story was forged as that learned Knight Sir Vmphrey Lyne by the ocular inspection of that originall manuscript did since demonstrate but the onely reason of the calling of it backe as his Grace makes Heylen declare to us was the dinne and clamour which Mr. Burton then one of the Ministers of London made against it Conterbury himselfe is nothing afraid to lend his owne hand to pull downe any thing that seemes crosse to Arminianisme The certainty of Salvation the assurance of Election is such an eye-sore that to have it away hee stands not with his owne hand to cut and mangle the very Liturgie of the Church otherwise a sacred peace and a noli me tangere in England in the smallest points were they never so much by any censured of errour yet if any clause crosse Arminianisme or Poperie his grace doth not spare without dinne to expurge it did it stand in the most eminent places thereof in the very morning prayers for the Kings person Here was this clause fixed since the reformation who are the Father of thine elect and their seed this seemed to bee a publike profession that it was not unlawfull for King Charles to avow his certainty and perswasion that God was his Father and hee his adopted Childe elected to salvation His grace could not endure any longer such a scandalous speech to bee uttered but with his own hand scrapeth it out Being challenged for it by Master Burton and the out-cryes of the people he confesseth the fact only for excuse bringeth three reasons of which you may judge First he saith It was done in his Predecessours time Doth not this make his presumption the more intolerable that any inferiour Bishop living at the very eare of the Archbishop should mint to expurge the Liturgie Secondly Hee pretends the Kings command for his doing Doth not this encrease his guiltinesse that hee and his followers are become so wicked and irrespective as to make it an ordinary pranke to cast their owne misdeeds upon the broad back of the Prince Dare hee say that the King commanded any such thing motu proprio Did hee command that expunction without any information without any mans advise Did any King of England ever assay to expurge the publike Bookes of the Church without the advise of his Clergie Did ever King Charles meddle in any Church matter of far lesse importance without Doctour Lads counsell The third excuse That the King then had no seed How is this pertinent May not a childlesse man say in his prayers that God is the Father of the Elect and of their seed though himselfe as yet have no seed But the true cause of his anger against this passage of the Liturgie seemeth to have been none other then this Arminian conclusion that all faith of election in particular of personall adoption or salvation is nought but presumption That this is his Graces faith may appear by his Chaplains hand at that base and false story of Ap-Evan by Studley wherein are bitter invectives against all such perswasions as puritanick delusions yea hee is contented that Chouneus should print over and over again his unworthy collections not onely subscribed by his chaplain but dedicated to himself wherein salvation is avowed to be a thing unknown and whereof no man can have any further or should wish for any more then a good hope And if any desire a cleare confession behold himselfe in those opuscula posthuma of Andrewes which hee setteth out to the world after the mans death and dedicates to the King avowing that the Church of England doth maintaine no personall perswasion of predestination which Tenet Cardinall Peroun had objected as presumption White also in his answer to the dialogue makes mans election a mysterie which God hath so hid in his secret counsell that no man can in this life come to any knowledge let bee assurance of it at great length from the ninety seventh page to the hundred and third and that most plainly But to close this Chapter passing a number of evidences I bring but one more which readily may bee demonstrative though all other were laid aside By the Lawes and practises of England a Chaplains licencing of a booke for the presse is taken for his Lord the Bishops deed So Heylen approven by Canterbury teacheth in his Antidotum and for this there is reason for the Lawes give authority of licencing to no chaplaine but to their Lords alone who are to be answerable for that which their servant doth in their name Also the chaplaine at the licencing receives the principall subscribed copie which hee delivereth to his Lord to bee laid up in his episcopall Register William Bray one of Canterburies Chaplaines subscribed ãâã collectiones ãâã as consonant to the doctrine of the Church of England meet for the presse The authour dedicated the treatise to my L. of Canterbury it was printed at London 1636. into this booke the first article which by the confession of all sides draws with it all the rest is set downe