departed receiue by the assistance of the Church To admit it euident and concerning succour which soules departed receiue and that by the assistance of the Church yet first I say you go from your word no such contrariety heer as you pretend Secondly you are a poor Ignaro that think soules must needs be in Purgatory that receiue assistance from the Church It may be your poor vnderstanding will wonder at it but knowe Sir I can admit Praier for the Dead and deny your Purgatory I can giue you reasons to pray for the Dead and yet keep farre enough from your Purgatory But for that some other time At present I answer You are a silly man that call this an euident place one of the hardest in all Scripture Quid sit baptizari pro mortuis obscurum est ab Authoribus variè exponitur say your owne men which is true For till this day it is not agreed what is the meaning no man can say This is the sense and yet our Blunderer saith It is euident Doo you knowe that some take pro mortuis for the Dead that is for sinnes because men die through sinnes and the works of sin are called Dead works And so men are baptized to be deliuered from sinne These men dreamt not of Purgatory That others vse pro mortuis that is doo represent the Dead because we die to sinne in Baptism and are buried vnto corruption And not much differing hence that others take it Into the death of Christ which of these thought vpon Purgatory Again some take Baptism for affliction men afflicted vnto death what shall they doo if the dead rise not again Some referre it vnto a Iewish custome by which if a man had died polluted another was clensed and washed for him that so beeing dead hee might get aduantage by it This Iewish Fable may happely look vpon your Purgatory and much good may it doo you Yet farther Chrysostome relateth vpon this place that when any of the Catechized among the Marcionite Heretiques died a liuing body was laid vnder the Beer and the question proposed vnto the Party If he would be baptized for you knowe the Catechumeni were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnbaptized The Party answered for the dead man Yes I will and so was hee baptized for him And thus they expounded Saint Paul's meaning Tertullian by dead vnderstandeth the body of man If there be no Resurrection to what end is the body baptized Epiphanius lastly and most men commonly take it for the baptizing of the Clinici as they called them Men in those times vsually deferred Baptism vntill their death and in extremis would be baptized So to be baptized for the Dead is to be baptized when men are ready to dy which they not doe but vpon hope of the Resurrection In such variety and greater than so yet saith this fellowe An euident place To come home to the assertion It is plaine and euident the Apostle speaketh not of any succour that soules departed receiued from the Suffrages of the Church which were it granted no necessity of Purgatory would ensue but of comfort that men receiued from that mayne point of our most holy faith the Resurrection of the Dead the mayne Subiect of that Chapter as euery child with vs can tell See more for wee haue seene but little hitherto 2. Tim. 1. 18. where That day is transmued into Purgatory For Saint Pauls words are The Lord grant vnto him that he may find mercy with the Lord at that day that is may bee deliuered out of Purgatory at the day of Iudgement So wheresoeuer God sheweth mercy there is Purgatory or All that finde mercy at the day of Iudgement come out of Purgatory Vnlesse this bee his meaning let him tell me what he would haue with Saint Paul here If this bee his meaning I wish him well for sure hee is in no right wits because so no man liuing can escape Purgatory by this inference For no man but findeth mercy with God before that time and then No man but needeth Gods mercy then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that fearfull and terrible day when wee stand in need of great mercy indeed saith Chrysost who neuer dreamt of any Purgatory nor would haue sent Onesiphorus thither had hee fancied any such thing for euen according to your owne Doctrine his good deeds had not onely aboundantly merited for himselfe sufficiently satisfied for his Peccadilloes but his Indurances ouer and aboue layd somewhat vnto the Church-treasure And what hath Purgatory to do with such a man Esay 4. 