enlarged the inhabitants increasing and growing on so fast more than they did in the dayes of old as in popular Cities the multitude groweth greater every day and greater So that Limbus puerorum in their opinion hath and out of conveniency it was necessary it should swallow up Limbus Patrum ANTE adventum CHRISTI saith one sancti Patres descendebant eò Nunc verò pueri qui absque Baptismo discedunt sine poenâ sensibili detinentur Others do conceive of it as inane vacuum and this is the commonly received opinion of the Romane Schooles In effect therefore the Popery of Limbus Patrum is this That in regard of state the Fathers who died before CHRIST were quoad locum in a part of HELL in the uppermost Region of Hell and quoad statum without all paine as also without all joy without fruition or seeing of GOD That at CHRIST'S descent into Hell which was locally only into this part of Hell but virtually and powerfully into all places and regions of Hell they were drawn out thence led forth in triumph and translated into Heaven in regard of place unto seeing enjoying and fruition of GOD in respect of state But this is not the Tenet of Antiquity A man may deny their being in Heaven and yet not inferre they were thus in Hell Now to come to the point The question is concerning their soules onely for their bodies it is confessed in ordinarie dispensation doe sleep in the dust It is confessed on both sides which is most materiall concerning them That being immortall in their better Part after dissolution and separation they still have a Being and are subsisting in aliquo ubi for though the nature of a soule is not to be circumscriptively in place as TERTULLIAN fancied as M. YATES and M. WARD are when they are in their Pulpits yet are they confined in their proper ubi definitively and indistanter as they speake that is they have not nor can have an ubique-subsistence but a determined and defined Being heere at that instant they are not there for omnipresence is the absolute Peculiar of the ALMIGHTY Truely then and indeed they must and doe subsist in place or rather ubi though where and how who can tell For the Scripture content with their state and beeing is silent for particular touching their place And accordingly the best learned of all times and places have if not declined quaestionem loci yet not beene curious nor resolved for it So heere is a maine difference at the first betwixt the Papistry of Rome and M. MOUNTAGU'S Popery They de fide resolving the place to have been thus He returning Ignoramus we are not ascertained we cannot tell AGAIN in that their Vbi wheresoever subsisting as they had Being and Subsistence so did they also performe actions of life and motion congruous and convenient unto their nature and kind And though they are said to be at rest yet is it qualified with In what sort They rest from their Labours saith the SPIRIT where the latter word Labors giveth species unto and determineth the former word Rest For all maner rest is not predicated of them not such as that rest of the bodie in the grave They rest not as in a sleepe out of minde without motion as not in action at all as the frame of Nature did in the dayes of IOSUA or as ADAM in that deepe sleepe wherein EVA was framed out of his side Thus to rest is contrary to their nature and condition intellectuall though it hath beene the opinion of some Popes they say and is of some Anabaptists at this day such as against whom M. CALVIN wrote his Psychopannychia But being now separated from the bodie they live move exercise performe and put in practice acts naturall and coïncident unto their proper kindes understanding conceiving willing judging loving rejoycing and such like proper acts of naturall rationall intellectuall creatures Next inasmuch as there are and have beene alway in this life two sorts amongst the sonnes of men Beleevers in CHRIST for their profession Holy in course for their life and conversation then Misbeleevers and faithlesse in regard of GOD Wicked mis-agents in respect of living so proportionably there are and have beene ever two states and conditions of the soules of men in their separation after death some rewarded with happinesse in their being for ever with GOD some condemned unto woe and wretchednesse for ever estranged from GOD. All men when they dye as sooner or later all do and shall in regard of that unchangeable Law of kinde Thou shalt Dye the Death are said in SCRIPTURE To goe the way of all flesh or of All the Earth for never man had a priviledge of absolute or totall exemption And in regard of their being or subsisting after their death are said To sleepe with their Fathers touching their bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be gathered to their Fathers or their People in respective of their soules were they good or bad For all are a society a collective people eyther in happy or in a miserable state The good goe to enjoying of happinesse without end the wicked to enduring of torments everlasting Thus is their state diversified to their deserving and herein