in more plain and foul tearmes then Molina or any Jesuite sure I am then Arminius Vorstius or any their followers ever did deliver teaching in one These those three grosse errours 1. That mens faith repentance perseverance are the true causes of their Salvation as Misbeleefe Impenitencie Apostasie are of Damnation Doth Bellarmine goe so farre in his Doctrine of justification and merit 2. That those sinnes are no lesse the true causes of reprobation then of damnation 3. That mens faith repentance perseverance are no lesse the true causes of their eternall election then misbeliefe or other sinnes of their temporall damnation Let charity suppone that his grace in the midst of his numerous and weightie imployments hath been forced to neglect the reading of a booke of this nature though dedicate to himselfe albeit it is well known that his watchfull eye is fixed upon nothing more then Pamphlets which passes the presse upon Doctrines now controverted yet his grace being publikly upbraided for countenancing of this book by Doctor Bastwick in the face of the Starre-chamber and being advertised of its dedication to himselfe of the errours contained in it yea of injuries against the King of the deepest staine as these which strooke at the very roote of his supremacie and that in favour of Bishops When in such a place Canterbury was taxed for letting his name stand before a Booke that wounded the Kings Monarchicall government at the very heart and did transferre from the Crowne to the Miter one of its fairest diamonds which the King and his Father before him did ever love most dearely no Charity will longer permit us to believe but his Grace would without further delay lend some two or three spare howers to the viewing of such a piece which did concerne the King and himselfe so neerely Having therefore without all doubt both seen most narrowly sifted all the corners of
pit whence as he sayes they did first come up Neither is it like that these sentences come from the heart of Doctor Balcanquel the penman of them for he was a member of Dort Synod and brought up in the Church of Scotland the man is not unseene in the Popish Tenets How is it possible that his conscience should absolve the Arminian errours of all Popery and all contrarietie to the Scottish confession May any be so uncharitable as to suspect his late promotion in Durham hath altered so soon his minde Sure not long since both in England and Scotland hee did desire to be esteemed by his friends one of those whom Canterbury did maligne and hold downe for his certain and known resolutions and reputed abilities to oppose his Graces Arminian and Popish innovations His Majesty being certainly cleer of this imputation and readily also Balcanquel the Amanuense on whom can the fault ly but Canterbury the directors back For the world knowes that on his shoulders for common alone the King doth devolve the trust of all Bookish and Ecclesiasticall affaires that concerne him that at his commandement ãâã hath written in the Kings name that part at the least of the declaration which patronizeth the Arminian persons and cause we doe not conjecture but demonstrate by the constant and avowed course of his Graces carriage in advancing Arminianisme at all occasions in all the Kings Dominions That this may appeare consider his practises not so much amongst us and in the Irish Church where yet his hand is very nimble to set these ungracious plants and to nippe off all the overspreading branches of any tree that may overtop them For who else in a moment hath advanced Doctor Bramble not only to the sea of Derrie but to the Kings ãâã Generall Who sent Doctor Chappell first to the University of Dublin and then to his Episcopall chair Who holds ãâã the head of that Orthodox Primat and of all who kyth any zeale there to the trueth of God Who caused not onely refuse the confirmation of these Arminian Articles of Ireland in the last Parliament but threatned also to burne them by the hand of the Hangman Whose invention are these privy Articles which his creature Derry presents to divers who take Orders from his holy hands Wee will passe these and such other effects which the remote rayes of his Graces countenance doe produce in so great a distance Onely behold How great an increase that unhappy plant hath made there in England where his eye is neerer to view and his hand to water it In the 25 yeare at the very instant of King James death Doctor Montague with Doctor Whites approbation did put to the Presse all the Articles of Arminius in the same termes with the same arguments and most injurious calumniations of the Orthodox Doctrine as Spalato and the Remonstrants had done a little before but with this difference that where those had dipped their pens in inke Doct. Montagu doeth write with vinegar and gall in every other line casting out the venome of his bitter spirit