with it hee holds his peace The old prouerbe is the silence of the accused is a confession of guiltinesse Which seldome times proues vntrue what hee is of certainty is knowne to God and himselfe hee standeth or falleth to his owne master it is meet I meddle no further but with his positions and proofes wherefore I leaue this and proceed We haue no reason to suppose that the Church of England was euer of opinion that the habit of grace can be lost for if it were then must it also beleeue that 1 Some reprobate is also sanctified 2 Some sins are mortall other some veniall 3. The habit of Iustice and the works thereof be perfect Iustice and adequate vnto the diuine Law 4. Purgatory Pardons Masses Trentals Dirges c. be profitable vnto some that be dead but we know by perpetuall experience that our Church abhorreth and the professors of her faith publikely and priuately protest their detestation of all these Articles of the popish faith therefore we haue a cloud of witnesses that do all testifie that the Church of England maketh the losing of the habit of grace no part of her faith Moreouer in the 22. Article it doth expresly disclaime the Romish doctrine concerning Purgatory and pardons Lastly This point of falling from grace hath beene commonly and vniuersally reiected as well by Ministers as priuate men and no man questioned in the least sort for doing wrong thereby to the faith of our Church which is a most evident proofe that they taught and beleeued as our Church euer beleeued If it be answered some in our Church haue taught falling from grace I reply It is true some haue so done but they haue beene but a few and cryed down too by the most and thrust off with no small signe of dislike from authoritie I haue his owne testimonie three times yeelded Gag p. 158. and p. 171. Appeale pag. 26. affirming that our Church hath left this question vndecided which against him is a proofe without question that his falling from grace is not the doctrine of the Church of England And yet behold Hee would perswade that his falling from grace is the publike doctrine of the Church of England delâ—uered not in ordinary tracts and lectures but publikely positiuely and declatorily and for proofe hereof he saith he will bring vs record thereof Appeale pag. 28. 36. which he promiseth shall be by the plaine and expresse words of our Articles c. Appeale p. 37. Appeale p. 29. Thus hee beginneth to performe his promise In the 16. Article we read After wee haue receiued the holy Ghost wee may depart away from grace and fall into sinne That the full force of this argument may appeare and my answer may bee directly and fitly applyed thereunto it is needfull that I put it into due forme and thus it will stand Whatsoeuer is comprehended in the 16 Article is the publike doctrine of our Church But that a man may depart from grace is comprehended in the 16. Article Therefore that a man may depart from grace is the publike doctrine of the Church of England I answer if he will stand to his proposition hee may well be inrolled for a child obedient and a Champion most valiant vnto his mother the Church of England Bellarmine and all the Doctors of the Church of Rome are but faint-hearted cowards in comparison of him The greatest part of the acts in Councels doe not appertaine vnto faith The disputations that goe before the reasons that be added nor the explications that are brought doe not appertaine to faith but onely the naked decrees and of them not all but onely such as are propounded as matter of faith So saith Bellarmine de Concil auct lib. 2. cap. 12. Quartum est c. and no Papist euer durst giue more then thus yet Mr. Mountagu dares giue to the Church of England more then this Euery sentence in the Articles with him is matter of faith and so he doth equall them vnto the scriptures to whom it belongeth that euery sentence be a matter of faith as Bellarmine truely auerreth in the place last alleadged If he will disclaime that proposition his argument falleth of it selfe To answer more specially that Article comprehendeth two conclusions viz. 1 The baptised may sinne 2 The baptised sinner may receiue forgiuenesse These two haue their seuerall proofes to wit 1 He may depart from grace Therefore sinne 2 He may repent Therefore haue forgiuenesse Euery one of the conclusions in that Article is the doctrine of the Church of England Your proposition so vnderstood is true but your assumption is false Departing from grace is not any conclusion in the Article But suppose that euery sentence in the Article is the doctrine of the Church of England yet this Article will not profit you for A man may depart from grace by neglecting to obey it by losing it In the first sense I grant the Article doth teach departing from grace but in this sense the Article hath nothing in fauour of you much lesse hath it your falling from grace in expresse words for yours is of losing the habit of grace If it be replyed the word depart may not be taken in that sense I reioyne it may bee so taken in this place because he that hath the habit of grace doth alwaies first neglect the motion and calling of actuall grace before hee commits sinne and this I take as granted Therefore you must proue that the Article doth vnderstand it otherwise then so else it can haue no stroke in your businesse Let it be admitted in courtesie that the Article speaketh of the losse of grace yet it will come farre short of your purpose for it cannot speake of the losse of the habit of grace I proue it from the Article it selfe and your owne doctrine thus The habit of grace is lost by sin So say you Grace in the Article is not lost by sinne But contrary Grace is lost therefore sinne committed So saith the Article Therefore grace in the Article is not the habit of grace By this it is most euident and past doubt that there is nothing in the Article that auoucheth the losse of the habit of grace But pardon him this mistake I will giue my word for him hee neuer studied the Article to find the true sense of it Doe you thinke his studie so meane as that he would condiscend so low as to English Articles I assure you no. I tell you and he tells it me Appeale pag. 11. Hee neuer studied Bastingius Chatichisme Fenners diuinitie Bucanus Trelcatius Polanus and such like His learning is all old The Apostles Canons Polycarpus Denis Linus Cletus Clemens Annacletus Amphilochius and others of their time are his puefellowes and hourly companions And he hath good reason for it too The neerer the fountaine the clearer the streame the further off the fouler pag. 12. His second argument beginneth Appeale p. 32. and is thus to be framed Whatsoeuer is
