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
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
and instilled cunningly and pretended craftily to bee the Churches at length you may winde-in with FORRAINE DISCIPLINE also and so fill Christendome with Popes in every Parish for the Church and with popular Democraties and Democraticall Anarchies in the State God divide you first in IACOB and scatter you in ISRAEL In this present Passage who or what directed you writing in and beeing of the Church of England unto this Division of OUR DIVINES commonly called CALVINISTS and Lutherans as membra dividentia and ad oppositum YOUR Divines forsooth Of what Livery are you or those YOUR Divines Separatists from others Singular a Part a Faction a Division or else why YOUR Divines Are not You and YOURS Divines of the Church of England If not what make You meddling nestling roosting heer Hy you hence to the Brethren of AMSTERDAM where YOUR Divines are if there be any such For there they say all religions may be met with if a man have lost his Religion there he may finde it there are all Divines the Divels and all If yea what make you with that Title of OUR Divines why divide you non dividenda Mine and Thine Yours and Ours are not for Vnity are not or should not bee heard or once named in the Church of England The Divines heer are or should be all of them Divines who hold or should hold and maintaine the Doctrine established and commanded to bee taught in the Church of England which was never taught nor directed by the precepts or wills or fancies or factions or forgeries of men and is not to be stiled Lutheran or Calvinian but by such onely as mean to set up ALTAR against ALTAR and to foment a Schisme in the Church Such be YOUR Divines it seemeth who are cut out into Division Into their Secret let not my soule enter I am none I professe of that Fraternity no Calvinist no Lutheran but a Christian This I Declare not that which you calumniate that I adhere first unto them consent unto them All of them and Only to them infallibly who have been in their severall times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of GOD and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enspired by GOD secondly unto those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their true Successors and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Lieutenants and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observers of the Rules and Traditions enjoyned of old according to deduction from that Prime Rule interpreting the HOLY SCRIPTURES the Rule of faith in places controverted and obscure which is ever in points of lower alloy not according to the fancy and most-what presumption of some one man delighting commonly to oppose and thwart the streame of Antiquity but according to the sense and meaning of those Times that drew water neerer unto the Well head that is to the APOSTLES and their Successors immediately As for consent with Lutherans I doe no where declare it Shew me the place where I preferre them commend them once name them to this purpose You never were so privy unto any thought of mine that you could speake what I thought of them concerning whom I wish that they were men of more allayed spirits and calmer temper than they are or doe shew themselves in opposition And yet why may I not in some things as well as soone as lawfully consent unto them as unto YOUR DIVINES the commonly called CALVINISTS IOHN CALVIN came after in time and was but a Secondary unto MARTIN LUTHER entring in upon his Labours and Reversions and why should he challenge any priviledge of preferment above MARTIN LUTHER that I may not as well and lawfully declare my self for the one as for the other In this Church and Kingdome doth any Rule Canon Law or Authority tie or command me to reverence the one above the other to follow the one rather than the other I may why not consent with the Lutherans rigid or mollified in some things against the Calvinists and in some other differenced opinions with the YOUR Calvinists against them why not who tyed mee more to the one than the other or to eyther more than to BELLARMINE in some things against them both Truth hath latitude and extension No man that I know of hath infallibilitie from errors assigned unto him ex asse Truth is truth whosoever speaketh it and S. AUGUSTINE did embrace it from TYCHONIUS a Donatist in one particular rather than the Tendries of Catholick Authors What if I went thus far or did so much declare my selfe to favour the Lutherans against YOUR Divines Have I therein broken any Statute transgressed any Canon offended against Law opposed Order neglected any Authority If I have Declare against mee let mee answer for it If none of these take notice of YOUR Divines what are private mens opinions unto me who may bee as free in my opinions as they are in theirs But I doe not as you informe Declare any such thing for to Declare importeth a publicke Act an assent upon acknowledgement Doe I in this CHAPT professe correspondency in the point controverted with