4. the Prophet speaketh of the Spirit of burning and of Purging thus When the Lord shall wash the filthines of the daughter of Sion purge the blood of Ierusalem out of the midst thereof by the Spirit of iudgement and by the Spirit of burning then without all doubt Purgatory burneth apace the rather because Saint Augustine expoundeth it of Purgatory Lib. 20. de Ciuit. Dei Cap. 25 saith Bellar. You left vs to seeke Cap. 21 say others so your selues are to seeke I meane for any such thing in Saint Augustine For hee is belied in both places which touch not vpon Purgatory at all but manifestly designe the last Iudgement In the 21. he professes himself that his discourse was wholly therof à primo Saluatoris aduentu vsque ad vltimū Iudiciū de quo nunc agimus And more euidently Cap. 25. Videtur euidentius apparere in illo Iudicio quodam quorundā futuras Poenas purgatorias Purgatory paines are by S. Augustine put off and adiourned vnto the last Iudgement then to begin when yours end and this but in opinion not resolution Now Sir what aduantage haue you by Saint Augustine who speaketh opiningly of Purgatory but excludeth your Purgatory And to as much purpose is Saint Basil expounding the place of Esay 9. 18. of Purgatory you say The text is For wickednes burneth as a fire it deuoureth the briers and thornes and will kindle in the thick places of the Forrest and they shall mount vp like the lifting vp of smoke Basil in his exposition nameth purging fire I grant it but this purging fire is in life not after death in this world not in the world to come and God himselfe is this purging fire who abolisheth and consumeth iniquitie by Repentance being detected by confession as any man may see that will but looke vpon the place and the same Father vpon the 10. of Esay more plainely explicateth his owne meaning Pandit hic naturam ignis quia lustratiuus est et purgatorius Sanctificabit enim ipsum quasi in igne ardenti Quomodo autem sanctificat ignis Quia comesturus est syluam tanquam foenū Sanè ex quo Deus noster ignis consumens est consumet syluā et vitia quae à syluā siue materiâ promanant animae quae non degit in spiritu sed in carne Strange conceits that if any Father name purging fire hee must needs bee a
recouered after his fall and perseuered vnto the end Our Sauiour said not to him thou shalt not deny mee but That thy faith fayle not and that his faith did not eternally fayle it was out of his speciall fauour vnto him and care of him saith Chrysostome hom 83. in Math. This is the prime true and literall meaning of the Text euen in the opinion of your owne Partiaries that Christs prayer was personall for Saint Peter restrained vnto Saint Peter alone which being so first setled and acknowledged Peter may be said in a secondary sense to sustaine the person of the whole Catholique Church in which sense many and they no Protestants doe vnderstand it And so his Faith that is the Faith of the Church fayled not either totally or finally no not in the greatest eclipse that euer was because Christ was euer heard in that which he prayed for and he prayed for the Church The refiners of Popery the quintessense of villany the Iesuites haue inuented a third sense to fit the purpose more than the former This promise was made say they to Peter not personally but as Pope And therein was inferred thereby assurance made that the Pope neuer did neuer should neuer could maintaine decide hold belieue any thing against Faith A thing not heard of but out of such mouthes a late dayes False in euent for their faith hath failed totally finally vtterly for euer False according to themselues and their other resolutions For Peter was not Bishop much lesse Pope when our Sauiour Christ prayed for him insomuch as by inchoation when hee denied Christ saith Bellarmine And good reason for his saying so lest his successours might fall into the same predicament His principality in and ouer the Church was not inuested in him vntill after our Sauiours Resurrection Thus hee de Rom. Pontif. 4. 8. therefore hee did not pray for him as Pope Therefore Bellarmine contradicteth himselfe and is contrary to his companions Therefore this prater gagleth hee knoweth not what against his owne rules and against his Masters As also out of Matth. 16. 18. The gates of Hell shall not preuaile against it It What Saint Peters Faith Was the Church therefore built vpon Saint Peters Faith Take heede of that It is the Church not his Faith nor his Person nor his Papacy But let it for once be his Faith I answere there is a twofold preuayling against First to ouercome So Iosua in fight preuayled against Amalec by the signe of the Crosse rather than the sword Secondly a preuayling against to destroy So did Saul preuaile against the same Amalec The Gates of Hell did not preuayle against Peters Faith to vndoe it For being lapsed hee recouered and mightily preuayled against them They did preuaile against it to ouercome him For he forswore and denyed his Master The Faith of Marcellinus and Liberius fayled