false that 16. Article doth not say A man may recouer the grace he hath lost But The expresse words of the Article are By the grace of God wee that fall into sinne may amend our liues Which two sentences doe most really differ This man is very willing to abuse the vnderstanding that dareth thus boldly falsify words vpon record against the sight of the eye His fourth argument is set downe Appeale page 36. and thus he beginneth 4 In the publike seruice of our Church you shall finde also as much as falling from grace commeth too I answer he promised positiue and declaratory Doctrine and expresse words affirming his falling from grace and now he paies vs with consequences a fault you reproued very often and many a faire title you gaue your aduersary the Gagger for it Turne backe againe and take a view how many of them belong to your selfe Was there euer any man so senslesse as to send vs to seeke the faith of our Church in consequences Or does hee thinke to finde any so voyd of reason as to beleeue him Surely no for that were a worke endlesse If the faith of our Church be in this consequence why not in second vpon the first and a third vpon the second c And this is enough to satisfie the whole but lest he should haue an ill conceit of himselfe if I should cut him off thus shortly therefore I will set downe what that is which he telleth vs is as much as falling from grace commeth too and this it is Euery Childe duely Baptised is put into the state of grace and saluation by that lauer of regeneration Which must be acknowledged and may not be denied to be the Doctrine of the Church of England being taught first in the forme of priuate Baptisme secondly in the Catechisme thirdly in the rubricke before the Catechisme I answer first this is Bellarmines second reason for this point de Iusti lib. 3. cap. 14. secondly these are not records of the faith of our Church no publike act of our Church hath made them such Besides the Bookes themselues be incompetent for that vse the one being a forme of administration of Prayers and Sacraments the other short precepts for the instruction of Infants Hee was neere driuen when hee catched at this shadow Moreouer hee affirmeth most falsly where he saith this sentence Euery one duely Baptised is by Baptisme put into the state of grace and saluation is taught in the places quoted The words of the places themselues will shew it neither is there any such thing meant or intended in them It may be he will reiect this answer because I make it I reply in his owne words Appeale p. 277. If you will not admit the answer I can name you one who will say and approne as much whom you dare not deny to be of credit or stile as you doc some others Appeale page 294. A poore man that doubtlesse was out of his element and medled beyond his latchet I meane Bishop Iewell whose words are these In the Sacrament of Baptisme by the sensible signe of water the inuisible grace of God is giuen vnto vs Artic. 5. diuis 8. folio 250. Little ones being Baptised and so the members of Christ Artic. 8. diuis 16. folio 291. Thus farre Bishop Iewell is for Mr. Mountagu but let him interpret himselfe and make vp his iudgement full touching the vse of the Sacrament and then wee shall finde him directly against him and for that end he saith thus We confesse that Christ by the Sacrament of regeneration hath made vs flesh of his flesh and bone of his bones that we are the members and hee is the head This merueilous coniunction and incorporation is first begun and wrought by faith afterward the same incorporation is assured vnto vs and increased in our Baptisme wherein must be considered that the holy mysteries doe not begin but rather continue and confirme this incorporation Artic. 1. diuis 13. folio 27. It may be here demanded how this iudgement of Bishop Iewell doth proue against Mr. Mountagu I answer thus If in his iudgement the Doctrine of the Church of England doth diue to the Sacrament of Baptisme no more but the renewing and confirmation of our incorporation into Christ and grace by Christ then in his iudgement the places alleadged out of the forme of priuate baptisme and the Catechisme doe not meane to say Euery Child baptised is thereby put into the state of grace and saluation For he was not ignorant of the doctrine of the Church of England set downe in those places or in any other neither would hee deliuer the doctrine of the Church of England otherwise then hee did conceiue it to be But that hee did so conceiue of it his words doe shew and he addeth that our incorporation is begun first and afterwards assured and increased in our Baptisme which doth not begin it which is so plaine full and direct a contradiction vnto Mr. Mountagu as the mind can deuise or words expresse If yet this testimony will not serue let the Church of England in the 25. and 27. Articles tell vs what effects it doth giue vnto the Sacraments where it assigneth To the Sacraments in generall that they are 1 Tokens of Christian profession 2. Signes of Gods good will 3. He doth by them quicken and confirme our faith Of Baptisme in speciall our Church saith 1 It is a signe of regeneration 2 An instrument wherby we are grafted into the Church 3 By it the promises of forgiuenesse of sinne and adoption are sealed 4. Faith is confirmed and grace increased These no more but these are the effects of the Sacrament of Baptisme assigned by our Church it hath not a word of putting the baptised into the state of grace and salvation by Baptisme If it be answered the Liturgie and Catechisme is a supply to make full the doctrine of the Articles I reply so to say is wholly without authority fondly without shew of reason The Articles were made vpon great deliberation and of purpose to settle an vnitie in matter of Religion therefore it would not omit principall points and set downe others that are subordinate and not called into question If the professors of the faith of our Church publikely and priuately in writing and by word of mouth haue taught and beleeued of the Sacraments no otherwise then is laid downe in the Articles and is maintained by Bishop Iewell and all of them doe deny that the habit of grace is bestowed in baptisme and doe deny it as the erroneous faith of Rome then may we well say that the Church neuer meant to set downe any other faith but that for all the children were not ignorant in their mothers faith nor the mother so carelesse of her faith as to suffer it to be corrupted and her intent to be changed Forasmuch as she could not be ignorant what was done nor wanted power to redresse things done amisse If