on all that commeth in his way except they be fowles of his own feather for oft when hee speakes of Jesuites Cardinals Popes hee anoints his lips with the sweetest honey and perfumes his breath with the most cordiall tablets If any doe doubt of his full Arminianisme let them cast up his Appeale and see it cleerely in the first and second Article of Election and Redemption hee avoweth his aversenesse from the doctrine of Lambeth and Dort which teacheth that God from eternity did elect us to grace and salvation not for any consideration of our faith workes or any thing in us as causes respects or conditions antecedent to that decree but onely of his meere mercy And that from this Election all our faith works and perseverance doe flow as effects Hee calleth this the private fancie of the Divines of Dort opposite to the doctrine of the Church of England For this assertion he ãâã the Synod of Lambeth as teachers of desperate doctrine and would father this foule imputation but very falsely on the conference at Hampton Court Againe hee avoweth positively that faith goeth before Election and that to all the lost race of Adam alike Gods mercy in Christ is propounded till the parties free-will by believing or mis-believing make the disproportion antecedent to any divine either election or reprobation One of the reasous why King Iames stiled Arminius disciples atheists was because their first article of conditionall election did draw them by an inevitable necessitie to the maintenance of Vorstian impiety For make mee once Gods Eternall decree posterior and dependant from faith repentance perseverance and such works which they make slow from the free will of changeable men that Decree of God will be changeable it will be a separable accident in him God will bee a composed substance of subject and true accidents no more an absolute simple essence and so no more God Vorstius ingenuitie in professing this composition is not misliked by the most learned of the Belgick Arminians who use not as many of the English to deny the cleare consequences of their doctrine if they be necessary though never so absurd However in this very place Montagu maintaines very Vorstian atheisme as expresly as any can do making the divine essence to be finite his omni-presence not to be in substance but in providence and so making God to be no God This thought long agoe by learned Featly objected in print to Montagu lyes still upon him without any clearing Certainly our Arminians in Scotland were begun both in word and writ to undertake the dispute for all that Vorstius had printed I speak what I know and have felt oft to my great pains Arminianisme is a chaine any one linke whereof but specially the first will draw all the rest yet see the other also expressed by Montagu In the Articles of Grace and Freewill not only hee goes cleare with the Arminians teaching that Mans will hath ever a faculty to resist and oft times according to the doctrine of the Church of England actually doth resist reject frustrate and overcome the most powerfull acts of the spirit and grace of God even those which are employed about regeneration sanctification justification perseverance Not onely doth hee thus far proceed but also hee avowes that all the difference which is betwixt the Church of England and Rome in this head of freewill is in nothing materiall and really long agoe to be ended and agreed amongst the most judicious and sober of both the sides For the fifth of perseverance hee is as grosse as any either Remonstrant or Molinean Jesuite professing that no man in this life can have more assurance not to fall away both totally and finally from all the grace he gets then the devils had once in Heaven and Adam once in Paradise Behold the Arminian ensigne fairly
and my preducessours have ãâã ãâã ãâã Sunday at the beginning Our Diocesan can derive himselfe the Successour of an Apostle otherwise we should have taken his call for the voice of a stranger and not have here appeared It is St. ãâã resolution ãâã Episcoporum ab ipsa sede Petri is that which among other things by ãâã named keep us in the bosome of the Church and subjects us to our Bishops jurisdiction m Montag orig Eccles. pag. 114. Patrum nostrorum vel avorum memoria duo summi Pontisices viri ãâã doct ãâã Hadrianus sextu Bellarmini avunculus Marcellus secundus An id pag. 47 ã âã ãâã Pontisex Maximus ãâã ãâã scio vocatum ãâã ãâã Papam Pastorem ãâã quid si hec Orig. p. 417 Certis quibusdam titulis ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ab ãâã ãâã viri ãâã etiam ãâã honorarunt isto honorum ãâã ãâã non est ãâã ãâã sed nec ãâã reprehendere aut ãâã derogare id quod solent ãâã ãâã ãâã ãâã ãâã indigitare certissimus est character ãâã adorator cum ãâã portan Paulo al cui ãâã ãâã Sexto ãâã ãâã caeteris si qui sunt n Montag ãâã pag. 166. Est ãâã ãâã ut recte observat Philo. ãâã ãâã ãâã