bitter scoffe at the practice of our Ecclesiasticall Courts Howsoeuer if the Appealer had onely trod a little awry either in the high path of popery or by-path of puritanisme I for mine owne part would haue borne with it and that in respect of his otherwise commendable parts and profitable paines in the Church but when he halteth downe right betweene two religions none that desireth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walke with a right foot can endure him And doth he not limpe nay doth he not halt downe-right doth he not weare a Linsie-woolsy garment Answer to Gagg page 13. and 14 Truth is of two sorts amongst men manifest and confessed truth or more obscure and involved truth In his quae apertè posita sunt in Scripturis inveniuntur illa omnia quae continent fidem morés que vivendi spem scilicet charitatem Plainly deliuered in Scripture are all those points which belong vnto Faith and Manners Hope and Charity to wit And accordingly I doe know no obscurity vpon these I know none of these controuerted inter partes The Articles of our Creed are confessed on both sides and held plaine enough The controuerted points are of a larger and inferiour alloy of them a man may bee ignorant without any danger of his soule at all A man may resolue or oppose this way or that way without perill of perishing for euer c. It is most euident in this place that the parties he speaketh of are the Papists and we for there are no other haue any triall in this Chapter or matter of debate By partes in many other places of his booke he vnderstandeth Papists and Protestants and here he cannot meane any other but the Gagger and his complices on the one side and the Protestant Church on the other side as the antecedents and consequents doe manifest Now if the differences betweene the papists and vs are of such an inferiour alloye that little reckoning is to be made of them because they adde nothing to or take nothing from the summe of sauing knowledge how much haue all the reformed Churches in Christendome to answer at the dreadful Tribunall of Christ for making so great a rent in Christs seamlesse coat vpon so small occasion If the controuerted points be like herbe Iohn in the pot that may be in or out without perill at all why haue all our Prophets sithence Luther at least cryed Mors in ollâ mors in ollâ Death in the pot O blessed Martyrs who sithence the beginning of Reformation haue watred the seed of the Gospell with your blood put off your long white robes and garlands and put on sackcloth and ashes for you dyed vpon no good ground you shed not your blood in zeale but spilt it in folly Martyrs you may be of schisme or obstinacy or indiscretion but not of faith if those points you suffered for belonged not at all to faith Diffido oculis meis identidem interrogo an legerim an viderim I suspect mine eyes I question my Copy I demand of my selfe againe and againe Is it possible a Diuine of no inferiour alloy should vtter such an incredible paradoxe wee dissent from the Church of Rome about Christ and his offices the foundation of faith the Scriptures the rule of faith the Church the subiect of faith the Sacraments the seales of faith iustification the proper effect of faith and good workes the fruit of faith nay wee contest about the very nature and essence of faith And are none of these matters of faith doe none of these belong to faith or manners If our debates are de tribus capellis about the fringe not the Spouse coat about the barke and not the body of Religion then hath not the Church of Rome erred in matter of faith and if she hath not then the Church of England hath erred in charging her with error not onely in matter of ceremony and discipline but also in matter of faith Art 19. If the Church of England hath erred in this Article the Appealers false oathes must needs be answerable to his degrees and preferments for so oft hath he sworne to that Article among the rest But he yeeldeth vs a reason The Articles of our Creed are confessed on both sides and held plaine enough on both sides hee might say on all sides and hands For the Arrians in Polonia the Antitimitarians in Transiluania the Nestorians in Greece the Anabaptists and Socinians in the Netherlands doe all rehearse the Articles of the Creed and hold them plaine enough Let him peruse al the bedrol of heretikes condemned by the Church of God in all ages drawne by Irenaeus Epiphanius S. Augustine Philastrius Alfonsus a Castro and others and he shall hardly pitch vpon any sort of Heretickes that directly either denyed or articled against the Articles of the Apostles Creed And will he say none of these erred in matter of faith but all were and are in regiâ viâ the high way to heauen If hee answer that the heretickes though they professed the Articles of the Apostles Creed totidem verbis in the very words yet they denyed or depraued the sense and brought in damnable errours by consequence ouerthrowing those foundations of our faith Our reply is at hand As the greater part of ancient heretickes so at this day the Papists confesse the Articles of the Creed and hold them plaine truth but they misinterpret them and by consequence shake if not quite ouerthrow diuers of them Either they or we misinterpret those three articles especially concerning the Catholike Church the Communion of Saints the forgiuenesse of sinnes to which their great Champion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reduceth all the controuersies betweene our Church and theirs And for vndermining the articles of our Creed by consequences and maintaining repugnances to them thâ— Romish Pioners are not farre behind the ancient enemies of our faith Manes and Vorstius doe not directly impugne the article touching God the Almighty Creator nor Marâ—ion Arrius Apollinaris Eutiches Nestorius and Socinus the article concerning Christ the Redeemer nor Macedonius and the Pneumatomachi the article concerning the holy Ghost but they held such doctrine which was not comportable with those articles And how the Romish doctrine of Invocation of Saints and Angels may stand with the first article rightly expounded I beleeue in God and their doctrine of Iustification by inherent righteousnesse with the second and in Iesus Christ and of transubstantiation with the article of Christ his Incarnation and Ascension and of a Catholick visible Romish Church vnder one visible Head with that I beleeue the holy Catholicke Church and of vncertainty of saluation with those I beleeue the remission of sins and life euerlasting I desire to bee enformed by the Appealer which I could neuer yet bee by any Romanist Vpon this most false and deceiueable ground that the differences inter partes are not in matters de fide hee buildeth two most dangerous assertions that a man may be ignorant
