PAUL and S. IAMES reconciled The old Prophets and ancient Fathers made new Papists by the Informers INFORMERS HEe speaketh of an Accesse of Iustification or of a second Iustification His words are these S. IAMES Cap. 2. 24. meaneth that a man is justus declaratus by his holy life and conversation or that a man hath Accesse of Iustification as it is also taught by your owne men CHAP. XVIII pag. 148. MOUNTAGU HEe nameth indeed an Accesse unto Iustification but it is as out of the mouth of Popish Writers and not out of his owne opinion Is there no difference in your understanding betwixt these two Affirming positively and relating reservedly Many Protestants give answer unto Popish objections satisfactorie out of Popish Tenents who yet I think subscribe not unto those their Tenents B. MORTON is most frequent in this course and yet I hope you hold him no Papist But I farther adde Though I said not so in that place by you recyted I may and I doe also avow an accesse of Iustification made unto it by workes of an Holy and a Lively Faith Not as essentiall thereto or ingredient intrinsically for Iustification is properly the work of GOD and eatenus without magis or minus but as accessory and circumsistant for destruction of the Body of sinne by contrary actions of new Righteousnesse to speake properly is a worke of Sanctification not of Iustification according unto S. PAUL But in what place do I speake by name of a second Iustification Goe save your honest credits and name mee the place quote the very words I distinguish indeed betwixt the phrase of S. PAUL and S. IAMES that HEE speaketh of Iustification in attaining it S. IAMES of Iustification attained which cannot be separated from good works as anon is declared and cited out of the twelfth Article of our Confession In briefe the Information is rather an inference upon the passage than the passage expressed as it should be It is known unto all that the Romane Professors have ever in their mouths the Text of S. IAMES What doth it profite though a man saith he hath Faith and hath no Works can his Faith save him Unto this allegation amongst other things this is answered S. PAUL speaketh of Iustification in the attayning it That onely Faith doth justifie and that it is the Act of Faith in regard of man For properly and causally and originally GOD doth onely Iustifie But S. IAMES meaneth of Iustification had and obtained the which necessarily is accompanied with good workes and can bee no more separate from good workes than light from the Sunne So that justus factus through Faith by the grace of God is also justus declaratus by his holy life and conversation that is the tree is knowne by the fruit it bringeth forth Well may we beare the name of Christian men say the Homilies but we lacke that true faith which belongeth thereto for true faith doth evermore bring forth good workes as Saint IAMES speaketh Shew mee thy Faith by thy Workes Thy deeds and workes must bee an open testimonie of thy faith otherwise thy faith being without good workes is but the Divels faith the faith of the wicked a phantasie of faith and not a true Christian faith This is the very declaration of the Homilies for which and no more my Informers have promoted me for a Papist For that Accesse unto Iustification is not by me made essentiall unto Iustification but onely declaratory as I have plainly expressed in direct words It nor is in it selfe nor is delivered by mee nor conceived of by mee to bee any part of or ingredient into the entire Act of proper Iustification I say proper for as your owne Divines acknowledge the word being as most words are extensive ambiguous and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometime extend it selfe unto all the naturall consequents unto and proper Acts of Iustification and so it may be said there is a twofold Iustification When S. PAUL saith they are M. PERKINS his words No man is justified by the Law in the sight of GOD he maketh a double Iustification One before GOD the other before men Iustification before GOD is when GOD reputeth a man just and that onely for the merit and obedience of CHRIST Iustification before men is when such as professe faith in CHRIST are reputed just by men The first is peculiarly the act of GOD. Not long before Iustification is a certaine action in GOD applied unto us which is wrought in instanti Good Popery also yet to be found in the same man For if Faith justifieth by disposing the heart thus hee disputeth against the Papists then there must be a space of time between Iustification and justifying Faith But there is no space of time betwixt them for so soone as a man beleeveth he is presently justified Doe you heare M. PERKINS speak of Iustification in instanti according to that old Rule Nescit tarda