ãâã ãâã itaque ut ãâã ãâã ãâã ãâã ãâã Iesu Christi ut Dei atque hominum ãâã ãâã ãâã ãâã ãâã summus à Christianis omnibus Divino instituto debetur honor reverentia singusaris ibid. p. 40. Fatetur ultro ãâã aliquo modo in ãâã supra regiam ãâã ãâã cum vetusti orthodoxis ãâã ãâã ãâã ãâã ãâã ãâã inquit Chrysostom ãâã ãâã ãâã ãâã ãâã ãâã prius ãâã ãâã ãâã ãâã ãâã ãâã Nazian in apologia ãâã ãâã ãâã ãâã ãâã ibid pag. 161. Allusum est a pussimo rege ad illud Exodi Constitui te Deum Pharaonis communicat ãâã ãâã ãâã ãâã ãâã ãâã seu Pontificio seu Civili sui ipsi is ãâã ãâã ãâã ãâã ãâã dii ãâã quis vingatur ob hanc ãâã ãâã ãâã ãâã ãâã merito quos locum ille suum ãâã inter ãâã sustinere o Montag antid pag. 40. Non est mirum si Constantinus olim ãâã Carolus alii ãâã de equis descenderint venientes exceperint religionis antistites Christianae venerationemque exhibuerint Quid ãâã ãâã ãâã non ita pridem lot Sultanos tautam observantiam exhibuisse tam ampla ãâã persolvi se Non minora quondam principes populi Christiani Christianis ãâã ãâã Ramanis ãâã exhibuerunt exhibebunt ãâã ad pristinos illos mores si tantum revertatur exempla pietatis ãâã ibid. pag. 158. Adoravit Johannem Justinus sic Constantinus inferiores Joanne sacerdotes adoravit autem dicit autor ille tuus dans gloriam Deo p Montag antid pag. 95. Habeat ille suas sibi opes facultates fundos habeat latisundia principatum dom nium per Ecclesiae terras Petri possessiones obtineat dummodo contentus ãâã ãâã liberalitate alienam non invadat possessionem q Cant. relat pag. 202. Hee that is not blinde may see if hee will of what little value the Popes power in France and Spaine is this day further then to serve the turns of their Kings therewith which they doe to their great advantage r Montagantid pag. 156. Quod è codice allegatur Theodosiano decernimus ne quid tam ãâã Gallicanis quam alierum ãâã contra ãâã veterem liceat ãâã viri venerabilis ãâã urbis ãâã authoritate tentare sed illis omnibusque legis loco sit quisquid sanxit sanxeritve sedis ãâã authoritas Quicquid ãâã pontifici saith Montagow arrogatur id totum edicto debetur Theodofiano vel vetustae consuetudini quicquid autem per rescriptum ãâã imperatoris ad occidentales ãâã solos pertinebat nec ãâã quibus juxta veterem ãâã Pontifex praesidebat ut ãâã Decernat imperator de ãâã is ãâã Rex Angliae de ãâã suis Francorum de Gallicanis quod olim Theodosius decrivit dicto ãâã omnes obediantes s Cant. relat pag. 171. It is ãâã that in ãâã ãâã times in the Church government Britaine was never subject to the Sea of Rom for it was one of the six dioces of the West Empire and had a Primat of its own Nay ãâã Capgraw and ãâã ãâã tell us that Pope ãâã the ãâã in the Councel at Bari in ãâã accounted my worthy ãâã S ãâã ãâã ãâã ãâã and said He was as the ãâã and Apostolick of the other world ãâã comparem veluti ãâã ãâã orbis Patriarcham Now the Britains having a Primate of their ãâã which is greater then a Metropolitan yea a Patriarch if ye will he could not be ãâã from to Rome t ãâ¦ã Their minde to the Cardinalat w Montag ap pag. 56. ãâã ãâã potuit $$Para$$. x ãâã Alt. p 34. The ãâã ãâã in his jearing ãâã ãâã Cardinall Baromaeus whereas if he ãâã to read his life he may not be ãâã that the Cardinall was a man of ãâã ãâã and spent the greatest part of his life in fasting prayer ãâã preaching ãâã and doctrine and did ãâã both impiety and vanity both in word and deed Me thinkes his ãâã should check him for his scornfull usage of a man who had the report of so vertuous and pious a Bishop They affect much to bee joyned with the Church of Rome as she stands y Cant. relat p. 36. the Church of Rome Protestants set not up a different Religion for the Christian Religion is the same to both but they differ in the same Religion and the difference is in certain grosse corruptions to the very endangering of salvation which each side saith the other is guilty of Star chamber speech p. 36. My second reason is That the learned make but three Religions to have been of old in the world Paganisme Judaisme and ãâã and now they have added a fourth which is ãâã Now if this ground of theirs be true as it is generally received perhaps it will bee of dangerous consequence sadly to ãâã that the ãâã religion is rebellion though ãâã clause passed in the ãâã through ãâã ãâã in King ãâã ãâã this reason well ãâã is taken from the very foundation of Religion it self ibid. page 34. His Majesty ãâã commanded ãâã to make the alteration and to see it printed z ãâã pag. 3. 06. We dare not communicat with Rome either in her publick ãâã which is ãâã ãâã with grosse superstition or in these corrupt and ungrounded opinions which shee hath added to the faith These make up the ãâã but not the Church of Rome In them our communion is dissolved but ãâã have still a true and reall union with that and all other members of the Church universall in faith and charity ibid. p. 74. To depart from the Church of Rome in some ãâã and practices we had just and necessary cause though the Church of Rome ãâã nothing