of true beleeuers to this end that they may not fall away from him is a certaine meanes to preserue true beleeuers in the faith else God should faile in his end But the feare here enioyned is that feare which God promiseth to put into the hearts of true beleeuers to this end that they may not fall away from him Ierem. 22. 40. Therefore the feare here inioyned is a certaine meanes to preserue true beleeuers in the faith and consequently a strong argument for the perseuerance of Saints in faith and grace as it is vrged by Saint Augustine in his booke de Perseuer Sanctorum cap. 2. I will put my feare in their hearts that they shall not depart from me What is it else then to say the feare shall be such and so great that they shall for euer cleaue vnto me z To the places alledged Iohn 15. 2 5. we answer First there is a double insition or ingraffing into Christ externall when a man is made a member of the visible Church by the hearing of the Word and participation of the Sacraments internall when a man by sanctifying grace and sauing faith is made a member of the inuisible Church They who haue the outward insition only into the true Vine Christ Iesus may be cut off but they which haue the inward as well as the outward insition cannot be cut off and wither as a branch for Non est corpus Christi reuerâ quod non er it in aeternum That is not Christs true body which shall not abide for euer neither by the like reason is that a true branch which abideth not for euer in the Vine August de Doct. Chri. lib. 3. cap. 32. Which reason of S. Augustine is confirmed by Saint Gregory in his description of the Church in his Comment on the Canticles Christus sanctam Ecclesiam de sanctis in aeternum permansuris extruxit Christ hath built his Church of Saints which shall for euer perseuere Secondly as there is a double insition into Christ so there is a double profession of faith a naked and bare profession without practise of a holy life or fruit of good workes or a profession ioyned with practise a faith working through loue bringing forth the fruits of the Spirit By the barren branches cut off and withered Theophylact on these words alledged vnderstandeth those who make a naked and bare profession Saint Cyril in his tenth booke vpon Iohn Those who haue faith without loue and good works such a faith S. Iames in his second Chap. calls a dead faith but the faith by which the iust man liueth is a liuing faith working by loue Galat. 5. 6. and bringing forth fruit with patience Luke 8. 15. Thirdly the words in me Iob. 15. 2. may be either referred to the word Vine and the meaning is euery branch existent or ingraffed in me that beareth no fruit but leaues only of a bare profession shall be taken away or the words in me may be referred to bearing of fruit and the meaning is euery professour of Religion or member of any Congregation that beleeueth not in me and beareth not fruit in me to wit the fruits of the Gospell by my grace shall be cast forth as a dead branch and wither for as it is in the fift verse Hee that abideth in mee and I in him the same bringeth forth fruit for without me yee can doe nothing If the words be taken in the former sense they are meant of Hypocrites within the Church if in the latter of Iewes or Pagans without the Church who beare fruit that is doe morally good workes or doe by nature the things contained in the Law Rom. 2. 14. but because they doe not these things in faith their good workes are no better than splendida peccata sins hauing a luster or shew of vertue as Saint Augustine Take the words in either sense they belong not to regenerate persons and true beleeuers who are so ingraffed into Christ that they abide in him by faith and beare fruit in him through faith Lastly this Obiection may be retorted against the Aduersarie thus No branch that beareth fruit in Christ shall be taken away but purged that it may bring forth more fruit as it followeth in the second verse vrged by the Aduersarie But euery true beleeuer is a branch that beareth fruit in Christ Matth. 13. 23. Rom 6. 22. Therefore no true beleeuer shall be taken away but purged that he may bring forth more fruit ARMINIANS BERTIVS pag. 26. Beleeuers may make shipwrake of faith 1 Tim. 1. 19. some hauing put away a good cōscience cōcerning a faith haue made shipwracke Ibid. 1 Tim. 4. 1. In the latter times some shall depart from the a faith giuing heed to seducing spirits APPEALER APPEALE pag. 160. 1 Tim. 1. 19. Holding faith and a good conscience which some hauing put away cōcerning a faith haue made shipwracke Ibid. Nor was it onely for those times but foretold of succeeding ages 1 Tim. 4. 1. In the latter daies some shall depart from the a faith a To the places alledged out of Timothy wee answer First that they are fully answered by the distinction aboue mentioned ad literam y namely of a two-fold signification of the word faith which is sometimes taken for the saith which we beleeue that is the word of faith or doctrine of the Gospell as Galath 1. 23. Now preacheth the faith which once he destroyed Rom. 10. 8. This is the word of faith which we preach the hearing of faith Galat. 3. 2. A great company of the Priests were obedient to the faith Act. 6. 7. And in this sense Oecumenius taketh the word faith in the first place aboue alledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith I vnderstand faith in doctrine by conscience a godly conuersation or a good life And that it is to be so taken in the latter place it is euident by the words following 1 Tim. 4. 1. Giuing heed to seducing spirits and doctrine of deuils Faith opposed to error and doctrine of deuils is the true doctrine of faith which we beleeue and preach Sometimes the word faith is taken in Scripture for the faith by which we beleeue that is the inward grace or habit of faith as Rom. 3. 28. Iustified by faith without the deeds of the Law And Rom. 4. 5. His faith is counted for righteousnesse Rom. 5. 1. Being iustified by faith we haue peace with God This distinction is not new coyned by nouelizing Puritans but stamped by the ancient Fathers and goes for current among the Schoole-men Saint Augustine in his thirteenth booke of the Trinity chap. 2. deliuers it in these very termes There is a difference betweene the faith quae creditur and quâ creditur And Lombard lib. 3. distinct 23. taketh the same from Saint Augustine saying Fides est interdumid quod credimus interdum estid quo credimus Secondly we answer that as there is a temporary faith so there may be a good conscience for