the Scripture speaketh plaine and evident But now for Place we are not resolved so particularly Certaine it is in common course of kinde Place is ever fitted disposed proportioned to state and condition of the therein placed And therefore when this mortall shall have put on immortality when those that have won many unto righteousnesse shall shine as the Sunne and be clothed with glory and immortality in the day of the resurrection of the just then we reade of a fitted Place a new heaven and a new earth Now fitting unto this two-fold state and condition of soules after death I beleeve and professe that evermore there was is and shall be two severall different distinct proportionable Places or Vbies for them knowne ever commonly by that generall name of Hell and Heaven I beleeve also and professe that the soules of the Fathers Kings Prophets Priests Patriarchs righteous and good men that lived and dyed before CHRIST came in the flesh in eandem communem spem nobiscum venerunt expectantes CHRISTUM as IGNATIUS speaketh and so when they were gathered unto their people went not into Hell locally in respect of Place because not to Hell interpretatively that is into wretchednesse in regard of state They went to Heaven locally as to their proper Vbi they went to Heaven figuratively that is into happinesse and health into joy in heavenly palaces unto GOD into the presence of GOD the Tabernacles of peace into Paradise ABRAHAMS bosome Eadem est fides nostra quae fuit illorum Hoc nos credimus esse factum quod illi crediderunt faciendum They hoped to be saved in through and by him in whom we doe hope They lived by that faith as well as we though not
all hostilitie calling themselves interim Musulmans that is the right Beleevers so that religion is openly pretended for hostilitie Furthermore yet MAOMET personally as a private man and a false Prophet was truely and indeed a man of Sinne not only for his morall parts in his loose licentiousnesse lewd carriage abominable life impietie improbity and impuritie every way unto the highest but in his ALCORAN that execrable Law of his damned Sect he commendeth and tendreth unto not only alloweth and tolerateth in his Sectaries all filthie carnall pleasures and prostitutions and in reward of such a life a semblable recompence also after death in a Paradise of that uaure abounding withall beast-like brothelries Seventhly hee directly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without more ado thrusteth himselfe into the roome place state and office of CHRIST He exalteth himselfe above CHRIST above the Prophets Apostles all holy men all holy things and his Successors in State arrogate and challenge unto themselves absolute supreme independent power over the Kings and Monarchs of the earth calling themselves in their high-swelling stiles Lords of Lords GOD of the earth c. as is to bee seen in the Letters of SOLYMAN AMURATH and others challenging absolute irresistable incontrouleable power to set up pull downe order alter and dispose the world and all things in the world at pleasure That wretch MAOMET like ANTICHRIST indeed commandeth his ALCORAN and most abominable Law to bee received of all as the Message of GOD beeing nothing but a TYROTARICHON and hotch-potch of errors fables lies impieties impurities blasphemies derived from and made up out of Iewish Paganish Manichean Arian heresies religion and superstition He commendeth it unto his Followers as comming downe from heaven by the ministery of his familiar and old acquaintance the Angell GABRIEL He preferreth it before the Law the Gospell all or any Word of GOD. Hee threatneth torments eternall unto the despisers of it and unto the observers promiseth his carnall Paradise abounding with all sensuall delights and carnall pleasures and to conclude as in effect in despight of GOD conculcating and trampling under foot whatsoever is named GOD advanceth his owne blasphemous reprobate and forlorne miscreant as he is divine power and authority forsooth in the Divels name above all things whatsoever in heaven and earth If these be not certain signes and remonstrances of ANTICHRIST I cannot tell what are or may be thought to be Eightthly the TURK is and hath been long possessed of Ierusalem and the Land of promise that pleasant Land and holy City HOMAR the successor of MAOMET took it and since it hath been a neast of uncleane birds in the hands of those barbarous blasphemous miscreants except for some few yeers under the French The Iewes when MAOMET first declared himselfe came flocking unto him as unto their MESSIAS the sooner and rather because he was circumcised as bee all of his Sect at this day receiving in their flesh the marke stamp and character of the Beast They greatly advanced and propagated his impiety They paid him tribute to the intent to incite him against CHRIST and Christians and having prevailed and instigated him thereunto assisted him readily in that enterprize Ninthly the TURK fitteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is verified in him take the meaning