molimina Spiritus sancti grantia which was learned I thinke from S. AUGUSTINE which place I will presently report who learned it of S. CYPRIAN who Epist 1. speaketh thus Accipe quod sentitur antequam discitur nec per mor as temporum longâ agnitione colligitur sed compendio gratiae maturantis hauritur This he saith seemed to him at the first impossible but in conclusion being called and justified he found it true Vt repentè ac perniciter exuatur quod vel genuinum situ materiae naturalis obduruit vel vsurpatum diu senio vetustatis inolevit I know Renovation Sanctification or the second Iustification for why contend wee about words that agree upon the point is distinct from Remission of our sins by GOD and imputation of CHRISTS righteousnesse unto us wherein is our Acceptance and Iustification and for them both I conclude with S. AUGUSTINE Sanè ista renovatio non momento uno fit sicut momento fit uno illa renovatio in Baptismo remissione omnium peccatorum Neque enim vel unum quantulumcunque remanet quod non remittatur Sed quemadmodum aliud est carere febribus aliud ab infirmitate quae febribus facta est revalescere itemque aliud est infixum telum de corpore demere aliud vulnus quod eo factum est secundâ curatione sanare ita prima curatio est causam removere languoris quod per omnium peccatorum indulgentiam fit Secunda ipsum sanare languorem quod fit paulatim proficiendo in renovatione hujus imaginis Quae duo monstrantur in Psalmo ubi legitur Qui propitius fit omnibus iniquitatibus tuis quod fit in Baptismo Deinde sequitur Qui sanat omnes infirmitates tuas quod fit quotidianis accessibus cùm haec imago renovetur De quae re Apostolus apertissimè loquutus est dicens Et si exterior homo noster corrumpitur sed interior renovatur de die in diem Renovatur autem in agnitione DEI hoc est justitiâ sanctitate
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
can bee touched with this aspersion by these men that have set themselves to calumniate where they are ignorant of the point they undertake against I have in consequence these words And consisteth in forgivenesse of sinnes primarily and in grace infused secondarily Which words if the Informers could have understood or would have construed according to my meaning they might have observed out of my discourse that I made a great difference betwixt these two parts and by Secondly intended only Concomitanter my purpose beeing to wipe off that odious Popish imputation of which I shall speake anon in their calumniating our doctrine of Iustification which because these Informers either could not or would not understand I shall endevour to speak somewhat more plainly and fully out unto their eares IUSTIFICATION as I said is deduced of Iustifico which hath or may have a threefold signification To make just and righteous to declare just and righteous and to make more just and righteous for the encrease and augmentation of Iustification Apoc. XXII XI Qui justus est justificetur by new accesse of GOD'S grace and progresse in course of righteousnesse every day more and more Remissio peecati facit ut Sanctit as incheate vires acquirat râ—â—oretur for the declaration of the Act of Iustification upon man as where S. IAMES saith ABRAHAM was justified by workes that is declared to be a righteous man by the lively fruits of a true faith and for absolution which is the Act of the Iudge to speake according unto secular proceedings from the use and practice where of the word is taken and applied unto the proportionable Acts of GOD upon man by whom wee are justified alone If this bee Popery M. PERKINS is a Papist 1 who hath in effect the very same Now I professed at first to take Iustification only in this acceptation and inferred there upon against the Gagger no more than was enough to confute him and his that we teach and beleeve that when sinnes are pardoned by GOD GOD doth not change the minde of the sinner ney that yet destroyeth in him the blot and body of sinne but that the same remaining in the soule of man in like maner as it did before condonation is only taken away by a not imputation of the guilt For so BECANUS Manet ergo homo in se peccator impius immundus solùm habetur pro justopio mundo omnia ejus opera sunt immunda 〈◊〉 inquinâ—ta But wee saith that most learned and judictions D. WHITE truely are Forre from this absund opinion how farre how so for we teach saith he that together with the Action of GOD remitting sinne concurreth another Action of divine grace enabling man to forsake and mortifie every greater sinne which GOD hath pardoned And M. PERKINS observeth that many among us doe not hold CHRIST or beleeve in him aright for their Iustification because they hold him without change of heart and life for by S. PAULS conclusion whom CHRIST quickneth them hee