object as a mans selfe or Gods speciall favour to this or that particular man which is hopes object but Catholick object which is the whole first truth and every member of Gods book as the school teacheth this faith goeth but to the truth and esse of divine things Faith giveth these truths a being substance in our mind but after hope layeth hold on them in the wil and affections and applyeth them to our selves charity goeth in unto them The Apostle saith that he who commeth to God must believe that he is a rewarder of them that ãâã ãâã him not a ãâã of me or thee as if the article of ãâã were personall Idem pag. 106. In the love of the heart lyeth the greatest apprehension The greatest meane of our apprehending of him is by charity which layes hold on him in the will and reasonable affections ãâã Collect. 82. Applicatio ex parte hominis non ex alia ratione procedit quam ex amplexu amoris desiderii Ibid. pag. 97. ãâã Deus hanc spem ãâã hujus spei ãâã k ãâã collect p. 69. Inchoative per ãâã justicfiat Deus dat ãâã propter Christum cognitionem ex cognitione fidem ex fide spem sive ãâã ex fiduciacharitatem ex chatitate adhae sionem obediendi complacendi desiderium ex isto desiderio meritorum ãâã salubrium applicationem ex ãâã applicatione sanctificationem seu observantiam mandatorum ex istis omnibus in actu scilicet consummato just ãâã ex illa salvationem quae omnia quum ãâã per canalem Dei gratiae ex fide tanquam ex principio seu radice per connaturalitatem omnium ad fidem adse invicem ãâã ãâã quaecunque ab aliquibus ãâã ad fidem tanquam ad omnium originem referenda sunt in hoc sensu arbitramur Apostolum 3. ad Rom. vers 28. locutum fide homines justificatum ãâã scilicet per fi lem ãâã ex ãâã suis operationem l Shelfoord pag ãâã Charity is called of Schoole Divines grace it selfe It is that law of the Spirit which freeth from death and sinne It is the maine refuge of a distressed conscience It covereth a multitude of sins It will not suffer them to appear Without ãâã workes are dead as well as faith and other vertues Hence the Schoole ãâã charity the forme of vertues Ibid pag. 106. Faith converteth the minde to God but it is love that converts the heart and will to God which is the greatest and last conversion for we never seck anything till we desire it ãâã conversion is begun in the minde by faith but it is only halfe conversion yea no conversion of the whole man except the love of the heart where heth the greatest apprehension follow it we see salvation by faith but we obtaine it not till we seek it by ãâã desire Wherefore I conclude that for as much as charity is the most near and immediate cause of our conversion that it is also the most pretious grace of God for our good and the greatest mean of our ãâã him is by charity which layeth hold on him in the will and reasonable affections ãâã his must be the greatest meane of our justification Ibid. p. 109. The sulfilling of the law justifieth but charity is the fulfilling of the law where the Apostle ãâã ãâã to justifying faith he compareth them in the most excellent way and it is most manifest that the most excellent way is the way of our justification conversion to God m Shelsoord pag. 107. Justification conversion to God is all one Idem ãâã 102. Charity is the maine refuge of a distressed conscience Montag ãâã pag. 142. A sinner is then justified when he is made just when he is transformed in minde tenewed in soule ãâã by ãâã ãâã in ãâã answer for Hall to Burtoun is not only content to exeeme the ãâã justification from all blot of a fundamentall error but ãâã also to make all our ãâã in this point to be but a jugling about words yea at last he seemes to ãâã with the Counsell of Trent in anathematizing our doctrine For thus if I remember well doth he speake If any man shall ãâã that men are so justified by the sole imputation of Christs righteousnesse or by sole remission of sinnes ãâã they are not also ãâã fied by inherent grace or charity or also that the grace whereby we are justified is only the favour of God let him be accursed and let him be so indeed for me You will say this is nothing but meere jugling I grant it ãâã yet it is not the direct deny all of the foundation for here is both remission of sins and imputation of Christs righteousnesse included which though it be sufficient to justification in the Protestant sence yet in the Popish sence wherein ãâã is also required it is not sufficient n ãâã pag. 121. That there is a fulfilling of the Law in this life Iames teacheth if you ãâã ãâã the ãâã law you doe will Were Gods Law no possible to be ãâã the supposition should be idle ãâã fit for Gods word a caption unbeseeming a man ãâã by divine inspiration To the keeping of this we must strain our