vnderstanding onely or to any one faculty of the soule though hee place it principally in the will in regard of those natiue and inseporable qualities of true sauing saith namely confidence and affiance in Gods promises So that I wonder how this Doctrine of that good Cardinall hath escaped the flames of their Purgatory Index But his owne life paid for it when he with his fellow Cardinall Fregosus being suspected too much to fauour the Doctrine of Luther were both quickly taken out of the way non sine veneni suspicione not without suspicion of poyson But those Diuines that liued in more ancient ages contented themselues with the most simple but most eâ—phaticall tearmes of the Scripture not troubling their heads with quirks and questions of this nature whether faith were in the vnderstanding or in the will c but with the Scripture they include altogether in the heart the seate and confluence of all the powers of the soule Bernard saith that first the sâ—â—ncere roote of holy faith is planted in the ground of mans heart and when faith is fully growne vp it becomes as a great tree hauing in it sundry sorts of apples wherewith the soule being full of God is refreshed St. August takes no more care but to place faith in the soule Vnder whence comes death in the soule because faith is not there whence in the body because the soule is not there therefore the soule of the soule is faith Againe Fides quae credit in Deum vita anima existit per hanc iustus viuit Faith which beleeueth in God is the life of the soule and by it the iust man liueth And speaking of the vnderstanding hee saith Intellectus merces est sides c. The vnderstanding is the reward of faith doe not then seeke to vnderstand that thou maist beleeue but beleeue that thou maist vnderstand And againe Intellectui fides viam aperit infidelitas claudit faith opens the way to the vnderstanding but infidelity shuts it And speaking of the will he saith Fides excitat ad exercitium voluntatem Faith stirreth vp the will to excercise And in a word Fides sic est in anima vt radix bona quae pluuiam in fructum ducit Faith is so in the 〈◊〉 as a good roote which peoduceth the raine into fruit I might adde many others but this may suffice Babylonius But Sir whereas you seeme to oppugne the Councell of Trent doth it not also acknowledge faith to be the roote of all other graces Doe the Church of Rome right I 〈◊〉 you Orthodoxus God forbid else The prouerbe is Giue the Diuel his due Indeede the Trent Councell confesseth that faith is the beginning of mans saluation the foundation and roote of all iustification But vnder this painted Sepulcher she buries the bones of true sauing faith which she hath slaine there to ly rotting as the Iewes did with Gods Prophets whom their Fathers had slaine and vpon the foundation they erect the Monument and Trophe of their Pageantfaith For vndertaking to glâ—sse vpon the Apostles wordes A man is iustified by faith and gratis freely she saith These wordes are to be vnderstood in that sense which the perpetuall consent of the Catholicke Church hath holden and expressed to wit that we are said therefore to be iustified by faith because it is the beginning of mans saluation the foundation and root of all iustification So that they attribute iustification to faith not simply for it selfe but relatiuely as it hath reference to the fruits whereof they say faith is the roote namely their inherent righteousnesse But the truth is this restrained yea constrained sense of theirs is most absurd and senslesse as hauing neither foundation nor roote of reason to support and maintaine it All is but wordes They neither meane nor will nor can maintaine it For how is faith a beginning of grace if grace be no necessary consequent of their faith For they confesse they may haue faith and want grace which is the Diuels case Or how is faith the roote of grace and iustification sith it is impossible for this roote to produce any fruite at all For how can a dead roote bring forth any liue-fruite And they confesse their faith to be a dead and dry roote of it selfe vntill the sap of charity be powred into it to actuate and quicken this otherwise dead roote So that by Babylons Doctrine the fruite must giue life to the roote not the roote to the fruite And yet forsooth faith must be the roote of iustification the foundation of mans saluation Surely the Prouerbe may here well be verified Dignum patella operculum like roote like iustification both dead like foundation like building both sandy yea meere aery and imaginary Babylonius But is not faith dead and vnformed vntill it be inliued and formed by charity Doth not St. Iames say that as the body without the spirit is dead so faith without workes is dead also Therefore the good workes of charity giue life vnto faith as the soule to the body Orthodoxus Doth charity giue life to faith How is then faith the roote your owne reason may teach you the contrary as wee haue showed But to