seated in him then he beleeueth that thereby those sinnes are so done away that no being thereof remaineth and that all the powers and faculties of man are disposed and fitted vnto obedience as amply and largely as the Law appointeth and prescribeth obedience and consequently is in danger of damnation for such a man resteth in his owne Iustice to keepe him from hell and to order him to heauen and thereby trusteth vnto a sliding foot and a broken tooth for asmuch as God hath laid out the way vnto them in another line Hee that beleeueth that the continuance of grace whereby man is fitted vnto holinesse in this life and happinesse in the life to come by Gods appointment is so contingent and vncertaine that euery man that hath it may be and some men are depriued thereof and left in the state wherein hee was first borne and wholly destitute of all inward fitnesse to holinesse and happinesse he is in danger of damnation for such a one beleeueth that some men at this instant are in the way to heauen and holinesse beautifull and glorious in the eyes of God but in a moment ignominious and hatefull vnto God and in themselues tending vnto nothing but wickednesse and damnation and consequently is or may bee in this condition of in and out euery moment and instant of his life so also he beleeueth that all men may and some men doe retaine their sanctitie in their inward disposition and outward actions for many yeares but in the last moment of their life are depriued thereof and are cast into hell Which faith can in no sort agree vnto the ioy and consolation of heart which the sanctified doe enioy Nor vnto that loue of God and the righteousnesse of his Kingdome which euery such a man doth find by experience Nor vnto that great loue and delight which God beareth vnto and taketh in his Saints so largely expressed in the Scriptures Nor vnto the diuine prouidence which gouerneth the world with infinite wisdome He that beleeueth Images are profitable to the stirring vp of deuotion and may bee had in Churches and imployed for that vse is in danger of damnation for such a man will not cease till he hath them and so imploy them and thereby is in danger of worshiping of them through their fitnesse and mans corruption and hee that doth worship them doth commit idolatry and idolatry is punishable with damnation He that beleeueth honour is due to Images beleeueth that in giuing honour vnto them hee doth an action supernaturall acceptable to God and that leadeth to heauen seeing that no honour can be due vnto them but by Gods reuealed appointment and consequently he is in danger of damnation because such a man indeuoureth to serue God and to come to heauen by an obedience deuised by himselfe forasmuch as God hath not appointed any honour to bee giuen to Images Hee that beleeueth that Christ is really and substantially present in the Sacrament will honour the Sacrament with honour due to God which that I may speake in the words of Bishop Iewell in his Reply the 8. Article p. 283. cannot bee attempted without great danger for it is Idolatry seeing Christ is not there really and substantially and all Idolaters shall haue their portion in the second death Reuel 21. verse 8. Hee that beleeueth hee assenteth vnto God that calleth and exciteth freely so as hee can reiect and dissent from that calling and excitation if hee will is in danger of damnation for such a one beleeueth that he so consenteth out of the liberty and dominion that his will hath to doe or not to doe to consent or dissent and not yeeld that consent in obedience vnto any preuiall worke and true efficiency of grace disposing him thereunto and consequently that himselfe doth first and originally make the difference betweene himselfe and another that dissenteth from that grace of God that calleth and that he hath of himselfe something which he hath not receiued whereof he may boast contrary to the word of God that saith Who hath made thee to differ from another And what hast thou that thou diddest not receiue Now if thou diddest receiue it why dost thou glory as if thou hadst not receiued it 1 Cor. 4. and 7. verse By the like deduction the danger of your Doctrine of Predestination will appeare which is no lesse against the place of the Apostle now alleadged then the point of Free-will for the Apostle speaketh in termes that comprehend Gods purpose or decree eternall as well as actions wrought in time I might shew the like danger to arise from the rest of the points deliuered by you and vrge the danger of these other waies but I thinke this sufficient to make it apparent that they are dangerous vnto a mans soule Touching the danger which of themselues they are apt to breed vnto our outward estate I shall need to say little because what you say of your selfe Appeale page 42. I say for my selfe I am loath to touch here or to meddle beyond my slipper the State is not the subiect of my profession I pray for the prosperity of Prince and Policie but let their courses alone to whom they concerne Yet notwithstanding I hope I may with license and good leaue alleadge what is manifest to all men and deliuered by your selfe Thus you write Popery is for tyranny Appeale p. 321. And so say I with the generall consent of all those that know Popery and are not subiect thereunto By tyranny you meane tyranny ouer Kingdomes for you oppose it in the place alleadged vnto Anarchie now I hope euery man will say Tyranny is a notorious euill to any State or Kingdome If you had not said thus the thing it selfe would haue said it for you for Tyranny is where one man doth rule the whole by an vnbrideled and vnlimited will and pleasure Now this the Pope claimeth ouer all Kingdomes whose will is accounted a law to whom no man may say This is not well done nor call his actions into question If you say you haue not taught this therefore your Popery is not for tyranny I answer this must follow vpon the Popery which you haue taught for you giue to Councelâ— an authoritie to determine matters of faith and require all men to receiue their sentence as the dictates of the holy Ghost You allow the Church of Rome a share in such Councels by granting that it hath the essence of a true Church you also allow the Pope himselfe a place in those Councels Vpon which it will follow that the Pope must call direct and confirme all such Councels and consequently that the Pope hath such authoritie ouer temporall States and Kingdomes as is aforesaid for that authority of the Pope ouer Councels hath bred and confirmed this authoritie of his ouer temporall States and Kingdomes as he that readeth Bellarmine de Rom. Ponti lib. 5. cap. 1. Tertia sententia c. and cap. 6. to the end of that