but they recouered as Saint Peter did The Faith of Honorius and Iohn 12 fayled happely hee recanted before his death and so his Faith did not fayle finally But Iohn 12. liued and dyed in his Faith that is in his Sinne and so Body and Soule went to the Diuell Saint Peters Faith fayled onely for a time Of this speake the Protestants His Faith fayled Saint Peters faith did not finally or irrecouerably fall Thus intended our Sauiour in that saying I haue prayed that thy Faith fayle not But Sir it mattereth not much what became of his Faith His Person is the thing to be stood vpon his Power Principality Papall Prerogatiues seated therein this I trow is so cleare in holy Scriptures no great neede to fortifie it by or from the Fathers and yet I maruaile why if so cleare there wee haue so few Texts of holy Scriptures for it onely two Texts nay scarcely that For one of these is cleare for another thing And againe whatsoeuer you vaunt of Fathers needelesse to be brought it is more than presumption you had not one Father to fling at this Faith not fayling For when you haue them you spare them not IX That a Woman may be supreame Gouernesse of the Church in all Causes as well Ecclesiasticall as Temporall as Queene Elizabeth was QVeene Elizabeth was With lye and all No Protestant euer saide so of Queene Elizabeth No Protestant euer thought so of any Woman You shamelesse pennes and brazen faces You haue often vouched Caluin against such Gouernement whom you make the Patriarch fondly of our Profession and yet you impute it to our Doctrine Lyers in this or in that needes Can you of your knowledge say this title was giuen vnto Queene Elizabeth Did shee euer practise it actually or challenge it habituall to her Person or her State And if it had beene challenged or giuen in Her time seeing that it is not at present but disclaimed by him that best may and seeing it dyed if yet it euer liued together with her what meaneth this quarreller to stirre vp a new allayed strife and trouble things setled and well disposed of The truth is Queene Elizabeths stile was no other then than King Iames is now mutatis mutandis Ouer all persons in all Causes not and all causes as well Ecclesiasticall as Ciuil in these her Maiesties Realmes and Dominions next vnder God supreame Gouernour Can your small vnderstanding put no difference betwixt Ouer all and In all betwixt Persons and Causes ouer all Persons in all Causes is one thing Ouer all Persons and all Causes is farre another thing Ouer Each or ouer Causes without Persons looketh your way But Causes with Persons ouer the Parties in their proceedings is no such exorbitances no Scripture expresse none inferred against it to any purpose We doe not professe much lesse propose or propugne that Princes are Heads or Gouernours to any such intent as to coyne or set abroad new Formes of Faith to determine what is defide what not as your side belyeth vs and beareth your Proselites in hand we doe Wee giue no such authority to any humane Power They were of you that did it at Trent that cast it vpon your Lord God the Pope He was one of you none of our side Stephen Gardner by name who to flatter the Prince in state and keepe himselfe in those hurring times in his fauour openly auouched as Cardinal Poole relateth That the King might take away the Cup from the Laity Potestas enim summe est penes regem For the King hath supreamest Power Such aphorismes neuer came out of our mouthes We say Princes haue supreame Power in Earth vnder God ouer all Persons in all Causes whatsouer within their Dominions euen in Causes meerely Ecclesiasticall to compell them to doe their duties by the Ciuil Sword Not ouer all Causes to doe as they will to command or change beliefe or Faith Will it rellish better with you in Saint Augustines words Then this is our profession in his words Kings serue God as Kings if in their owne Realmes they command good things not alone which concerne the
from all thy sinnes If this be acknowledged the Doctrine of our Communion Booke and practice of our Church accordingly as it is iniurious are those opposites vnto truth and lyers against their owne knowledge that impute it to vs which wee are confessed to deny That none but God can forgiue sinnes This must proceede out of faction or that which is worse But this fellow proceedeth vpon a further extreamity to strengthen a truth in it selfe with a lye made by himselfe that our Doctrine is contrary to our Bibles Matth. 9. 3. 