That he hath corrupted it will easily be granted too if I shew that vnder the name and pretence of the doctrine of the Church of England and defence thereof he hath brought in the erronious faith of the Church of Rome and Arminius And this I will performe first by answering his generall plea to excuse himselfe therfrom in this Chapter and then by setting downe the particular points wherein and whereby he hath corrupted it in the rest of the Chapters following First he pleadeth not guiltie of both accusations of Arminianisme and Popery Appeale p. 9. I reply vnto him I will joyne issue with him herein and make it good that he is guiltie He would argue his innocency on this manner 1. I disavowed the name and title of Arminian for I will not pinne my beliefe vnto any mans sleeue I answere if you joyne in that faith whereof he was the author you cannot avoyd to beare his title no more then others that haue sided in the like case Every artist beareth the name of that art which he professeth but you joyne in faith with him as afterwards shall appeare therefore you must beare his title 2. He saith he never read word in Arminius p. 10. I answere this will not thrust off his title For of them that were called Arrians many thousands never read word in Arrius It is communion in his faith not his writings that procures that title He would proue himselfe innocent of the Popish faith on this manner I nor am nor haue beene nor intend to be a Papist of state or of Religion p. 111. I answer his thoughts may change and so he may be what he doth not now intend to be The liking of some points first is a good beginning and a fayre way to like all at last We doe not inquire what you are or intend to be but what you haue done Therefore this plea is nothing to the purpose He would proue he neither is nor meanes to be a Papist by two reasons the first is The originall grounds of Popery haue no warrant from revealed truth p. 111. The second is he hath handled them as few besides himselfe hath done in so exasperating a stile p. 110. I answer this proues the thing which is not in question therefore deserues not be answered but to them I say you haue left a dore open for the first to escape You say you are not tyed to your owne opinion Gagg p. 328. If your judgement change you are as ready for Popery and will judge it no lesse warranted by revealed truth then now you doe the contrary You tell vs of some that draw one way and looke another You may be one of them for any thing is done are so too in all likelihood For rayling at them doth not shew you had no favour to them because the contention of friends many times is the bitterest and odious rayling was the fittest curtaine to conceale your friendship to them where open friendship would presently haue beene detested If circumstances will argue your guiltinesse I can vrge you with some store 1. Your writing is crabbed and hardly intelligible full of raylings and debasing of others extolling vaunting of your selfe advancing the credit of Popish Writers debasing the reputation of many of precious accompt in all the Protestants Churches 2. You often times leaue the question between you and the Papist to quarrell with Protestants 3. You grant your Adversary many points of his faith and faine a difference where there is none 4. You drop in the Popish faith here some and there some as if you would but you are not willing to be seene If they were together every one would perceiue them being in sunder a wise man might be overtaken by them 5. You bring in points of speculation that will finde lesse opposition but being received will draw on matters of practice 6. You professe your selfe for reconciliation which can be vnderstood of none but with the church of Rome Appeale p. 292. Touching the matter it selfe thus he saith I call therin for tryall for it by God and my Countrey the Scriptures and the Church of England dare any ioyne Issue with me vpon this they dare not p. 9. I answer I dare and doe accept the Challenge And that the proceedings may be orderly I will set the doctrine of Mr. Mountague in the first place of the Church of Rome in the second and of the Church of England in the third Then I will shew his