stamp and by it can shew how a church may be a runn away from Christ and a houshold servant vnto Christ How that church which reiecteth Christs law kingdom Scepter and in that respect is a rebell doth also at the same instant reteine obey and yeeld subiection vnto Christ his kingdome and Scepter And this he must doe or els confesse what he built in one place he destroyeth in another This he cannot doe because Christ his kingdome nor his Scepter cannot be devided into parts nor the Church extended therevnto as vnto parts neither can the doctrine of Christ be so obiected vnto the faith and obedience of the Church as that it may reiect some part thereof and beleeue other some but it must obey and beleeue every part thereof actually and intentionally or nonâ— at all There is one God one faith one hope one Baptisme not deviding but composing Christ in his members and profession are his owne words Appeale p. 43. Therefore by his owne authority I may safely conclude against his owne proposition now in question The Church of Rome is not a true Church Bishop Carleton writeth thus in his Booke called Directions to know the true Church The Church of Rome which now is is not the true Church of Christ p. 78. 92. The Church of Rome as now it stands hath no communion with the Catholike Church p. 88. 100. The present Church of Rome is no Church of Christ but an assemblie I say not of heretikes but of farre worse and more dangerous then any heretikes heretofore haue beene p. 65. Touching the danger that they are in which haue communion with the Church of Rome in the Popish doctrine and the receivers thereof he writeth thus These traps are layd with great subtiltie to inthrall their soules let them at least that are seduced lift vp their eyes and see the snares that are provided to catch them and behold the danger that is before them if they will wilfully fall into these snares then may they blame themselues for their owne destruction p. 63. 64. The damage redoundeth to the destruction of their soules This thing the simple people ought more carefully to looke to more exactly to prevent then any damage that can grow in their worldly state p. 43. The meanes to be saved are now taken away by these that are now in the Church of Rome p. 84. Which testimony as it is free from all exception that might any wayes disable it so also it caries with it many circumstances of credit especially to Mr Mountague for he saith Appeal p. 69. Sometimes he was his worthy friend and acquaintance since is his reverend and much reverenced Diocesan his superior in learning and authoritie A thing much vrged by himselfe Appeal p. 28. Vnto all men I find these circumstances yeelding credit vnto him Our Church and state doth take knowledge of him for learning and vertue for it imployed him for our Church in the Synode of Dort and that as the principall of our Divines that were sent thither are Mr Mountague his owne words Appeal p. 69. Since that our Church hath advanced him vnto Diocesan authoritie Lastly his testimony agreeth fully with the testimony of Bishop Iewell set downe before whose doctrine is indeed the doctrine of our Church the booke it selfe is dedicated vnto his Maiestie that now is and thereby hath a Royall Confirmation and Protection But which is most of all this testimony is commended by cleare and evident demonstration which out of the sayd booke is thus to be framed Every particular assemblie that holdeth not vnitie with the Catholike Church is no true Church of Christ but an assembly of heretickes p. 5. For the Church is but one not two nor many p. 4. But the Church of Rome hath broken off this vnitie with the Catholike Church p. 5. Therefore the present Church of Rome is no church of Christ but an assemblie of heretickes p. 65. The assumption of this argument he proveth thus The Church is one 1. by the vnitie of the body 2. by the vnitie of the head 3. by the vnitie of the spirit 4. by the vnitie of faith p. 6. But the church of Rome doth not hold the vnitie by the body p. 8. nor the vnitie of the head p. 13. nor the vnitie of the spirit p. 19. nor the vnitie of faith p. 22. Therefore the Church of Rome holdeth not vnitie with the Catholike Church Although all those are necessarily required to proue a Church to hold vnitie with the Catholike Church as he saith p. 6. he bringeth proofes that the church of Rome holdeth not vnitie in any one of them in the severall places which I haue quoted yet I will content my selfe to bring his proofe for the last because as he truely also saith where one of them is found all of them are found p. 7. And contrariwise His proofe for the last standeth thus They that hold the vnitie of faith with the Catholike Church they haue the same rule of faith with the Catholike Church p. 34. 39. For The faith of the Church is said to be one because the rule of faith is one and the same from the beginning of the Church to the end p. â—4 But the Church of Rome holdeth not but hath changed that rule of faith p. 32. 49. For Whereas the rule of faith was ever confessed to be in the doctrine of the Scriptures now in the Councell of Trent vnwritten traditions were taken into the rule of faith and so they teach that the whole rule is in the Scriptures and traditions p. 33. 49. 50. Therefore the Church of Rome holdeth not the vnitie of faith with the Catholike Church I might adde the severall proofes which this reverend Author bringeth to proue the severall parts of this argument but I forbeare it because the principall doubt lyeth in this that he saith The Scripture is the rule of faith And The Church of Rome hath changd that rule Which needeth no proofe because Mr Mountague avoucheth the same Appeale p. 16. On this wise There is a rule of faith we acknowledge it c. The Scripture is an exact and absolute rule of faith and manners The Pope doth dissent from and reiect that rule proposeth some things as to be beleeved against that rule Which is no lesse then as if he had said expresly The Scripture is the rule of faith and the Church of Rome hath changed it made a word of God of their owne invention Which are the Bishops words in the place alledged In that booke is set downe a second argument for the same purpose thus to be framed They that haue changed the Iudge of Controversies of faith haue changed that whereby the Church is knowne to be a Church But the Church of Rome hath changed the Iudge of Controversies of faith p. 64. 73. For The written Word of God doth suffice to end all controversies of faith and is the Catholike
