gratiâ NULLA possunt esse liberi arbitrij bona merita saith the Controversor But wee need a supply continually of Divine Operation Protection Direction and new Inspiration to goe on with Free-will which is Comes non Dux Pedissequa non Praevia as S. AUSTEN speaketh Epist 106. If this were not so then faith and repentance were not the actions of man neither could man be said to beleeve or repent but the holy Spirit that infuseth grace Now Id agit gratia ut sanata natura quod vitiata non potest POSSIT per cum qui venit quaerere salvare id quod perierat S. AUGUST Retract 1. cap. XIII We may saith RUARD TAPPER consider in every vertuous action of man two things the qualitie of goodnesse and the work it selfe The qualitie of goodnesse is WHOLLY from grace the worke it selfe is wrought by the FREE-WILL of man ASSISTED by grace Opera pietatis Credere poenitere c. fiunt per NATURALEM virtutem liberi arbitrij in quantum LIBERE fiunt OPERA sunt à gratiâ verò ut PIETATIS opera sunt Tamen UT SIC à libero arbitrio gratiâ informato EFFECTIVE fiunt non autem à SOLA gratiâ He that saith thus doth not say nor thinke that man can by any NATURALL power EXCITE and prepare himself to grace or apply himselfe unto GOD to the motions of his Spirit as if GOD'S concurse needed not or that man by the power of his owne will without any speciall help of grace could sorrow for sinne or by his PURE NATURALS had power to love GOD above all or to do works holy and acceptable unto GOD as some have prodigiously thought and written nay not that the grace of GOD and power of WILL are ex aequo joint copartners to goe passibus equis much lesse that man's will can outstrip the grace of GOD. This is denied and cannot be inferred upon the activenesse intended or actions insisted on in and of our wills prevented and enabled by grace all that is said is COOPERAMUR SEQUIMURQUE PATREM NON PASSIBUS AEQUIS as that childe did his father in the Poet. This is I conceive it the doctrine of the Protestant Schooles Vbi interim DUO observanda esse docemus say the Helvetians in their Confession PRIMUM regeneratos in boni electione operatione non tantùm agere PASSIVE sed ACTIVE Aguntur enim à DEO ut AGANT IPSI quod agunt Rectè enim AUGUSTINUS adducit illud quòd DEUS dicitur noster ADIUTOR nequit autem ADIUVARI nisi is qui IPSE ALIQUID AGIT S. PAUL speaking of Beleevers saith You have obeyed from the heart that forme of Doctrine whereunto you were received ROM VI. XVII And SALOMON saith PRO. IV. XXIII Keepe thine heart with all diligence for out of it are the issues of life OUR SAVIOUR saith A good tree bringeth foorth good fruit The WILL of man is a true naturall faculty given to man in his creation In the state of corruption this naturall faculty is a true efficient cause of sinne and this naturall faculty is punished for sinne In the state of justification the same naturall faculty is truely and really endued with grace and bringeth forth the works of righteousnes and shall be rewarded with glory and immortality In both these states the WILL is a TRUE Efficient but differently a PRINCIPALL Efficient in the first state a SUBORDINATE Efficient in the second because the holy Ghost activateth and enableth it For By the grace of GOD wee are that wee are and that grace is not in vaine in us in the Doctrine of the Church of England ARTIC X. working with us when we have that good will GOD'S preeminence in the worke of our salvation his chiefe hand in the businesse his GRACE preventing inspiring enlightning exciting upholding sustaining and concurring doth not take away mans FREE-WILL in cases where Will hath any interest at all The STOICKS amongst others held that Paradox of old DEUM ire per omnes Terras tractusque maris coelumque profundum they meant it substantially and so impiously CHRISTIANS doe hold and beleeve it too but disposingly c. in his providence according to that Axiome of the wise Perting it à fine ad finem fortiter disponens omnia suaviter according to the severall natures and exigences of things to which he gave being and power to worke so not DESPOILING them of their OWNE by CONCURRING with them nor by any accesse ANNIHILATING his former grants or indowments conferred on them Thus having with as great diligence as I could examined this question inter partes of FREE-WILL so farre as was coïncident unto my purpose I do ingenuously confesse that I cannot find any such MATERIALL difference between the Pontificians at least of better temper and OUR Church But if the Informers can make the contrary appeare submittam fasceis and turne over a new leafe even in this Article opposing the Church of ROME as farre as any of the preciser Cut or zealous Disciples of THOMAS CARTWRIGHT'S Schoole whosoever Then then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am a man reserved abhorring to multiply controversies where is no cause CHAP. X. The Councell of Trent not