for either IN the Church or AGAINST the Church in both which senses it is expounded Take Templum materially or formally or figuratively any way that note will also fit him At Mechae was he buried in the Church there HOMAR his Successor enshrined him there appointed an Obit and Anniversary for him there made it meritorious to visit his Sepulchre to undertake Pilgrimages unto his Reliques which religion and custome continueth yet unto this day And yet more The same HOMAR having after two yeares siege taken in Ierusalem Templum exquisivit as writeth THEOPHANES cited by BARONIUS quod SALOMON extruxerat ad Blasphemiae suae Oratorium constituendum Which being done and his Oratory erected in place of the Iewish Temple SOPHRONIUS the then Patriarch of Ierusalem took up this saying as having reference unto ANTICHRIST In veritate ista est abominatio desolationis quae dicta est à DANIELE Prophetâ stans in loco sancto And yet farther MAOMET the Great having taken Constantinople and ruined the Empire of the Greekes sate him downe and made his Palace in the Cathedrall Church of SAN SOPHIA and in the Close and Cloisters the Bishops and Priests lodgings thereabout where is his Seraglia unto this day Part of that large and admirablest piece of worke one of the wonders of the world the Church of SAN SOPHIA namely the Chancell of that Church where stood the High Altar or Communion-Table and Patriarchall Throne is now made and so used as a Turkish Moschie whither the GRAUND SIGNIOR also himselfe goeth often a Procession unto their Service or blasphemous Rites and Ceremonies of their Religion Spiritually figuratively he sitteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against or upon the living Temples of GOD the Church of the Redeemed by the bloud of IESUS because hee hath demolished ruined and brought unto confusion very many famous and renowned Christian Churches in Syria Palestina Egypt Persia Armenia Arabia Africa and Asia the Lesse and the More Graecia Thracia and many other Countries Those Churches all but one to which Saint PAUL wrote Those in the Revelation hee hath removed put out cast off their Candle and Candlestick bereft them of their spirituall life in CHRIST of the power of his Kingdome in preaching the Gospell hath set the marke of the Beast upon them circumcised them in their flesh taught them to blaspheme and to open their mouthes against the GOD of heaven He maketh and ever hath made warre against the Saints that is against the Christians called according to the calling of grace unto a profession holy and sanctified eo nomine alone because they professe the Name and Faith of CHRIST that they acknowledge the Onely true GOD and Him whom GOD hath sent CHRIST IESUS the Saviour and Redeemer of all mankinde and because they detest those execrable blasphemies of that false Prophet and man of sinne against GOD against CHRIST and true Religion seeking by all meanes to make them as they speake Musulmans that is to deny CHRIST IESUS and to goe to hell And for this cause one amongst many hee extremely tyrannizeth upon their bodies and temporall states a note of ANTICHRIST to doe so but in more cruell and wretched sort upon their soules especially in that his barbarous and unheard of Tribute of CHRISTIANS children every third year or as occasion serveth oftner or seldomer to be violently rest away from their Parents from their GOD Redeemer Religion hope of Salvation and everlasting life to become the Eunuchs in his Seraglia worse than those in the Court of the King of Babylon his Ianisaries Spahies Beglerbegs and Bashaes the publick meanes and instruments of his Tyranny and insolences against GOD and his Church Tenthly
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
walke in holinesse and in newnesse of life Remission of sinnes and imputation of CHRIST'S Righteousnesse saith M. PERKINS is Iustification a free pardoning and cancelling of all Bands and Obligations of transgression for CHRIST'S sake through the only merit of his Death Passion and shedding of his bloud Which Act Psal XXXII II. is called Not imputing sin When and where GOD doth so pardon and not impute sinne he addeth unto it out of his love a seconding Act of divine mercy and grace enabling man to abandon everie mortall sinne those sinnes that doe hang so fast on that are more eminent notorious enormious whose property is vastare conscientiam to the amolishing of the whole body of sinne that it raigne not in our mortall bodies although that those delicta ordinariae incursionis as TERTULLIAN nameth them cannot so easily bee put away Have I unto you seemed to confound Iustification with Sanctification if yet you knowe the difference between them or have I ascribed in your seeming anie act of Sanctification unto Iustification You may bee pleased to remember that I went not most punctually to work but è re natâ to confute the Gagger described Iustification at large never suspecting that any professed enemies of Popery as you would seem to bee would so captiously have perverted my true sense and