soule we must not flee to a naked ãâã where is required our conformation He hath predestinate us to be conform to the image of his Son He hath fulfilled the Law and so must we too Ibid. pag. 127. Christ hath merited that the righteousnesse of the Law should be fulfilled in us not by faith only or by sole imputation as the ignorant understand it but by our actuall walking in the divine precepts Ibid. pag. 136. To binde a man to things impossible were a wrong both to nature and grace therefore the schoole verse ãâã ãâã ãâã viri non ãâã Deus ulla ãâã God can no more in ãâã now require impossibilities at our hands then he could at first at ãâã Neither doth he if we beleeve S. ãâã who saith I can doe ãâã things by Christ who hath loved me Ibid. pag 139. If God should command things impossible then should he be more cruell then a tyrant who ãâã not offer to exact of his Subjects such a tribute which he knowes cannot be ãâã It is tyrannical and cruell and therefore impossible to God to require the ability which he himselfe took away and of those too that are his friends and in league with him Ibid. pag. 147. To say that the very best workes of the Saints are uncleane ãâã mortall sins is extreame blasphemy Can the workes of the holy Ghost be impure The least addition of evill in a good worke makes it sinfull because Bonum est ex integracausa malum ex ãâã defectu White on the Sabboth pag. 157. ãâã those sayings as from S. Austine Neque impossible aliquid ãâã potuit Deus ãâã justus est neque damnaturus est hominem pro eo quod vitare non potest quia ãâã est Execramur blasphemiam
eorum qui dicunt aliquid impossibile homini à Deo esse praeceptum o ãâã pag. 184 By his ãâã he informeth us of all the meanes that leads toward life eternal by his counsels which goe beyond his ãâã because G O D hath given man free-will to get what he can in the state of grace for the state of glory he shewes some exceeding meanes to grow to this lifes perfection and to improve the common reward of glory for the next life as sell what thou hast and give it to the peore and ãâã shalt have ãâã in ãâã here wee have counsell to change temporall riches for eternall which are better 2. Wee are counselled to change permitted fleshly pleasures for heavenly pleasures where it is said qui ãâã capere ãâã 3. Wee are counselled to deny our selves and our lawfull libertie to follow Christ through the worlds difficulties these are Gods counsels which in the primitive church were put in practice but in our times they are put off with a non placet Ibid. p. 129. Of the counsels of the gospel which goe beyond the counsels of the Law S. ãâã sayes ãâã ãâã ãâã ãâã ãâã Christ hath commanded nothing impossible yea many have gone above his commandements p ãâã appeal p. 233. The wicked go to enduring of torments ãâã the good to enjoying of happinesse without end thus is their estate diversified to their deserving ãâã p. 120. setteth downe the comitiall verses of Cambridge which in merite goeth as farre as ãâã ãâã ãâã speciosa ãâã salutem divine ãâã ãâã ãâã dabunt ãâã p. 18. goes yet further that our workes are as true efficent causes of our salvation as our wickednesse can be of our damnation as we heard before Montag ãâã pag. 153. That a worke may be said to be meritorious ex ãâã these conditions are required that it be morally good that it be freely wrought by a man in this life in the estate of grace and friendship with God that it have annexed Gods promise of reward All which conditions I cannot conceive that any Protestants doth deny to good workes q ãâã p. 198. In that blessed estate there are degrees of joy and glory a starre differs from another in glory some ground bringeth foorth thirty some sixty some a hundred fold To this agreeth S. Gregory Quia in hac vita est discretio operum erit procul dubio in illa discretio dignitatum ut quo hic alius alium merito superat illic alius alium retributione transcendat And S. Cyprian in pace coronam vincentibus candidam pro operibus dabit in persecutio ne purpuream pro passione geminabit CerteÌt nune sin guli ad utriusque honoris amplissimam dignitatem accipiant coronas vel de operibus candidas vel de sanguine purpureas Here shineth Gods justice in distributing rewards according to the variety of his owne grace in this life bestowed and Christians works by their own free wil to the best end imployed and because there are certaine excellencies of workes in overcomming the greatest difficulties therefore the scoole after the former demonstration argueth priviledged crownes which they call ãâã to bee due to them which have conauered best to Martyes for overcomming persecutions to virgins for conquering the ãâã qnd to Doctors for putting the Divell to flight from their flockes r ãâã ãâã 127. For Shelsoords booke whatever is in that mentioned should not trouble you if he ascribe a speciall eminency unto charity