8. To proue against vs that which we deny not viz. this power delegated vnto Priesthood thus you alledge But when the multitude saw it they maruailed and glorified God who had giuen such power vnto men as to forgiue sins Which words As to forgiue sinnes are not in our Bibles out of which you vndertake to proue your Assertion Nor in your owne Bibles follow which you will You haue added them out of your store to serue your owne turne contrary to Scripture and further contrary to sense Because that thing which amazed them then for which they glorified God was a thing sensible visible apprehended of all When they saw it Now see sinnes forgiuen they could not heare it pronounced belieue it they might Secondly the power there giuen is not ordinary as that of absolution is but extraordinary and miraculous to heale the sicke Peter and his Successour had that but very few or none had this You know it was answered a Pope once when he shewed a masse of Gold and Siluer to one and added The Church could not say now Siluer and Gold haue I none No quoth the other Nor can it say Arise and walke This is that power there mentioned could you see it not that of Absolution ordinary That of Ioh. 20. 21. Matth. 16. 19. Giue that power vnto the Apostles to forgiue sinnes But may it not be excepted it was a personall priuiledge I answere not so for I belieue it not The collation was originall to them as to those from whom it was to be conueyed vnto others But some are happely of that opinion and it may seeme probable vnto others you should haue cleared the Texts of that obiection and then your performance had beene to purpose Matth. 16. 19. May be vnderstood you meane of sinnes forgiuen but yet only secondarily for thesi secunda Because we reade in the Euangelist whatsoeuer and not whomsoeuer this place is to be vnderstood of any knot whatsoeuer indeede rather of the power of the sword than of the keyes And it seemeth that if this place be not personall to Peter and his successors as by this allegation for forgiuing it neither is nor can be then our most holy Father hath lost a maine pillar of his Papacy peculiar to Saint Peter and his successours So these Madianites sheath their swords one in anothers sides and crosse themselues in their owne positions In Matth. 18. 18. The Text is so expresse to the purpose that Origen Chrysostome Theophilact and Anastasius vnderstand it of all Christians whomsoeuer that sundry Roman Catholiques if Maldonate deceiue vs not vnderstand it of no more than ciuill policy Goe take it Whatsoeuer you binde on earth shall be bound in Heauen and whatsoeuer you loose in Earth it shall be loosed in Heauen as your selues will for the power and execution of the keyes Wee deny not in any sort that power is giuen vnto mortall men to forgiue sinnes on earth nor to binde by excommunication which is frequently practised and peraduenture too frequently amongst vs. Vnto that 1 Cor. 5. 5. Artic. 33. thus wee subscribe That person who by open denunciation of the Church is rightly cut off from the vnity of the Church and excommunicated ought to be auoyded and to be taken of the whole multitude of the faithfull as an Heathen and a Publican vntill hee be openly reconciled by penance and receiued into the Church by a Iudge that hath authoritie thereunto And in this sort Saint Paul deliuered Hymenaeus and Alexander 1 Timoth. 1. 20. and forgaue the incestuous Corinthian 2 Cor. 2. 10. Which places by your direction wee haue seene and finde the Article agreeing with them As for 2 Cor. 5. 19. It is not to purpose of forgiuing sinnes by delegated authority vnto a Priest but of Reconciling by the whole office and function of the ministry God was in Christ saith the Apostle and reconciled the world vnto himselfe not imputing their sinnes vnto them and hath committed to vs the word of reconciliation So wee haue seene eyther nothing at all to purpose or else that of which wee made no question nor yet doe any at all As little in Fathers that affirme the same Irenaeus Lib. 5. cap. 14. saith the raising of Lazarus from death to life was a Symbole or figure of our Resurrection from Sinne to God Hee saith no more that I can see or finde Ambrose Lib. 1. it should be de paenitent cap. 7. Nor August Tract 49. in Iohn Nor Gregor hom 26. in Euangel if wee may belieue Bellarmine Lib. 3. de paenitent cap. 3. from whom you transcribed these testimonies without considering of these Fathers in their owne workes but so carelessely that if you were a Schoole-Boy lures in corpore for you referre vs to Gregor hom 26. in Euangel Whereas Bellarmine hath it 6. and to Ambrose Lib. de paenitentia as if Saint Ambrose had written but one Booke of that Argument not diuided into Chapters whereas Bellarmine directed you aright to the seauenth Chapter of his 1. Booke Was this securitie stupiditie or insolency in you or what was it XII That wee must not confesse our Sinnes