a time which a man putting away soone after makes shipwrack concerning faith that is either concerning the doctrine of faith by maintaining errors as both Bertius and the Appealer haue done or concerning the act of a temporary faith by ceasing to beleeue and professe the faith Thirdly it is to be noted that the Apostle saith not losing but putting away a good conscience which words may be most properly meant of such who hold faith and notwithstanding put away a good conscience that is gladly embrace the promise of the Gospell and remission of their sinnes by faith but reiect the condition vpon end for which grace is offered Tit. 2. 12. To deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world such are all carnall Gospellers who beleeue well but liue not accordingly Fourthly the phrase making shipwracke doth not import the vtter losse of faith for many things that fall out of the ship by wrack are recouered again and saued and therefore Tertullian in his book de Poenitentiâ elegantly calleth repentance Tabulam post naufragium A board or broken peece of the ship on which after ship wracke a man may as they did Act. 27. 44. Escape safe to land Plerique naufragio liberati exinde repudium naui mari dicunt Dei beneficium salutem suam scil memoriâ periculi honorant Most men that haue escaped in shipwrack renounce both ship and sea and by remembrance of their former danger more highly prize Gods benefit and their saluation Lastly this Obiection may be retorted against the Aduersary thus If those who are here said to make shipwracke of faith are not to be thought to haue fallen away finally from grace and saluation but rather the contrary then this place maketh nothing for the finall Apostasie of true beleeuers But those who are here said to make shipwracke of faith are not to be thought to haue fallen away finally from grace and saluation but rather the contrary Therefore this place maketh nothing for the finall Apostasie of true beleeuers The first Proposition is euident the Assumption is thus confirmed Those who were deliuered to Satan by the Apostle for their amendment and that their spirit might be saued in the day of the Lord Iesus are not to be thought to haue fallen finally from grace and saluation But those who are here said to make shipwracke of faith to wit Hymeneus and Alexander were deliuered to Satan by the Apostle for their amendment 1 Tim. 1. 20. and that their spirit might be saued in the day of the Lord Iesus 1 Cor. 5. 5. Therefore those who are here said to make shipwracke of faith are not to bee thought to haue fallen finally from grace and saluation ARMINIANS BERTIVS pag. 25. Apostasie is proued by this phrase of Scripture to fall away from grace Galath 5. 4. Whosoeuer of you are iustified by the Law yee are fallen b from grace Bertius pag. 29. 2 Pet. 2. 20. For if after they haue escaped the pollutions of the world through the knowledge of the Lord and Sauiour Iesus Christ they are again c intangled therein and ouercome the latter end is worse with them than the beginning For it had beene better for them not to haue knowne the way of righteousnesse than after they haue knowne it to turne from the holy commandement giuen vnto them But it is hapned vnto them according to the true prouerbe The dogge is turned to his owne vomit againe and the sow that was washed to her wallowing in the mire Bert. pag. 12. To Saints irrecouerable destructiō is threatned Heb. 6. 4. It is impossible for those who were once inlightned and haue tasted of the heauenly gift and were made partakers of the holy Ghost haue tasted the good word of God and the powers of the world to come if they d fall away to renue them againe vnto repentance seeing they crucifie to themselues the Sonne of God afresh and put him to an open shame APPEALER APPEALE pag. 160. Galat. 5. 4. Saint Paul spake not vpon supposition of impossibilitie yee are abolished from Christ whosoeuer are iustified by the Law yee are fallen from b grace Ibidem pag. 160. 161. Nor in point of onely Heresie wa◠faith by them lost but also of good liuing and conuersation 2 Pet. 2. 20. where those that had escaped the filthinesse of the world therefore washed and made cleane through the knowledge of our Lord and Sauiour Iesus Christ therefore iustified truly by saith are yet c intangled againe therein and ouercome Therefore lapsed from faith as is expressed vers 21 and 22. ensuing Ibid. pag. 164. Beside if faith had cannot be lost the dog cannot be said to returne vnto his vomit nor the swine to wallowing in the mire Idem pag. 161. I adde but one of them Heb. 6. 4. It is impossible that they which were once enlightned and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God and of the power of the world to come if these were not iustified they know not who were if these had no faith where was it to be found if they d fall away should be renued againe by repentance seeing they crucifie againe the Sonne of God vnto themselues and make a mocke of him b To the place Galath 5. 4. wee answer First the maine scope and drift of the Apostle is to confute those among the Galathians who went about to ioyne Iudaisme with Christianisme Legall righteousnesse with Euangelicall these the Apostle shewes cannot stand together For the one consisteth in the perfect fulfilling of the Law Rom. 10. 5. the other in forgiuenesse of sinnes Rom. 4. 7. The proper meaning therefore of the words is that whosoeuer seekes for iustification by the Law that is the workes of the Law is fallen from grace that is hath lost his claime by the couenant of grace or is excluded from all hope of obtaining mercy and grace for such a one is become a debtor to the whole Law that is cannot bee iustified to wit by the couenant of workes vnlesse hee fulfill the whole Law which no man is able to doe Secondly Grace is sometime taken for a reward of free gift and so it is opposed to merit sometime it is taken for supernaturall habits infused putting a man in grace and fauour with God or making him gratious and so it is opposed to nature sometime it is taken for the doctrine of free remission of sinnes by Christ or couenant of grace and so it is opposed to the Law or couenant of works and that it is taken in the last sense in this place is euident by the antecedents and consequents and the very opposition to the Law in this fourth verse Gal. 5. Thirdly admit the word Grace were here taken for the grace of regeneration or iustification as the Aduersaries would haue it yet the Text maketh nothing for them