vse of the free facultie is in him which hath grace But in this sence he cannot vnderstand it for then mans actions cannot be so free as he pretendeth in the seventh and eighth propositions following In this sence free-will is meerly titular having a name without the thing as we vse to speake when a man inioyeth a thing but hath no vse of it and in this sence our Divines haue sayd true who affirme mans freewill is in title onely so also is it most truly affirmed of them that say mans will is a serving not a free-will The seventh and eight proposition containeth thus much He that assenteth c. assenteth freely and can deny his assent if he will c. The word can in this proposition doth signifie a power of vsing the free facultie with indifferency in the very instant in which a man doth worke and so Suarez doth vnderstand it opusc 1. lib. 1. cap. 1. num 8. And so must the Councell of Trent be vnderstood sess 6. cap. 5. For all other senses thereof are violent and extorted not agreeing with the phrase vsed by the Councell of Trent nor their intent in decreeing If Mr Mountague can proue this let him take all for me I will not oppose the Councell of Trent and himselfe a Disciple thereof in this question of free-will If he cannot proue it why doth he put himselfe into Gods seat by intruding and vrging Articles of faith I am out of doubt he cannot proue it for Suarez hath attempted many things and heau'd at it with both his shoulders but all in vaine it may be Suarez hath no old learning nor Logick so good as Ramus taught in Cambridge no Metaphysicks at all but is ignorant in this questiō He could Preach Lecture brawle and prattle a little in a Pulpit but dispute he could not set him to an argument and you breake his braines but be it knowne vnto you all these things are otherwise with Maister Mountague therefore what Suarez could not he can doe and that you shall see in his gagg p. 112. Thus he disputeth In Mathew 23. and 37. there is an opposition of mans wilfulnesse vnto Gods will God would Iudah would not Therefore freely men renounce the Calling of grace and freely runne I answer the last branch of the conclusion which speaketh of running with Gods grace cannot follow vpon the Antecedent because mans will in sinfull acts is an efficient after a different sort and in another manner then it is in supernaturall actions In them it is a principall efficient that is sinneth of it selfe in these it is a subordinate efficient as your selfe teach Appeal p. 94. therefore sinne doth flow from the will one wayes and supernaturall actions another The first branch in the conclusion doth not follow vpon the Antecedent which hath not a word of freedome libertie or dominion in resisting but barely chargeth them with the eliciated act of resisting If it be replyed that resisting is an act of the will and every act of the will hath that freedome and dominion I rejoynd this reply is refuted already num 14. Therefore it comes too late to take away my answer The Antecedent by the word Call doth vnderstand the Calling of God and the inward calling by grace otherwise there can be no shew of goodnesse in the consequence If you would haue vs beleeue that our Saviour did speake of that kind of calling you ought to haue proved it because it may be vnderstood of the outward calling by the Ministery of our Saviour but because you haue not proved it your argument at the vpshot is resolved into your owne authoritie and so is of no worth He saith in his gagg p. 112. that many other places of Scripture doe serue this purpose but he does not name nor vrge any in particular therefore they can receiue no answer He hath two other Arguments by collection and a third from Acts the 7. 51. the words wherof be these Appeal pag. 89. c. You resist the holy Ghost In this argument he raiseth his confidence because the very word resist is vsed there I answer a poore foundation for confidence It hath the same fault the former had it affirmeth of resisting simply our question is of freedome in resisting so it is nothing to the purpose You vnderstand it of the work of grace in the soule but you proue it not it may be vnderstood of their resisting of the outward Preaching of the Gospell therefore we haue your owne authoritie and no more we haue no reason to thinke that God inwardly enlightned c. all these persons that are sayd to resist the holy Ghost The next concludeth thus In whom there is concupiscence he may resist and rebell against the law of the spirit But in a man regenerate there is concupiscence Therefore a regenerate man may resist the spirit of God I answer This conclusion is nothing to the purpose for our question is of the preparation vnto the habit and freedome in resisting but this conclusion is of a man habituated and of resisting simply If it be vnderstood of resisting freely then the proposition is false For Concupiscence hath nothing to doe with freedome of will this is a perfection given by Creation that is a defection procured by sinne His last Argument is in these words If a man iustified may fall away from grace then he may resist the grace of God offered But the first is the doctrine of the Church of England Therefore a iustified man may resist the grace of God offered I answer this conclusion hath the very same fault which the former had Besides it sayth grace is offered to a justified man how that can be true himselfe must declare for a justified man hath grace already vnto such a man grace cannot be offered The consequence of the proposition is naught losing of grace hath no affinitie with resisting of grace that signifies the absence of a thing inioyed this the repelling thrusting backe of a thing offered but not received The assumption is also false as shall be proved cap. 12. His ninth proposition sayth Man being drawne c. By mans running he seems to vnderstand a running by the force of the created faculty for the words wil beare that sence and he sayth further in the same proposition man doth run as his owne agillitie is he sayth further gagg p. 108. the whole question in the point of free-will is concerning the force of the created facultie In this sence that ninth proposition is false and to be detested It seemes he perceived thus much therfore in his Appeal p. 91. 94. he labours to cure that vlcer by saying Supernaturall actions are true and reall operations of mans soule but the soule is elevated actuated to that height by grace of which it is that mans will is a subordinate agent vnto grace Which declaration comes very short therefore I will adde a passage in Suarez which doth expresse the same