justifieth and whom he doth not quicken he doth not justifie And this is directly the doctrine of the Scripture 1. Cor. VI. XI Heb. IX XIV Rev. I. V. VI. 1. Pet. II. IX Ezech. XXXVI XXVI Esay LIII V. Psal CIII III. Fathers also are cyted to that purpose BERNARD saith Sinnes are not onely pardoned but the gift of sanctity is conferred and CHRYSOSTOME saith Delivering us from sin he engrafteth righteousnesse yea he extinguisheth sinne and doth not suffer it to be Sinne in the soule is as a leprosie in the bodie Now as when NAAMAN was restored by washing in Iordan his leprosie was removed and his flesh restored to that naturall health vigour and beautie it had so when GOD pardoneth sinne he removeth away the guilt thereof by free pardon and conferreth grace to the destroying of sinne and healing of the foule Mich. VI. XIX and this is the meaning of S. AUGUST in Psal VII Cum Iustificaâ—uâ— impius ex impio fit justus ex possessione Diaboli migrat in templum DEI. and Ser. XVI de verbis Apostoli summing up whatsoever I have said in effect and by these Ignorántes is traduced as Popery Nos sumus de iustitia nihil habemus Habemus omnino Grati simus ex co quod habemus ut addatur quod non habemus ne perdamus quod habemus Iustificati sumus ipsa iustitia cùm proficimus crescit quomodo crescit dicam vobiscum quodammodo conferam ut unusquisque vestrum iam in ipsa iustificatione constitutus acceptâ scilicet remissione peccatorum per lavacrum regenerationis accepto spiritu sancto proficiens de die in diem videat ubi sit accedat proficiat crescat donec consummetur incipit homo à fide Quid pertinet ad fidem Credere sed adhuc ista fides discernatur ab immundis spiritibus alluding to that IAMES 2. Si tantum credis sine spe vivis vel dilectionem non habes Daemones credunt contremiscunt A new life needs then must be conjoyned with Iustification And this is the expresse doctrine of D. WHITAKERS Remissio peccatorum facit ut Sanctitas in nobis inchoetur and of CALVIN himselfe who will have men to be taught this doctrine Doceantur homines fieri non passe ut justi censecutur CHRISTI merito quin renoventur eius spiritu in sanctam vitam frustraque grataitâ DEI adoptione gloriari omnes in quibus spiritus regenerationis non habitat Denique nullos à DEO ricipi in gratiam qui non iusti quoque verè fiunt Now if a man at all times when he is truely iustified be also sanctified what offence can there be to allow one common word to containe and expresse both these parts But men that understand not the true state of things but scumme upon the surface and take things up in grosse without due proportions and come with prejudicate malice to lay hold upon any thing for their owne advantage no marvell if they make strange Popery and in indiscreet zeale cast forth they cannot tell what CALVIN is not afraid loco quo supra to use the very terme of INHERENT righteousnesse Nunquam reconciliamur DEO quin simul donemur IUSTITIA INHERENTE which speech if that M. MOUNTAGU had used no excuse would have put by imputation of Popery To conclude and give them satisfaction if they will take any if not jacta alea est eatur IUSTIFICATION is taken two waies in Scripture Strictè magis and extensivè Precisely for remission of sinnes by the onely merits and satisfaction of CHRIST accepted for us and imputed to us and enlargedly for that Act of GOD and the necessary and immediate concomitants unto and consequents upon that the whole and entire state and quality and condition of man regenerate changed by which a sinner guilty of death is acquitted cleansed made just in himselfe reconciled unto GOD appointed to walke and beginning to
of Salvation In the second Homily there I have read thus Iustification is not the office of man but the office of GOD. and againe Iustification is the office of GOD onely and is not a thing which we render unto him but which we receive of him not which we give to him but which we take of him by his free mercy and by the onely merits of his most deerly beloved Sonne our Lord our only Redeemer Saviour and Iustifier IESUS CHRIST And yet it is Popery in M. MOUNTAGU to have said and written Properly to speake GOD only justifieth who alone imputeth not but pardoneth sinne En quo vaecordia caecos For yet moreover is it not your owne Beleefe and Profession for which if he should say otherwise M. MOUNTAGU should be cryed downe Papist that Iustification consisteth in Remission of sinnes or not imputing of them unto the man justified Ne posthac dubites saith CALVIN Instit III. XI XXII and you subscribe it quo modo nos DEUS justificet cum audis Reconciliare illum nos sibi non imputando delicta and againe Nos justificationem simpliciter interpretamur acceptationem illam quâ nos DOMINUS in gratiam receptos pro justis habet Eamque in Peccatorum