for it is not said that the Galathians fell from grace totally or finally although in that particular error of theirs in retaining the Legall ceremonies and vrging Circumcision they in effect and by consequent ouerthrew a maine doctrine of the Gospel touching iustification by faith in Christ. Lastly this Obiection may be retorted against the Aduersarie thus Whosoeuer teach and beleeue iustification on by the Law or inherent righteousnesse are fallen from grace and refuted by this text of the Apostle The Aduersarie teacheth and beleeueth iustification by the Law or inherent righteousnesse see the precedent tablet Art of iustification Therefore the Aduersary is fallen from grace and refuted by this text of the Apostle c To the place alledged out of Saint Peter 2. Epist. 2. Chap. 20. We answer First Saint Peter speakes not of true beleeuers but of false teachers who priuily brought in damnable heresies euen denying the Lord that bought them verse 1. These though they had escaped the filthinesse of the world through the knowledge of Christ that is the practise of grosse idolatry called in Scripture Spirituall fornication and vncleannesse and had kept themselues from other foule and enormous sinnes of the flesh euen against nature wherein the blinde idolaters of the world were intangled yet were neuer inwardly and throughly washed and cleansed especially from the pollutions of the heart The Apostle compareth them to swine which after they are washed that is outwardly wallow againe in the mire because they retaine still their swinish nature so these after they had receiued the knowledge of Christ and outwardly conformed themselues to the Gospell and cleansed themselues from grosse actuall sinnes returne to their former filthinesse as naturall bruit beasts made to be taken and destroyed vers 12. Secondly a man may be intangled againe in the pollutions of the world and relapsed into foule sins as some of Gods Saints haue beene yea as enormous as any he committed before his conuersion and yet not fall totally or finally from grace as shall be shewed hereafter Lastly this Obiection may be retorted against the Aduersary thus None that are or were true beleeuers are wells without water For he that beleeueth out of his belly flow riuers of liuing water Iob. 7. 38. Those spoken of by S. Peter are wels without water vers 17. Therefore those spoken of by Saint Peter are not nor were true beleeuers Or thus None of the regenerate are dogges or swine For holy things and pearles are giuen to them which may not be giuen to dogs or cast before swine Matth. 7. 6. Those whom Saint Peter speakes of are dogs and swine vers 22. Therefore those whom S. Peter speakes of are not regenerate And so this text of Scripture is nihil ad rhombum and the Aduersaries argue worse and worse It being happened vnto them according to the true prouerb ab equis ad asinum mentioned vers 16. which beast and the Rider whether they are not a perfect impresse and embleme of the Aduersarie I refer it to the intelligent Reader of that Motto ver 15. HAVE FORSAKEN THE RIGHT WAY FOLLOWING THE WAY OF BALAAM THE SONNE OF BOSOR WHO LOVED THE WAGES OF VNRIGHTEOVSNES d To the place alledged Heb. 6. 4. weanswer First It is not affirmed as Whitaker learnedly obserueth in Cygneâ Cantio that those who were inlightned c. doe fall away but if they fall away they cannot be renued by repentance Which note of that Swan sweetly accordeth with the words of the Apostle himselfe in this Chapter vers 9. But beloued we are perswaded better things of you and things that accompany saluation though we thus speake May not I iustly apply the words of Saint Cyprian against Nouatus to the Aduersarie Bertius Scindis sicut ipse scissus es As thou art cut off and hast made a rent in the Church so thou cuttest and would'st make a rent in the Scripture by taking a part by it selfe to serue thy turne contrary to the coherence and scope of the whole Secondly inlightning grace doth not necessarily import renuing and sanctifying grace nor tasting the heauenly gift eating the bread of life Ioh. 6. and being filled therewith Matth. 5. 6. nor partaking of the holy Ghost being led by the holy Ghost Rom. 8. much lesse sealed with it Eph. 1. 13. as all true regenerate Christians are The Aduersaries might haue learned out of Gratian. de poenit dist 2. It is one thing to taste the gift and powers of the world to come another to haue them rooted in the heart Aliud affici pro tempore aliud perfici obsignari in vitam aeternam One thing to be moued or affected for a time as Herod was at the hearing of Iohn the Bapâ—ist another thing to be perfectly sanctified and sealed to eternall life as are all true beleeuers 2 Cor. 1. 22. Ephess 4. 30. Lastly this Obiection may be retorted against the Aduersary thus No regenerate childe of God can commit the sinne vnto death 1 Ioh. 5. 17. 18. The Apostle here speakes of those that commit or at least may commit the sinne vnto death Therefore the Apostle speakes not here of any regenerate childe of God ARMINIANS BERTIVS pag. 114. 1 Cor. 10. 12. Let him that thinketh he standeth take heed lest he e fall Idem pag. 116. Philip. 2. 12 13. Worke out your saluation with feare and f trembling for it is God which worketh in you both to will and to do of his good pleasure APPEALER ANswer to Gag pag. 164. If righteousnesse had cannot be lost why should hee admonish as hee doth He that standeth let him take heed lest he e fall Ibidem And worke out your saluation with feare and f trembling e To the place alledged 1 Cor. 10. 12. we answer First though the regenerate and iustified mans estate be certaine yet is it certaine by the vse of such meanes as God hath appointed whereof spirituall watchfulnesse and care to which the Apostle here exhorteth is a principall The Apostles estate was certaine for Christ saith Luke 10. 20. Reioyce because your names are written in heauen And Iohn 17. 12. Those that thou gauest me I haue kept and none of them is lost but the sonne of perdition Yet he commandeth them to watch and pray that they enter not into temptation Matth. 26. 41. And he prescribeth a forme of prayer to be vsed by them and vs continually Lead vs not into temptation Mat. 6. 13. The souldiers and passengers estate who were in the ship with Paul Act. 27. 24. was safe and sure because God had giuen Saint Paul all them that sailed with him Yet were they to vse the helpe of the shipmen to saue their liues and vnlesse they had so done they had perished vers 31. Except these abide in the ship yee cannot be saued Secondly the Apostles words are to be noted who saith not Let him that standeth but let him that thinketh he standeth A man may thinke hee standeth though