wholly to bee condemned Man's Will not meerely passive but active and free in the proper acts thereof The memorable saying of SCOTUS The power of the Will in things divine INFORMERS IN the next page thrice hee approveth the Doctrine of the Councell of Trent touching Free-will MOUNTAGU WHolly or in part It would have beene explaned by honest men For say I beseech you will not your owne wisedomes or charity or common sense or understanding or what you will call it commend and approve some Determinations of the Councell of TRENT Saepè etenim est olitor valdè opportuna loquutus And why not they learned men at least resolve some thing truely where was no cause of Faction to be opposite Secondly whatsoever I approve in that Councell is not thrice approved as you doe enlarge in your suggestions but twice at most nor yet twice but by repeating the same thing twice remembred occasionally That which is so approved is this Sess VI. cap. V. Si quis LIBERUM hominis ARBITRIUM post ADAE lapsum amissum extinctum esse dixerit aut rem esse de SOLO TITULO imò TITULUM SINE RE FIGMENTUM denique A SATANA INVECTUM in Ecclesiam Anathema sit And so say I and so I hope if your wits be your owne will you say Man ever since the Fall of ADAM is not senselesse a stocke a stone meerly PASSIVE in all things active and AGENT voluntarily in nothing That which hee doth at least something that hee doth he doth it willingly and freely QUUM homini non sit per peccatum adempta neque intelligendi neque volendi facult as sed duntaxat RECTE intelligendi volendi facult as saith BEZA at least hee doth it according to his WILL not compellable in the
Church Hic rhodus hic saltus These are those Passages at which IEPHTHA'S souldiers are to try the lisping EPHRAMITES in their Sibboleth If heer I be concluded with that absolute Decree of Predestination I yeeld If no such Prescription or Tye be imposed then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by your leave ringantur the Faction I minde I may so doe to continue in the opinion I am of YOUR DIVINES as you stile them concerning Predestination beleeve and teach That in the order of the causes of salvation and damnation Almighty GOD primarily and absolutely and IRRESPECTIVELY did from all eternity decree and resolve and semblably brought it so to passe in time concerning genera singulorum and singulos generum to make them vessels of honour or dishonour to bring them unto life or cast them off into death to crowne them with glory and immortality or plunge them into destruction and hell-fire for ever To bring this his Decree and unchangeable purpose to passe it was necessary he should and so hee did purpose and so effect the creation of man and all mankinde necessarily also unto life or death So that the major part of mankinde by farre perishing everlastingly from GOD did so perish because GOD had decreed irreversibly and irrespectively that they should so perish and indeed made them that they might so perish inevitably For the will of GOD is the necessity of things say YOUR Masters out of S. AUGUSTINE mis-understood This is no malicious relating of the doctrine of YOUR Side that delight to be stiled Calvinists The first counsell purpose and decree of GOD was thus Before the works of his hands of old meerly and irrespectively to declare his power I cannot say his justice and what hee might and would doe upon his creatures for his glorie sake hee made the wicked AGAINST nay FOR the day of vengeance The meanes to bring this his purpose to passe was Creation and the cause of his creating man was to effect it Praedestinationem vocamus aeternum DEI decretum quo apud se constitutum habuit quid de unoquoque homine fieri vellet Non enim PARI conditione CREANTUR homines sed alijs vita aeterna alijs DAMNATIO aeterna PRAEORDINATUR Itaque prout in alterutrum finem quisque CONDITUS EST ita vel ad vitam vel ad MORTEM PRAEORDINATUM dicimus Hanc Deus non modò in singulis personis testatus est sed specimen ejus edidit in totâ ABRAHAE sobole Vnde palà m fieret in ejus arbitrio esse qualis cujusque Gentis futura sit conditio Thus the Founder of your fancies in expresse words Can you find this so ruled so taught so prescribed in our Church or articulated unto our Teachers Predestination unto life saith the XVII Article is that everlasting purpose of GOD whereby before the foundation of the world was laid he hath constantly decreed by his counsell secret unto us to deliver from curse and damnation those whom he hath chosen in CHRIST out of mankinde and to bring them BY CHRIST unto everlasting salvation as vessels made to honour In which the Church speaketh onely unto Election toucheth not upon Rejection Reprobation or Desertion and Dereliction rather and in that also goeth no further than ad Esse rei First that there is a Predestination by GOD unto life Secondly that it was an Act of his from everlasting Thirdly that he