disagreement with ours and agreement with theirs In the last place I will shew the faith of Rome wherein he doth agree with them to be erronious CHAP. II. The point of the Iudge of Divinitie Controversies Mr. Mountague Ch. of Rome Ch. of Eng In Divinitie questions that be in Controversie there must be a Iudge to determine whether partie contending hath law right vpon his side which we say is the Church gagg p. 28. It is the office of the Church to Iudge of the true sence and interpretation of the Scriptures Cancil Trent ses 4. The church is a witness and keeper of the Scriptures arti 20. We make the Scripture the rule of our beleife in plain causes And in doubtfull points that require determination we appeale to the Church for Iudgement in that rule gagg p. 14. 15.  Generall Coūcils may er in things partaining to God arti 21. If a question be moued in controverted matters the Church must decide and setle that doubt by applying and declaring the Scriptures p. 14.  Things ordained by them as necessary to salvation The decision of the Catholicke Church we receiue as the dictate of the holy spirit gagg p. 19.  haue neither strength nor authority vnlesse it may be declared that they may be taken out of holy Scripture arti 21. Where the Scripture is hard in case there be a doubt we are to addresse to the direction of Gods spirit and that in the Church gagg p. 6.   CHAP. III. The point set downe in the former Chapter is discussed IN the first place the meaning of the terme Iudge must be vnderstood which is thus explicated A Iudge is an office ordained by God to giue sentence in a doubt that is made in things revealed by God This office hath these three properties 1. The sentence thereof must be regulated by the Word of God 2. All parties contending must appeale vnto it And 3. they must rest satisfied with the Iudgement thereof Of which there is no question with him in Divinitie questions that be in Controversie The parts to be debated be three 1. Whether that proposition the Church is Iudge c. be true or not 2. Whether that proposition consenteth with the Church of Rome or not 3. Whether that proposition dissenteth from the Church of England or not Touching the first he sayth The Word of God and the auncient practice of the Catholicke Church doth avow it gagg p. 15. I answer Doctor Carleton Bishop of Chichester sayth all contrary in his booke called Directions to know the true Church p. 54. He writeth thus Vndoubtedly the written Word doth suffice to end all Controversies of faith this is the Catholicke determination of the Iudge of Controversies of faith which hath beene in all succession preserved And p. 57. Till the Councell of Trent the Church held the same determination still concerning the Iudge of Controversies in faith Now vnto whether of you too shall credit be given surely vnto him rather then vnto you For he is your superior in learning and authoritie he is your Diocesan whose voyce must you heare but the voyce of your Pastour And you are in the Affirmatiue giving an authoritie to the Church which he denieth you must shew vs the commission for this authoritie for we dare not yeeld the Church that office without knowledge of a commission for it It is your owne rule gagg p. 17. A Nunci◠must goe to his Commission If your proofes be good your Diocesan must stand by 1. Your proofes from the word of God we find p. 17. taken out of Luke 10. 16. thus to be framed Whom we are commanded to heare Luk. 10. 16. They are Iudge in Divinitie Controversies But the Church That is the Governours of the Church which succeed the Apostles are those whom we are commanded to heare Luk. 10. 16. Therefore the Church is Iudge c. I answer the proposition is false I shew it by many reasons 1. It doth alledge this place of Luke as if that office of a Iudge were instituted by this place in which respect the proposition is false because that office is not instituted in that place And this I take as granted 2. At least the proposition resumes that that office was already instituted when those words Luk. 10. 16. were spoken Which is false also and I could shew it by many reasons but this one shall suffice viz. no place of Scripture doth tender vnto vs the commission for that office 3. The word heare may be vnderstood for the cōmon hearing of the Word of God Preached and read as well as for an appeale thereto and resting in the sentence of a Iudge yea and better also for it is most frequently vsed in that sence but little in this Againe the Text leadeth clearely to that sence but not at all to this The assumption speakes of the governours of the Church severed from other Ministers which are not governours In which sence the assumption doth need proofe but he hath brought none but his owne affirmation Besides the assumption is false by the authoritie of the Text it selfe which sendeth vs to all the Apostles successors joyntly by the terme you which distinguisheth not betweene one successor and another His proofe from the word of God being dispatched The ancient practise of the Catholike Church comes next but he sayes nothing of it therefore I cannot answere any thing to it It may be he lookes for proofe from vs out of former times to shew that The Church is not Iudge in matters of faith Which is vnorderly yet notwithstanding to the end that the Iudgement of Antiquitie in this point might be fully knowne Bishop Carleton in the