thing more fully in his opusc 1. lib. 3. cap. 15. num 20. he writeth thus Mans will cannot haue any connaturall power which by its nature is a worker of a supernaturall act either as a totall or partiall cause but when the creature doth so worke it worketh as an instrument of God although it worketh by his owne entitie yet notwithstanding not out of a force naturall but obedientall This addition I make by his owne authoritie for he doth professe in his Appeal p. 90. that he takes the foresaid explication from Pontificians I answer All this labour might haue beene spared because it helpeth the matter nothing at all It makes it more obscure then before Every man can vnderstand what you meane when you say the will doth worke by the naturall force but when you say the entitie of the will doth worke by a supernaturall force elevation and actuation he will be to seeke of your meaning Moreover this explicatioÌ„ doth take away the free vse of the free facultie which you contend for or leaue mans will to worke by the naturall force of the created facultie which is the thing you would thrust off and I shew it thus This elevation and actuation if by grace is either a morall or a physicall worke if physicall then the will is determined vnto one the free vse of the facultie is abridged and restrained for this worke of grace is previall in nature and causalitie and truely efficient vpon the will before it be applyed vnto operation in the second act If it be morall then the will doth worke of the naturall force therof because the morall worke of grace is no more but a perswasion offered to the vnderstanding and resteth there It hath no influence vnto nor reflection vpon the will which is vncapable of Iudging of truth and falshood onely it cannot will any obiect but that which the vnderstanding sayth is good which connexion between the vnderstanding and the will is naturall no worke of grace To conclude two propositions may be inferred from this explication 1. Man doth not produce supernaturall acts by the force of his created facultie 2. Man hath no free-will in supernaturall acts You are at your choice if you haue the first you haue the second if you take the second you grant the thing in question If you deny the second you must deny the first and thereby you defend a sentence which Molina doth accurse vnto hell de Concor in q. 14. art 13. disp 40. Nostra itaque c. The tenth and last sayth Man being prevented by grace he putteth to his hand to procure augmentation of grace I answer to procure may signifie the act of an efficient either morall by the way of merit or physicall by the way of reall influence into the effect In both these senses this tenth proposition is false and the Church of Rome hath decreed sess 6. cap. 8. the grace of Iustification cannot be merited much lesse will any be so voyd of pietie as to say man can compell God to giue him grace but what ever his meaning be here it must be observed mans hand is the next cause of a supernaturall act vnto preventing grace and the putting thereof forth is attributed vnto man himself which is a large doctrine of free-will as I haue shewed in the former part of this Chapter num 4. Far exceeding the limits of the Councell of Trenâ— sess 6. cap. 5. 6. Which joyneth grace and mans will alwayes together in his preparation and assigneth adiuvating grace between preventing and cooperating which sheweth his consent with Arminius in those grosse points which the Church of Rome durst not Patronize CHAP. IX The point of Iustification Mr Mountague Man hath a double estate of sinne wherein he was borne produced in life and action acquisite renewed according to the spirit gagg p. 141. In the first state he is not Iust p. 141. To Iustifie hath a 3. fold extent To make Iust To make more Iust To declare or pronouÌ„ce Iust p. 140 Iustification properly is in the first sence gagg p. 142. 144. A sinner is then Iustified when he is made Iust That is translated from state of nature to state of grace as Colos 1. 13. Who hath delivered vs from the power of darknesse and hath translated vs c. Which is motion as they say betwixt two termes And Consisteth in forgiuenes of sins primarily and grace infused secondarily Both the act of Gods spirit in man p. 142. 143. In the state of Grace a man is Iust when he is changed which must haue concurrence of owâ— things Privation of being to that which was the body of sinne Wherein A new constitution vnto God in another state Of grace whereto In which he that is altered in state changed in condition transformed in mind renued in soule regenerate and borne a new to God by grace is Iust in the state of Iustification p. 141. To speake properly God onely Iustifieth who alone imputeth not sinne and createth a new heart within vs. The soule of man is the subiect of this act In which vnto which are necessarily required certaine preparations and previous dispositions to the purpose As knowledge of God c. feare hope contrition loue desire of purpose for a new life and such like But these are all with and from faith The principall indowment of grace may worthily be ascribed vnto the roote and originall of Christian piâ—tie Faith gagg p. 143. 144. The Church of Rome The Iustification of a sinner is a translation from that state in which man was borne a sonne of the first Adam into the state of grace Concil Trent sess 6. cap. 4. Iustification it selfe is not onely remission of sinnes but also the sanctification and renovation of the inward man by a voluntary receit of grace and gifts from whence a man is made Iust of vniust cap. 7. There is required on mans part that he be prepared and disposed by the motion of his owne will vnto the obtaining the grace of Iustification can 9. Man is disposed vnto the iustice of Iustification By faith feare hope loue begun some hatred and detestation of sinne a purpose to be baptized to begin a new life and to keepe Gods coÌ„mandements cap. 6. We are sayd therefore to be Iustified by faith because faith is the beginning foundation and roote of every Iustification cap. 8. Cap. 10. It decreeth that Iustification receiud is increased The Church of England That we are Iustified by faith onely is a most wholsome doctrine and very full of comfort as more largely is expressed in the Homilie of Iustification Arti 11. To be washed from sinnes in such sort that there remaineth not any spot of sin is that IustificatioÌ„ or righteousnes which S. Paul speaketh of when he sayth No man is justified by the workes of the Law The forgiuenesse of sinnes and trespasses is that righteousnesse which is taken accepted and allowed of God for our profit and