or may bee accounted or is that Antichrist or Antichrists my irresolution grew as I haue remembred from the much insufficiency of their proofs that tender it stoutly strongly affectionately and tantum non as a point of faith Not any one of their arguments is not all their arguments together are conuincing Appeale p. 149. I incline to the more moderate and temperate tenent and rather of the two embrace the Turkish Popish estate not seueral but conioyned doe constitute That Antichrist then either of the two states disioynedly and of the two states rather the Turk by much then the Pope Ibid. p. 144. Why should it not be as lawfull for mee to opine that the Pope is not that Antichrist as for others to write to preach to publish to tender to proceeders this proposition The Pope is Antichrist Ib. p. 154. The Turk is and hath bin long possessed of Ierusalem that holy City The Iewes when Mahomet first declared himselfe came flocking vnto him as to their Messias the sooner rather because hee was circumcised Discord Church of Engl. HOmily against wilfull rebellion 6. part p. 316. The Bishop of Rome vnderstanding the superstition of Englishmen and how much they were inclined to worship the Babylonical Beast of Rome and to feare all his threatnings and causelesse cursings c. The Pope is implyed to be that Antichrist in the prayer of thankesgiuing for our deliuerance from the powder Treason Root out that Babylonish and Antichristian sect And in the morning prayer appointed for priuate houses Confound Satan Antichrist with all hirelings c. See K. Iames in his praemonitory preface his CoÌ„ment vpoÌ„ the Reuelation Iuel Def. of Apoâ— par 4. c. 9. diuis 3. B. Abbot and â— Downam de Antichristo B. Andrewes resp ad Car. Bel. Ap. à capite 9. ad 13. In this point touching Antichrist the Appealer agreeth with the Church of Rome and diâ—â—enteth from the learnedst Diuines in England and other reformed Churches both touching the maine conclusion The Pope is Antichrist and touching the seat doctrine and character of Antichrist which they apply to the Pope hee with the Papists to the Turke As for the Protestant arguments taken out of the Apocalyps to proue the Pope to be the Antichrist Bellarmine calls them deliramenta dotages and the Appealer to shew more zeale to the Popes cause straineth farther and termes them Apocalypticall frensies which proceeding from the mouth of a Protestant Antigagger and Appealer to King Iames Non sani esse hominis no sanus juret Orestes Of Limbus Patrum Church of Rome BEllar de Anim. Christi l. 4. c. 11. The soules of the godly were not in heaueÌ„ before Christs ascensioÌ„ Id. de SaÌ„ct beat lib. 1. c. 20. If they demand why prayers of the liuing were not reuealed to the Fathers in Limbo and are now reuealed to the Saints in heauen I answer that the Saints in Limbo did not take care of our affaires as the Saints doe in heauen neither were they then set ouer the Church as now they are Appealer GAgg pag. 278 Though they were not in heauen in regard of place yet were they in happinesse in regard of state Ib. 281. Let them not haue been in heauen before our Sauiour I deny it necessarie they were therefore in Hell that region I call Abrahams bosome which though it bee not Heauen yet is it higher then hell Church of England HOmily concerning Prayer pag. 122. The scripture doth acknowledge but two places after this life the one proper to the elect and blessed of God the other proper to the reprobate and damned soules Ibid. pag. 122. S. Augustine doth acknowledge onely two places after this life to wit heauen and hell In this point though the Appealer dissent from the Romanists in a circumstance on the bye about the situation of Limbus Patrum for they place it nearer the confines of hell the Appealer nearer heauen yet he agreeth with theÌ„ in these 2 main conclusions 1 That there is or at least was a place for soules after this life distinct from heauen and hell 2 That the soules of the Fathers before Christs ascension were not in heauen but in that third place Of Traditions Harmony Church of Rome COuc of Trent Ses. 4. decret 1. The holy Synod of Trent finding this truth and holy discipline to bee contained partly in Scriptures partly in vnwritten traditions which eyther were taken froÌ„ Christs mouth by the Apostles or were deliuered by the Apostles themselves inspired by the holy Ghost and haue passed as it were from hand to hand to vs and following the example of the Orthodoxe Fathers doth with the like religious affection reuerence receiue entertain all the bookes of the old and new Testament as also the traditions theÌ„selues pertaining to faith and manners Appealer ANsw. to Gag pag. 42. That most learned religious and most iudicious writer hee meaneth St. Basil de Spiritu sancto which Treatise Erasmus Bishop Bilson and other iudicious Diuines proue to be counterfeit saith no more then is iustifiable touching traditions For thus saith he The Doctrine of the Church is two wayes deliuered vnto vs First by writing then by tradition from hand to hand bothe are of alike force or value vnto piety Discord Church of Engl. ARticle 6. Holy scriptures containe all things necessary vnto saluation so that what soeuer is not read therein nor may be proued therby is not to be required of any man that it should be beleeued as an article of faith or be thought requisite or necessary to saluation Art 20. Although the Church bee a witnes a keeper of holy writ yet as it ought not to decree any thing against the same so besides the same ought it not to enforce any thing to be beleeued for necessity of saluation Art 21. Things ordained by Generall Councels as necessary to saluation haue neither strength nor authority vnlesse it may be declared that they be taken out of holy Scripture In this point touching Traditions the Appealer consenteth with the Church of Rome and differeth from vs in two particulars 1 In that he admitteth of doctrinall Traditions belonging to faith and manners We acknowledge traditions concerning discipline and the rites and ceremonies of the Church but not concerning the doctrine or matter of faith and religion 2 In that he equalizeth vnwritten traditions to holy Scriptures such traditions as we receiue we hold and esteeme farre inferiour A WRIT OF ERROVR SVED AGAINST THE APPEALER HOrtensius that spruce Oratour commenced an action against a Citizen of Rome for rushing hastily vpon him and thereby disordering and pressing down the pleats of his gowne Many such actions haue been heretofore entred and pursued against such as haue rudely or carelessely crushed a pleat in the Spouse gowne or ruffled a set in her ruffe I meane with their pen glanced though vnwittingly at a ceremonie of order or ornament of decency But now when not her rayment of