that place of Saint Iames it is too commonly abused For marke first hee saith not As the body without the soule is dead but as the body without the spirit is dead The spirit is the breath by which the body is knowne to liue So that the body receiueth life from the soule but sheweth it by the spirit which it breatheth The spirit then is an effect and signe not a cause of the life of the body So charity and the workes therof are a fruite and effect breathing from sauing faith testifying that it is a liuing faith not causing it so to be for that were to turne the tree vpside downe as if the roote which is faith should receiue life sap and groweth from the branches And it is plaine by the whole analogy and tenure of the chapter that the Apostle speakes of good workes as they are demonstratiue signes and fruits of a liuing faith not as causes of it Againe he putteth a distinct difference betweene the true sauing faith which alwaies shewes it selfe to liue by the fruits of it for it is that faith euer working by loue and betweene a false counterfeit faith such as is dead and knowne to bee so by the not breathing out of good workes So that the true sauing iustifying faith is that which worketh by loue So the Apostle saith But how by loue as by the efficient mouing cause of the working of it or rather as the instrumentall cause moued by the hand of faith Loue is faiths instrument whereby it worketh Yea it is an inseparable quality of sauing faith whereby faith workes as the heat is the inseperable quality of the fire whereby the fire worketh This is the Doctrine also of the ancient Fathers They so make faith the roote as
praedestinating without any respect or preuision of their workes as a grand error which hee chargeth Caluin with neither would I willingly or wittingly conceiue or coniecture of the Appealers extended sense otherwise than by himselfe is not onely intended but clearly enough expressed as may be seene in his 7. chapter 1. part in sundry places But for Master Caluin wee haue sufficiently cleared him from the Appealers calumny notwithstanding hee spend a great part of his said 7. chap. in heaping vp testimonies of Fathers and all vpon a false surmised ground and so all to no purpose except to vent I would to cure the ouerflowing of that humour of the Gall which hath caused his Appeale to bee all ouerspread with the yellow yea with the blacke Iawndise For Master Caluin holds with Saint Augustine Gods election to bee out of the corrupt masse and reprobation of the rest already condemned by that sentence of death In the day thou eatest thereof thou shalt dye the death But for the Appealers owne opinion concerning Gods decree of election and praedestination it may not be passed by in silence First hee saith There must needes first bee a disproportion before there can bee conceiued Election or Derelection What he meaneth by disproportion hee tells a little after namely betweene those who now condemned in Adams laynes God did forsee would accept of deliuerance offered them in and by Christ and the rest whom he foresaw would reiect this deliuerance His very words are God out of his mercy c. stretched out to them that is to all now condemned in Adams loynes deliuerance in a Mediatour the Man Iesus Christ and drew them out that tooke hold of mercy leauing them there that would none of him So that by the Appealers saying here no pradestination without a disproportion conceiued to goe before and this disproportion betweene the parties to be elect and reprobate is discouered by Gods preuision of both their workes hee foreseeing that the one would receiue and accept grace offered and the other refuse it vpon which preuision the Appealer would build Gods decree of prâ—destination and election an opinion no lesse gracelesse then groundlesse and if I should call it in plaine termes most impious and blasphemous against Gods pure glory and preciourgrace although I should doe the Appealer no wrong in it yet I should raise a Waspes nest about mine eares But wee must not feare to speake the truth and to oppose such blasphemy because of mens mischieuous and no lesse boundlesse then groundlesse malice especially in such a case wherein Gods glory is so deepely ingaged This opinion of the Appealer is very plausible to flesh and blood for mans pride would still be arrogating something to it selfe and be a fingering of one of Gods speciall peculiars his glory This was that poison which the Serpent infused and breathed into our first Parents Eritis sicut Dii c. Yee shall bee as Gods selfe-wise and selfe-sufficient And this poyson wee haue all sucked in with our Nurses milke wee will be at least fellow-sharers with God in the worke of our saluation O this pleaseth vs well Saint Augustine himselfe confesseth that hee was once of this opinion that God elected men out of his preuision and foresight of their faith c. But this he imputeth to his ignorance in his yonger yeares and therfore in his