meaning my words at least my passage beeing warranted by YOUR owne Dictators CALVIN PERKINS BEZA For Iustificationis nomen largè accipio saith BEZA and imagine them to bee my words ut complectitur quicquid à CHRISTO consequimur tam per Imputationem quà m per Spiritus in nobis Sanctificationem Annotat in Tit. 111. ver VII and in Opusc To. 11. pa. DCLXXVII Otherwise be it known unto your Masterships that I beleeve Iustification in strictnes of tearms is neither Regeneration nor Renovation nor Sanctification but a certaine Action in GOD applied unto us or a certaine respect or relation whereby we are pardoned and acquitted of our sinnes esteemed righteous before GOD and accepted by him in CHRIST unto life everlasting which wiser men than you have so expressed whom haply for my sake you will hold to be Papists heereafter CHAP. VII A change made in a justified man The Author agreeth in part with the Councell of Trent and therfore maintaineth Popery no necessary illation The doctrine of the Church of England and of other reformed Churches in this point of Iustification INFORMERS ANda little after In the state of grace a man is iust when hee is changed Which change must have concurrence of two things Privation of Beeing to that which was The body of sinne and secondly a new constitution unto GOD in another estate In which he that is altred in state changed in condition transformed in mind renew'd in soule regenerate borne anew unto GOD by grace is iust in the state of Iustification ceasing to bee what he was becoming what he was not before In this maine point he accordeth fully with the Councell of TRENT Sess VI. cap. XXXVII contradicteth the Doctrine of the Church of England in the book of Homilies serm of salvation and all other Reformed Churches MOUNTAGU HEER now at length wee have some though very poore shew of a just and formall accusation the rest are but meer calumniations For heer is a charge of delivering Popery and maintaining it and withall an advancing of that charge by pretending some seeming proofe in a threefold branch 1. of According fully with the Councell of TRENT 11. Contradicting the Doctrine of the Church of ENGLAND 111. Dissenting from all other reformed Churches which is done by this one Assertion A change is made in a justified man the substance in briefe of all the former suggestion such an one as maketh mee beleeve that these informations were not gathered by any Scholars or Divines but subscribed unto unadvisedly and collected by some other at odds with his owne little or frantick wits for who can conceive that a just and uniust a carnall and spirituall man should be the same that one regenerate and reformed in the spirit of his mind should be the same that hee was before that a live man should bee dead I confesse I cannot conceive LAZARUS in his grave and sitting at table with our SAVIOUR to have undergone no change nor alteration SAUL a Persecuter and Saint PAUL an Apostle without change the Thiefe upon the Crosse no other man than when hee robbed and killed upon the high-way Was he called justified saved then sure he was changed Had hee not been changed from what hee formerly was hee had not entred into Paradise with our SAVIOUR Hee whose Disciples YOUR Divines are assigned to be never taught you this Learning Fatemur saith he dum nos intercedente CHRISTI justitiâ sibi reconciliat DEUS ac gratuitâ peccatorum remissione donatos pro justis habet cum ejusmodi misericordiâ conjunctam simul esse hanc ejus beneficentiam quòd per Spiritum suum sanctum in nobis habitet cujus virtute concupiscentiae carnis nostrae magis ac magis indies mortificantur Instit III. XIV IX You heare him to speak of righteousnes inhabiting in our hearts by grace diffused from the HOLY GHOST of a progresse in a new course of life from grace to grace from perfection unto perfection which is not a phantasie but reall Nos enim so he addeth sanctifitamur hoc est consecramur DOMINO in veram vitae puritatem cordibus nostris in legis obsequium formatis And somewhat before as hath been remembred already he calleth it a resurrection from death to life and no resurrection but supposeth change when this mortall shall have put on immortality and this corruptible shall have put on incorruption which is indeed the work of the right hand of the Most High and cannot be but betwixt terms that à quo and this ad quem which is the strangest Popery that ever yet I was acquainted withall But why go I about to proove that there is Motion unto those that agree not upon common Principles or bring proofs to ANAXAGORAS for The snowe is white who would not suffer himself to be perswaded so nay because he was otherwise by preconceit perswaded he said it did not so much as seem white unto him YOUR opinions are your owne you will opine what formerly you have thought So doe for mee and there an end If yet you would there make an end and be content to enjoy your conceits unto your selves and make much of them at home but we must come over and conforme our Faith unto your thoughts or wee shall heare of it on both our eares For instance at present Odiously and maliciously you advance this accusation to procure hate and envie unto the part and parties ad oppositum unto you It is the Doctrine you say of the Councell of Trent and M. MOUNTAGU agreeth fully with that Councell But you mistake on each hand and knowe not what you say I do not