remissione ac justitiae CHRISTI imputatione positam esse dicimus Sect. 2. to whom per omnia agreeth M. PERKINS in mo places than ten defining Iustification to be an Act of GOD absolving c. And yet with you M. MOUNTAGU is a Papist for affirming GOD only justifieth properly when your selves confesse that Iustification at least properly consisteth in Remission of sinnes and that none can forgive sinnes properly but GOD. How this should hang together I professe my ignorance I cannot tell For eyther Iustification in your opinions must not consist in forgivenesse of sinnes or else others beside GOD must have power of imputing or of not imputing sinnes And heere it is worth the while to observe how these detracters doe crosse their owne shinnes It will not be long before that M. MOUNTAGU with them be accounted a Papist for saying A Priest GOD'S Minister in GOD'S place can forgive sinnes and heer he is a Papist for saying GOD only justifieth properly when themselves will have Iustification to bee meerly forgivenesse of Sinnes and yet hold that none doth or can forgive Sinnes but GOD. May I not say well ô vertiginem In sober and not in madde Puritanicall sadnesse dare you say that some other beside GOD some creature over and above GOD can forgive Sinnes This is contrary to the doctrine of the Church of England in that Homily which you remember indeed but can produce no testimonie thence Because all men bee sinners saith that Homily and offenders against GOD and breakers of his Lawes and Commandements therefore can no man by his owne acts workes or else deedes seeme they never so good be justified and made righteous before GOD but everie man of necessity is constrained to seek for another righteousnesse or justification But where shall he find it where is it to bee had It is expressed according unto truth To be received at GOD'S hand It is GOD then that justifieth in this opinion of the Homily And againe in the second Homily of that argument as is already remembred Iustification is the office of GOD only it is not the office of man Credimus SPIRITUM SANCTUM in cordibus nostris habitantem voram nobis fidem impertiri ut hujus tanti mysterij cognitionem adipiscamur saith the Belgick Confession which is the POPERY of M. MOUNTAGU as pleaseth these Great Masters in Israel Lyars against their owne knowledge in saying it contradicteth the Doctrine of the English Church Or if this be not the thing they meane what is it That GOD imputeth not sinnes unto the justified or that Iustification is not in pardoning and not imputing sinnes whereas the Papists doe clamour against us for maintayning that Iustification to be received at GODS hands is forgivenes of sins and trespasses in such things as hee hath beene offended in I confesse I am a Papist if this be Popery or else that which followeth after Remission of sins against which they informe in the next place CHAP. IX Holinesse of life added unto Iustification and Remission of sins GOD justifieth originally and Faith instrumentally INFORMERS AGaine WHO only can and doth translate from death unto life reneweth a right spirit and createth a new hart within us MOUNTAGU WHo can doe this but only GOD most high It is a work of Omnipotencie to create they say it is a greater work to recreate Where sinne is pardoned by GOD and a man is become regenerate borne anew and in state of Grace with GOD there GOD by his HOLY SPIRIT worketh inward renovation Where sinne is graciously and freely pardoned there holy life and conversation doth est soones ensue This is the divinitie that I have learned in our Protestant Schooles touching this point And to my understanding it is observed and tendred by DAVID in Psal L. X. Hide thy face from my sinnes and put away all mine iniquities which is Remission of sinnes Then followeth to make up a complete worke Create in mee a clean heart O LORD and renew a right spirit within mee which to me seemeth an Infusion of Grace And S. PAUL doth everie where after vocation unto and acceptation of us with GOD urge walking according unto vocation in newnesse and in holinesse of life But because GOD was moved thereunto by a true and a lively faith in him and his mercies in CHRIST Faith is by mee said to iustifie instrumentally That GOD justifieth causally hath beene suspected of Popery and challenged therefore Now that Faith justifieth instrumentally cannot avoide the same imputation And yet the maine exception of all Papists against the doctrine of our Church is that we hold a man is iustified by Faith which must be originally or instrumentally THAT wee exclude with the forenamed Homilies That we be iustified by Faith in CHRIST only is not That this our owne act to beleeve in CHRIST or this our faith in CHRIST which is within us doth iustifie us for that were