booke alledged p. 52. c. alledgeth Councels Fathers Popes all pronouncing this sentence The Scripture is Iudge in Controversies of faith Wherefore we must hearken to your Pastour and not to you Lastly if the Church be Iudge of Controversies of faith then God hath assured vnto it an infaillibilitie and freedome from error in Iudgement And assured such a conspicuous being vnto the Church perpetually to the end of the world that it may be fit to be appealed vnto and giue sentence in every Controversie of faith in the time wherein it riseth for without the first it cannot be a fit Iudge for matters of that kinde and without the second some Controversies of faith might rest vndecided But the Church hath neither of these two assured vnto it by God as my answers in the two next Chapters will shew and therefore the Church is not Iudge in matters of faith To the second thing propounded to be debated in this point I presume he will answer that he doth not consent with the Church of Rome in this point and giue this for his reason to wit he and they doe take the word Church in a different sence and giue for instance as he doth gagg p. 19. He takes the Church to signifie a true not a
false that 16. Article doth not say A man may recouer the grace he hath lost But The expresse words of the Article are By the grace of God wee that fall into sinne may amend our liues Which two sentences doe most really differ This man is very willing to abuse the vnderstanding that dareth thus boldly falsify words vpon record against the sight of the eye His fourth argument is set downe Appeale page 36. and thus he beginneth 4 In the publike seruice of our Church you shall finde also as much as falling from grace commeth too I answer he promised positiue and declaratory Doctrine and expresse words affirming his falling from grace and now he paies vs with consequences a fault you reproued very often and many a faire title you gaue your aduersary the Gagger for it Turne backe againe and take a view how many of them belong to your selfe Was there euer any man so senslesse as to send vs to seeke the faith of our Church in consequences Or does hee thinke to finde any so voyd of reason as to beleeue him Surely no for that were a worke endlesse If the faith of our Church be in this consequence why not in second vpon the first and a third vpon the second c And this is enough to satisfie the whole but lest he should haue an ill conceit of himselfe if I should cut him off thus shortly therefore I will set downe what that is which he telleth vs is as much as falling from grace commeth too and this it is Euery Childe duely Baptised is put into the state of grace and saluation by that lauer of regeneration Which must be acknowledged and may not be denied to be the Doctrine of the Church of England being taught first in the forme of priuate Baptisme secondly in the Catechisme thirdly in the rubricke before the Catechisme I answer first this is Bellarmines second reason for this point de Iusti lib. 3. cap. 14. secondly these are not records of the faith of our Church no publike act of our Church hath made them such Besides the Bookes themselues be incompetent for that vse the one being a forme of administration of Prayers and Sacraments the other short precepts for the instruction of Infants Hee was neere driuen when hee catched at this shadow Moreouer hee affirmeth most falsly where he saith this sentence Euery one duely Baptised is by Baptisme put into the state of grace and saluation is taught in the places quoted The words of the places themselues will shew it neither is there any such thing meant or intended in them It may be he will reiect this answer because I make it I reply in his owne words Appeale p. 277. If you will not admit the answer I can name you one who will say and approne as much whom you dare not deny to be of credit or stile as you doc some others Appeale page 294. A poore man that doubtlesse was out of his element and medled beyond his latchet I meane Bishop Iewell whose words are these In the Sacrament of Baptisme by the sensible signe of water the inuisible grace of God is giuen vnto vs Artic. 5. diuis 8. folio 250. Little ones being Baptised and so the members of Christ Artic. 8. diuis 16. folio 291. Thus farre Bishop Iewell is for Mr. Mountagu but let him interpret himselfe and make vp his iudgement full touching the vse of the Sacrament and then wee shall finde him directly against him and for that end he saith thus We confesse that Christ by the Sacrament of regeneration hath made vs flesh of his flesh and bone of his bones that we are the members and hee is the head This merueilous coniunction and incorporation is first begun and wrought by faith afterward the same incorporation is assured vnto vs and increased in our Baptisme wherein must be considered that the holy mysteries doe not begin but rather continue and confirme this incorporation Artic. 