agree fully but onely in part with the Councell of Trent And is it not possible to accord in something with the Councell of Trent and to bee no Papist nor maintaine Popery What say you to M. PERKINS in his Reformed Catholick who professeth conformity in many and different points with them and even in this point of Iustification is HEE a Papist Even in your owne understandings though not much there are some Decisions and Conclusions in that Councell which you will imbrace as well as Papists doe What say you to this Si quis ADAE praevaricationem sibi soli non ejus propagini nocuisse asserit acceptam à DEO sanctitatem justitiam quam perdidit sibi soli non nobis eum perdidisse aut in quantum illum per inobedientiae peccatum mortem poenas corporis tantùm in omne genus hominum transfudisse non autem peccatum quod mors est animae Anathema sit and your selves will say Amen will you not unto it It is not therefore a necessary illation M. MOUNTAGU holdeth somewhat determined in the Councell of Trent he is therefore a Papist That Councell were it worse than it was and yet for my part I hold it in some respect pestem Reipublicae Christianae yet resolving upon such a Truth as is warranted in Reason in Divinity with generall consent of all Ages is not in that to be condemned Now such is the point there concluded for which M. MOUNTAGU is called Papist A man justified is changed from that state wherein hee was borne the childe of the first ADAM unto the state of grace and adoption of the Sonnes of GOD by the second ADAM IESUS CHRIST our Saviour and of an unjust person is made righteous of an enemy is made the friend of GOD that so he may become heire of eternall life Which is good Catholick Doctrine non Romano sed antiquo more Christian and justifiable if S. PAUL taught Catholick and Christian Doctrine Rom. V. X. when we were enemies wee were reconciled unto GOD by the death of his Sonne and being reconciled wee shall bee saved by his life And againe Heb. IX XIV For if the bloud of Buls and Goats and the ashes of an Heifer sprinkling them that are unclean sanctifieth as touching the purification of the flesh how much rather shall the bloud of CHRIST who through the eternall Spirit offred himself without spot unto GOD purge your consciences from dead works to serve the living God! Can this bee conceived without a change GOD pardoneth sinne in man for the death and passion of CHRIST his Sonne in that very act and instant imputing unto him the righteousnesse of CHRIST that all-sufficient and well-pleasing sacrifice for his justification and doth he leave him there his sinnes belike remaining still in being as they were himselfe indeed the very man he was before or rather as perfect are the workes of the mightie GOD not done by halves and to no purpose doth hee not also wash and clense his soule and conscience from dead workes doth he not wipe out his iniquities when he cancelleth the band and maketh him become another man doth hee not conferre upon him of his grace for the abolishing of the bodie of sinne and enabling the soule against the assaults of sinne TERTULLIAN compareth man in the state of Nature depraved unto that Leprosie described Levit. XIII where as there is a change in the body made cleane and whole from the leprosie so violent and infectious so doth he and that justly acknowledge the like in the clensing and purifying of the soule Conversum enim hominem de pristino carnis habitu in candorem fidei quae vitium macula aestimatur in saeculo totum novatum mundum voluit intelligi qui jam non sit varius non sit de pristino novo aspersus Si verò post abolitionem in vetustatem aliquid ex ea re vixerit rursum in Carne ejus quòd emortuum delicto habebatur immundum judicari I would TERTULLIAN had never written worse than so The rest of the Fathers run the same way CLEMENS ALEXANDRINUS in his Paedagog pag. 96. and VII Strom. pa. 319. commenting as it were upon that of the APOSTLE But you are washed but you are sauctified DOMINUS qui in mentes nostras indulgentiae coelestis allapsu clementer influxit in animi obtestantis hospitio justa operatione tenetur saith S. CYPRIAN and appealeth unto DONATUS for witnesse Scis c. quid detraxerit nobis quidve contulerit mors ista criminum vita virtutum which generally he had a little before expressed thus Sed postquam undae genitalis auxilio superioris avi labe detersâ in expiatum pectus ac purum desuper se lumen infudit postquà m coelitus spiritu hausto in novum me hominem sensinativitate secundâ reparatum mirum in modum protinus confirmare se dubia patere clausa lucere tenebrosa facultatem dare quod prius difficile videbatur geri posse quod prius impossible videbatur ut esset agnoscere terrenum fuisse quod prius carnaliter natum obnoxium delictis viveret DEI esse coepisse quod jam spiritus animaret Nor doth the Church of England differ heerfrom which never did so much as dreame of denying an alteration in state condition life manners unto a man that is justified How could our Church doe it and make answer unto S. PAUL Ephes 2. 