in some cerraine things it is no more then ãâã taught to him by S. Paul who doth preferre it as you cannot but choose to know before faith and hope nor doth he attribute our justification ãâã in any other sence then was taught him by S. Iames M Dow p 52. And I believe if M. Shelsoords justification by ãâã be well examined it will prove no other then that which S. Iames saies yee see how that by works a man is justified and not by faith onely and I would demand of any reasonable man whether the expresse words of that ãâã may not without aspersion of popery be even openly and publickly maintained if there be no sence obtruded upon them which may crosse S. Pauls doctrine which M Burtoun can never prove that they did whom he charged with that assertion In the doctrine of the sacraments see their Popery s Montag orig p. 72. de circumcisione quaeritur quamgratiam ãâã primo ponitur non ãâã quod ãâã verum sacramentum veteris politiae in statu legis ãâã ideo esse operativuÌ illius gratiae qua ab luuntur ãâã ut fit in baptismo novae legis 2. Si quaeratur an ut baptismus ãâã ãâã quae figurat ãâã olim peccata visua sacrameÌtali ex institutione divino opere operato ãâã ãâã operantis aut alio quovis modo abolere mundare poterit qua de re sunt diversae sententiae Hereafter he hath brought at length the Fathers to prove that SacrameÌta veteris testameÌti non causabant gratiam sed cam solum per ãâã Christi ãâã esse significabant nostra vero gratiam continent digne suscipientibus conferunt ãâã closes inanes ãâã illae disputationes acerbae contentiones ãâã lorum quae apud scholasticos doctores nonnullos ventilantur quas sopitas optamus nos Ibid. p. Baptismus Joannis rudimentarius ait Damascenus imperfectus isagogicus ãâã ut lex vetus ãâã novum baptisma post illud necessarium inquit Augustinus post Johannem baptizabat Paulus post hereticos non baptizat Ecclesia Christi baptismo actu remittebantur peccata non remittebantur actu post Iohannis Then in his owne words quid ergo An dabat gratiam baptismus ille ãâã visum non nullis perperam omnino nam ubi tum ãâã ãâã ãâã ãâã ãâã baptismatis Christi Sacramentorum novi faederis quibus ãâã ãâã ãâã ãâã ãâã gratiam ãâã quam significant preparatoriè hoc agebat non ãâã ãâã ãâã ãâã ãâã in spe tantum cum re ipsa in Domini baptismo illud ãâã ab ãâã sententia quae est ãâã omnium antiquorum si Calvinus recesserit cum sequacibus aetatem habent ipsi respondeant privati cujuscunque hominis ãâã ãâã ãâã ãâã ãâã non est communi protestantium sententiae ascribendum Obtineat ergo per me Tridentinae synodi canon primus sessionis septimae Si quis dixerit baptismum Iohannis habuisse eandem vim cum baptismo Christi anathema sit t Mon. opeal p. 35. We ãâã aught in the Liturgie earnestly to beleeve lest it should be left to mens ãâã that ãâã hath received favourably these infants that are baptised And to make this doctrine ãâã more sure against our novellists it is again repeated in the ãâã that it is certainly true by the word of God that children being baptised have all things necessary forsalvation and if they die before actuall sin shall be undoubtedly saved according whereunto all
necessary to salvation There is great difference betwixt shisme from them and reformation of our selfe It is one thing to leave communion with the Church of Rome and another to leave communicating with her errors whosoever professeth himselfe to forsake the communion of any one member of Christs body must confesse himselfe consequently to forsake the whole And therefore we forsake not Romes communion more nor the body of Christ whereof we acknowledge the Church of Rome to be a member though corrupted If any Zelots ãâã proceeded among us to heavier censures their zeale may be excused but their charity and wisdome cannot be justified Cant. relat p. 192. The Protestants have not lest the Church of Rome in her essence but in her errors not in the things which constitute a Church but only in such abuses and corruptions which work toward the dissolution of a Church Can. ãâã 1. p. 249. The foundation is ãâã whole in the midst of their superstitions ãâã answer p. 124. Suppose a great Prelate in the high Commission Court had said openly That we and the Church of Rome differed not in fundamentalibus yet how commeth this to be an innovation in the doctrine of England for that Church telleth us in the 19. article That Rome doth ãâã in matters of Faith but it hath not told us that she doth erre in fundamentalibus ãâã old religion after the beginning It is the charitable profession of zealous ãâã that under the Popery there is much Christian good yea all that under the Papacy there is true Christianity yea the kernell of Christianity Neither doe wee censure that Church for what it hath not but for what it hath Fundamentall truth is like the ãâã wine which if it be mixed with twenty times so much water ãâã his ãâã Rome as it