acts thereof The memorable Saying of SCOTUS The power of the Will in things divine CHAP. XI The fourth and last point of ARMINIANISME touching the Synod of DORT The Synod of Dort not our Rule Private opinions no Rule The Informers imputations nothing at all THE SECOND PART touching POPERY CHAP. I. THe Author uncharitably traduced His profession for the doctrine discipline received and commanded in the Church of England Conformable Puritans Furious zeale The Church of Rome not a sound yet a true Church Private opinions disclaimed The Church of England asserted to her owne publick and proper Tenents The cause of all these Imputations CHAP. II. The Church Representative and Points Fundamentall what they are All that Papists say is not Poperie Particular Churches have and may erre The Catholick Vniversall Church hath not cannot erre Of Generall Councels The Author farre from the Iesuites fancy The XXI Article of the Church of England explaned CHAP. III. Strange accusations Antiquity reverenced not deified Fathers accused of some error by Iesuites The occasion of their enlarged speeches concerning Free-will The Author acquitted of Popery CHAP. IV. Private and publick doctrine differenced In what sense the Church is said to be alwaies visible The Author acquitted from Popery againe by others learned Divines Of the Church of Rome CHAP. V. Touching ANTICHRIST The Pope and Prelacie of Rome Antichristian That he is Magnus ille Antichristus is neither determined by the publick doctrine of the Church nor proved by any good argument of private men Difference among Divines who The Man of sinne should bee The markes of the great Antichrist fit the Turkish Tyrannie every way as well as the Papacy The peace of the Church not to bee disquieted through variety of opinions No finall resolution to be yet had in this point CHAP. VI. Touching IUSTIFICATION The state of a meere naturall man who to please GOD must become a new creature That newnes cannot bee wrought without a reall change of a sinner in his qualities In what sence it may be said that there is an Accesse of Iustification both by daily receiving remission of new sins and by increase of grace injoyning vertuous and good deeds unto faith CHAP. VII A change made in a justified man The Author agreeth in part with the Councell of Trent and therefore maintaineth Popery no necessarie illation The doctrine of the Church of England and of other reformed Churches in this point of Iustification CHAP. VIII Strange Popery GOD onely and properly justifieth CHAP. IX Holinesse of life added unto Iustification and Remission of sinnes GOD justifieth originally and Faith instrumentally CHAP. X. An Accesse declaratory made to the act of Iustification by the works of a lively faith S. PAUL and S. IAMES reconciled The old Prophets and ancient Fathers made new Papists by the Informers CHAP. XI The doctrine of MERIT ex condigno rejected as false and presumptuous Difference between the old and the new signification of Mereri CHAP. XII The quality and conditions of a good work required by the Roman Writers to make it rewardable as farre as they are positive no Protestant disalloweth of To those conditions may others be added CHAP. XIII GOD surely rewardeth good works according to his promise of his free bountie and grace CHAP. XIV The Church of England holdeth no such absolute certainty of salvation in just persons as they have of other objects of Faith expressly and directly revealed by GOD. CHAP. XV. Touching Evangelicall Counsailes Evangelicall Counsailes admitted according to the doctrine of the old Fathers and many learned Divines of our Church Popish doctrine concerning workes of Supererogation rejected CHAP. XVI S. GREG. NAZIANZ defended from the touch of uncircumcised lips CHAP. XVII The exposition of the saying of our SAVIOUR If thou wilt be perfect c. S. CHRYSOST S. AUG S. HIER S. AMBR. make it no imperious precept If it be the Informers are the least observers of it and sinne against their owne consciences CHAP. XVIII Touching LIMBUS PATRUM The dreames of Papists about Limbus Patrum related and rejected The state of mens soules after death The place proportioned to their state The soules of the blessed Fathers before CHRIST'S ascension in heavenly Palaces yet not in the third and highest heavens nor in that fulnesse of ioy which they have now and more of which they shall have heerafter The opinion of old and new Writers Our Canons not to be transgressed The doctrine and faith of the Church of England concerning the Article of CHRIST'S descent into Hell The disadvantage wee are at with our Adversaries Every Novellers Fancie printed and thrust upon us for the generall Tenet of our Church The plain and easie Articles of our CREED disturbed and obscured by the wild dreames of little lesse than blasphemous men by new Models of Divinity by Dry-fatts of severall Catechismes The Beleefe of Antiquity The Author and It far from POPERY CHAP. XIX The seventh point of Popery touching IMAGES The Historicall use of Images maketh nothing for the adoring of them Popish extravagancies CHAP. XX. S. GREG. doctrine concerning Images far from Popery CHAP. XXI No religious honour or worship to bee given unto Images They may affect the mindes of religious men by representing unto them the actions of CHRIST and his Saints In which regard all reverence simply cannot be abstracted from them CHAP. XXII Popish doctrine and practice both about adoration of Images rejected CHAP. XXIII The Church of England condemneth not the historicall use of Images The Booke of Homilies containes a general godly doctrine yet is it not in every point the publick dogmaticall resolved doctrine of the Church The Homily that seemeth to condemne all making of Images is to be understood with a restriction of making them to an unlawfull end Many passages therein were fitted to the present times and to the conditions of the people that then were The finall resolution of this controversie CHAP. XXIV Touching signing with the Signe of the CROSSE To signe with the signe of the Crosse out of Baptisme or upon the breast c. no more superstition than to signe in Baptisme or upon the forehead The practice of the ancient Church The reasons that moved them that might move us to use often signing They lived with Pagans and wee with Puritans both deriders of the signe of CHRIST'S Crosse CHAP. XXV The practice of the primitive Church approved Unadvised Informers Novellers rejected CHAP. XXVI The testimony of S. ATHANASIUS vilified by the Informers The testimonies of other Fathers concerning the efficacie and power of the signe of the Crosse CHAP. XXVII Popery is not the signing with but the adoring of the Crosse Strange effects which GOD hath wrought of old adhibito signo CRUCIS and may doe still by vertue of CHRISTS Death and Passion which that Signe doth represent CHAP. XXVIII The Informers presumption against the current of Antiquity CHAP. XXIX Touching the SACRAMENT of the ALTAR The Informers drawn low