11. 12 13. Wherefore remember that you being in time past Gentiles in the flesh and called uncircumcision of them which are called circumcision in the flesh made with hands that you were I say at that time without CHRIST and were aliens from the common-wealth of Israel and were strangers from the covenants of promise and had no hope but were without GOD in the world But now in IESUS CHRIST you which were farre off are made neere by the bloud of CHRIST So heer is variation of place and station and an alteration also in state ver 19. Now you are no more strangers and forreyners but citizens with Saints and of the houshold of GOD. Not that only but Two made one As if saith CHRYSOSTOM two statues were the one of brasse the other of gold and both being cast into the furnace should from thence come out gold Such is the changed estate of men justified that they are also regenerate and borne anew that are justified I will not justifie the Councell of Trent farther than needs they have not deserved it at the hands of any Protestants but Truth is truth even from the Divels mouth And if they meant no otherwise than thus as I conceive they did not I see no reason to quarrell them or dissent from them But yet one peg higher is this imputation strained namely that I not onely agree with the Councell of Trent but disagree from the Church of England I deny this absolutely prove it and take all If I disagree from the
in that evidence and fulnesse as we They dyed in that CHRIST in whom we though not incarnate and already come as do we But this their being their living their dying so will not inferre that Place to have received them then wherein now with us they bee and where one day all GOD'S chosen ones shall be For the same faith hath not ever the same measure nor proportion in all nor the same dispensation at all times The same hope is more eminent in some than in others The same persons inlarged in their Indowments or Atchievements are likewise enhansed and ennobled in their Accruments Temporall or Eternall Personall or Originall Their bodies are not as yet reunited unto their soules yet shall they be raised up out of the dust and bee made conformable in their Resurrection unto life to the now-glorified body of CHRIST our Saviour Their soules then departing and at Rest in Peace in Happines and Blisse in the hands of GOD yet were not in that degree of state as now they bee in had not that fulnesse of joy which now they have nor have as yet that measure and proportion that they shall have heerafter They were then in Heaven as they be now in Heaven though not as now nor yet where as now for particular place not in Hell or any part of Hell as the word and meaning is in Scripture This is sufficient against that dream of their Limbus Patrum in the Roman Church which is conceived and dreamed to have beene a Part and Region of Hell far distant and removed from Heaven Not then in that Heaven where they are now in that Part that Site that Region those Mansions of Heaven in which now they are For Heaven so spacious extended so capacious as we both conceive and see is not nor hath beene so narrowed or streightned in roomth that there cannot bee diverse Designations Regions Habitations Mansions or Quarterings there to speak after the phrase and language of men remote neer different distinct one from or to another fitted applied disposed proportioned and accommodated unto the severall states measures times qualities habitudes and indowments of men that were to bee carried and translated thither before and since the comming of CHRIST in the time of Promise and of accomplishment and performance of Promise in the time of veiles types shadowes and that other of Substance Revealing and Consummation They were in happinesse therefore not in any part of Hell for no part of Hell is capable thereof or fitted for any no not the least degree or participation of joy and happinesse I absolutely subscribe unto TERTULLIAN Aliud Inferi aliud sinus ABRAHAE and that which S. AUGUSTINE Tom. 11. Epist LVII spake somewhat doubtingly Non facilè alicubi Scripturarum Inferorum nomen positum reperitur in bono that which Tom. III. de Gen ad literam lib. XII cap. XXXII hee is peremptory in Nondum inveni adhuc quaero nec mihi occurrit Inferos alicubi in bono posuisse Scripturam duntaxat Canonicam The Fathers then were not in the Popish LIMBUS Patrum For their Limbus is though the verge and uppermost region yet a region and part of Hell Whosoever either commeth or ever yet came within the fringe and confines of Hell except the humane soule of our SAVIOUR who finished all suffrings and penalties upon his cross came thither to suffer torment and paine whosoever came thither except him alone who only was liber