but onely vnto God THat wee must not implyeth a flat negatiue or iniunction rather vnto the contrary Shew mee any such inhibition and I will say which I belieue you neuer will deserue at any Protestants hands you are a true dealing and an honest man Otherwise you are that you are and so will be still The most that hath beene saide is that priuate confession is free not tyed and therefore suus positiui not diuini Therefore happely of conueniency not of absolute necessity That in a priuate Confession vnto a Priest a peculiar enumeration of all Sinnes both of commission and omission with all circumstances and accidents is neuer necessary necessarily most an end not expedient nor yet all things considered required It is confessed that all Priests and none but Priests haue power to forgiue sinnes It is confessed that priuate Confession vnto a Priestâ— is of very ancient practice in the Church of excellent vse and practise being discreetly handled Wee refuse it to none if men require it if neede be to haue it We vrge it and perswade it in extreames Wee require it in case of perplexitie for the quieting of men disturbed and their consciences It hath beene so acknowledged by your fellowes that in the visitation of the sicke it is
concurring of Free-will which wee deny not with Gods grace Not to trouble the Reader with any moe This is enough that which is questioned is as well questioned at home with the Church of Rome themselues as with and betwixt vs that which heere is proued is not questioned Homini dedit Deus eligendi arbitrium quod sequatur Ante hominem vita mors si deliqueris non Natura in culpa est sed defectus eligentis Wee beleeue it as well as the Author of the Hypognosticon vnder Saint Austines name with the certaintie of our faith and preach it as an vndoubted verity that in man there is free-will And with Saint Augustine himselfe Lib. 1. de Ciuit. Wee are no way enforced either by admitting Gods prescience to take away the freedome of mans will or by admitting the freedome of mans will to deny which were an haynous matter Gods fore-knowledge of the things to come but both wee embrace both mee freely and faithfully confesse Thus that iudicious Father in C. W. B. though wee can hardly explicate the concurrence of both and thinke it not fit to discourse vnto vulgar capacities of such mysticall poynts Will it content you Our conclusion and yours is all one Wee cannot deny freedome of will which who-so doth is no Catholique no nor Protestant XVII That it is impossible to keepe the Commandements of God though assisted with his Grace and the holy Ghost THe Commandements of God are perfect euen as himselfe is perfect and therefore the rule of our life and actions in ordine ad Deum for the attaining of eternall happinesse in Heauen all of them tendered vnto vs vnder that condition and high commaunding forme Do this and liue for euer the stile in ordinary vnto the Law of the highest a condition so requisite in euery part that the Delinquent but in one is guilty of all and lyable vnto punishment for breach of all Humane Lawes are commonly but vpon misdemeanors precedent to be corrected and preuented For ex malis moribus bonae Leges good Lawes come from euill lines as Phisicke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Restoratiue to repaire empayrings in the outward man But Gods Law as all his waies are saide to be was of another fashion elder than transgression was Doe this and liue as Physicke is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preseruatiue to preuent the disease before it breake out to keepe off transgression not yet in being God gaue the Law When it was first said to man Doe this and liue there was no question of possibility to doe it God at the first made man right saith the sonne of Syrach and left him in the hands of his owne counsell Hee might not haue eaten God did not compell or necessitate him ot it which if hee had done hee had liued for euer Such was his case his state and his abilitie in his originall being The Law was then verbum abbreuiatum Thou shalt not eate One word not tenne words as anon afterwards The annexum then the same which afterwards If thou eate thou shalt dye the death The commaundement enlarged vnto more particulars as Sinne increased but the condition still the same liue or dic so that the Law was elder than transgression and had respect not to weakenesse as it is now but to power and possibilitie which man then had when as first the commandement Doe this went forth to be obserued Then it was possible to keepe the Law God commaunded that which man might haue done The question is of possibility since whether or no it be now possible which was