of them without any perill of his soule at all and A man may resolue or oppose this way or that way without perill of perishing Tum maximè oppugnaris si te oppugnari nescis The greatest danger of all is when in place of danger wee suspect none A man that enters into a plaguy house if he know not of it is more subiect to infection through his carelesse boldnesse And they who speake fauourably of the Romish Church compare it to a Pest-house in which yet through Gods extraordinary mercy a man may be without mortall infection but cannot possibly be without danger If there be no danger in Romish Schools and Temples if a man may be at Masse and incurre no perill of Idolatry in the adoration of the Hoste inuocation of Saints worshipping of Images Reliques and the like blot out all the parts of the largest and learnedst Homily in all the booke intituled Against perill of Idolatrie Here I appeale to the Appealers conscience Is it no perill at all to the soule of man to be ignorant which are the true inspired Scriptures which is the true Church which are the Sacraments instituted by Christ what is the pure worship of God in spirit and truth what are the prerogatiues of Christ and priuiledges of his Saints what is that faith we are justified and saued by All these and many more are controuerted points and doe none of these strengthen or weaken our title to the Kingdome of Heauen I haue no commission to inlarge the bowels of my Sauiour and most vnwilling am I to straiten them or close vp his side against such ignorant persons who neuer had nor could haue means to come to the full light of the Gospell yet I am not ignorant what Saint Augustines iudgment is euen of inuincible ignorance in points of faith Sed illa ignorantia quae non est eorū qui scire nolunt sed eorum qui tantum simpliciter scire nesciunt neminem sic excusat ut sempiterno igne non ardeat si propterea non credidit quia non audivit omnino quod crederet c. Not wilfull ignorance no not simple nescience can priuiledge any from euerlasting fire although he therefore beleeued not because he neuer heard what he should beleeue For that of the Psalmist is not without ground Powre out thy wrath O God on those nations that know thee not nor that of the Apostle when he shall come in flaming fire to render vengeance to them who know not God But the Appealer restraineth not his assertion to inuincible ignorance be it affected ignorance nay be it resolued errour in the controuerted points it no way in his iudgement indangereth eternall saluation either there is no crimen or at least discrimen in treading in either path for he saith A man may resolue or oppose this way or that way without perill of perishing for euer Answer to Gagg pag. 14. A braue resolution of a Protestant Diuine to resolue that a resolute Papist a professed opposite to the doctrine of the Gospell may goe away cleare with it and not at all stumble at that stone on which whosoeuer falleth he shall be broken but on whomsoeuer it shall fall it will grinde him to powder Matt. 21. 44. I desire to be satisfied whether doth the Appealer beleeue that the Articles of Religion established in our Church by Authority standing in direct opposition as they doe to the Trent decisions are expresly contained in the Scriptures or may be euidently deduced from thence or not If not then according to the sixt article of the sufficiency of the holy Scriptures for saluation they are no articles of faith or religion If they are expresly contained in holy Scriptures or may be euidently deduced from thence then they are Gods truth set downe in his owne word And is there no danger in resoluing against God in opposing his word in siding against that truth which shall stand and abide when heauen and earth shall passe away I grant euery doctrine contained in Scripture is not absolutely necessary to saluation yet in the generall this is a doctrine most necessary to saluation to beleeue that all doctrine of Scripture is vndoubtedly true and that to deny any part of Scripture and much more deliberately to oppugne and wilfully to oppose is dangerous yea damnable And for the controuerted points in particular the denying of the truth in them lay so heauy on Latomus Franciscus Spira his conscience on their death-beds that in a fearful conflict of despaire by reason of the hainousnesse of that sinne they miserably gaue vp the ghost And Minaerius Gallus for mainly opposing the doctrine of the Gospell was so tormented with a burning in his bowels that he had as it were a sense of the very paines of Hell-fire euen in this life I tremble to rehearse what Aubignius reporteth in his history concerning a late great King beyond the Sea who after he had embraced the Romish faith and renounced the pure doctrine of the Gospell was exceedingly perlexed in mind and troubled in conscience and aduised with his bosome friend adiuring him to deale faithfully with him whether or no in that his action of deserting the faith of the reformed Church he had not committed the impardonable sinne against the holy Ghost To illustrate this point concerning the necessity of departing out of Babylon and perill of remaining in her let vs borrow a ray or beame of a true Iewel Wee haue done nothing in altering Religion vpon either rashnesse or arrogancy nay nothing but with good leisure and mature deliberation neither had we euer intended so to doe except both the manifest and assured will of God reuealed to vs in holy Scripture and regard of our own saluation had euen constrained vs thereunto This indeed is the lustre of a true Iewel but the false Diamond glareth on this wise The present Church of Rome hath alwayes continued firme in the same foundation of doctrine and sacraments instituted by God and acknowledgeth and imbraceth communion with the ancient and vndoubted Church of Christ wherefore she cannot be other or diuerse from it for she remaines still Christs Church and Spouse As in Ceiland they say A Snake lurketh vnder euery leafe so wee may truly say of this passage of the Appealer there is poysonous error and Satanicall doctrine in euerie line First it is an errour of dangerous consequence to affirme that the present Church of Rome holdeth the same foundation with the ancient and primitiue Church For the present Church of Rome holdeth the twelue new Articles added to the Apostles Creed mentioned in Pope Pius his Bull as fundamentall points and necessary to saluation The oath prescribed by the Pope runnes thus Caetera item omnia à sacris Canonibus Oecumenicis Conciliis ac praecipuè à sacrosanctâ Tridentinâ Synodo tradita definita declarata indubitanter recipio atque profiteor simúlque contraria