the Church hath beene in time past The Church hath beene visible particular Church for he saith in the place now alledged it is a part of the Catholike Church And againe Appeale p. 136. He doth call it the Church in Rome and doth range it with a Church in England France Spaine all which doe denote particular Churches That he doth consent with the Church of Rome it cannot be doubted for as much as it hath decreed as a matter of faith that their particular Church is the mother and mistris of all Churches Concil Trent sess 7. de Babâ—is can 3. sess 13. de extrem vnct cap. 3. sess 22. de sacrif missae cap 8. That it doth dissent from the Church of England will easily be manifested which hath reiected by Parliament Law the Popes authoritie in all cases of government hath confirmed a doctrine as belonging to our Church without any relation to the Church of Rome hath set it downe in the booke of Articles and the common Liturgie and hath shaken off the faith of the Church of Rome by reiecting the Decrees of the Councell of Trent and other Councels depending vpon the Popes authoritie All which is also declared by Bishop Iewell in his Apologie in divers places some whereof I will repeat 1. Wee haue departed from that Church saith he whose errors were proved and made manifest to the world which Church also already had departed from Gods Word and yet haue wee not departed so much from it selfe as from the errors thereof par 4. cap. 11. divis 1. 2. We haue renounced that Church wherein we could neither haue the Word of God sincerely taught nor the Sacraments rightly administred and wherein was nothing able to stay a wise man or one that hath consideration of his owne safetie par 5. cap. 15. divis 3. 3. We haue forsaken the Church as it is now and haue so gone from it as Daniell went out of the Lyons den divis 4. 4. Let them compare our Churches and theirs together and they shall see that themselues haue most shanâ—â—fully gone from the Apostles and wee most iustly haue gone from them cap. 16. divis 1. 5. We haue departed from him who is without all doubt the fore-runner and standard-bearer of Antichrist and hath vtterly forsaken the Catholike faith part 6. cap. 22. divis 2. Lastly we haue restored our Churches by a Provinciall Convocation and haue cleane shaken off the yoke of the Bishop of Rome who had no manner of thing like neither to Christ nor to an Apostle And these are the reasons and causes why we haue restored Religion and forsaken these men cap. the last The testimony of this reverend Bishop must be received not as a private opinion but as the voyce and judgement of our whole Church For 1. he himselfe did conceiue it to be so otherwise he would not haue named his Booke An Apologie in defence of the Church of England which he doth 2. This worke of his hath passed for many yeares in the publike knowledge of our Church without the least blame 3. After this long deliberation it is reprinted with speciall direction from authoritie and to the end it might be had in every severall Parish in the Kingdome which is executed accordingly Whervnto I will adde the necessity which the church of England conceived to be of that seperation which it hath expressed by the mouth and pen of the same Author as followeth 1. They haue no cause to call vs againe to beleeue as they beleeue If we should content our selues to returne to the Pope and his errors it should be a very dangerous matter both to kindle Gods wrath against vs and to clogg and condemne our soules for ever part 6. cap. 22. divis 1. 2. We haue fallen from the Bishop of Rome because the case stood so that vnlesse we left him wee could not come to Christ par 6. cap. 20. divis 2. 3. The holy Ghost Apocal. 18. commandeth vs to depart from the Church of Rome for so it is written Come away from her O my people that yee be not partakers of her sinnes least you be also partakers of her plagues Answer to Hardings conclusion From whence I thus argue The Church of England is departed from the Church of Rome to avoyd damnation Therefore the Church of England Iudgeth the Church of Rome to be no true Church And Mr Mountague doth professe himselfe to be no Child of the Church of England Thus he writeth Appeale p. 112. I professe my selfe none of those furious ones in point of difference now adayes whose profession and rosolution is that the further in any thing from communion with the Church of Rome the neerer vnto God and truth That we ought to haue no coÌ„merce societie or accordance with Papists in things divine vpon paine of eternall damnation Much joy may he haue in that his good temper and communion with the Church of Rome I will harken to the warning given by the Church of England and be furious with it rather then hazard my salvation in imitation of his good temper That this proposition The Church of Rome is a true Church Is false and vntrue will appeare by my answer to his Arguments Before I come vnto that I must set downe what he meaneth by true Church which I find written Appeale p. 140. in these words It is a true Church in respect of the essence and being of a Church not a sound Church every way in their doctrine Although this distinction be liable to many just exceptions yet I passe by it and come to the proposition in question which according to his owne exposition must be conceiud in these termes The Church of Rome hath the essence and being of a true Church His proofes for this we find written in his Appeale p. 113. the first whereof is set downe in these words I am absolutely perswaded the Church of Rome is a true Church c. I answer his perswasion though never so absolute is no compotent rule for any divinitie question much lesse for this which doth so neerly concern an Article of faith as the Church of Rome would haue it It may be the other two reasons which he hath for this matter is the ground for this his absolute perswasion therefore I passe from this and come to the second in these words In essentialls and fundamentalls they agree I answer this is a very riddle and no proofe What he meanes by essentials what by fundamentalls with whom or what they agree he sheweth not nor are the things evident of themselues When he speaketh to humane intelligence he shall haue answer If the Trumpet giue an vncertaine sound none can prepare himselfe to battell Let vs ayme at his meaning it will open the whole Cause the better It may be by fundamentalls he meanes such Articles of faith as must be beleeved explicitly vnto salvation If this be his meaning I deny that they agree in fundamentals for in such