riper iudgment and further insight into the mystery of God hee retracteth his opinion in his first booke of Retractations cap. 23. yet our age wanteth not gray heads and white heires who with their grâ—â—nâ— wits will rather approue of the opinion of young then the iudgment of old Saint Augustine and to retract his Retraction Now for this opinion of Gods Election ruled by his praescience or premission of workes if we seeke some eminent authoritie and venerable antiquity for it S. Augustine can best resolue vs. For the Antiquitie of it wee haue Saint Augustines time for authoritie the Pelagian heresie Praesciebat ergo c. He foreknew then saith the Pelagian who would be holy and immaculate by their free-will and therefore in that his praescience whereby he fore-knew they would be such he Elected them before the foundation of the world Which opinion of Pelagius now reviued by our Appealer and his S. Augustine answereth most divinely from the Scriptures Intueamur ergo c. Let vs therefore peruse the words of the Apostle and let vs see whether God did therefore chuse vs before the foundation of the world because we would become holy and immaculate or that we might be so Blessed be God saith he and the Father of our Lord Iesus Christ who hath blessed vs in all spirituall blessings in heavenly places in Christ according as he hath chosen vs in him before the foundation of the world that wee should be holy and without blame before him in loue Non ergo quia futuri eramus sed vt essemus He chose vs not therefore because we would be such but that we might be such Nempe certum est c. For it is certaine for it is manifest that therfore we would become such because he chose vs predestinating vs that we should become such by his grace And marke saith he what the Apostle addeth Secundum plâ—citum c. According to the good pleasure of his will lest in so great a benefit of the grace of God we should glory in the pleasure of our owne will And much more doth this holy man sweetly apply to the same purpose out of that heavenly Chapter the first to the Ephesians whereof he saith Nimis longum est de singulis disputare It were too long to traverse every circumstance And he concludes Cerâ—itis autem proculdubio c. You see then doubtlesse you see with what evidence of Apostolick eloquence this grace of God is defended against which humanie merits are advanced as if man gaue something first that he should bee recompensed Elegit ergo c. God therefore chose vs in Christ before the foundation of the world praedestinating vs vnto the Adoption of sonnes not because we would of our selues become holy and blamelesse but bee elected and praedestinated vs that wee might be such And this he did according to the good pleasure of his will that no man should glory of his owne but of Gods good will towards him Out of this purpose of God is that calling which is proper to the Elect to whom all things cooperate for good because according to his purpose not their owne they are called to be Saints c. And to cleare this point yet more he induceth an obiection of some who though aduersaries in part to the Pelagians yet they would impute Praedestination to Gods praescience in regard of faith The Pelagians say they are of opinion that receiuing once the commandement of God wee become holy and immaculate of our selues by our free will which God foreseeing did
sound-hearted Tutor who besides other learned and godly gouernours ceassed not from His very infancy to instill into Him the deaw of all heauenly knowledge and that especially by acquainting Him with the Scriptures which according to His daily taske Hee missed not to reade by three or foure chapters a day being able also euen when He was very young not aboue seuen yeares old to giue a present account without booke of the principall things Hee had read I speake not by guesse I was so happy as to bee often an eye and eare-witnesse of it But aboue all those instructions Hee receiued from time to time from His Royall Father lighting vpon a subiect of such peerelesse indowments both of Nature and Grace haue made Him a compleate Prince in all excellent knowledge and worthy to be the onely Sonne and Heire of such a Father So that when He was now growne to riper yeares He was able euen at table to discourse and discusse points of controuersie betweene vs and the Papists to the great ioy of all His seruants about Him And yet after all this see the lucke of it must the Appealer haue the hap to foist in his fardell of fancies yea falsities and that by way of Appeale to His Excellent Maiestie And vpon what ground I hope if not presuming that His Maiestie now vpon His first happy entry into His Kingdomes is so taken vp with many waighty affaires that Hee will not haue the leasure to peruse his Appeale which is the Appealers happinesse yea and Maiesties too sauing that His judgment is so settled vpon the truth after so long and strong a seasoning that vneath it were for Master