onely supposed related and no more It may bee a custome amongst the Informers and others of that Tribe to dictate to their Popular Auditories out of their Pulpits tanquam de tripode though it be quicquid in buccam and the same to be received upon their bare words as divine Oracles whereupon they need not make any suppositions put no cases to bee demurred on seeing they are ubique and in omnibus peremptory resolved and conclusive But with us it is not so we are not so happy to have our bare words passe we must prove what wee speake and well is it if so and then we finde credence They and the Iesuites are rare men to leade mens Faith and Beleefe so in a string In this passage against me it being ad oppositum and they like enough to bee demanded Proofes for what they say all their accusations of Arminianisme and of Popery though they bee false and slanderous yet are they Magisteriall You cannot finde so much as any one proofe annexed unto any of the imputed Errors or brought in to manifest Ideò this or that is an Error Their Stile runneth These are his words or Thus he writeth c. supposing all men will at least should take it upon their words That what hee so writeth is an Error Such Illuminates are our Classicall Brethren May they be intreated a little to descend from this their Chaire of Infallibility and yeeld somewhat according unto reason by producing that Rule against which touching Finall Perseverance the words produced if so be they are mine every way to all intents and purposes doe offend and for which they may justly bee stiled Errors The Rule produced upon tryall and application M. MOUNTAGU must eyther stand or fall Till then he appealeth to all indifferent censures for suspension of their judgements concerning Errors thus by him Delivered and Published by Authority In the Interim to come somewhat neerer unto the Error heer informed against Doth ARMINIUS maintaine touching finall Perseverance you must tell mee my good Informers for I have not read him that sometime the Called and Elect of God the Chosen ones and Iustified by Faith such as S. PETER was though they doe fall totally for a Time shall yet recover necessarily againe and not fall away finally or for ever If this be Arminianisme and so his conclusion then therein He holdeth with ARMINIUS But I have bin assured that ARMINIUS did hold as the Lutherans in Germany doe not only Intercision for a Time but also Abscission and Abjection too for ever That a man Called and Iustified freely through the grace of GOD in CHRIST might fall away again from Grace Totally finally and become a cast-away as IUDAS was for ever For S. PETER upon admission of this Passage as your selves have related it in your calumniatory Information by M. MOUNTAGU'S conclusion did not could not fall finally for CHRIST prayed for him that he might not fall and CHRIST was ever heard in that hee prayed for So that out of your owne mouthes M. MOUNTAGU is acquitted of Arminianisme for if He say any thing to the point it is that S. PETER could not fall finally from Faith nor lose it for ever irrecoverably For say you These are his words Though S. PETER fell totally he fell not eternally that is hee recovered and persevered unto the end and so touching finall Perseverance at least He teacheth in your own confession no otherwise than your selves do Thus Pure malice and indiscreet zeale make men many times lose their witts they know not where I adde if M. MOUNTAGU be an Arminian you are rather Papists for I demand In denying and forswearing CHRIST did S. PETER fall or did he not fall If abnegation and abjuration and execration will inforce a fall he did Now if he fell he needs must fall totally or finally for Cedo tertium a man falleth not who is not off or down from the Place Grace Multi dantur ad gratiam recessus hee that falleth to day may rise againe to morrow hold out unto the end receive the reward of Righteousnesse in finall Perseverance bee crowned with glory and immortalitie I say no more than you have subscribed if you look unto it After we have received the HOLY GHOST wee may DEPART FROM GRACE given and FALL into Sinne and by the grace of GOD wee may arise againe and amend our lives Artic. XVI Nec beatum dixeris quenquam ante mortem quamdiu enim vivimus in certamine sumus quamdiu sumus in certamine nulla est certa victoria was Catholick Doctrine of old But heer also as in the former passage these Informers mistake me for their owne advantage for I speak but only representatively according to the opinion and Tenent of the Roman Schooles I appeale unto their Honesty at least wise Knowledge are not my wordes laid downe directly thus For in YOUR opinion Iustifying faith may diminish and may be abolished and lost Now Iustification being in an instant c. If in their opinion it may be lost namely faith which justifieth then Iustification which is an Effect of faith may also bee lost and may bee recovered after such losse For things transitory are in a like habitude unto being and not being may cease to be and be againe After such losse of Faith and Love transitory in their opinion they againe may revert and finde a being but yet still in their opinion So all heer Delivered Errors or not Errors so or so is still in their opinion not the iudgement specified of M. MOUNTAGU My goodly Brethren this is no faire play to fasten that on me as my Assertion which precisely I relate from anothers mouth which I remember not but as the Doctrine of the Church of Rome and upon that their Doctrine by Them maintained by Him related doe inferre against a Papist a plaine Non sequitur from his owne Tenents unto an inconsequent Argument by Them inferred and opposed against the true and Catholick doctrine of the Church of England touching Iustification by Faith alone CHAP. IV. Of FALLING FROM GRACE The Tenet of Antiquity therein The doctrine of the Church of England in the 16th Article the Conference at Hampton Court the Book of Homilies and the publick Liturgie INFORMERS ANd againe Some hold that Faith may be lost totally and finally which is indeed the Assertion of Antiquity The Learnedst in the Church of ENGLAND assent unto Antiquitie in that Tenet which the Protestants in GERMANIE maintaine at this day having assented unto the Church of ROME MOUNTAGU A Ntiquum obtinent These men are still the same Calumniators and runne still along with all one indirect dealing Their Information in direct tearms standeth thus To make report and no more but to make report of Arminianisme if yet it be Arminianisme which is reported is in point of opinion to bee an ARMINIAN in point of Arianisme with these men to be an ARIAN for M. MOUNTAGU in this case hath done no