then Touching which possibility and impossibility I answere out of your owne schoole learning with Durand Lib. 1. dist 42. qu. 2. There is a two-fold possibilitiy and impossibilitie First a thing is possible in respect of actiue or passiue power and capabilitie incident naturally As thus It is possible that the fire should heate and warme mee actiuely and I be warmed of the fire passiuely because there is that naturall actiue power in the fire to doe it and that naturall passiue capability in mee to receiue it So that is saide to be impossible as many wayes where there is no such power nor capability in the creature as viz. for a man to flye or a worme to walke Secondly a thing is possible when there is a certaine habitude reference proportion and correspondency betwixt the termes as betwixt a man and a liuing creature the one hath an habitude vnto the other Impossible is where no such habitude is as euen and odde two and three It is not possible that what is euen should be odde or what is odde should be euen that two should be three or three become two Here is implyed a contradiction as in this Truth to be false God deny himselfe Thus contradictorily it is possible not impossible to keepe Gods commandement For there is no contradiction implied here There is an habitude betwixt the termes For there was in man created as he came forth of the hands of his Maker an actiue power to obserue them and in them when they were tendred a passiue possibility to be obserued which one day shall come againe into act namely in that state of perfection in Heauen But at present as the state now standeth this capability is not answered this possibility is not brought into act in regard of fore-staling hindrances and impeachments And so our answere is vnto that question Whether it be possible for a man to keepe the Law and Commandements of God Negatiue It is not possible for a man in ordinary course of Nature stantibus vt nunc to attaine to that perfection in this life to keepe the Commandements precisely I say in ordinary course it is not possible because of impeachments But simply it is not impossible for God because there is an habitude betwixt the termes to aduance man in nature by a speciall and peculiar assistance of Grace to that height of perfection to keepe all the Commandements of God It is not impossible for the power yet for act set Christ Iesus aside it was neuer done since the fall of Adam Nor standing the ordinary course of Nature and dispensation of Grace shall euer be done in this world For to keepe the Commandements is to be without sin to keepe them all and singular in all poynts at all times not in some things onely at all times Nor in all things at sometimes onely Thus then that is possible which man can doe that falleth within the verge of his Power to doe Either meerely of himselfe or else by assistance of some concurrent It is confessed I suppose that no man of himselfe in himselfe considered can possibly now keepe all Gods Commandemenrs For there being two originals of Actions in Agents Power and Will a man may haue power to doe but no will As Diues had to releeue Lazarus A man may haue will and no power as Agar had to relieue her sonne Ismael almost
can please God or be accepted of him Hee is not iust that is in this state In that of Grace a man is iust when hee is changed which must haue concurrence of two things Priuation of being to that which was the Body of sinne A new constitution vnto God in another state In which hee that is altered in state changed in condition transformed in minde renewed in soule regenerate and borne a new to God by Grace is iust in the state of iustification ceasing to be what hee was becomming what he was not before Thus to be changed is to be a new Creature The act is saide by Dauid Psalm 51. To create Which being a worke of Omnipotent power exceedeth the indowment of any Creature It is not therefore of our selues from or by our selues But this change is the worke of the right hand of the most high operating powerfully as hee can and actiuely as hee will Wrought it is by God by God alone Man or Mans free-will is not author hereof Therefore no merit interveneth therefore not to be ascribed to our selues None here but Christ preuenting vs the Author of our integritie crowne of our felicitie and consummator of our glorie Secondly to iustifie is to giue increase and augmentation vnto that first Article as to be more iust in processe and profectu by increase of Grace and the fruit of that Spirit by which they are renewed in the inner man In naturall action and passion it plainely appeareth Cold water is made warme vpon the fire heere is an alteration of the propertie