PAUL and S. IAMES reconciled The old Prophets and ancient Fathers made new Papists by the Informers INFORMERS HEe speaketh of an Accesse of Iustification or of a second Iustification His words are these S. IAMES Cap. 2. 24. meaneth that a man is justus declaratus by his holy life and conversation or that a man hath Accesse of Iustification as it is also taught by your owne men CHAP. XVIII pag. 148. MOUNTAGU HEe nameth indeed an Accesse unto Iustification but it is as out of the mouth of Popish Writers and not out of his owne opinion Is there no difference in your understanding betwixt these two Affirming positively and relating reservedly Many Protestants give answer unto Popish objections satisfactorie out of Popish Tenents who yet I think subscribe not unto those their Tenents B. MORTON is most frequent in this course and yet I hope you hold him no Papist But I farther adde Though I said not so in that place by you recyted I may and I doe also avow an accesse of Iustification made unto it by workes of an Holy and a Lively Faith Not as essentiall thereto or ingredient intrinsically for Iustification is properly the work of GOD and eatenus without magis or minus but as accessory and circumsistant for destruction of the Body of sinne by contrary actions of new Righteousnesse to speake properly is a worke of Sanctification not of Iustification according unto S. PAUL But in what place do I speake by name of a second Iustification Goe save your honest credits and name mee the place quote the very words I distinguish indeed betwixt the phrase of S. PAUL and S. IAMES that HEE speaketh of Iustification in attaining it S. IAMES of Iustification attained which cannot be separated from good works as anon is declared and cited out of the twelfth Article of our Confession In briefe the Information is rather an inference upon the passage than the passage expressed as it should be It is known unto all that the Romane Professors have ever in their mouths the Text of S. IAMES What doth it profite though a man saith he hath Faith and hath no Works can his Faith save him Unto this allegation amongst other things this is answered S. PAUL speaketh of Iustification in the attayning it That onely Faith doth justifie and that it is the Act of Faith in regard of man For properly and causally and originally GOD doth onely Iustifie But S. IAMES meaneth of Iustification had and obtained the which necessarily is accompanied with good workes and can bee no more separate from good workes than light from the Sunne So that justus factus through Faith by the grace of God is also justus declaratus by his holy life and conversation that is the tree is knowne by the fruit it bringeth forth Well may we beare the name of Christian men say the Homilies but we lacke that true faith which belongeth thereto for true faith doth evermore bring forth good workes as Saint IAMES speaketh Shew mee thy Faith by thy Workes Thy deeds and workes must bee an open testimonie of thy faith otherwise thy faith being without good workes is but the Divels faith the faith of the wicked a phantasie of faith and not a true Christian faith This is the very declaration of the Homilies for which and no more my Informers have promoted me for a Papist For that Accesse unto Iustification is not by me made essentiall unto Iustification but onely declaratory as I have plainly expressed in direct words It nor is in it selfe nor is delivered by mee nor conceived of by mee to bee any part of or ingredient into the entire Act of proper Iustification I say proper for as your owne Divines acknowledge the word being as most words are extensive ambiguous and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometime extend it selfe unto all the naturall consequents unto and proper Acts of Iustification and so it may be said there is a twofold Iustification When S. PAUL saith they are M. PERKINS his words No man is justified by the Law in the sight of GOD he maketh a double Iustification One before GOD the other before men Iustification before GOD is when GOD reputeth a man just and that onely for the merit and obedience of CHRIST Iustification before men is when such as professe faith in CHRIST are reputed just by men The first is peculiarly the act of GOD. Not long before Iustification is a certaine action in GOD applied unto us which is wrought in instanti Good Popery also yet to be found in the same man For if Faith justifieth by