inter mortuos returned not out any more from thence but sedet aeternumque sedebit infelix Between LAZARUS in ABRAHAM'S bosome which was the Rest of the Righteous before CHRIST and DIVES in Hell a place of woe and torment was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vast void gulfe immeasurable and that also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith the holy Text so seated fixed fastned for ever that it was not removeable at any time They cannot come thence saith Father ABRAHAM it is impossible that they should and he speaks it before that imagined harrowing of Hell by our SAVIOUR intimating sufficiently that they were not in Hell But as they were not there so were not they likewise in Heaven STRICTLY taken for the THIRD Heaven that receptacle of the righteous now together with the glorified body of our SAVIOUR For that place was not then stantibus ut tunc fitting or accruing to them Such a royall habitation the None-such of GOD did not befit their then inferiour states and conditions But then you will aske me If neither in Heaven above nor in Earth beneath nor in Hell where possibly could they consist or were they disposed A being they had therefore an ubi for their subsisting To which first I answer They had both and in generall tearms the Scripture speaketh they had that subsistence in the hands of GOD with GOD in his holy Hill in the Tabernacles of Peace in Paradise in ABRAHAM'S bosome with LAZARUS with ABRAHAM ISAAC and IACOB in the Kingdome of Heaven and of GOD. Why then they were in Heaven at least Doubtlesse yes in a more generall notion The word is ambiguous as I have declared against the Gagger put forth for condition alone place alone or place and condition together In regard of state and condition they were in Heaven that is happie and blessed as then was convenient In regard of ubi also they were in Heaven in a more generall and enlarged sense in some part of Heaven where GOD disposed them You will aske in particular Where was that I must and doe answer negatively I cannot tell I dare not define I have no warrant for resolution I answer positively You should not ask nor curiously enquire but be content to be ignorant of that which GOD hath not revealed And then farther It is not profitable to knowe for GOD else would not have concealed it So that to enquire it pressingly is but curiosity to determine it resolvedly is but presumption at the best Therefore M. CALVIN and other Protestant Divines that I could name content themselves onely with the state in speciall of joy and rest with the ubi in generall to be Heaven but presume not to descend unto particular where seeing GOD hath not been pleased to discover it It is enough to knowe they were not in Hell as the Papists meane it and it is more than probable they were not in Heaven as you conceit it For first no Scripture affirmeth it expresly that the Rest of those Righteous was there where now it is Secondly it is not that I could ever reade or understand collected out of any place of Scripture by any one Orthodox Writer for fifteene hundred yeeres after CHRIST Thirdly no Writer of any one confession hath demonstrated it to be so intended in any Scripture Fourthly no Article or Determination of our Church concludeth it or so tendreth it to bee conceived and embraced and therefore whatsoever my private opinion otherwise might bee I am tyed not to preach or
elsewhere before that Popery was heard of in the world or in the Church of Rome it selfe But the name of Altars was given unto them when they were of Wood as is plaine out of OPTATUS and others as I have there collected Now though you may stumble and break your shinnes at the Altar yet I hope you will not overthrowe the Sacrifice I have so good opinion of your understanding though weak that you will confesse the blessed Sacrament of the Altar or Communion-table whether you please to be a Sacrifice not propitiatory as they call it I will use this word Call it lest you challenge me upon Popery for using propitiatory for the living and dead not an externall visible true and proper Sacrifice but onely representative rememorative and spirituall Sacrifice Now if you grant a Sacrifice why deny you an Altar D. REYNOLDS and B. MORTON have granted that though we have no proper Altar yet Altar and Sacrifice have a mutuall relation and dependance one upon the other The name of Priests is given not only unto all Christians in generall but also to the Ministers of the new Testament in particular by the confession of D. REYNOLDS out of Esay LXVI 21. in his Conference chap. VIII Divis 4. pag. 470. Indeed first to the Ministers and then to those that are all a royall Priesthood They have authority as he confesseth to sacrifice spiritually good Sirs why not then an Altar at least of the same making to sacrifice upon And why then is it such Popery to name the LORD'S Supper The Sacrament of the ALTAR Walk at random and at rovers in your by-paths if you please I have used the phrase of Altar for the Communion-table according to the manner of Antiquity