Articles they haue no divine faith because the immediate and formall reason of that their beliefe is the authoritie of the Pope and his Councell whose sentence is humane and not divine for want of a Commission from God for that office as hath beene shewed Chap. 3. His third proofe is comprehended in these words Appeale p. 113. They hold one faith in one Lord into whom they are inserted through one Baptisme I answer this wanteth not obscuritie he seemeth to esteeme himselfe safest when he is least vnderstood I suppose he would say thus The Church of Rome teacheth the same faith which God reveald and hath the same Sacraments which Christ instituted I answer if he were as able to proue as he is readie with confidence to affirme I would grant him the question vpon this onely reason But the spight is he hath no proofe at all and his owne word is not sufficient therefore we are where we were see how handsomely he disputes In the last argument he gaue them agreement in fundamentall points of faith that is to say in some not in all points for all points of faith be not fundamentall himselfe avoucheth Appeale p. 124. In this he giveth them agreement in all points of faith a sodaine change there some not all here all not some The matter it selfe of this argument shall be further handled anon num 13. c. He will supply this want by the authoritie of Ianius who is neither Papist nor Arminian his words are these The Papall Church is a Church according to that it hath which belongeth vnto the definition of a Church I answer it is very doubtfull whether this sentence be truly alledged or not because it neither affirmeth nor denieth any thing of certaintie but let it passe as it is it maketh nothing for you He must say The Church of Rome hath the essence and being of a true Church For so say you But of this he hath not a word If you say he supposeth The Church of Rome hath something belonging to the definition of a Church I rejoynd he may so suppose and yet not agree with you for that supposall may be a concession in curtesie and not an affirmation of a truth which two things doe really differ in your owne judgement Appeale p. 14. when it was your owne case Of this judgement I hope you are still now the case doth not concerne your selfe And there is great diffâ—rence between something pertaining to the definition of a Church and the essence whereof you speake for that must signifie part of the essence and may signifie the generall thing wherein the Church doth agree with other societies this must be taken for the specificall and adequate being of the Church Lastly I will willingly grant him the Church of Rome hath something pertaining to the definition of a Church and that it is a Church according to it and this is all he alledgeth out of Iunius yea I will assigne him what that something is viz. It is a company of men on earth which pertaineth to the definitioÌ„ of a Church by the confession of them and our Church The 19. Article sayth the Church is a Congregation of men and so saith Bellarmine de eccle lib. 3. cap. 2. And more then so I will grant him viz. that the Church of Rome is so farre forth a Church that is to say a company of men joyned together in one societie by one coÌ„mon bond but this will profit him nothing as is manifest by the thing it selfe Thus farre all the allegations which he maketh to perswade that the Church of Rome is a true Church haue beene examined and found too weake for his absolute perswasion that it is a true Church to be grounded vpon Wherefore I haue good reason to conclude this point in his owne words Appeal p. 161. If you haue any speciall illumination or assurance by divine revelation or rather strong perswasion through affection much good may it doe you keepe it to your selfe presse it not vpon others To which I adde If you will not be advised but insist vpon so vaine a conceit you do amongst wise men but beate the arre for as much as there is the description of the Church in the Scriptures and the authoritie of the Church of England against you neither doth there want proofe for the same thing amongst the Divines of the Church of England But in stead of many I will name onely two that is your selfe and Doctor Carleton Bishop of Chichester no Papists Arminians nor Puritans no shallow heads that Jcumme off the surface no novellers vnacquainted with old Learning none of the brethren frantick for the holy Cause but iust to an hayre as your selfe will desire Thus you write The Pope is interessed in that Apostacie which is a departing away from Christ his Kingdome his doctrine and his Scepter Appeal p. 149. 150. It may seeme probable that the Turkish state may at least be assumed into association with the Pope and Papacie in making vp that Antichrist and Antichristian Kingdome or state opposite vnto the state Kingdome of Christ Turcisme opposeth Christ openly by fiery force and Popery is opposite by fraud and guile Appeale p. 158. The Scripture is our absolute rule of faith and manners we consent and agree it is Antichristian to dissent from to reiect that rule and him an Antichrist that doth so or proposeth any thing as to be beleeved against that rule The Pope doth this let him then be an Antichrist in St. Iohns acceptance There are many Antichrists Appeal p. 160. 161. From hence thus I argue 1. That Church which is Antichristian and an Apostata that hath departed from Christ his kingdome doctrine Scepter that is no true Church But according to you the Church of Rome is Antichristian and an Apostata c. For according to you the Pope of Rome is an Antichrist and an Apostata c. And such as the Pope is such is that Church for as much as they receiue their faith from the Decree and determination of the Pope Thus writeth Suarez defide c. tracta 1. disp 5. sect 7. num 6. 9. A generall Councell in which the Pope is present either in his owne person or by his Legates and confirmed by the Pope is an infallible rule of faith And this he also there saith is a matter of faith Therefore according to you the Church of Rome is not a true Church 2. That Church which opposeth the Kingdome and state of Christ is not a true Church But according to you the Church of Rome opposeth the Kingdome and state of Christ For according to you the Pope Papacie Popery opposeth the Kingdome and state of Christ Therefore according to you the Church of Rome is not a true Church How this sore shall be healed it passeth the skill of all such whose learning exceedeth not the age of Plato It may be he hath some that is of an elder