disposing the heart thus hee disputeth against the Papists then there must be a space of time between Iustification and justifying Faith But there is no space of time betwixt them for so soone as a man beleeveth he is presently justified Doe you heare M. PERKINS speak of Iustification in instanti according to that old Rule Nescit tarda molimina Spiritus sancti grantia which was learned I thinke from S. AUGUSTINE which place I will presently report who learned it of S. CYPRIAN who Epist 1. speaketh thus Accipe quod sentitur antequam discitur nec per mor as temporum longâ agnitione colligitur sed compendio gratiae maturantis hauritur This he saith seemed to him at the first impossible but in conclusion being called and justified he found it true Vt repentè ac perniciter exuatur quod vel genuinum situ materiae naturalis obduruit vel vsurpatum diu senio vetustatis inolevit I know Renovation Sanctification or the second Iustification for why contend wee about words that agree upon the point is distinct from Remission of our sins by GOD and imputation of CHRISTS righteousnesse unto us wherein is our Acceptance and Iustification and for them both I conclude with S. AUGUSTINE Sanè ista renovatio non momento uno fit sicut momento fit uno illa renovatio in Baptismo remissione omnium peccatorum Neque enim vel unum quantulumcunque remanet quod non remittatur Sed quemadmodum aliud est carere febribus aliud ab infirmitate quae febribus facta est revalescere itemque aliud est infixum telum de corpore demere aliud vulnus quod eo factum est secundâ curatione sanare ita prima curatio est causam removere languoris quod per omnium peccatorum indulgentiam fit Secunda ipsum sanare languorem quod fit paulatim proficiendo in renovatione hujus imaginis Quae duo monstrantur in Psalmo ubi legitur Qui propitius fit omnibus iniquitatibus tuis quod fit in Baptismo Deinde sequitur Qui sanat omnes infirmitates tuas quod fit quotidianis accessibus cùm haec imago renovetur De quae re Apostolus apertissimè loquutus est dicens Et si exterior homo noster corrumpitur sed interior renovatur de die in diem Renovatur autem in agnitione DEI hoc est justitiâ sanctitate
of Salvation In the second Homily there I have read thus Iustification is not the office of man but the office of GOD. and againe Iustification is the office of GOD onely and is not a thing which we render unto him but which we receive of him not which we give to him but which we take of him by his free mercy and by the onely merits of his most deerly beloved Sonne our Lord our only Redeemer Saviour and Iustifier IESUS CHRIST And yet it is Popery in M. MOUNTAGU to have said and written Properly to speake GOD only justifieth who alone imputeth not but pardoneth sinne En quo vaecordia caecos For yet moreover is it not your owne Beleefe and Profession for which if he should say otherwise M. MOUNTAGU should be cryed downe Papist that Iustification consisteth in Remission of sinnes or not imputing of them unto the man justified Ne posthac dubites saith CALVIN Instit III. XI XXII and you subscribe it quo modo nos DEUS justificet cum audis Reconciliare illum nos sibi non imputando delicta and againe Nos justificationem simpliciter interpretamur acceptationem illam quâ nos DOMINUS in gratiam receptos pro justis habet Eamque in Peccatorum remissione ac justitiae CHRISTI imputatione positam esse dicimus Sect. 2. to whom per omnia agreeth M. PERKINS in mo places than ten defining Iustification to be an Act of GOD absolving c. And yet with you M. MOUNTAGU is a Papist for affirming GOD only justifieth properly when your selves confesse that Iustification at least properly consisteth in Remission of sinnes and that none can forgive sinnes properly but GOD. How this should hang together I professe my ignorance I cannot tell For eyther Iustification in your opinions must not consist in forgivenesse of sinnes or else others beside GOD must have power of imputing or of not imputing sinnes And heere it is worth the while to observe how these detracters doe crosse their owne shinnes It will not be long before that M. MOUNTAGU with them be accounted a Papist for saying A Priest GOD'S Minister in GOD'S place can forgive sinnes and heer he is a Papist for saying GOD only justifieth properly when themselves will have Iustification to bee meerly forgivenesse of Sinnes and yet hold that none doth or can forgive Sinnes but GOD. May I not say well ô vertiginem In sober