certus qui de hac re justo latentique judicio non omnes instruit sed neminem fallit PROSP. Resp 7. ad Cap. GALLORUM Ex REGENERATIS in CHRISTO IESU quosdam RELICTA FIDE pijs moribus APOSTATARE A DEO impiam vitant in suâ AVERSIONE finire multis quod dolendum est probatur exemplis But the greatest question will be concerning the Learnedst in the Church of England said to consent unto Antiquity in this case of falling away from grace Where first I will not deny but that Many in the Church of England reputed learned are of that opinion that Faith had cannot be lost But if it shall appeare that the contrary Tenet is the PUBLICK DOCTRINE of the CHURCH of England then I have not wronged private men in making this comparison between them and Those whom themselves will acknowledge to be their Superiours both in learning and authority Now to give them all due satisfaction which may thinke themselves wronged by my comparative speech I argue as followeth They were the learnedst in the Church of England that drew composed and agreed the ARTICLES in 52. and 62. that ratified them in 71. that confirmed them againe in 604. that justified and maintained them against the Puritans at Hampton Court that have read and subscribed them at their Induction unto Benefices and Consecration unto Bishopricks that penned the Homilies read in Churches But all these have and all such doe assent unto Antiquity in this Tenent and subscribe it truely or in hypocrisie Therefore I may justly avouch it The learnedst in the Church of England assent therein to Antiquitie The Major I suppose no man will question The Informers themselves are peradventure within that Pale The Minor I make good particularly and will prove it accordingly obsignatis tabulis In the forenamed XVI ARTICLE we reade and subscribe this After that we have received the HOLY GHOST wee may DEPART AWAY FROM GRACE and FALL into Sinne and by the Grace of GOD we may rise againe and amend our lives Now let me ask the question Have you subscribed this Article or have you not If you be Beneficed men you have read it and subscribed it professed your assent and consent thereto before GOD and his CHURCH or else by Act of Parliament you have forfeited your spirituall promotions and are deprived IPSO FACTO within two moneths If so then have you subscribed that Arminianisme which you impute as an Error unto me Haply you will be of his minde one of your Tribe who when he was told what hee had subscribed for poore ignorant man he understood it not protested he would teare his subscription if he could come by it and so would have lost his Benefice which few of you will doe if it be a Good one for conscience sake marry for a Poore one you will not stick Haply you will quarrell the Sense of the ARTICLES but then you must remember that the plaine words sound to the meaning for which I have produced them and that untill the CHURCH it selfe expound otherwise it is as free for me to take it according to the letter as for you to devise a figure The ARTICLE insisteth upon men Iustified speaketh of them after Grace received plainly avoucheth They may fall away depart from that state which once they had they may by Gods Grace rise againe and become new men Possible but not Certaine or Necessary But the meaning by you assigned cannot be good being allied unto the stocke you are for by your Tribe the true meaning of the ARTICLE and the Doctrine there Delivered and Published by Authority eyther originall or derived primary or secondary was upon this very point challenged as unsound because against the current of their Institutions And had Arminianisme then been a nickname the challenge without doubt had fastned there but challenged it was in this Sense as Vnsound at the Conference of Hampton Court by those that were Petitioners against the Doctrine and Discipline established in the Church of England And being so challenged before His sacred Majesty was then and there Defended maintained avowed averred for True ancient justifiable good and Catholick by the greatest Bishops and learnedst Divines then living in this Church against that absolute irrespective necessitating and fatall Decree of your new Predestination stiled by you The Doctrine of YOUR DIVINES commonly called CALVINISTS as indeed it is YOURS being never heard of in the world but of late but stiled then and there by the Lord Bishop of London Dr. BANCROFT in publick audience with much vehemencie without any check dislike distaste dissent for we reade of none a desperate doctrine of Predestination At what time also that Reverend Prelate and most accomplished Divine whose memorie shall ever be pretious with all good and learned men the late Bishop of Norwich then Deane of PAULS Dr. OVERALL upon some touch by occasion of mentioning the ARTICLES of LAMBETH did relate unto his most SACRED MAIESTIE those concertations which himselfe had sometimes had in Cambridge with some Doctors there about this very point of Falling from Grace and that it was his Tenet and had beene That a justified man might FALL AWAY FROM GRACE and so ipso facto incur GODS wrath and was IN STATE OF VVRATH and DAMNATION untill he did recover againe and was renued after his fall At which time that Doctrine of the Church of England then quarrelled now stiled Arminianisme accused of Noveltie slandred as pernicious by these Informers and their Brethren was resolved of and avowed for True Catholick ancient and Orthodox by that Royall Reverend Honourable and learned SYNOD The Booke is extant published by warrant and re-published by command this present yeer of the Proceedings at that Conference which will averre all that I say for truth against you heer See the Book And for explication of that Authorized and Subscribed doctrine there is an Homilie in the Booke of Homilies first composed and published in King EDWARD'S time approved and justified in Parliament in Queene ELIZABETH'S daies and Authorized againe of late to be read in Churches entituled OF FALLING AWAY FROM GOD. Which very TITLE is sufficient warrant for the Doctrine or Error in this point imputed to M. MOUNTAGU But that which is Delivered in the Homily will justifie Him unto the full for the Homily doth throughly and wholly insist upon the Affirmation That FAITH once had may againe be LOST Out of the first part of that Homily you may take this my good Informers for your edification Whereas GOD hath shewed unto all them that TRULY do BELEEVE his Gospell his face of mercy in CHRIST IESUS which doth so enlighten their hearts that they be TRANSFORMED into his Image be made PARTAKERS of the heavenly light and of his HOLY SPIRIT be fashioned unto him in all goodnes requisite unto the CHILDE of GOD So if they doe afterward NEGLECT the same if they bee unthankfull unto him if they order not their