1. diuis 13. folio 27. It may be here demanded how this iudgement of Bishop Iewell doth proue against Mr. Mountagu I answer thus If in his iudgement the Doctrine of the Church of England doth diue to the Sacrament of Baptisme no more but the renewing and confirmation of our incorporation into Christ and grace by Christ then in his iudgement the places alleadged out of the forme of priuate baptisme and the Catechisme doe not meane to say Euery Child baptised is thereby put into the state of grace and saluation For he was not ignorant of the doctrine of the Church of England set downe in those places or in any other neither would hee deliuer the doctrine of the Church of England otherwise then hee did conceiue it to be But that hee did so conceiue of it his words doe shew and he addeth that our incorporation is begun first and afterwards assured and increased in our Baptisme which doth not begin it which is so plaine full and direct a contradiction vnto Mr. Mountagu as the mind can deuise or words expresse If yet this testimony will not serue let the Church of England in the 25. and 27. Articles tell vs what effects it doth giue vnto the Sacraments where it assigneth To the Sacraments in generall that they are 1 Tokens of Christian profession 2. Signes of Gods good will 3. He doth by them quicken and confirme our faith Of Baptisme in speciall our Church saith 1 It is a signe of regeneration 2 An instrument wherby we are grafted into the Church 3 By it the promises of forgiuenesse of sinne and adoption are sealed 4. Faith is confirmed and grace increased These no more but these are the effects of the Sacrament of Baptisme assigned by our Church it hath not a word of putting the baptised into the state of grace and salvation by Baptisme If it be answered the Liturgie and Catechisme is a supply to make full the doctrine of the Articles I reply so to say is wholly without authority fondly without shew of reason The Articles were made vpon great deliberation and of purpose to settle an vnitie in matter of Religion therefore it would not omit principall points and set downe others that are subordinate and not called into question If the professors of the faith of our Church publikely and priuately in writing and by word of mouth haue taught and beleeued of the Sacraments no otherwise then is laid downe in the Articles and is maintained by Bishop Iewell and all of them doe deny that the habit of grace is bestowed in baptisme and doe deny it as the erroneous faith of Rome then may we well say that the Church neuer meant to set downe any other faith but that for all the children were not ignorant in their mothers faith nor the mother so carelesse of her faith as to suffer it to be corrupted and her intent to be changed Forasmuch as she could not be ignorant what was done nor wanted power to redresse things done amisse If
it be said some haue taught as M. Mountagu doth I answer it hath beene in a corner then He that did so Crept in at the window neither shepheard nor sheepe knew it If Mr. Mountagu will be one of them he may be for me I enuy not his happinesse nor will follow his course To conclude this argument M. Mountagu in this point agreeth with the Church of Rome in another point of their erronious faith The Councell of Trent hath decreed thus The grace of Iustification is bestowed by the Sacraments and that vnto all c. sess 7. can 4. 7. 8. The Sacrament of baptisme is the instrument all cause of Iustification without which no man is iustified sess 6. cap. 7. And this faith of the Church of Rome is explicated and defended by Bellarmine as in other places so in these 1 Of the Sacraments in generall lib. 2. cap. 3. 2 Of Baptisme in speciall lib. 1. cap. 11. Quarto proposâ—tio c. and cap. 12. Veri effectus c. Mr. Mountagu saith Euery child baptised is put thereby into the state of grace and saluation Iust as they doe And thus much for this argument and all the rest which hee pretendeth to take from the authenticall records of the doctrine of the Church of England He bringeth others from the testimonies of singular men liuing in our Church which indeed doe not deserue answer but because hee hopeth by them to helpe a lame dog ouer the stile and to vphold a cause ready to fall I will propound and examine them The first whereof is set downe Appeale pag. 28. in this forme They were the learnedst in the Church of England that drew composed agreed ratified iustified and subscribed the Articles and penned the Homilies But all these haue and do assent to falling from grace Therefore the learnedst in the Church of England assent therein I answer this Sylogisme is false the middle terme is predicated in