Lutherans Doe I any where with them or others beside the Church of England the absolutest representation of Antiquitie this day extant What that Church beleeveth I beleeve what it teacheth I teach what it rejecteth I reject what it doth not tender I am not tyed unto I was bred a member of the Church of England brought up a member of the Church of England therein by the meanes and Ministery of that Church I received that Earnest of my salvation when by Baptisme I was inserted into CHRIST In the Union and Communion of that Church I have lived not Divided with Papist nor Separated with Puritan Through the assistance of the grace of GOD'S Spirit which is never wanting unto any that seeke Him I hope to live and dye in the Faith and Confession of that Church than which I know none nor can any be named in all points more conformable unto purest Antiquitie in the best times which I trust to make good against any and all those Brethren in evill Papists and Puritans whosoever who looking and running two severall waies doe like SAMPSON'S foxes joine together in the taile If there bee in any writing preaching saying or thought of mine any thing Delivered or Published against the Discipline or Doctrine of THIS Church I am sory for it I revoke it recant it disclaime it Vultu laeditur pietas if I have done so in any thing unto my Mother in all humilitie I crave pardon and will undergoe Penance But the presumptions of servants are not the Lords directions Every one that prateth readeth lectureth preacheth or professeth must not look to have his Theses Lectiones Harangues or discourses taken as the Dictates or doctrines of our Church Our Mother hath sufficiently made knowne her minde in her publicke promulgated authorized ARTICLES and COMMUNION BOOK with those other to which we have all subscribed that are publickly interessed in the Priesthood and Function of this
Church of England promote informe against me spare not In Morboniam all the Councels of Trent in the world if there were ten thousand of them I forsake them all respectively such regard and awfull respect doe I beare unto my Mother the CHURCH of England You quote us the Homilies but it is at randome as if you spake it by Heare-say having never read them and no marvell for I think you dis-repute them as all of your Faction doe Serm. you say of Salvation There are three severall Homilies or as you call them Sermons of that argument with the Title of Salvation In all of them in any one of them shew me any contradiction unto any thing delivered against the Gagger or unto this Error as you call it of the change made in a justified man if you can You cite no words name no place send me to no Text Page nor particular by any direction that I may know where to finde what you intend A meer trick of juggling companions Marry I find some things in those Homilies which I dare say will not down nor digest with you as opposing some other dreames of your Side but I let them alone till opportune time But in the second Sermon of Repentance I finde directly in a man that is justified a change made faith the Homily The fourth part of Repentance is amendment of life or a new life in bringing forth fruits worthy of Repentance For they that doe truely repent them of their sinnes must be cleane abtered and CHANGED they must become new creatures they must be no more the same they were before Now look and compare M. MOUNTAGU'S private Popery with this publick Popery of the Church and goe give your selves the check for malice and indiscretion And afterward having instanced this doctrine in that memorable example of ZACHEUS'S conversion from his evill way of covetousnes and extortion as a common Customer the Homily concludeth with this Epiphonema concerning him thus Heer we see that after his repentance he was no more the same man he had been before but was clean CHANGED and altered It was so farre off that he would continue and abide still in his unsatiable covetousnesse or take ought away fraudulently from any man that hee was most ready and willing to give away his owne Go now and challenge M. MOUNTAGU for his Popery upon like case in like tearms almost delivered In the state of grace a man is just and a just man I hope none is but he that is already iustified when he is changed Which change of his consisteth in two things Privation of Being to that which was formerly in a naturall man the body of sinne and A new constitution unto GOD in another state namely of holinesse in life and conversation I know well enough what you are afraid of what you would say because you neyther understand your selves nor mee that doe not make this change the same with Iustification in the act but an incident instant necessarie consequent thereupon Goe then and befoole your selves for confusedly opposing common sense and reason and well knowne and confessed Divinity on all hands No reasonable man will denie a renewing in a justified man where are evermore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without alteteration or any other the least change of substance old things