and am like enough sometimes to use it still S. PAUL calleth the Pagan ALTARS which were indeed and truely Altars TABLES and why may not wee name the LORD'S TABLE an Altar by the same warrant You cannot communicate he saith of the TABLE of the LORD and the TABLE of Divels Nor will I abstaine notwithstanding your oggannition to follow the steps and practice of Antiquity in using the words Sacrifice and Priesthood also and yet bee farther from Popery in that practice than you from Puritanisme or any Puritan is indeed from true Popery being two birds of one feather CHAP. XXX A reall presence maintained by us The difference betwixt us and popish writers is only about the modus the manner of CHRIST'S presence in the blessed Sacrament Agreement likely to be made but for the factious and unquiet spirits on both sides Beati Pacifici INFORMERS AFterwards hee expresseth himselfe more fully and saith thus unto his adversary But that you were bred up in a faction otherwise you would acknowledge there need be no difference betwixt the Papists and Us in the point of Reall Presence pag. 253. MOUNTAGU MORE fully you meane to be a Papist than before and that in the point of Reall presence which Reall presence in your Divinitie is flat Popery but not in the Divinitie of the Church of England Concerning this point I said and I say so still that if men were disposed as they ought unto peace there need be no difference and I added a reason which I repeate again heer The disagreement is only in de modo praesentiae the thing is yeelded to on eyther side that there is in the holy Eucharist a Reall presence God forbid saith Bishop BILSON we should deny that the flesh and bloud of CHRIST are TRULY PRESENT and truely received of the faithfull at the LORDS Table It is the doctrine that we teach others and comfort our selves withall Pag. 779. of True subject And the reverend and learned Answerer unto BELLARMINES Apologie commeth home to the Faith or Popery if you will condemned in M. MOUNTAGU who learned it of him and such as hee is Nobis vobiscum de OBIECTO convenit de modo lis omnis est You understand not objectum and modum heer take his owne application to the purpose PRAESENTIAM inquam credimus non minus quà m vos VERAM De MODO PRAESENTIAE nil temerè definimus And to them agreeth Bishop MORTON pag. 93. The question is not concerning a Reall Presence which Protestants as their owne Iesuits witnesse do also professe FORTUNATUS a Protestant holding that CHRIST is in the Sacrament MOST REALLY verissimè realissimeque are his words CALVIN teaching that the presence of CHRIST'S Body in respect of the soules of the faithfull is TRLUY in this Sacrament and SUBSTANTIALLY received with whom BEZA and SADAEL doe consent If this be the Doctrine that the Church of England teacheth and professeth as it is indeed I leave you to those that must looke unto you Yea but it is inexpiable that I say Wee need not so dissent from Papists As if it were a sacrilege not to jarre and jingle infinitely without cause I may I see turne my speech to you and you will not refuse to take it to your selves which I uttered touching the Iesuite Faction But that the Divell bred you up in a FACTION and sent you abroad to do him service in maintaining a FACTION otherwise you might right well acknowledge there is no such cause why in this point of the SACRAMENT we should be so distracted as WE and the PAPISTS are seeing both confesse that which is enough This is my body and contend meerly about the MODUS HOW it is my body A point of faith undeniable though it be unsearchable and incomprehensible Incomparable HOOKER that Puritanomastix might well say and you in your right wits would subscribe it thus Seeing that by opening the severall opinions which have beene held they are growne for ought I can see on all sides at the length to a generall agreement concerning that which alone is materiall namely the reall participation of CHRIST and of life in his body and bloud by meanes of this Sacrament wherefore should the world continue still distracted yes to please the humours and serve the turnes of Iesuites and Puritans and rent with so manifold contentions when there remayneth now no controversie saving only about the subject Where CHRIST is yea even in this point neyther side denyeth but that the soule of man is the receptacle of CHRIST'S presence It was no blessed speech in my opinion but unworthy to be heard in an open Pulpit and Published in Print MALEDICTI PACIFICI those that endevour to make up such rents Be you of that family if you please I am for peace and reconciliation and say still BEATI PACIFICI as I have good warrant from CHRIST and his blessed servant King IAMES of most happie memorie CHAP. XXXI The Author's acknowledgement of his error Consecration of the elements causeth a change yet inferres no Popish Transubstantiation The Informers out of their element Antiquity maintained Figurists Novellers condemned INFORMERS ANd againe No man denieth a change an alteration a transmutation a transelementation as they speake