them for ever into and in Hell fire That every man is as he is Predestinate a Sinner or Beleever NECESSARILY unavoideably That the Reprobate are incited on and PROVOKED to sinne by GOD. That GOD was the Author of IUDAS treason and the like None of these dropped out of my pen against you therefore that Depravation of YOUR Doctrine or odious relating of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which I relate is confessed by your selves That PETER could not perish IUDAS could not but perish Whether this be good Catholick doctrine I did not touch CHAP. VII Lutherans averse from the doctrin of Calvinists The moderation of the Church of England in these great and unsearchable mysteries The Author's submission thereunto The doctrine of Predestination Man the Author of his owne destruction and not GOD. The doctrine of Antiquitie contemned by Novellers The Synod of Dort no obligation to us The saying of DEODATE The Articles of Lambeth forbidden by Authority Forraine Doctrine maintayned to bring in forraine Discipline The Church of England no Patronesse of Novell opinions INFORMERS BUt I make the world beleeve that the Church of England doth oppose the doctrine of absolute and irrespective Election which the SYNOD of DORT concluded upon and determined and that it agreeth with the Lutherans in this point MOUNTAGU DOE I make men Beleeve it How can you tell that the world is so perswaded through my words It is probable enough that the world thought so and Beleeved so before that my name or the Gaggers came into play among you or were heard of in the world And for the Lutherans this is all I say The Lutherans abhorre it It that is That opinion as I then spake indefinitely not imposing it on you or YOUR Divines as gently as I could as tenderly as was possible And I pray you for the Lutherans is it not so out of your knowledge or heare-say doe not they detest it as horribiliter in DEUM contumeliosum generi humano perniciosissimum and that so farre with such vehemency as their custome is in every thing to be vehement and violent that they sticke not to professe they will rather come off roundly unto Poperie againe than joine with YOUR Divines upon any termes in these Questions of Prescience Perseverance Election and Reprobation wherein they say that by your Tenents Non Diabolus sed DEUS erit AUTHOR mendacij GOD not the Divell is made AUTHOR of sinne But concerning the Church of England's consenting with the Lutherans your Glosse corrupteth my Text. I say no such matter That which I say is this The Gagger objecteth unto us as held by us that which you call the Doctrine of YOUR Divines My answer thereto is Negative Absque hoc no such matter For the Lutherans in Germany doe detest and abhorre it the Church of England hath not taught it And yet this is not enough to inferre that we consent with the Lutherans eyther in their Abhorring and Detesting of it or in those Opinions which they hold against it except there could be given Nihil tertium I adde The Church of England doth not Beleeve it and why may I not say so except you shew the contrary or bring me forth a Creed a Canon a Conclusion in being for Beleeving it in the Church of England What our Church resolveth touching this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resolved in the XVII Article the very words of that Article being expressed in termes as farre as concerned that Decree But touching the execution of that eternall purpose both for inchoation by Grace here and consummation in Glory hereafter thus much is tendred in the selfe same place and Article Therefore they that be endowed with so excellent a Benefite from GOD be called according unto GOD'S purpose by his Spirit working in due season They through GOD'S grace obey that calling they be justified freely they be made sonnes of GOD by adoption they be made like unto the Image of his only begotten Sonne IESUS CHRIST they walke religiously in good works and at length by GOD'S mercy attaine unto everlasting felicity In all which passage both containing GOD'S Decree and execution of that Decree is not one word syllable or apex touching your absolute necessarie determined irresistable irrespective Decree of GOD to call save and glorifie S. PETER for instance infallibly WITHOUT any CONSIDERATION had of or REGARD unto his FAITH OBEDIENCE REPENTANCE and to condemn IUDAS as necessarily without any RESPECT had at all unto his SINNE which say I there and I say truely is the private fancy of some particular men and as I conjecture you are professedly of those SOME And whereas you would make the World beleeve that Ecclesia Anglicana Calvinistat as if he were the father and founder of our Faith as if our Beleefe were to be pinned upon his sleeve and absolutely to be taught after his Institutions shew mee good warrant for it and I yeeld I may rather say that the Church of England hath opposed this doctrine because that many of the Learned your selves will not denie in that Church and most conformable unto the Discipline and Doctrine of the Church have mainly opposed it and the Church it self hath directly and in EXPRESSE words overthrown the ground therof in teaching thus that a Iustified man and therefore Predestinate in your doctrine may Fall away from GOD and therefore become not the Child of GOD. The truth is our Church in these deepe and high points hath in great Wisedeme and Prudence gon on warily and suspensely not presuming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you and YOUR Divines have done and doe to conclude upon GOD'S Secrets not straightning narrowing of mens consciences by determining specially in those Mysteries at which that great Apostle stood at gaze with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Would you and your Party bee advised I would counsaile you that which I desire to follow in this particular my selfe Ne curiosus quaere causas omnium Quaecunque libris vis Prophetarum indidit Afflata caelo plena veraci DEO Nec operta sacri supparo stlentij Irrumpere aude sed prudenter praeteri NESCIRE VELLE QUAE MAGISTER MAXIMUS DOCERE NON VULT ERUDITA EST INSCITIA I must confesse my dissent thorough and sincere from the Faction of novellizing PURITANS men intractable insociable incompliable with those that will not aedificare ad dissensiones but in no one point more than in this their desperate doctrine of Predestination In which as they delight to trouble themselves and others in nothing more so I professe I doe love to meddle nothing lesse I have not I did not desire nor intend to declare my owne opinion in that point evermore with reservation of my dutifull consent with and unto my Mother for I needed not doe it being not forced so to do in following of the Gagger but because I am challenged for Dangerous Doctrine therein