A Second PARALLEL Together with A WRIT OF ERROR SVED AGAINST THE APPEALER 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for ROBERT MILBOVRNE M.DC.XXVI TO THE CATHOLIQVE Christian Reader Courteous Reader A Few daies since a friend of mine shewed me a Booke intituled a Parallel which I gladly receiued from him and perused it the more readily because I well hoped that some of the Parallel lines would sute to our Meridian But taking an exact view of them and applying them to our Horizon I found they were somewhat short of our Eleuation yet I discouered some thing drawne in those Parallels which I conceiued to be of some vse to wit the Lineal descent of Arminius by the half bloud at least frō Pelagius for if it be confessed that Arminius his pedegree is lineally to be deriued from Pelagius and that Pelagius is the great Apenninus from which the diuided streames of corrupt doctrine flow then vndoubtedly the assertions of Arminius were priùs damnatae quà m natae were condemned by the Catholique Christian Church before they were brought forth by Arminius And we haue the Prescription of the Christian world for more than 1200. yeares against the new encroachments of these Sectaries But me thinks I heare thee ring in mine care the peale of the Poet Ole quid ad te what is this to thee or me or to the matter now on foot It is not Arminius but an Appealer that troubles our Israel Aemilius fecit plectetur Rutilius Aemilius hath done wrong shall Rutilius beare the blame Because Arminius browseth vpon some branches of Pelagianisme a plant which our heauenly Father neuer planted and therefore in time must be rooted out is it reason the Appealer should be muzled or any mans teeth whet against him Verily the Appealer disclaimes all kinred or affinitie with Arminius nay he protesteth he knoweth not the man and if peraduenture some Longinus or skilfull Genealogist may be able to disproue him yet certainly the vulgar reader is not I haue therefore thought it worth the paines to take the line of Pelagius which is already brought downe to Arminius and from Arminius to draw it out euen to the Appealer to the end all that are not forestalled with preiudice may see that both the Appealer and Arminius hold their errors in capite from Pelagius And that at the first the Netherlands and other parts receiued the infection of pestilent doctrine from Britaine by Pelagius and now at last that Britaine hath receiued it from the Netherlands by Arminius Mater me genuit eadem mox gignitur ex me But before I open the leaues of my Tablet representing on the one side the Arminian and on the other the Appealers Demi-Pelagianisme I intreat the Reader emunctae naris to follow the sent of Arminianisme in the Appealers writings by these foure steps 1. His sleight and dilute purgation from the aspersion of Arminianisme 2. His direct and professed defence of the Arminians 3. His casting a blur vpon the Synod of Dort that blasted them 4. His disparaging the Articles of Lambhith which are è diametro opposite to the tenets of Baro then and since Arminius To begin with his Purgation Although in other Criminations it may be an argument of Innocencie not to be moued or any way sensible of them yet in the suspition of heresie no man as saith Saint Hierom ought to be silent Silence in such an accusation is a crying sin Et patientia digna omni impatientiâ and patience it selfe is vnsufferable Euery man is bound to professe his faith and consequently openly to discharge himselfe from all imputation especially of heresie which is so foule a crime that the water of penitent teares alone hath not bin thought enough to wash it away Scelus hoc exuritur igne it hath bin vsually burnt out with fire It leaueth such a spot in the conscience that S. Cyprian conceiueth The blood of Martyrdome cannot fetch it out Macula haec nec sanguine eluitur Now whether Pelagianisme be heresie I thinke it is a question without question vnlesse we will take vpon vs to censure the censures of the ancient Church and most eminent Doctors thereof S. Austin in his booke de bono Perseuerantiae is not content to call it perniciosissimus error c. 17. but c. 21. he calls it twise Pelagiana haeresis And that Arminianisme is Pelagianisme either in whole or in part I take the Parallel till I see it not slightly glanced at but substantially refuted to be an ocular demōstratiō But if this be yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a point not yet gained yet that Arminianisme wherewith the Appealer is charged not only by two Presbyters of his owne ranke but a reuerend Prelate his Diocesan is formally heresie Appello Caesarem I appeale to that Caesar whom he first appealed vnto King IAMES of blessed memorie who in his declaration against Vorstius hath these words concerning Arminius He was the first in our age that infected Leyden with heresie And concerning Bertius he writeth thus Bertius a scholler of Arminius at this present remaining in your towne of Leyden hath not onely presumed to publish of late a blasphemous booke of the apostasie of Saints but hath besides bin so impudent as to send the other day a copie thereof as a goodly present to our Archbishop of Canterbury together with a Letter wherein he is not ashamed as also in his booke to lye so grosly as to auow that his heresies contained in the said booke are agreeable with the Religion and profession of the Church of England To cleare then himselfe from the foule spot of this heresie what course doth the Appealer take Doth he call God and his Angels to witnesse that he renounceth from his heart all Arminius his vnwarrantable and dangerous assertions Doth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fairely and openly make this or the like protestation Arminius teacheth none but respectiue Predestination I am for absolute Vniuersall grace and redemption is an Article of Arminius faith It is none of mine The cooperation of mans freewill with grace in the first conuersion and the power it hath to hinder and frustrate the worke of regenerating grace is current doctrine with Arminius But I take it for a leaden Leyden error Arminius maintaineth a totall and finall falling away from the grace of Iustification I detest and abhominate that assertion and will haue no Confarreation with the apostate defender of such Apostasie This had beene indeed to vnclaspe the right hands of fellowship with Arminius and if he had euer walkt in his path to shake the dust from his feet but in stead hereof the Appealer casts dust in the Readers eyes by making a deepe protestation idque in verbo Sacerdotis of not reading any word in Arminius I protest saith he before God and his Angels the time is yet to come that euer I read word in Arminius Before I read this Protestation I confesse that my selfe