and not in madde Puritanicall sadnesse dare you say that some other beside GOD some creature over and above GOD can forgive Sinnes This is contrary to the doctrine of the Church of England in that Homily which you remember indeed but can produce no testimonie thence Because all men bee sinners saith that Homily and offenders against GOD and breakers of his Lawes and Commandements therefore can no man by his owne acts workes or else deedes seeme they never so good be justified and made righteous before GOD but everie man of necessity is constrained to seek for another righteousnesse or justification But where shall he find it where is it to bee had It is expressed according unto truth To be received at GOD'S hand It is GOD then that justifieth in this opinion of the Homily And againe in the second Homily of that argument as is already remembred Iustification is the office of GOD only it is not the office of man Credimus SPIRITUM SANCTUM in cordibus nostris habitantem voram nobis fidem impertiri ut hujus tanti mysterij cognitionem adipiscamur saith the Belgick Confession which is the POPERY of M. MOUNTAGU as pleaseth these Great Masters in Israel Lyars against their owne knowledge in saying it contradicteth the Doctrine of the English Church Or if this be not the thing they meane what is it That GOD imputeth not sinnes unto the justified or that Iustification is not in pardoning and not imputing sinnes whereas the Papists doe clamour against us for maintayning that Iustification to be received at GODS hands is forgivenes of sins and trespasses in such things as hee hath beene offended in I confesse I am a Papist if this be Popery or else that which followeth after Remission of sins against which they informe in the next place CHAP. IX Holinesse of life added unto Iustification and Remission of sins GOD justifieth originally and Faith instrumentally INFORMERS AGaine WHO only can and doth translate from death unto life reneweth a right spirit and createth a new hart within us MOUNTAGU WHo can doe this but only GOD most high It is a work of Omnipotencie to create they say it is a greater work to recreate Where sinne is pardoned by GOD and a man is become regenerate borne anew and in state of Grace with GOD there GOD by his HOLY SPIRIT worketh inward renovation Where sinne is graciously and freely pardoned there holy life and conversation doth est soones ensue This is the divinitie that I have learned in our Protestant Schooles touching this point And to my understanding it is observed and tendred by DAVID in Psal L. X. Hide thy face from my sinnes and put away all mine iniquities which is Remission of sinnes Then followeth to make up a complete worke Create in mee a clean heart O LORD and renew a right spirit within mee which to me seemeth an Infusion of Grace And S. PAUL doth everie where after vocation unto and acceptation of us with GOD urge walking according unto vocation in newnesse and in holinesse of life But because GOD was moved thereunto by a true and a lively faith in him and his mercies in CHRIST Faith is by mee said to iustifie instrumentally That GOD justifieth causally hath beene suspected of Popery and challenged therefore Now that Faith justifieth instrumentally cannot avoide the same imputation And yet the maine exception of all Papists against the doctrine of our Church is that we hold a man is iustified by Faith which must be originally or instrumentally THAT wee exclude with the forenamed Homilies That we be iustified by Faith in CHRIST only is not That this our owne act to beleeve in CHRIST or this our faith in CHRIST which is within us doth iustifie us for that were to account our selves to be iustified by some act or vertue within our selves For saith S. PAUL Rom. VIII XXXIII It is GOD that iustifieth THIS we embrace as also in the same Homily Faith doth directly send us to CHRIST for remission of our sins And by Faith given unto us of GOD wee embrace the Promise of GOD'S mercie and of Remission of sinnes which accordeth with the traduced passage of M. MOUNTAGU because GOD was drawne unto it by our Faith which laying hold upon his mercy in CHRIST obtayneth this freedome and newnesse and renewing from Him Faith is therefore said to justifie that is instrumentally or applicatorily And so I am content to passe for a Papist with the CHURCH of England CHAP. X. An Accesse declaratory made to the act of Iustification by the works of a lively Faith S.