the proposition and subiected in the assumption it ought to be thus framed They that composed c. Did assent c. They that composed c. Were the learnedst c. Therefore some that were the learnedst c. Did assent I answer the assumption is a vaunt of his bragging veine and more then the parties themselues would assume or he can proue he knoweth not who composed them c. they were dead long before he was borne and there is no record of their names The proposition is false neither the Articles nor Homilie doe teach falling from grace as my answers thereunto doe plentifully witnesse His second argument of this kind is in Appeale pag. 31. set downe in these words 1 It was the Tenet of Doctor Ouerall That a Iustified man might fall away from grace and thereby incurre Gods wrath and was in state of damnation vntill he did recouer againe and was renewed after his fall 2 Which opinion was resolued of and auowed for true Catholike ancient and Oxthodoxe by the Royall reuerend honourable and learned Synode at the Conference at Hampton Court 3 The booke of the proceedings is extant which will auerre all that I say for truth against you here See the I answer I thinke he would inferre from hence I am sure hee should inferre Therefore some of the learnedst in the Church of England do maintaine falling from grace The antecedent hath three branches the third is a proofe of the two first The first branch is false I haue read the booke which reporteth Doctor Overalls opinion in pag. 41. and 42 in these words The called and iustified according to the purpose of Gods election might and did sometime fall into grieuous sinnes and thereby into the present state of wrath yet They did neuer fall either totally From all the graces of God to be vtterly destitute of all the parts and seed thereof Nor finally From Iustification But were renewed You report him to say they fell into the state of damnation which importeth a falling totally The booke reporteth him denying falling totally or finally The second branch is also false the book hath not a word that reporteth any confirmation of the opinion of Doctor Ouerall His happe was hard that amongst so many words he could not light vpon one true one and his face very audatious that durst affirme a falshood for truth against the light of the noone-day He talketh of conscience and honesty and Cheuerell and I know not what Hee must tell vs vnder which of those heads this allegation shall be ranged for he hath best skill in such language the allegation it selfe standeth vnder the censure of the reader and the allegator at the barre of the Almighty therefore I leaue this and passe to the next Hitherto I haue spoken to the matter vrged in the two arguments now must I say a word or two touching the conclusion of them both which saith Some of the learnedst c. Vnto which I haue these two things to say first he getteth nothing though it were granted him He ought to proue The Church of England teacheth his falling from grace Which will not follow vpon his conclusion because those learnedst he speaketh of may be a faction prevailing in the Church of England Secondly his intent is to say all the learned in the Church of England doe maintain falling from grace for he saith Ap. p. 28. Many in the Church of England reputed learned are of opinion Grace cannot bee lost which is as much as if hee said they haue the name of learning but haue none indeed all the learned say as I say Which sentence is a most vaine idle and insulting brag If all were vnlearned that deny falling from grace then I hope Mr Mountagu is learned that affirmes the losse of grace and that dareth sentence them all for want of learning that deny falling from grace but how learned hee is let this whole disputation shew wherein you shall finde great plenty of notorious faults against learning as false Sylogismes loose consequences notorious false premisses impertinent conclusions false allegations propositions contrary in their parts headlesse diuisions manifest contradictions a nosegay of some of them I doe here present you Thus he writeth The Church of England leaueth the question touching falling from grace at liberty vnto vs Gagge page 158. The question touching falling from grace is vndecided in the Church of England Gagge p. 171. The consented resolued and subscribed Articles of the Church of England nor yet the Booke of common Prayer and other diuine offices doe not put any tye vpon me to resolue in this question touching falling from grace Appeale page 26. Contrary whereunto he writeth as followeth That man may fall from grace is the Doctrine of the Church of England Appeale page 31. That a man may fall from grace is the Doctrine of the Church of England deliuered publikely positiuely and declaratorily in authenticall records Appeale page 36. The Church of England it selfe hath directly and in expresse words taught that a