it were true which is most false wherewith I am charged by these honest men yet I might answer and what if I doe Who bound the Church of England or Me a Priest and a Member of the Church of England unto defence of all the Decrees or Determinations of that Synod Hath Prince or Parliament or Convocation Edict Statute or Canon I knowe none I have heard of none nor ever shall I hope And till I heare of such quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answer Let them that are interessed plead for themselves For my part I nor have nor ever will subscribe that Synode absolutely and in all points for in some it condemneth upon the Bye even the discipline of the Church of England but so farre forth onely as their Determinations shall bee found and made conformable unto the doctrine of OUR Church nor I think will the Ferventest amongst you subscribe it in every point For sure I am YOUR Divines as you call them have disavowed sometimes some things resolved of in that Synod as for instance Cooperation of Free-will and Grace Reprobation negative rather than positive But as I said the Synod of Dort is not MY Rule and your Magisteriall Conclusions are NO Rule I hope all not violently precise will say Ampliandum upon your bare imputations who bring nothing to prove me an ARMINIAN but your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee saith thus and thus and we say this is ARMINIANISME Absque hoc And thus much for Arminianisme THE SECOND PART TOUCHING POINTS OF POPERY IN GENERALL CHAP. I. The Author uncharitably traduced His profession for the doctrine and discipline received and commanded in the Church of England Conformable Puritans Furious zeale The Church of Rome not a sound yet a true Church Private opinions disclaimed The Church of England asserted to her owne publick and proper Tenents The cause of all these Imputations NOw come they to POPERY in a larger extent A strange imputation in my opinion considering the subject upon which they work which may argue in them with any indifferent Reader an uncharitable unchristian fiery Puritanicall zeale malice and indiscretion too For did I prevaricate was it a compact between Me and the Papists to collude If I favoured them would I so have handled them as few have beside me in so exasperating a stile Sure A Kingdome I know divided cannot stand But the truth is As with the IESUITE he is an Heretick that is not furioso more a Roman Catholick so with the PURITAN he is a Papist that will not run a-madding with them It is not the first time for this very cause I have been talked of esteemed of traduced as a Papist which I can the better brooke because they have meted this measure to the Church of England it self as sympathizing with Papists in her Liturgy Discipline and Doctrine too It were to be wished that such transported spirits were taught to be more submisse and sparing in their talk I call GOD and all his holy Angels to witnesse I nor am nor have beene nor intend to be heerafter eyther Papist or ROMISH Catholick a Papist of State or of Religion but a Priest a member a follower of the Church and Doctrine of the Church of ENGLAND The Originall grounds of Popery are to my understanding against Reason have not their warrant from revealed Truth stand not with the purer practice of prime Antiquity I have been born and bred and brought up in the Confession of the Church of England I have learned loved admired and proposed unto my selfe to follow indeclinably not onely the Discipline of the Church of England whereunto the Puritans and Schismaticks themselves at least the wiser and subtiller sort of them come off roundly now for ends best known amongst themselves remaining quod erant quoad doctrinam tantum non in EPISCOPATU Puritani but the whole and entire Doctrine of that Church proposed in Synods confirmed by Law commanded and established by Act of PARLIAMENT This totall both Doctrine and Discipline I willingly and thoroughly embrace In profession thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have lived and will die and will maintaine it by GOD'S grace to bee Antient Catholick Orthodox and Apostolicall I say it againe a never was or will be a Papist no not in heart though many be arrant Puritans in heart that onely for preferment do conforme hold with the Hare and runne with the Hound who so they might vivere and valere would as willingly have up the Presbyterian Anarchie as would THO. CARTWRIGHT were he living though many once Puritans turne often Papists And no marvell for fleeting is commonly from one extreme unto another Men of moving violent Quick-silver Gun-powder spirits can never rely upon middling courses but dum furor in cursu est runne on headlong into extremes And so I may avow I will not bee a Papist in haste because I never was a Puritan in earnest or in jest having found it true in my small observation that our Revolters unto Popery were Puritans avowed or addicted first And yet it must bee granted All powder doth not take fire alike nor are all Puritan Spirits of one disposition With some of them more braine-sick than the rest all my Booke against the Gagger is quickly branded with Popery or scurrility With others more discreet I doe but walk upon the brinks of Popery wherein is some allaying of that former fervency for upon their better advice I am but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the next dore unto it What they thinke or speake I cannot hinder nor doe I greatly care I professe my selfe none of those furious ones in point of difference now-a-dayes whose profession and resolution is That the farther in any thing from communion with the Church of Rome the neerer unto GOD and Truth that we ought to have no commerce society or accordance with Papists in things divine nor almost humane upon pain of eternall damnation but must bid defiance irreconcileable unto them for ever I am absolutely perswaded and shall bee till I see cause to the contrary that the Church of Rome is a true though not a sound Church of CHRIST as well since as before the Councell of Trent a part of the Catholick though not the Catholick Church which wee doe professe to beleeve in our Creed a Church in which among many tares there remaineth some wheat In Essentials and Fundamentals they agree holding one Faith in one Lord into whom they are inserted through one Baptisme Ecclesia Papalis saith FRANCISCUS IUNIUS neither Papist nor Arminian quâ id habet in se quod ad definitionem Ecclesiae pertinet est Ecclesia And I verily am perswaded that I ought not to goe farther from the Church of Rome in these her worst daies than she hath gone away from her selfe in her best dayes I hold it to bee furious zeale without discretion issuing out of ignorance or malice or both in them who proceed so farre in their extravagant