are made new saith ORIGEN in his Dialogue against the Marcionites which I have manuscript Nor do Reformed Churches dissent or differ as these Calumniators falsly suggest The Confession of Ausberge requireth novam vitam which is obedientia mandatis DEI and renovatio according to S. PAUL and that also so necessarily that qui admittunt actiones contra Conscientiam sint injusti nec SPIRITUM SANCTUM nec fidem retinent And for the maner I finde it thus Fide apprehenditur remissio Peccatorum quia per fidem accipitur SP. SANCTUS jam corde renovantur induunt novos affectus sic AMBROSIUS Fides bonae voluntatis justae actionis genitrix est In the confession of Saxony more direct In declaratione vocabuli justificari usitatè dicitur Iustificari significat ex injusto justum fieri quod rectè intellectum hic quoque quadrat And what that right understanding is ensueth fully and wholly M. MOUNTAGU'S Popery Ex injusto justum id est absolutum à reatu propter filium DEI id est apprehendentem fide ipsum CHRISTUM qui est justitia nostra quia EIUS merito habemus remissionem DEUS justitiam ejus nobis imputat propter EUM nos justos reputat dato SPIRITU SUO SANCTO nos vivificat regenerat a flat change And in the Belgick Confession yet fuller Credimus veram hanc Fidem unicuique nostrum inditam nos regenerare atque veluti novos homines efficere ut quos ad novam vitam vivendam excitet And in the French likewise Credimus nos qui Naturâ servi sumus peccati hac eadem fide intercedente in novam vitam regenerari Thus these Reformed Churches and so all the rest acknowledge a change in justified persons by the grace of sanctification I remembred before out of the Reverend and learned Deane of Carlile that we are farre from that absurd opinion wherewith our adversaries charge us that GOD in justification doth not change the minde You it seemeth are none of those WEE he speaketh of for he meant it of the publick authorised Doctrine of the Church of England and of Conformers unto the said Doctrine of that Church You have a Church or Conventicles of your owne and Consistoriall fancies it seemeth thence derived nor will you bee freed from that absurd opinion nor let the Church of England willingly be freed from it For if a man list to beleeve you before that Learned Man whose bookes the best amongst you is not worthy to follow or carrie after him in justified persons there is no change CHAP. VIII Strange Popery GOD only and properly justifieth INFORMERS PRoperly to speake saith he GOD only iustifieth who alone imputeth not but pardoneth sinne MOUNTAGU DEUS propter solum CHRISTUM passum resuscitatum propitius est peccatis nostris nec illa nobis imputat Imputat autem CHRISTI justitiam pro nostrâ It a ut jam simus non solùm mundati à peccatis purgati vel sancti good Popery is it not you shall have more of it sed etiam donati justitiâ CHRISTI absoluti à peccatis morte condemnatione justi denique ac haeredes vitae aeternae Thus much the Helvetian Confession against your former Information Now followeth expressely against this Propriè ergo loquendo DEUS solus nos iustificat english this M. YATES duntaxat propter CHRISTUM justificat non imputans nobis peccata sedimputans nobis ejus justitiam And yet you shall need not to english it it is ready englished unto your hands for have you forgot or rather have you read indeed that Homily you but now alledged against me
for Papists because wee are not so contentious nor brabbling as you would have us For heer what need you quarrell the not excepting against the terme Sacrament It was not proposed whether Ordination were a sacrament or not but whether in that which they call the Sacrament of holy Orders and the Church of England at least holy Orders any interior Grace were given by imposition of hands Iust as not long since you sought a knot in a rush for using the like phrase of sacrament of the Altar So if being to say somewhat against Transubstantiation I doe not quarrell the word I am a Papist though I dispute never so earnestly against the thing See how apt and disposed men are that love faction and division to take hold and fasten upon any thing to maintaine it But I can otherwise excuse my selfe and I beleeve shall not finde them in the excepting humor for it Know then Sirs Informers I durst not except against the phrase for feare of drawing more fists about my eares than my owne viz. of all YOUR DIVINES and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom you call CALVINISTS For have you not read it or doe you not remember it what BELLARMIN hath said that CALVIN admitteth Ordination for a Sacrament And BELLARMINE doth not belie CALVIN for he doth so indeed These are his words lib. IV. ca. 19. sect 31. Superest Impositio manuum quam ut in veris legitimisque ordinationibus Sacramentum esse concedo ita nego locum habere in hâc fabulâ c. How that is and in what sort he expresseth himself lib. IV. cap. 14. sect 20. Nam impositionem manuum quâ Ecclesiae Ministri in suum munus initiantur ut non invitus patior vocari Sacramentum ita inter ordinaria Sacramenta non numero He