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
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
required by the Roman Writers to make it rewardable as far as they are positive no Protestant disalloweth of To those conditions may others be added INFORMERS THese are his words This is your owne doctrine in the Romane Schooles and so farre the Protestants for these conditions do go along with you MOUNTAGU THis doctrine And what doctrine is this that there is merit of condignity that it is so farre forth due unto good works as that through and for the worke it selfe wrought and performed we may deserve and challenge upon desert or else GOD should wrong us grace goodnesse heaven happinesse at GOD'S hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I never said it never thought it doe detest it from my heart That doctrine which is to be found in the specified place is touching the quality not the validity concerning the condition not the imputation or account of a good worke which conditions specified and remembred by me are 1. That it be morally good not simply evill 2. Freely wrought and not out of compulsion 3. By man yet in this life not after death 4. In the state of grace and not by any naturall man without GOD. Of these conditions which doe not exclude other what Protestants doe not allow I adde and may adde many more Faith is necessarily required in the person before that any thing hee doth can please GOD. For whatsoever is not of faith is sinne These Informers it seemeth are otherwise minded for they traduce and calumniate me for a Papist who require as necessary these conditions unto a good worke which were never to my knowledge denied untill now And these are the conditions concerning which only I write So far the Protestants go along with you Concerning which consent in these particulars I confesse I thought it was reall and I think so still I never could finde I never did imagine I doe not beleeve any Protestant living setting your selves aside so ignorant peevish or prophane as to deny those conditions specified Now it being as I conceived agreed upon on all sides concerning the necessity of them I did make this conclusion unto the GAGGER If your texts doe contradict this either expressely or obliquely look you unto it it concerneth you as much as us And why might I not make it when they oppose a Position in the Protestants hands in which themselves are as deeply interessed as Protestants are But the men proceed to a specification of my consent more particularly CHAP. XIII GOD surely rewardeth good works according to his promise of his free bounty and grace INFORMERS ANd in that very page his words are If this be your Merit wee contradict it not And this is the Merit you plead for MOUNTAGU ANd so it is For all the Gagger's Texts of Scripture plead for that Merit I speak of and no other And that Merit is no more but this Verily there is a REWARD for the righteous doubtlesse there is a GOD that judgeth the earth A point of Popery put into my mouth by the Prophet DAVID and that totidem verbis And so King DAVID is become a Papist as well as I. For my words upon which that inference is made are REWARD in heaven no man denyeth REVVARD appointed for our good workes all doe confesse If this be your MERIT we contradict it not Doe you Dare you doe it that there is no REWARD for the righteous Cast the lye then into the Psalmists throate Psal XIX XI In keeping of them GOD'S Commandements there is GREAT REVVARD and unto him that said GOD REVVARDETH everie man according to his worke not onely according to the Qualitie of the worke that he that soweth of the flesh shall of the flesh reape Corruption and he that soweth in the spirit shall of the spirit reape glory and honour and immortality but according to the degree and proportion of his worke He that soweth sparingly shall reape sparingly and he that soweth liberally shall reape liberally Not of works or for works but according unto works rather For there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alia est merces liberalitatis gratiae aliud virtutis stipendium aliae laboris remuneratio saith S. AMBR. specially in the intercourse betwixt GOD and man where Non debendo sed promittendo DEUS se fecit debitorem S. AUGUST And from this no Protestant I know dissenteth I am sure a speciall man in your bookes though I hold him of another spirit and Sect than you better by farre precisely setteth downe the same in his Comment upon the Epistle to the Galathians See then Reader the sincere and honest dealing of these misdeeming Informers that accuse me of Popery for positive Scripture by a trick of concealement in saying GOD REWARDETH GOOD WORKES CHAP. XIV The Church of England holdeth no such absolute certainty of salvation in just persons as they have of other objects of Faith expressely and directly revealed by GOD INFORMERS TOuching the Doctrine of the certainty of salvation having cited BELLARMINE'S opinion he hath these