founded it and resolved for it in the Man and Mediatour CHRIST both for the purpose and performance Fourthly that it is and was of some speciall ones alone elect called foorth and reserved in CHRIST and not generally extended unto all mankinde Fiftly the which purpose and counsell of his is like himselfe unchangeable done according to the counsell of his will This is all that I can finde touching that Purpose and Decree of GOD. Then ensueth concerning the putting it in practice and execution in their calling by grace justification freely and adoption of sons in conformity to Christ study of good works and then when these are done to finall consummation in glory All which I constantly professe and beleeve and I adde that according unto this Doctrine a curse is presupposed a state of damnation and wo intended out of which they are delivered whom hee electeth in CHRIST into which how they came how they were plunged the ARTICLE doth not speak YOUR Teachers declare expressely it was GOD'S positive peremptory prime irresistable Act they were cast into it by GOD irrespectively because he would doe it they were thereunto appointed by himself for himselfe and his own pleasure and being so appointed by his will were ABSOLUTELY NECESSITATED thereunto that they could not possibly resist his will alter his purpose prevent his Decree nor avoid the effects of his pleasure For aditum vitae PRAECLUSIT exitio DEVOVIT Sect. 7. Now what inferences and hideous consequences will ensue the Papists and Lutherans doe not spare to speak and presse to purpose and you cannot avoid to my poor understanding their conclusions The Church of England is not heerto liable cannot bee charged with it must not for YOUR sakes be put to avow or justifie it which in wise moderation sitteth downe by this Temper To have GOD'S promises in such wise received as they be GENERALLY set forth to us in holy Scripture and doth not insolently presse into GOD'S Secrets CHAP. V. Dangerous consequences brought by Others upon the Irrespective Decree INFORMERS IN this point he hath these words That PETER was saved because God would have him saved Absolutely and resolved to save him so Necessarily because hee would doe so MOUNTAGU IT is true in this point I have these words indeed not as mine but as yours For relating the doctrine briefly of YOU Calvinists as you are and would be called I propose it exemplified as you use it so but withall I added which is also your Doctrine and I go no further there that IUDAS was damned as necessarily because that GOD as absolute to decree as omnipotent to effect his decree did primarily so resolve concerning him and finally so conclude as touching him WITHOUT RESPECT of any thing but his owne will Is not this the manifest direct plain and expresse doctrine of Him whom you professe to follow of whom you glorie to be denominated Nothing is by me ascribed unto your Side and YOUR Doctors but an absolute and irrespective necessitating Decree concerning man in utramque partem and concerning all the effects of Predestination I brought no inferences to presse you withall such as are commonly and odiously made against you by Opposites Papists Lutherans Arminians or if there be any else whose virulent invectives and strange though too true imputations I like not I used not I did not charge you with making GOD the AUTHOR OF SIN nor that GOD who calleth himselfe as he is the Father of Mercies made the greatest part of mankinde with intent and purpose to PERISH eternally to DAMNE
speak I at present in S. AUGUSTINE'S phrase I might have added unto that unskilfull Clerk NAZIANZENE that great Papist S. CHRYSOSTOME in this point for companie who Hom. VIII de Poen saith a man may doe more than is commanded who yet was indeed no Papist though the poore Capacity of these men not apprehending what is Popery and what is not misdeem mistake misname Popery Qui ignorat ignoret adhuc I will not seek nor go about to beetle it into their braines as in case of Counsels so I say Qui potest capere capiat and who is hee that cannot but he that will not understand This I will avow If this bee Popery or I a Papist all antiquity held Popery and were Papists For name but one Writer of a contrary minde to this There are Evangelicall Counsels CHAP. XVII The exposition of the saying of our SAVIOUR If thou wilt be perfect c. S. CHRYSOSTOME S. AUGUSTINE S. HIEROME S. AMBROSE make it no imperious precept If it bee the Informers are the least observers of it and sinne against their own consciences INFORMERS ANd a little after speaking of that place MATH XIX XXI If thou wilt bee perfect go sell what thou hast c. he hath these words A counsell it is I grant no imperious forme of precept left to choyce and liberty to do or not to do CHRIST tieth no man but leaveth him to doe or not to doe CHAP. XV. pa. 105. MOUNTAGU IT is so I have those words It is true I doe grant it a