to account our selves to be iustified by some act or vertue within our selves For saith S. PAUL Rom. VIII XXXIII It is GOD that iustifieth THIS we embrace as also in the same Homily Faith doth directly send us to CHRIST for remission of our sins And by Faith given unto us of GOD wee embrace the Promise of GOD'S mercie and of Remission of sinnes which accordeth with the traduced passage of M. MOUNTAGU because GOD was drawne unto it by our Faith which laying hold upon his mercy in CHRIST obtayneth this freedome and newnesse and renewing from Him Faith is therefore said to justifie that is instrumentally or applicatorily And so I am content to passe for a Papist with the CHURCH of England CHAP. X. An Accesse declaratory made to the act of Iustification by the works of a lively Faith S.
of England in the publick received authorised doctrine thereof did not tender nor presse any such Tenet of Certaine assurance to be subscribed or received but left it indifferent and at large Of this minde I was of this minde I professe my selfe to be still and shall untill I see reason and evidence to the contrary which if the Informers can supply mee withall I yeeld otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I see no cause to change Thirdly that if it had been so as they pretend tendred unto us by the Church to be received and beleeved yet was it not a Doctrine so forlorne and uncouth as the simple Gagger imagined having Papists of name and ranke and reckoning that proposed it and propugned it both in and also since the Councell of Trent AMBROSE CATHARINE and ANTONIUS MARINARIUS a Carmelite being put unto it by opposition so canvased the question against SERIPAND SOTO and ANDREAS VEGA that they and other Opposites of certitude and assurance overcome with the strength of those mens reasons acknowledged first a conjecturall probability then came up unto a morall beleef and lastly unto an experimentall faith And VEGA since that Councell writeth thus Maturè tamen omnibus hinc inde pensatis probabiliùs profectò esse crediderim posse aliquos viros spirituales tantopere in exercitijs spiritualibus proficere in familiaritate divinâ ut absque ullâ temeritate possint certò absque ullâ haesitatione credere se invenisse gratiam remissionem peccatorum suorum apud DEUM Thus VEGA concerning certainty of Iustification And BELLARMINE goeth not so farre off for hee approveth S. AUGUSTINE and his Doctrine which is enough against the Gagger And this is that great Bug beare that of which so much adoe is made that I approve the saying of BELLARMINE which I say is enough as indeed it is against that ignorant fellow the Gagger as anie man will discerne that is not maliciously peevish and Puritanicall though simply it be not so nor commeth home Amongst the Papists many learned make Faith not only an intellectuall but a fiduciall assent unto the Promises of GOD in the Gospell that Faith and Confidence are the same And many of them confesse that without miraculous revelation by ordinarie help and particular assistance of Grace a man may understand that he hath Faith Hope and Charitie and that a justified man may have a true and a certain Assurance of his justification without distrustfull doubting And they put a difference in this case betwixt Faith and Certainty of Faith cui non potest subesse falsum Marry you haply men of other making do know all things that belong not only unto your present justification as assuredly as you know that CHRIST IESUS is in heaven but are as sure of your eternall Election and of your future Glorification as you are of this Article of your Creed that CHRIST was borne of the Virgin MARY I professe I am not of that opinion with you And whatsoever you may resolve for your crying ABBA FATHER secundum praesentem justitiam I crave pardon I cannot thinke that you are may or can be so perswaded secundum statum futurum and evermore cry so which is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your other singularitie that Faith once had cannot be lost totally or finally and for ever CHAP. XV. Touching Evangelicall Counsailes Evangelicall Counsailes admitted according to the doctrin of the old Fathers and many learned Divines of our Church Popish doctrine concerning workes of Supererogation rejected INFORMERS TOuching Evangelicall Counsailes these are his words I know no doctrine of our English Church against them MOUNTAGU SO I say still I know none I doe beleeve there are and ever were Evangelicall Counsailes such as S. PAUL mentioneth in his Consilium autem do such as our SAVIOUR pointed at and directed unto in his Qui potest capere capiat such as a man may do or not do without guilt of sinne or breach of Law but nothing lesse than such as the Papists fabricke up unto themselves in their works of