agree fully but onely in part with the Councell of Trent And is it not possible to accord in something with the Councell of Trent and to bee no Papist nor maintaine Popery What say you to M. PERKINS in his Reformed Catholick who professeth conformity in many and different points with them and even in this point of Iustification is HEE a Papist Even in your owne understandings though not much there are some Decisions and Conclusions in that Councell which you will imbrace as well as Papists doe What say you to this Si quis ADAE praevaricationem sibi soli non ejus propagini nocuisse asserit acceptam à DEO sanctitatem justitiam quam perdidit sibi soli non nobis eum perdidisse aut in quantum illum per inobedientiae peccatum mortem poenas corporis tantùm in omne genus hominum transfudisse non autem peccatum quod mors est animae Anathema sit and your selves will say Amen will you not unto it It is not therefore a necessary illation M. MOUNTAGU holdeth somewhat determined in the Councell of Trent he is therefore a Papist That Councell were it worse than it was and yet for my part I hold it in some respect pestem Reipublicae Christianae yet resolving upon such a Truth as is warranted in Reason in Divinity with generall consent of all Ages is not in that to be condemned Now such is the point there concluded for which M. MOUNTAGU is called Papist A man justified is changed from that state wherein hee was borne the childe of the first ADAM unto the state of grace and adoption of the Sonnes of GOD by the second ADAM IESUS CHRIST our Saviour and of an unjust person is made righteous of an enemy is made the friend of GOD that so he may become heire of eternall life Which is good Catholick Doctrine non Romano sed antiquo more Christian and justifiable if S. PAUL taught Catholick and Christian Doctrine Rom. V. X. when we were enemies wee were reconciled unto GOD by the death of his Sonne and being reconciled wee shall bee saved by his life And againe Heb. IX XIV For if the bloud of Buls and Goats and the ashes of an Heifer sprinkling them that are unclean sanctifieth as touching the purification of the flesh how much rather shall the bloud of CHRIST who through the eternall Spirit offred himself without spot unto GOD purge your consciences from dead works to serve the living God! Can this bee conceived without a change GOD pardoneth sinne in man for the death and passion of CHRIST his Sonne in that very act and instant imputing unto him the righteousnesse of CHRIST that all-sufficient and well-pleasing sacrifice for his justification and doth he leave him there his sinnes belike remaining still in being as they were himselfe indeed the very man he was before or rather as perfect are the workes of the mightie GOD not done by halves and to no purpose doth hee not also wash and clense his soule and conscience from dead workes doth he not wipe out his iniquities when he cancelleth the band and maketh him become another man doth hee not conferre upon him of his grace for the abolishing of the bodie of sinne and enabling the soule against the assaults of sinne TERTULLIAN compareth man in the state of Nature depraved unto that Leprosie described Levit. XIII where as there is a change in the body made cleane and whole from the leprosie so violent and infectious so doth he and that justly acknowledge the like in the clensing and purifying of the soule Conversum enim hominem de pristino carnis habitu in candorem fidei quae vitium macula aestimatur in saeculo totum novatum mundum voluit intelligi qui jam non sit varius non sit de pristino novo aspersus Si verò post abolitionem in vetustatem aliquid ex ea re vixerit rursum in Carne ejus quòd emortuum delicto habebatur immundum judicari I would TERTULLIAN had never written worse than so The rest of the Fathers run the same way CLEMENS ALEXANDRINUS in his Paedagog pag. 96. and VII Strom. pa. 319. commenting as it were upon that of the APOSTLE But you are washed but you are sauctified DOMINUS qui in mentes nostras indulgentiae coelestis allapsu clementer influxit in animi obtestantis hospitio justa operatione tenetur saith S. CYPRIAN and appealeth unto DONATUS for witnesse Scis c. quid detraxerit nobis quidve contulerit mors ista criminum vita virtutum which generally he had a little before expressed thus Sed postquam undae genitalis auxilio superioris avi labe detersâ in expiatum pectus ac purum desuper se lumen infudit postquà m coelitus spiritu hausto in novum me hominem sensinativitate secundâ reparatum mirum in modum protinus confirmare se dubia patere clausa lucere tenebrosa facultatem dare quod prius difficile videbatur geri posse quod prius impossible videbatur ut esset agnoscere terrenum fuisse quod prius carnaliter natum obnoxium delictis viveret DEI esse coepisse quod jam spiritus animaret Nor doth the Church of England differ heerfrom which never did so much as dreame of denying an alteration in state condition life manners unto a man that is justified How could our Church doe it and make answer unto S. PAUL Ephes 2. 11. 12 13. Wherefore remember that you being in time past Gentiles in the flesh and called uncircumcision of them which are called circumcision in the flesh made with hands that you were I say at that time without CHRIST and were aliens from the common-wealth of Israel and were strangers from the covenants of promise and had no hope but were without GOD in the world But now in IESUS CHRIST you which were farre off are made neere by the bloud of CHRIST So heer is variation of place and station and an alteration also in state ver 19. Now you are no more strangers and forreyners but citizens with Saints and of the houshold of GOD. Not that only but Two made one As if saith CHRYSOSTOM two statues were the one of brasse the other of gold and both being cast into the furnace should from thence come out gold Such is the changed estate of men justified that they are also regenerate and borne anew that are justified I will not justifie the Councell of Trent farther than needs they have not deserved it at the hands of any Protestants but Truth is truth even from the Divels mouth And if they meant no otherwise than thus as I conceive they did not I see no reason to quarrell them or dissent from them But yet one peg higher is this imputation strained namely that I not onely agree with the Councell of Trent but disagree from the Church of England I deny this absolutely prove it and take all If I disagree from the