Mountagu to caule the liâ—uor of his musty caske to relish well in such an vncorrupt Palate And for this Chapter touching the Synod of Dort one part of his Appeale wherefore doth hee in this and other passages about this Synod appeale Forsooth he appeales to His present Maiestie King CHARLES to indge and determine whither the Councell of Dort bee now to bee holden in that esteeme as it was by His late noble Father King IAMES whither those conclusions of it bee not now to be reiected which His royall Father so much auowed and approued whither the Decrees thereof bee not now to be holden as opposite Doctrines to those of the Church of England which the most judicious King IAMES found to be so correspondent and consonant one to the other or whither the Doctrine of the Church of England be not now quite changed from that it was in the time of King IAMES his peaceable gouernment whither the learned representatine Church of England selected by the most judicious and learned King for that purpose which in that Councell swarued not from the Tenents and grounds of their Mother Church be rather to be admitted as interpreters of our Church Doctrines then singular Maister Mountagu whither the Decrees of that Synod being grounded vpon expresse texts of Scripture and concluded by so many learned and graue Diuines be to be accounted priuate opinions rather then Maister Mountagues owne fancies conceiued of some misunderstood Doctrines of the Church of England and so which of these should be admitted of vs rather for no rule In a word hee appeales I wisse whither the judgment of King IAMES approuing the Doctrine of the Synod of Dort as agreeable to the Doctrine of the Church of England and both to the holy Scriptures or his owne iudgment in his disallowing and reiecting the Synod as not agreeable to his owne fancies for his words are I haue no part nor portion in them either in them that maintaine the Decrees or in the Decrees themselues whither I say King IAMES His iudgment or his owne be rather to be intertained and approued of His sacred Maiestie His Son whom God for euer preserue in all integrity of judgment and loue of the Truth Asotus Gentlemen I thanke you both for your learned discourse though much of it aboue my capacity It is now dinner time If it please you to take the paines to meete here againe after dinner about two of the clock I shall bee glad to bee informed further of some points in the Second part of the Appeale Babylonius You haue made a good motion friend Asotus I shall be ready at the time appointed if it please Maister Orthodoxus to receiue further satisfaction with you Orthodoxus And seeing you haue giuen so good proofe of your patience thus farre I am not vnwilling to yeeld to your motion and desire so farre as God shall in able me So fare ye well Asotus Babylonius And you good Maister Orthodoxus Gentle Reader I pray thee correct these faults with thy pen. Page 7 Line 13 reade Philistian p. 13 l. 19 r. as his owne 〈◊〉 26 his forced l. 36 r. reuerence p. 21 l. 36 1. the Rocke p. 31 l. 36 r. recured p. 38 l. 7 r. presumption l. 12. r. audiunâ— p. 40 in margâ—nt râ—guauiter p. 41 l. 2 1. or no. p. 45 l. 20 r. Iuterimsists p. 48 l. 2 for Dued r. Quum l. 36 r. done with the. p. 62 l. 30. r. great p 69 l. 19 r. motiue FINIS Tertul de Praescript aduersus hareticos libâ—â—â—â—â— miâ—â—â—◠〈…〉 Quaest. super 〈◊〉 1. qu. 117. 〈◊〉 4. and in Psal. 55. Tertul ibid. 2. Iohn 10. Gal. 〈◊〉 * As Master Mountagâ—â— hath fairly promised laying though he may erre yet he will be no Hereticke especially against the Church of England Appeale c 1. p. 4. p. 9. Acts 〈◊〉 Acts 13. Euseb. lib. 4 cap. 14. Aliud est quod competit Rectori aliud quod prosertur emptori For example Rusinus Ecc. hist. lib. 1. cap 11. Socratas lib. 1. cap 25. homoâ—ousios for homousiâ—s Of losse of Faith and Iustification Of totall and finall â—â—lling from grace * Pap. 34. Subscription to the Church of Englands Doctrine not to Mr. Mountagues priuate inteâ—pretation The Church of Englandâ— doctrine â—o other then that of the Scriptures Heb. 6. 6 The Churches rule of faith is the Scriptures A sure rule to interpret Scriptures Aug. de corrept grâ— cap. Aug de correpâ— c. cap. 13. a Aug. de fide et operibus cap. 16 Tom. 4. b 〈◊〉 de correpâ—â—â—t gratâ—a cap. 12. Et 〈◊〉 9. Note Baptisme is called Regeneration Sacramentally He quotes the booke De bono pâ—rseuerentia for the booke 〈◊〉 corrept gratia Saint Augustine guelded by the Appealler * Aug. de ben perseuer cap. 〈◊〉 Aug. de corrept et grat cap. 7 * He saith not whose faith doth fall totally away expressing the same thus ibid. 〈◊〉 si quando exorbitant electi correpts emendantur inâ—iam quam reliquerant redemus * Aug. de corâ—pâ— de graâ— cap. 1â— Act 27 28. Doctor Ouerall fred from the Appâ—alers wrestings Reasons of the Saints perscuâ—rance 1 Reason Ang. de â—omo perseâ—â—â— cap. 2. 〈◊〉 Reason Rom 11. 29. 〈◊〉 Reason 4 Reason * Exemplified also in Christâ— prayer for