Supererogation It is an error in Divinitie not to put a difference betwixt such works and workes done upon counsell and advice If any man not knowing or not considering the state of the question hath otherwise written or preached or taught what is that to me or the Doctrine of the Church of England His ignorance or fancie or misunderstanding or misapplying is not the Doctrine of Antiquity which with universall consent held Evangelicall Counsailes nor of our Church in which our GAMALIEL hath told us Quis nescit fieri à nobis multa liberè quae à DEO non sunt imperata voveri reddi These Promoters knew it not B. MORTON in his Appeale saith if he doe not say true informe against him for it that we allow the distinction of PRECEPTS and COUNCELS lib. V. cap. IV. sect 3. For his sake excuse mee from Popery who write no more than he did before me what in GOD'S indulgence is a matter of Counsell in regard of strict justice may come under Precept Cap. IV. Sect. V. CHAP. XVI Saint GREG. NAZIANZENE defended from the touch of uncircumcised lips INFORMERS SO he citeth approveth to this purpose the saying of NAZIANZENE We have Lawes that do binde of necessity others that be left to our free choice to keep them or not so as if we keep them we shall be rewarded if we keep them not no feare of punishment or of danger is to bee undergone therefore cap. XV. pa. 103. MOUNTAGU GRave crimen CAIE CAESAR to cite and approve the saying of NAZIANZENE one of the foure Doctors of the Greek Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. BASIL'S opinion viri per omniae incomparabilis as hee is stiled by RUFFINUS viri valdè eloquentis in Scriptur is valdè versati as S. HIER his scholar speaks And to acquit him from the touch of your uncircumcised lips S. AUGUSTINE in commending him did not lavish at all where he saith that he was as indeed he was magni nominis famâ celeberrimâ illustris adeò Episcopus cujus eloquia ingentis merito gratiae etiam in Latinam linguam translata usquequaque claruerunt This man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose books all the Puritans in Europe are not worthie to carrie is phillipped off slightly by these our new Masters as if his saying were not worth the hearing nor the man to bee made any more account of than Iack hold my staffe by these Rabbies Sedeat ergo cum istis sanctis patribus from IGNATIUS downward not worth the looking after etiam sanctus GREGORIUS cum eis vestrae criminationis inanem patiatur invidiam dum tamen cum eis contra novitiam pestem medicinalem proferat ipse sententiam So spake S. AUGUSTINE of old in his commendation against IULIAN the Pelagian Heretick who slighted him then as much touching originall sinne as you doe now touching Evangelicall Counsails And so
he is seated in Constantinople that is also in Rome For Constantinople is known to have been called New Rome was so named by CONSTANTINE himselfe the Founder had in Church and Common-wealth in both States 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every way equalled priviledges with the elder Rome Senators and one of the yearely Consuls The adjacent country was then called Romania and is so corruptly termed by the Turks at this day Rumilio or Rum-ili that is the Roman Country It was the Emperiall Citie then when MAOMET that false Prophet and Antichrist arose as well as Rome indeed rather then Rome since the time that CONSTANTINE to the great advantage of barbarous nations enemies unto the Roman State translated the state of the Empire thither And lastly this great and Emperiall CITY bearing rule over the Kings of the earth is likewise as well as ROME seated upon seven hills at or neere unto the Sea indeed in a Foreland or Landstreight where two Seas meet the only Seat in the world for an Emperiall See For which cause it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by NICETAS The City with seven tops Vrbs septicollis by PAULUS DIACONUS so acknowledged by IANUS DOUZA a Gentleman of the Netherlands in his Iournall and by M. RICHARD KNOLLS in his Turkish History with others Now upon these premised considerations of the Marks of that Antichrist so fitting the Turkish State and Tyranny every way it may seeme probable that MAOMET the false Prophet and the Turkish State as the Beast may at least be assumed into association with the Pope and Papacy in making up that Antichrist and Antichristian Kingdome or State opposite unto the State and Kingdome of CHRIST and Christians which respectu finis may be accounted one in opposition against GOD and CHRIST though the meanes of effecting it be many different and diverse Turcisme one way may oppose CHRIST as it doth vi apertâ by fiery force and Ropery bee ad oppositum another way fraude and insidijs as it is In which respect as DANIEL may well