words This BELLARMINE assigneth and this is enough Faction may transport a man to wrangle for more but when once they ioine issue the difference will not be much CHAP. XXII pag. 186. MOUNTAGU ET quid haec ad IPHICLI Boves what hath this to doe with merit of good workes whereto by the Informers it is consigned Neither in my opinion nor yet in BELLARMINE'S judgement doth Certaintie or Incertainty of salvation depend so necessarily upon Merit or Demerit of good workes If a man continue constant in the course of good workes he is sure and certaine of salvation in BELLARMINE'S judgement and in my opinion also though differently Causally in his as procured by them Consequently in mine as following of them But whether hee that doth good workes be certaine of Salvation that is shall continue to the end faithfull constant in doing good workes and so obtaine Salvation the promise of GOD behighted unto those that doe good is another Question of a different and disparate Nature But to leave these Extravagancies and come to the point unto assurance of which they speake It being by the Gagger fastned unto our Church ignorantly or maliciously verie absurdly as almost everie particular in that Pamphlet is That everie one ought infallibly to assure himselfe of his Salvation and to hold that he is of the number of the Elect and predestinate unto eternall life I tooke him short for such his conclusion so generall that everie one ought singuli generum so the words intend to assure himselfe whereas that assurance upon which the poore fellow grounded his imputation resting upon the infallible purpose and decree of GOD'S predestination of the Elect was by the So perswaded in the Church of England for the Church of England it selfe was not of that opinion restrained unto some only and not enlarged unto all as the man hath it Every one ought Secondly that concerning even those some the Church
of England in the publick received authorised doctrine thereof did not tender nor presse any such Tenet of Certaine assurance to be subscribed or received but left it indifferent and at large Of this minde I was of this minde I professe my selfe to be still and shall untill I see reason and evidence to the contrary which if the Informers can supply mee withall I yeeld otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I see no cause to change Thirdly that if it had been so as they pretend tendred unto us by the Church to be received and beleeved yet was it not a Doctrine so forlorne and uncouth as the simple Gagger imagined having Papists of name and ranke and reckoning that proposed it and propugned it both in and also since the Councell of Trent AMBROSE CATHARINE and ANTONIUS MARINARIUS a Carmelite being put unto it by opposition so canvased the question against SERIPAND SOTO and ANDREAS VEGA that they and other Opposites of certitude and assurance overcome with the strength of those mens reasons acknowledged first a conjecturall probability then came up unto a morall beleef and lastly unto an experimentall faith And VEGA since that Councell writeth thus Maturè tamen omnibus hinc inde pensatis probabiliùs profectò esse crediderim posse aliquos viros spirituales tantopere in exercitijs spiritualibus proficere in familiaritate divinâ ut absque ullâ temeritate possint certò absque ullâ haesitatione credere se invenisse gratiam remissionem peccatorum suorum apud DEUM Thus VEGA concerning certainty of Iustification And BELLARMINE goeth not so farre off for hee approveth S. AUGUSTINE and his Doctrine which is enough against the Gagger And this is that great Bug beare that of which so much adoe is made that I approve the saying of BELLARMINE which I say is enough as indeed it is against that ignorant fellow the Gagger as anie man will discerne that is not maliciously peevish and Puritanicall though simply it be not so nor commeth home Amongst the Papists many learned make Faith not only an intellectuall but a fiduciall assent unto the Promises of GOD in the Gospell that Faith and Confidence are the same And many of them confesse that without miraculous revelation by ordinarie help and particular assistance of Grace a man may understand that he hath Faith Hope and Charitie and that a justified man may have a true and a certain Assurance of his justification without distrustfull doubting And they put a difference in this case betwixt Faith and Certainty of Faith cui non potest subesse falsum Marry you haply men of other making do know all things that belong not only unto your present justification as assuredly as you know that CHRIST IESUS is in heaven but are as sure of your eternall Election and of your future Glorification as you are of this Article of your Creed that CHRIST was borne of the Virgin MARY I professe I am not of that opinion with you And whatsoever you may resolve for your crying ABBA FATHER secundum praesentem justitiam I crave pardon I cannot thinke that you are may or can be so perswaded secundum statum