Images may be lawfully set vp in Churches Appealer ANswer to the Gagg p. 318. The pictures of Christ the blessed Virgin and Saints may be made had in houses set vp in Churches respect and honour may bee giuen to them The Protestants doe it and vse them for helpes of Piety in rememoration and more effectuall representing of the prototype Page 319. Let practice doctrine goe together wee agree Page 318. You say they must not haue Latria sowce Appeale page 257. In your practice you giue them that honour which you call Latria and is a part of diuine worship so not we Let practice and doctrine goe together that is giue them no Latria formall nor interpretatiue we agree Answer to Gagg pag. 318. Images are not vnlawfull for ciuill vses nor vtterly in all maner of religious imployment Gag p. 300. Images haue three vses assigned by your Schooles Instructiō of the rude commonefaction of history and stirring vp of deuotion You and wee also giue vnto them Discord Church of Engl. ARt 22. The Romish doctrine concerning worshipping and adoration as well of Images as of Reliques is a fond thing vainly inuented and grounded vpon no warranty of Scripture But rather repugnant to the word of God Homily against the perill of Idolatry part 3. page 42. It is vnlawfull that it the image of Christ should be made or that the Image of any Saint should bee made especially to bee set vp in Temples to the great and vnauoidable danger of Idolatry Wee grant that Images vsed for no religion or superstition rather we meane Images of none worshipped nor in danger to be worshipped of any may bee suffered But Images placed publikely in Temples cannot possibly be without danger of Idolatry Ibid. p. 42. Beware lest thou make to thy selfe that is to say to any vse of Religion any grauen Image Ibid. page 43. Images are of more force to crooke an vnhappy soule thē to teach and instruct Ibid. pag. 42. Either Images bee no bookes or if they be they bee false and lying bookes the teachers of all errour In this point of Images the Appealer differeth from the Church of England in foure particulars 1 The Church of England condemneth in the Article the popish doctrine concerning the worshipping of Images The Appealer approueth the doctrine and condemneth the practice onely 2 The Church of England teacheth it to be vnlawfull to set vp Images in Churches because it cannot be done without vnauoidable perill of Idolatry The Appealer alloweth the setting them vp in Churches 3 The Church of England forbiddeth all religious vse of Images allowing meere ciuill or historicall The Appealer alloweth Images for religious imployments 4 The Church of England denyeth any worship due to Images The Appealer granteth any worship saue Latria hee stickes not at Dulia if it trench not vpon Latria In all which points of Doctrine hee perfectly accordeth with Bellarmine and the Church of Rome onely hee disclaymeth their practice as also Polidor Virgil and many other ingenuous Papists doe Of the Crosse. Harmony Church of Rome BEll Book 2. of the Images of Saints c. 30. The signe of the Crosse workes miracles not out of a natural virtue that it hath as a figure But as a signe instituted of GOD. Note that there are three wonderfull effects of the crosse 1. it terrifieth putteth deuils to flight 2. It driueth away diseases and all euils 3. It sanctifieth those things vpon which it is imprinted The first effect it hath from three causes from the apprehension of the deuill the deuotion of man and institution of God For the Deuill when he seeth the Crosse presently remembreth that by the Crosse of Christ hee was conquerd spoild bound discōsited Hence it is that he flyes from the Crosse as a Dog doth from a stone or staffe with which he hath beene strucke Againe the Crosse hath a force from the worke of him that worketh with it or vseth it after the same manner as prayer hath For the signe of the Crosse is a kinde of the calling vpon the merits of Christ crucified expressed by the signe of the Crosse. Appealer ANsw. to Gagg page 321. Our church alloweth the signe of the crosse vseth it commandeth it I could tell you some experimented effects of it App. p. 280. What if I meant some experimēted effects of my own knowledge what then Can you controll or convince me What if vpon diuers extremities I haue found ease by vsing that ciaculatory prayer of our Let any By thy cross And what if to testifie my faith I made the signe of the cross Answ. to Gagge pag. 320. Wee vse signing with the signe of the Crosse both in the forehead and elsewhere witnesse that solemne form in our Baptisme for which we are so quarrelled by our factious The flesh is signed that the soule may bee fortified saith Tertullian and so doe wee Appeale p. 268. What hindereth but that I may signe my selfe with the signe of the Crosse in any part of my body at any time at night when I goe to bed in the morning when I rise c Discord Church of England BOok of Common Prayer Then the Priest shall make a Crosse vpon the Childes forehead Booke of Canons Chapter of the signe of the Crosse. The Infant baptised is by virtue of Baptisme before it be signed with the signe of the Crosse receiued into the Congregation of Christs flocke and not by any power assign'd to the signe of the Crosse. The Church of England hath retained the signe of the Crosse being purged from all Popish Superstition and errour for the remembrance of the Cross accounting it a lawfull outward ceremony and honourable badge In this point touching the signe of the Crosse the Appealer differeth from the Church of England in two particulars 1 He falsely imposeth vpon the Church of England That in her forme of Baptisme shee vseth the signe of the Crosse vpon the forehead and elsewhere That else-where is not to be found in the forme of Baptisme or els-where in the constitution or practice of our Church 2 He ascribeth operatiue Power and experimented effects to the Crosse and seemes to father some such error vpon the Church of England saying That wee signe the flesh that the soule may be fortified so wee wheras the Church of England in the Canon will haue no power or efficacy to be ascribed to the signe of the Crosse but onely a kinde of significancy and honorable representation of Christs death vpon the Cross. And more then this I will not beleeue touching any efficacy of the signe of the Crosse till I finde by experience that the Appealers signing his lips with the signe of the Crosse makes him a faire-spoken and his signing himselfe on the brest with the signe of the Crosse makes him a Good man Of Invocation of Saints Harmony Church of Rome COunc. of Trent Sess. 25. The holy Synod commādeth all Bishops and others to whom the office