Booke will finde If wee receiue these points of Popery hitherto discussed then must we receiue all the rest of the Popish faith for these are no truer then they nor are these receiued by any which doth not receiue them If wee receiue all Popery then wee giue place to the rabble of their Monkes and Friers c. where they are entertained great possessions much goods many people are seuered from the vse of the State and appropriated vnto the vse and benefit of the Pope and State of Rome by which meanes our owne State is much disabled to maintaine it selfe against forraigne opposers and a forraigne State inioyeth a great addition to defend it selfe and to offend yea to subiect ours vnto the will of the Pope and State of Rome which things I doubt not will be confessed on all hands to be no small danger to our State and this shall suffice for this time to shew the dangers that doe perpetually attend vpon this faith of Rome which you perswade vs to receiue You tell vs you are a Patriot equall to the best you shew vs wherein by saying thus I imbrace the totall doctrine and discipline of the Church of England and will maintaine it to bee ancient Catholike Orthodoxe and Apostolicall Appeale page 111. I trust to make good against any and all whosoeuer that the Church of England is so conformable vnto purest antiquity in the best times that none can be named in all points more conformable Appeale page 48. You must giue me leaue to answer hereunto in your owne words which I finde you haue written concerning some viz. You doe conforme onely for preferment hold with the Hare and runne with the Hound Appeale page 111. and 112. you are rotten at the core page 142. your goodly glozings and time-seruing colludings with the State are but like Watermen looking one way rowing another page 43. and 44. Your selfe at least cannot be offended with mee for applying those words of yours vnto your selfe for it is but Iustice to fill you in the same cup you haue filled vnto others Neither may it bee ill taken of any other for you may be of that number notwithstanding this protestation because that I may vse your owne words you must remember All your words are not Gospell Appeale page 272. Therefore vntill I may perceiue that you manifest what you protest by reall practice you must giue me leaue to thinke you dissemble in the point and would perswade men that you are not to bee distrasted that your selfe may feed fat vpon their folly Appeale page 222. I finde you also writing thus of some Your holy cause you see will not succeed by opposition therefore you come vp and seeme to close with the Church of England in her Doctrine and discipline but indeed you infuse secretly and instill cunningly a forraigne Doctrine pretended craftily to be our Churches so that aâ— length you may winde in forraigne discipline and the rest of forraigne Doctrine Appeale page 43. and 44. If you conceiue thus of others it is like enough you saw it first in your selfe for there is none so suspicious of another as he that is guiltie You know our English Prouerbe The Mother would neuer haue sought her Daughter in the Ouen but that her selfe had beene there first you can apply what I exemplifie to speake in your owne language Appeale page 320. yea it is more then likely that this was your intent For you waue the Doctrine of the Church of England Teach contrary to that which you haue subscribed as you challenge others Appeale page 44. which you would neuer haue done but for some speciall end and no other end can be assigned but this and vnto this end it serueth fitly If I should reason thus The learnedest the most conformable the renowned rewarded c. yea the faith it selfe of the Church of England is for Popery Therefore Popery is the true faith Then euery man will be ready to embrace the faith of Rome and good reason too seeing this testimony wanteth nothing to giue it authority the party himselfe a friend nay more a Brother that hath beene borne bred and brought vp in the confession of the Church of England that hath learned loued admired and proposed to himselfe to follow indeclinable the Doctrine and discipline of the Church of England Appeale page 111. No new vp-start Master in Israel But one that adhereth and consenteth vnto the Apostles and their true successors immediate and mediate Appeale page 45. and 46. The Doctrine of the Church of England is proposed in Synods confirmed by law commanded and established by act of Parliament Appeale page 111. As the qualitie of your person pretence so your outward condition in our State and Church doe serue very fitly to bring in Popery for you are knowne vnto and approued by his sacred Maiesty King Iames as you doe solemnly informe vs in the