futurum and evermore cry so which is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your other singularitie that Faith once had cannot be lost totally or finally and for ever CHAP. XV. Touching Evangelicall Counsailes Evangelicall Counsailes admitted according to the doctrin of the old Fathers and many learned Divines of our Church Popish doctrine concerning workes of Supererogation rejected INFORMERS TOuching Evangelicall Counsailes these are his words I know no doctrine of our English Church against them MOUNTAGU SO I say still I know none I doe beleeve there are and ever were Evangelicall Counsailes such as S. PAUL mentioneth in his Consilium autem do such as our SAVIOUR pointed at and directed unto in his Qui potest capere capiat such as a man may do or not do without guilt of sinne or breach of Law but nothing lesse than such as the Papists fabricke up unto themselves in their works of Supererogation It is an error in Divinitie not to put a difference betwixt such works and workes done upon counsell and advice If any man not knowing or not considering the state of the question hath otherwise written or preached or taught what is that to me or the Doctrine of the Church of England His ignorance or fancie or misunderstanding or misapplying is not the Doctrine of Antiquity which with universall consent held Evangelicall Counsailes nor of our Church in which our GAMALIEL hath told us Quis nescit fieri à nobis multa liberè quae à DEO non sunt imperata voveri reddi These Promoters knew it not B. MORTON in his Appeale saith if he doe not say true informe against him for it that we allow the distinction of PRECEPTS and COUNCELS lib. V. cap. IV. sect 3. For his sake excuse mee from Popery who write no more than he did before me what in GOD'S indulgence is a matter of Counsell in regard of strict justice may come under Precept Cap. IV. Sect. V. CHAP. XVI Saint GREG. NAZIANZENE defended from the touch of uncircumcised lips INFORMERS SO he citeth approveth to this purpose the saying of NAZIANZENE We have Lawes that do binde of necessity others that be left to our free choice to keep them or not so as if we keep them we shall be rewarded if we keep them not no feare of punishment or of danger is to bee undergone therefore cap. XV. pa. 103. MOUNTAGU GRave crimen CAIE CAESAR to cite and approve the saying of NAZIANZENE one of the foure Doctors of the Greek Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. BASIL'S opinion viri per omniae incomparabilis as hee is stiled by RUFFINUS viri valdè eloquentis in Scriptur is valdè versati as S. HIER his scholar speaks And to acquit him from the touch of your uncircumcised lips S. AUGUSTINE in commending him did not lavish at all where he saith that he was as indeed he was magni nominis famâ celeberrimâ illustris adeò Episcopus cujus eloquia ingentis merito gratiae etiam in Latinam linguam translata usquequaque claruerunt This man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose books all the Puritans in Europe are not worthie to carrie is phillipped off slightly by these our new Masters as if his saying were not worth the hearing nor the man to bee made any more account of than Iack hold my staffe by these Rabbies Sedeat ergo cum istis sanctis patribus from IGNATIUS downward not worth the looking after etiam sanctus GREGORIUS cum eis vestrae criminationis inanem patiatur invidiam dum tamen cum eis contra novitiam pestem medicinalem proferat ipse sententiam So spake S. AUGUSTINE of old in his commendation against IULIAN the Pelagian Heretick who slighted him then as much touching originall sinne as you doe now touching Evangelicall Counsails And so
speak I at present in S. AUGUSTINE'S phrase I might have added unto that unskilfull Clerk NAZIANZENE that great Papist S. CHRYSOSTOME in this point for companie who Hom. VIII de Poen saith a man may doe more than is commanded who yet was indeed no Papist though the poore Capacity of these men not apprehending what is Popery and what is not misdeem mistake misname Popery Qui ignorat ignoret adhuc I will not seek nor go about to beetle it into their braines as in case of Counsels so I say Qui potest capere capiat and who is hee that cannot but he that will not understand This I will avow If this bee Popery or I a Papist all antiquity held Popery and were Papists For name but one Writer of a contrary minde to this There are Evangelicall Counsels CHAP. XVII The exposition of the saying of our SAVIOUR If thou wilt be perfect c. S. CHRYSOSTOME S. AUGUSTINE S. HIEROME S. AMBROSE make it no imperious precept If it bee the Informers are the least observers of it and sinne against their own consciences INFORMERS ANd a little after speaking of that place MATH XIX XXI If thou wilt bee perfect go sell what thou hast c. he hath these words A counsell it is I grant no imperious forme of precept left to choyce and liberty to do or not to do CHRIST tieth no man but leaveth him to doe or not to doe CHAP. XV. pa. 