admitteth it a Sacrament but not an ordinarie Sacrament No Papist living I think will say or desire more It is not for all but for some Which Saying of his is semblably expressed in that short small but perfect Catechisme in our Communion Book where the Question being asked How many SACRAMENTS are there the Answer is made TWO onely as generally necessary unto salvation not excluding others from that name and designation though from the prerogative and degree For touching sacramentall unction it is observed out of M. HOOKER that in the Writings of the antient Fathers all Articles peculiar unto Christian faith all Duties of Religion contayning that which sense or naturall reason cannot of it selfe discerne are commonly called Sacraments And this is not denied by B. MORTON For if wee should speak of improper Sacraments saith hee which are mentioned by the antient Fathers our Adversaries would not deny that not onely seven but seventy times seven Sacraments might bee named Therefore for the Church of England's sake be good to Master MOUNTAGU in this sinne of omission and unto the Church of England for the antient Fathers sakes unto them and unto all for B. MORTON'S and M. CALVIN'S sake who is the Father of your Divines called Calvinists who for Orders will you suffer them to bee called Holy goeth as farre as may be both for force and for forme of administration as if Ordination did in his opinion consist in relation unto some such gift or grace supernaturall as onely GOD can bestowe being the powerfull meanes of GOD though in different degrees unto eternall life It followeth CHAP. XXXIV Information against the Church-Booke of Ordination which acknowledgeth the giving and receiving of the HOLY GHOST in sacred Orders so that Priests have that interior grace power conferred upon them for the dispensation of Divine mysteries which others have not INFORMERS BUt denieth our Church to hold any such opinion These are his words This indeed is contrary to expresse words of our Bible and therefore directly contrarie to our opinion doctrine practice CHAP. XXXVIII fol. 269. MOUNTAGU COunterfeyting at length will be dismasked and Hypocrisie appeare in the true comportment For heer Sorex suo se indicio The Ape discovers himselfe to bee so by cracking of nuts so doe these men who what and what Side they are of Puritans in Faction and engrayned in their affection that way howsoever pretending conformity by subscription For what is that trowe ye that M. MOUNTAGU denieth our Church to hold which these Informers and their Abbetters hold not which they deny which in their opinion is Popery The Gaggers imputation upon us and our Church was that in the doctrine of the Church of England no interior Grace is given by imposition of hands in the Sacrament of holy Orders In effect that when it is formally and solemnly said RECEIVE THE HOLY GHOST this is but idle and without effect This imputation M. MOUNTAGU denieth to be true and just and affirmeth that in the resolution and doctrine of the Church of ENGLAND by imposition of hands internall Grace is conferred Now this these good Informers have presented to be a Popish error namely the publike and by Parliament established and authorised doctrine of our Church So said their grand Patriarches and Fathers before them the Puritan Vndertakers and Complayners unto Parliament also against the doctrine and discipline of the CHURCH Papisticus quidam ritus are their owne words stultè quidem ab illis sine ullo Scripturae fundamento institutus à disciplinae nostrae authoribus pace illorum dixerim non magno primum judicio acceptus minore adhuc in Ecclesiâ nostrâ retinetur Eccles discipli pag. 53. They say Wee cannot give the HOLY GHOST and therefore we doe foolishly to bid men RECEIVE it And yet these men that are of the Clergy M. YATES and M. WARD have subscribed I hope That interior Grace is given that is the HOLY GHOST is given in Ordination who present M. MOUNTAGU as a Papist for saying so How can these Priests answer the one Act or the other When they entred into Priesthood their profession was then amongst other things acknowledged and subscribed that the booke of ordering Bishops Priests and Deacons contayneth nothing contrary unto the Word of GOD and yet now it contayneth For this is expressely contayned there which M. MOUNTAGU amongst other points of Popery delivereth That interior Grace that is the HOLY GHOST is conferred in HOLY ORDERS and that this is the opinion doctrine and practice of the Church of England I may and do conclude with the VIII Canon against them leaving the execution which I hope will not be neglected unto Authority The Canon is Whosoever shall hereafter affirme or teach that the forme and manner of making and consecrating Bishops Priests and Deacons contayneth any thing in it contrary to the Word of GOD let him be excommunicate IPSO FACTO These men have affirmed it in most publick maner for Popery is contrary to the Word of GOD and they have imputed Popery to me for saying as I and they have subscribed I referre it to Them unto whom it belongeth