tell us of one horn so S. IOHN remembreth a Beast with two Hornes MAOMET in the East the POPE in the West both Hornes pushing fiercely against the Saints yet so also that it may be probable which ZANCHIUS hath Miscellan lib. III. and LAMBERT also upon the Apocalypse that beside these two after these both it is not unlikely out of both these impious opposite States one notorious singular mischievous Antichrist may arise towards the finall consummation of the world who in fradulent colluding malicious craftinesse in impious execrable and transcendent wickednesse through hereticall impostures and lying miracles shall goe beyond all other that ever lived in the world and bee fitted with all signes and markes of Antichrist unto the full so as no exception can bee taken against any in any one point Surely if the Generall of the Iesuites Order should once come to be Pope sit in PETERS chaire as they call it I would vehemently suspect him to bee the party designed for out of what nest that accursed bird should rather come abroad than out of that Seraphicall Society I cannot ghesse and but ghesse For in resolution I say with that IEWELL of England in pag. CCCXCIII I will not say the POPE is ANTICHRIST GOD will reveale him in his time and he shall be knowne yet is it probable hee may be of that rank I will not say the TURKE is Antichrist though it bee probable that Antichrist may come from thence the Turkes power being increased and inlarged by the Popes policy as the same B. IEWELL hath observed it well that it may not seem strange two opposite in State may conspire in opposing Piety For all these and whatsoever is beside these in this particular denoted being all prophecies and predictions of things to come obscurely and mystically delivered are but opinions and conjectures not intended not to be received as finall resolutions For my part I desire not to contest with any man about them nor would I willingly have mens mindes or the peace of the Church disquieted with them It is an evill disease in the world among Divines in things of indifferency they cannot endure dissentients He is not my friend I will hold no correspondency with him that will not per omniae and in omnibus bee of my minde There is a Rule of faith we acknowledge it commend it and have recourse unto it Things that are straight and direct and according to that Rule confessedly need not application are not commonly brought to be applied to that Rule but things of different or doubtfull standing these need application and are applied confessedly by the perpetuall practice and tradition of the Catholick Church in consent of Fathers Wee apply things doubtfull unto Scripture our Norma and exact and absolute Rule of faith and manners We consent and agree it is Antichristian to dissent from to reject that Rule and him an Antichrist that doth so or proposeth any thing as Credendum against that Rule The Pope doth this Let him then be an Antichrist in S. IOHN'S acceptance There are many Antichrists But whether hee bee THAT Antichrist or not I dare not presume to determine without speciall warrant in such a case If you have any speciall illumination or assurance by divine revelation or rather strong perswasion through affection much good may it do you keepe it to YOUR selves presse it not on others that in such cases desire sapere ad sobrietatem rather than resolve without good warrant CHAP. VI. Touching IUSTIFICATION The state of a meere naturall man who to please GOD must become a new creature That newnes cannot be wrought without a reall change of a sinner in his qualities In what sense it may be said that there is an Accesse of justification both by daily receiving remission of new sins and by increase of grace in joyning vertuous and good deeds unto Faith INFORMERS TOuching Iustification thus hee writeth A sinner is then iustified when hee is made iust that is translated from the state of nature to the state of grace as COLOS. I. XIII which Act is motion as they speak betwixt two terms and consisteth in forgivenesse of sinnes primarily and grace infused secondarily CHAP. XVIII pag. CXLII MOUNTAGU AND this all this in generall in particular is our Informers Popery Strange Popery Of what religion are you M. Informers YATES and WARD For in Christian Religion a man is and may be considered two waies as I also have considered him according unto a twofold state The state of nature to which hee was formed and the state of grace to which he is reformed as hee was in ADAM depraved and lost as hee is in CHRIST IESUS sought out found and healed of his maladies In his Being Subsisting and Constitution every man is first a naturall man in that state standing hee pleaseth not GOD. He can doe nothing saith CALVIN that can please him or be accepted of him His