105. MOUNTAGU IT is so I have those words It is true I doe grant it a counsell and no imperious precept at least to all men For I cannot conceive the meaning to be otherwise where the words are so full compleat evident and convincing If thou wilt left unto choice not Hoc fac vives upon price of thy head paine of thy salvation doe thus which is stilus Curiae the stile and tenor of those imperious Lawes of the Lord of Hosts that require exact Obedience If it were a Law and a Commandement saith S. CHRYSOSTOME he should not have brought it in by way of counsell and of advice For this very cause hee saith not in plaine tearmes Go sell that thou hast lest hee might suppose it a binding Law but hee saith If thou wilt be perfect go sell what thou hast to let us understand it is in our choice to doe or not to do it Thus S. CHRYSOSTOME not so you Pardon me if I preferre S. CHRYSOSTOME before you or your betters I meane your Master whose Disciples you professe your selves to be Quod enim praecipitur imperatur quod imperatur necesse est fieri quod necesse est fieri nisi fiat poenam habet Frustra jubetur quod in arbitrio ejus ponitur c. So S. HIEROME and can you give better reasons S. GREGORIE NAZIANZENE displeased you so will S. AUGUSTINE I make no question but it mattereth not Nec enim sicut Non moechaberis non occides it a dici potest Non nubes Illa exiguntur ista offeruntur Si fiunt ista laudantur nisi fiant illa damnantur In illis DOMINUS debitum imperat vobis in hoc autem siquid amplius supererogaveritis in redeundo reddet vobis So will S. AMBROSE for the same opinion who maketh a difference betwixt Precept and Counsaile and expoundeth that verie place of Counsaile thus Et ut intelligas distantiam Praecepti atque Consilij illum recorderis he speaketh unto you my Informers cui in Evangelio antè praescribitur ne homicidium faciat ne adulterium admittat ne falsum testimonium dicat Praeceptum enim ibi est ubi est poena peccati At verò cùm se Praecepta Legis memorâsset implêsse Consilium ei datur ut vendat emnia sequatur DOMINUM Haec enim non Praecepto imperantur sed Consilio deferuntur Duplex namque forma mandati est Vna praeceptiva altera voluntaria Vndè DOMINUS in aliâ dicit Non occides ubi in aliâ praecepit SI vis esse perfectus vende omnia tua Ergo hic liber est à Praecepto cujus defertur arbitrio Which Testimony of S. AMBROSE together with that out of S. CHRYSOSTOME doe withall insinuate in what sense TERTULLIAN in his booke de Monogamiâ contrary unto the ordinary phrase doth terme it Praeceptum substantiae dividendae egenis a Commandement to divide the substance unto the poor namely so as S. AMBROSE doth call it Mandatum who yet saith it was no Imperious Precept to doe so or so but only Counsell and Advice leaving it free unto his choice to do it or not to doe it For every Counsell and Advice is a kinde of mandate though not properly yet with condition But my good Informers if you will needs have it Popery to hold with any Evangelicall Counsailes you will be found worse by farre than Papists that are convicted in your consciences to breake that willingly which you hold a Precept obligatory and no Counsaile For doe any of You all the precisest in the pack obey CHRIST'S words in this his absolute command and going selleth all that hee hath and giveth it to the poore I cannot yet name any one so observant I beleeve I never shall see any so charitable rather breaking that negative commandement of the highest Thou shalt not covet that which is thy neighbours and that other Thou shalt not steale from thy neighbour And yet howsoever other men are not obliged to go sell what they have and give it to the Poore you are tyed to doe it upon that high Commanding forme Doe this and live It is sinne to you whatsoever it is to other men not to doe it for you are so perswaded it is a Precept Precepts even affirmative ligant semper though not ad semper require obedience and exact performance at some time or other where they are tendred But you neyther obey it nor will suffer others to obey it that would For you would account and stile him a Papist that should doe it You would begge him that should put it in use and practice For such opinion you hold of the ancient Monkes and Ascetae as S. ANTHONY and others that did practise it Untill I may perceive that you shew forth your faith by your workes and manifest your Beleefe by reall practice you must give mee leave to thinke you dissemble in the point and would perswade men of a case of Necessity that your selves may feed fat upon their folly and in vacuum veniatis Till then whatsoever your opinion be give me leave to bee of S. AUGUSTINES minde Aliud est Consilium saith he aliud Praeceptum Consilium datur ut Virginitas conservetur ut à vino carnibus abstineatur ut vendantur omnia pauperibus erogentur Praeceptum verò datur ut justitia custodiatur ut omnis homo divertat à malo faciat bonum Denique de virginitate dicitur Qui potest capere capiat De justitiâ verò