and I doubt not in others of that stamp are all made ours That by Hell is meant now this now that as almost in every Catechisme such Pamphlets whereof we have abroad so good store as I thinke would freight a Dryfat to the Mart every man making and using and printing a Catechisme a New Modell of his owne according to his owne private motion contrary to Order and Injunction by which we are tyed unto One the best of all And lastly if any man leaning to your Doctrine though not to your Discipline say That we know not the native and undoubted sense of this ARTICLE all is still cast upon the CHURCH of England I confesse these are disadvantages for us against the Papists as it were so many thornes in our sides but yet they choake us not For the Doctrine of the Church is plaine direct affirmative as it should be without figures allegories far-fetched obscure interpretations which never were intended to bee inserted into must not be tolerated in Articles of our CREED easie plaine even and perspicuous of themselves and made so purposely for the use capacity and instruction of the simple and ignorant who are not capable of obscurities It was not impossible that the humane soule of CHRIST should have been or might be or was in triduo mortis separationis suae really truely properly in Hell that land of darkenesse abode and habitation of the damned Not improbable against Scripture religion piety reason No inconveniency incompetency absurdity much lesse impiety No compulsion drew Him thither It was no needlesse thing I have given reasons of it mo than one He went not to deliver to stay to suffer for all was finished upon the Crosse quae praedicta quae praefigurata Therefore according to the Church of England I conclude in the words of Saint AUGUSTINE DOMINUM quidem carne mortificatum venisse in INFERNUM satis constat Neque enim contradici potest IOEL Prophetae qui dixit Quoniam non derelinques animam meam in Inferno Quod ne aliter quisquam sapere auderet in Apostolorum Actibus idem PETRUS exponit vel ejusdem PETRI illis verbis quibus eum asserit solvisse Inferni dolores in quibus impossibile erat eum teneri Quis ergo nisi INFIDELIS negaverit FUISSE APUD INFEROS CHRISTUM But if it be urged he went downe to free those that were bound there as intended by loosing the sorrowes of Death of which though it were impossible himselfe should be holden yet others were then detained under quibus alij tenebantur quos ille noverat liberandos S. AUGUSTINE will rejoine admit it so Quinam tamen isti sunt temerarium est desinire Since him men are growne wiser or more adventurous to resolve The truth is he that will beleeve no more than hee seeth nor embrace but what he hath demonstration for or sensible apprehension were better never meddle with the things of GOD where Faith is the Evidence of what is not seene Antiquity beleeved CHRIST went into Hell they beleeved when he ascended into Heaven he went a way nullius ante trita solo and had the prerogative royall as he well deserved it to be the first that removing the Cherubin at the gates of Paradise made a way for himselfe and for us into Heaven and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he came up from the field of Blood thousand thousands did attend him and came up with him in his Royall Passe yet they were not brought forth from Limbus Patrum of the Papists The Fathers of old heard no newes thereof the Protestants detest it as much as you and be it knowne unto you so doe I as much as any Puritan in the Kingdome And yet I am of opinion for it is not of that nature or necessity to come within my Creed CHRIST was the first that entred Heaven The soules of the Righteous were not there before Him taking Heaven for that supreme and highest Heaven though otherwise in a more generall sense and acceptance they were in Heaven enjoied Happines did see good though not visione plenâ faciei Many questions peradventure may arise heerabout but fitter for Schooles than popular cognisance I conclude all as I began You understand not the state of Limbus Patrum nor the depth of the Question but scumme upon the surface and gibberish you cannot tell for what CHAP. XXXIV The seventh point of Poperie touching IMAGES The Historicall use of Jmages maketh nothing for the adoring of them Popish extravagancies INFORMERS TOuching Images thus he writeth IMAGES have these uses assigned by your Schooles stay there goe no farther and we charge you not with Idolatry Institutionemrudium Commonefactionem Historiae excitationem Devotionis You and we also give unto them these MOUNTAGU THAT for this and no more than this the Church of Rome is Idolatrous you affirme I deny prove your assertion if you can Though that Church for their enormities deserve no defence yet is it they say a shame to bely the Divell I doe not I cannot I will not denie that Idolatry is grossely committed in the Church of Rome The ruder sort at least are not excusable who goe to it with downe-right Idolatry without any Relative adoration worshipping that which they behold with their eyes the Image of the B. VIRGIN S. PETER S. PAUL the CRUCIFIXE as if CHRIST IESUS were present This Idolatry is ancient in their Schooles THOMAS AQUINAS doth directly vouch it Quòd eadem reverentia exhibeatur imagini CHRISTI ipsi CHRISTO Cùm ergo CHRISTUS adoretur adoratione latriae consequens est quòd ejus IMAGO sit adoratione LATRIAE adoranda which is now an Article of Faith in the Romane Church and the opposite Doctrine flat Heresie for so CABRERA upon that place of THOMAS writeth who alledgeth for his purpose and opinion many old and later Divines of their Schoole And AZORIUS the Iesuite telleth us Constans est Theologorum sententia Imaginem eodem honore cultu honorari coli quo colitur id cujus est Imago and because DURAND of old opposed such grosse Idolatry in THOMAS and his Schollers hee is censured to deliver Doctrine dangerous rash relishing Heresies nay plainely Hereticall say they But what hath Historicall use of Images to do with this so great extravagancy I know none beside your selves that censure or condemne the Historicall use of Images for Idolatry CHAP. XX. S. GREGORIES Doctrine concerning Images farre from Poperie INFORMERS ANd again Images in GREGORIES time were very much improved to bee bookes for the simple and ignorant people Hold you there and wee blame you not MOUNTAGU NOT for Idolaters against the First and Second Commandement for to bee Bookes for the ignorant and unlettered will not reach home unto Idolatry My words concerning S. GREGORY and his times are these XVII pages after the foreremembred Imputation S. GREGORIE is of later date than S. AUGUSTINE and of lesse credite by much