Preface to your Appeale and in the Booke it selfe page 43. You are beholding vnto and fauoured by men of principall ranke in the gouernement of our Church and common-wealth as wee learne from your Epistle set before your Treatise of the Inuocation of Saints neere to the end thereof You are indeed rewarded with preferments many for number great for value Who would deny his consent vnto Popery when it is brought by a messenger thus accomplished You are a Minister and a Preacher therefore when you bring in Popery you goe compendiously to worke for you are like enough to gaine and draw your Parishioners with you at least to make them more feasable then other waies they would be as yourselfe writes in the third page of your Preface to the Reader set before your Gagge You are a Preacher vnto many congregations therefore you must needes draw the more people after you and they draw others for we see by experience things new and strange stay not alwaies with them that receiue them first Moreouer by Preaching Popery they may be accommodated according vnto the disposition of seuerall men hee that is inclinable thereunto may bee followed seriously plied at all times He that is auerse may bee obserued and delt withall as opportunity is offered Lastly preaching is of greatest efficacie for it commeth vnder the name of Gods ordinance it is more fit to enter into and preuaile vpon the thoughts of man than any other course like as the small raine resâ—eth vpon entreth into and softeneth the earth more then the great and hastie showers By preaching popery may be let in softly without noise slowly without violence like as liquid bodies are distilled by a soft fire being once entred taketh faster hold like vnto a screw that is not heard when it entreth nor can be pulled out when it hath taken hold This course to bring in popery was now requisite for all violence was in vaine no attempt that way could preuaile it made vs more warie and resolued against it like the boisterous winde that causeth a man to lay faster hold vpon his clothes to keepe them about him What disputations haue they had to prevaile against vs for continuance multitude of years for learning and subtlety What deuices haue they vsed to keepe ours from them to conuey theirs vnto vs Cunning counsells to grace it desperate Ianizaries to conuey it into euery Kingdome Prouince diuision familie houshold singular person if it were possible What wars and trecherie haue they omitted the Histories of Wicklife Hus Ziska Henry the second King Iohn and Queene Elizabeth besides many others will shew More of any of these are not needfull nor can be expected yet what haue they gotten haue they won a party vnto their faith or one man to beleeue as they doe Surely this they haue gained enen a garment dyed red in the blood of the Saints and a name but not of the sonnes of Abraham who neuer had the glory of heresie and poison of false doctrine cruelty trechery murder vsurpation Now now therefore is the time when you must change your copie turne ouer a new leafe bethinke your selfe of a new course turne your threatnings into flatterings your loud sound into still voices your long disputations into distilled dropping your enmity into pretended friendship your conioyned armies into seuered corner creepers your armour into Gownes your swords into sithes your bills into mattocks Finally let no voice of warre be heard in your streets Sound and resound lift vp like a trumpet the voice of Peace tune your instruments to make that harmony to bee more delightfull then the sweet Singer of Israel and then perhaps you may gaine him vnto your side whom God hath giuen ouer to beleeue lyes but for the rest they will and alwaies shall haue iust cause to say as we now doe The snare is broken we are escaped thanks be vnto God I might giue satisfaction to euery one of his particular railings for there is sufficient for it but I will not burthen the reader so much This that I haue said is sufficient because these things being thus none of his other bitter invectiues can bee true Though they were true yet doe they make either wholly against him or nothing at all for him I conclude this whole discourse in the words wherein Bishop Iewell concluded his to Master Harding pag. 652. Deceiue not the simple they are bought with price they are the people of God for whom Christ hath shed his blood Your shifts be miserable you trouble your selfe as a Bird in the lyme The more ye stirre the saster ye cleaue the longer ye striue the weaker ye are ye cannot bridle the flowing Seas ye cannot blind the Sunne beames Kicke not still against the spurre Giue vnto the glory of God will ye will ye the truth will conquer God giue vs both humble hearts and the people eyes to see that all flesh may be obedient to his will Amen FINIS