counsell and no imperious precept at least to all men For I cannot conceive the meaning to be otherwise where the words are so full compleat evident and convincing If thou wilt left unto choice not Hoc fac vives upon price of thy head paine of thy salvation doe thus which is stilus Curiae the stile and tenor of those imperious Lawes of the Lord of Hosts that require exact Obedience If it were a Law and a Commandement saith S. CHRYSOSTOME he should not have brought it in by way of counsell and of advice For this very cause hee saith not in plaine tearmes Go sell that thou hast lest hee might suppose it a binding Law but hee saith If thou wilt be perfect go sell what thou hast to let us understand it is in our choice to doe or not to do it Thus S. CHRYSOSTOME not so you Pardon me if I preferre S. CHRYSOSTOME before you or your betters I meane your Master whose Disciples you professe your selves to be Quod enim praecipitur imperatur quod imperatur necesse est fieri quod necesse est fieri nisi fiat poenam habet Frustra jubetur quod in arbitrio ejus ponitur c. So S. HIEROME and can you give better reasons S. GREGORIE NAZIANZENE displeased you so will S. AUGUSTINE I make no question but it mattereth not Nec enim sicut Non moechaberis non occides it a dici potest Non nubes Illa exiguntur ista offeruntur Si fiunt ista laudantur nisi fiant illa damnantur In illis DOMINUS debitum imperat vobis in hoc autem siquid amplius supererogaveritis in redeundo reddet vobis So will S. AMBROSE for the same opinion who maketh a difference betwixt Precept and Counsaile and expoundeth that verie place of Counsaile thus Et ut intelligas distantiam Praecepti atque Consilij illum recorderis he speaketh unto you my Informers cui in Evangelio antè praescribitur ne homicidium faciat ne adulterium admittat ne falsum testimonium dicat Praeceptum enim ibi est ubi est poena peccati At verò cùm se Praecepta Legis memorâsset implêsse Consilium ei datur ut vendat emnia sequatur DOMINUM Haec enim non Praecepto imperantur sed Consilio deferuntur Duplex namque forma mandati est Vna praeceptiva altera voluntaria Vndè DOMINUS in aliâ dicit Non occides ubi in aliâ praecepit SI vis esse perfectus vende omnia tua Ergo hic liber est à Praecepto cujus defertur arbitrio Which Testimony of S. AMBROSE together with that out of S. CHRYSOSTOME doe withall insinuate in what sense TERTULLIAN in his booke de Monogamiâ contrary unto the ordinary phrase doth terme it Praeceptum substantiae dividendae egenis a Commandement to divide the substance unto the poor namely so as S. AMBROSE doth call it Mandatum who yet saith it was no Imperious Precept to doe so or so but only Counsell and Advice leaving it free unto his choice to do it or not to doe it For every Counsell and Advice is a kinde of mandate though not properly yet with condition But my good Informers if you will needs have it Popery to hold with any Evangelicall Counsailes you will be found worse by farre than Papists that are convicted in your consciences to breake that willingly which you hold a Precept obligatory and no Counsaile For doe any of You all the precisest in the pack obey CHRIST'S words in this his absolute command and going selleth all that hee hath and giveth it to the poore I cannot yet name any one so observant I beleeve I never shall see any so charitable rather breaking that negative commandement of the highest Thou shalt not covet that which is thy neighbours and that other Thou shalt not steale from thy neighbour And yet howsoever other men are not obliged to go sell what they have and give it to the Poore you are tyed to doe it upon that high Commanding forme Doe this and live It is sinne to you whatsoever it is to other men not to doe it for you are so perswaded it is a Precept Precepts even affirmative ligant semper though not ad semper require obedience and exact performance at some time or other where they are tendred But you neyther obey it nor will suffer others to obey it that would For you would account and stile him a Papist that should doe it You would begge him that should put it in use and practice For such opinion you hold of the ancient Monkes and Ascetae as S. ANTHONY and others that did practise it Untill I may perceive that you shew forth your faith by your workes and manifest your Beleefe by reall practice you must give mee leave to thinke you dissemble in the point and would perswade men of a case of Necessity that your selves may feed fat upon their folly and in vacuum veniatis Till then whatsoever your opinion be give me leave to bee of S. AUGUSTINES minde Aliud est Consilium saith he aliud Praeceptum Consilium datur ut Virginitas conservetur ut à vino carnibus abstineatur ut vendantur omnia pauperibus erogentur Praeceptum verò datur ut justitia custodiatur ut omnis homo divertat à malo faciat bonum Denique de virginitate dicitur Qui potest capere capiat De justitiâ verò