MOUNTAGU NO MAN denyeth you doe But pardon me I meant it of discreet moderate understanding Divines I should have exempted you I perceive my error and such as you out of the number Pardon mee this fault I will commit it no more If I have any occasion hereafter to speake of learned and moderate men I will ever except and exempt you and yours I must confesse my error and simplicity for I would have thought that in the Sacrament everie man would have confessed a change that the consecrated Elements had beene somewhat more than meere ordinary Bread and Wine For I did conceive a sacramentall Beeing of them and not onely a naturall in their use and designment Vbi accesserit CONSECRATIO de pane fit caro CHRISTI And S. AUGUSTINES Saying is common and well knowne Accedat Verbum ad elementum fiet Sacramentum And CYRIL of Ierusalem Catech. v. saith to the same purpose Precamur DEUM hominum amantem ut emittat SANCTUM suum SPIRITUM in res propositas ut FACIAT PANEM CORPUS CHRISTI VINUM SANGUINEM CHRISTI For quicquid contigerit SPIRITUS SANCTUS illud ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is sanctified and changed saith S. BASIL in his Liturgie and who is not of the same minde Speaketh he not unto the selfe same purpose You never heard it seemeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in HIM not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of THEOPHYLACT in MATTH XXVI not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in GREGORY NYSSEN nor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in HIM in CHRYSOSTOME and others For it appeareth you are not much versed in Antiquity and ignorantly imagine that if these be granted Popish Transubstantiation must needs ensue which if it were so then that Popish Minion as Bish MORTON calleth it were not as it is a Babe of yesterdayes birth never heard of in the world for MCC yeers after CHRIST but a change of the elements that is Transmutation and Transelementation do not inferre you must knowe Transubstantiation For in the other two the matter remaineth but in this the matter is destroied the quantity and accidents onely remain There is a Conversion Sacramentall that is of signification and of operation and use as also in the Water of Baptism And in Conversions that are substantiall whether by divine power or course ordinary there is evermore tertium quid novum noviter productum out of that which is converted But in their Transubstantiation the Body of CHRIST is not produced anew nor receiveth any substantiall change Many be the differences that might be insisted upon but I passe them over The poor men that tendred this for Popery were doubtlesse out of their element and meddled beyond their latchet or else they may goe to their bookes afresh studie somewhat more strongly and then perhaps they will begin to sent it that Change Transmutation Transelementation doe not conclude as they simply beleeve Transubstantiation Then that speech of S. CYPRIAN will not relish of anie Poperie Iste panis quem DOMINUS Discipulis suis porrigebat non effigie sed naturâ mutatus omnipotentiâ verbi factus est caro Et sicut in personâ CHRISTI humanitas videbatur latebat Divinitas ita Sacramento visibili invisibiliter divina se infundit Substantia Nor that Saying of S. AMBROSE by these puny Divines censured for Popery as also Mast MOUNTAGU for approving it and subscribing to it Before Consecration it was bread common bread but after Consecration it becommeth the FLESH OF CHRIST because then the Sacrament is consummate Which did not seem Popery unto Bishop MORTON pag. 106. The Fathers saith he doe note in Baptisme a certaine change AMBROSE speaking of the water in Baptisme saith The nature thereof is by Benediction changed And hee is produced in the like case for proofe of Transubstantiation in the Eucharist In the margin he setteth down his words thus Fortè dices meus panis est usitatus sed panis iste ante verba Sacramentorum PANIS est ubi accesserit Consecratio de pane fit CARO CHRISTI The very words by mee recited out of Lib. IV. cap. 4. de Sacram. Is this Popery in M. MOUNTAGU Is it good Catholick Doctrine in Bish MORTON Hee approveth it and explaneth it thus and yet S. AMBROSE if you can light upon the right edition saith also of the elements Operatorius sermo est sunt quae erant in aliud commutantur But esse quod erant doth utterly take away and abolish that fiction of Transubstantiation unto another nature They remained what they were indeed yet changed in use to be Instruments by Faith of Grace as his owne similitude doth illustrate Tu ipse eras vetus Creatura postquam consecratus es nova Creatura coepisti esse Accipe igitur quemadmodum sermo CHRISTI omnem Creaturam mutare consuevit It was intolerable insolence in such Ignaroes to challenge this for Popery which they understood not or else malice Puritanicall to traduce me for Popery so publickly which in that learned Bishop they approve for good Divinitie In conclusion you manifest your selves meere Sacramentaries or worse that denie CHRISTS Body and his Bloud to be in the Sacrament I dare call it so in despight of detraction of the Altar For you informe against these words as Popish Bee contented with That it is the Body of CHRIST and doe not seeke nor define how it is so and wee shall not contest nor contend Which GOD forbid the Church of ENGLAND should maintain said Bishop BILSON The Figurists Significatists Symbolists taught you this Doctrine who acknowledge nothing receive nothing but naked and bare signes and figures I must subscribe unto our Church against you and them and Papists all three Transubstantiation or the Change of the substance of Bread and Wine in the Supper of the LORD cannot bee proved by holy writ but it is repugnant to the plaine words of Scripture overthroweth the nature of a Sacrament and hath given occasion unto many superstitions The BODY of CHRIST is given taken and eaten in the SUPPER only after an heavenly and SPIRITUALL maner and the meanes whereby the BODY of CHRIST is received and eaten in the SUPPER is Faith ARTIC XXVIII CHAP. XXXII Touching CONFESSION Information against the expresse direction and practice of the Church of England No new Popish custome but the ancient and pious manner of Confession for the helpe and furtherance of mens true repentance and for the continuing of them in amendment of life is may be and ought to be urged How Confession of sinnes to a Priest is required by the Church before the Receiving of the LORDS Supper INFORMERS WE require men saith he to make speciall confession of their sinnes unto a Priest if they finde their consciences troubled with any weighty matter eyther when they be sick or before receiving of the LORDS Supper MOUNTAGU BALAM at last went not to fetch divinations as at other times but set his face toward the