is Babylon we must come out of it but as it is an outward visible Church we ãâã did nor would ãâã Maskel Popery is ãâã but fundamentall truth is an antidote A little quantity of antidot that is soveraigne will destroy much poyson Pottar p. 62. The most necessary and fundamentall truths which constitute a Church are on both sides unquestioned ibid. By fundamentall points of ãâã we understand these prime and capitall doctrines of Religion which ãâã up the holy Catholick Faith which ãâã constitutes a true Church and a ãâã Christian. The Apostles ãâã taken in a Catholick sense that is as it was ãâã opened in some parts by occasion of emergent ãâã in the other Catholick creeds of Nice ãâã Epbesus Chalcedon and ãâã is said generally by the Schoolmen and Fathers to comprehend a perfect ãâã of fundamentall truths and to imply a full rejection of fundamentall ãâã ib. p. 109. It seemed to some men of great learning and judgement such as Hooker and ãâã that all who prosesse to ãâã ãâã Lord ãâã are ãâã and may be ãâã though with errors even fundamentall Hereticks do imbrace the principles of ãâã and ãâã onely by misconstruction Whereupon ãâã opinions albeit repugnant indeed to Faith yet are held otherwise by them and maintainedas consonant to the Faith a Cant. relat pag. 361. Holcat Non omnes error in his quae fidei sunt est aut ãâã aut ãâã In things not necessary though they bee divine truths if about them men differ it is no more then they have done more or lesse in all ages and they may differ and yet preserve that one necessary Faith intire and charity also if they be so well ãâã for opinions which fluttereth about that one soules saving Faith there are dangerous differences this day Pottar pag. 38. It is a great vanity to hope or expect that all learned men in this life should absolutely consent in all the ãâã of the divine truth so long as the faith once delivered to the Saints and that common faith containing all necessary verities is keeped So long as men walke charitably according to this rule though in other things they be otherwise minded the unity of the Church is no wise violated for it doth consist in the unity of faith not of opinions in the union of mens hearts by true charity which easily tolerateth unnecessary differences Some points of religion are ãâã articles essentiall in the object of Faith Dissention in these is pernitious and destroieth unity Other are secundary probable obscure and accidentall points ãâã in these are tolerable Unity in these is very contingent and variable As in musicall consort a discord now and then so it bee in the discant and depart not from the ground sweetens the harmony so the variety of opinions and rites in divers parts of the Church doth rather commend then prejudice the unity of the whole Montag Antigag pag. 14. Truth is of two sorts among men manifest and confessed truth or more obscure and involved truth Plainly delivered in Scripture are all these points which belong unto Faith and manners hope and charity I know none of these contraverted inter partes The articles of our creedare confessed on both sides and held plaine ãâã The contraverted points are of a larger and inferiour alloy Of them a man may bee ignorant without any danger of his ãâã at all A this way or that way without ãâã of ãâã ãâã Cant. ãâã about the ãâã The ãâã ãâã of Rome ãâã and in the very kinde and nature are ãâã ãâã hay and stuble yet the Bishop thought that ãâã as were ãâã by education or long custome or overvaluing the Soveraignty of the ãâã Church and did in ãâã of heart imbrace ãâã ãâã by their generall ãâã and ãâã in the ãâã of Christ attended with charity and other vertues ãâã ãâã at Gods hand ãâã pag. 235. Though there be some difference among us in ceremonies and ãâã which ãâã ãâã yet still our head Christ by ãâã stands upon our body and the substance of the Gospel is intire and whole among us by ãâã the articles of the Faith the volume of the New-Testament and the practice thereof by Faith and good workes ibid. 239. There bee ãâã which ãâã our agreement What then Among the Greekes there were divers ãâã and yet ãâã but one language they ãâã together in the maine So though Papists have a letter more then wee and we one letter for another yet we hold together in the ãâã Paul could beare ãâã differences expecting Gods reformation ãâã you be otherwise minded God shall ãâã For the present let us be patient and after ãâã God will shew where the ãâã heth Why should we presume so ãâã of ãâã ãâã ãâã wee are in our none-age and know ãâã in part Have not better men then we ãâã ãâã Have not ãâã Fathers and slyding Schoolists been alwaies borne with in ãâã of Religion b Pottar pag. 77. We hope well of these holy ãâã who ãâã ages lived and ãâã in the Church of Rome for though they ãâã in ãâã sinfull ãâã yet because they did it ignorantly through ãâã not knowing them either to be ãâã