Warme water is made hotter by continuing on the fire with an augmentation and accesse of that heate So I vnderstand it Apoc. 22. Qui iustus est iustificetur adhuc Hee that is iust let him become more iust by accesse of Gods Grace euer day by day Thirdly to iustifie is to declare and pronounce one iust as Prou. 8. He that iustifieth the wicked and condemneth the righteous is alike abominable before the Lord. So againe in the 50. Psalme That thou mayest be iustified in thy sayings and cleare when thou art iudged God is not otherwise iustified but by being knowne acknowledged and confessed iust in all his wayes As he is said to be magnified when his noble acts are made knowne and men doe praise him for his mercy goodnesse and saluation Iustification properly is in the first acceptance A Sinner is then iustified when hee is made iust that is translated from state of Nature to state of Grace as Colos 1. 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deere Sonne Which is motion as they say betwixt two termes and consisteth in forgiuenesse of sinnes primarily and Grace infused secondarily Both the act of Gods Spirit in man but applyed or rather obtained through Faith which representeth first God willing and ready to forgiue and renew Draweth neere vnto him closeth in fast with him Adhereth vnto him inseparabâ—y with I will not let thee goe except thou blesse And God doth returne I will blesse thee pardon thy sinnes for my names sake and accept thee as mineowne in Christ my sonne whose Bloud hath made attonement for Man So that properly to speake God onely iustifieth who alone imputeth not but pardoneth sinne Who onely can and doth translate vs from death vnto life renueth a right Spirit and createth a new heart within vs. Causally and actiuely God doth it But because God was drawne thereto by our Faith which laying hands vpon his mercy in Christ obtayneth this Freedome and newnesse and renewing from him Faith is saide to iustifie instrumentally And Faith alone to doe it without copartners in the act which is in instanti as Gods immediate workes are all done and not long adoing as wee know The Soule of man is the subiect of this act In which vnto which are necessarily required certaine preparations and preuious dâ—spositions to the purpose As knowledge of God our selues his Law his iustice iealousie iudgement c. Feare Hope Contrition Loue desire of purpose for a new life and such like But these are all with and from Faith which in the very act of iustification are not actiue though habitually there then before and after at least some of them perhaps not all Iustification is not but in the Church Faith is the life and originall of the Church as appeareth by the Scriptures by the Subiect and performance of Faith So that worthily may the principall indowment of Grace be ascribed vnto the roote and originall of Christian Piety Faith Fides prima datur saith Saint Augustine ex qua caetera impetrantur In the first signification then of iustification the which properly is iustification wee acknowledge instrumentally Faith alone and Causally God alone In the second and third beside God and Faith wee yeeld to Hope and Holinesse and Sanctification and the fruits of the Spirit in good workes But both these are not Iustification rather Fruits and Consequents and effects appendants of Iustification then Iustification which is a solitary act So that well and truly and according to the tenet of Antiquity is it resolued by our Church Artic. 11. We are accounted righteous before God onely for the merit of our Lord and Sauiour Iesus Christ by faith and not for our owne workes or deseruing Our Iustification in the act thereof is onely the worke of God for Christs sake whose death and Passion apprehended by Faith which is the sole peculiar worke of Faith to doe as it hath made an attonement betwixt God and vs so hath it procured remission of our Sinnes at his hands and thereupon a new state of Grace not for any merit or deseruing of our own which is vtterly excluded in this Act. Thus Thomas 1. 2. q. 114. ar 7. Nullo modo aliquis potest sibi mereri reparationem post lapsum Restauration after fall that is Iustification of a sinner no man can procure or deserue vnto himselfe To whom agreeth the Councell of Trent Sess vi can viij and your owne men confesse it is gratuita And therefore as our Article saith not for our owne workes or deseruings Further our Church proceedeth not to the augmentation or declaration of iustification there But inferreth Wherefore that we are iustified by faith alone is a most wholesome Doctrine and very full of comfort as it is indeede and your long disputes may intangle the simple but not infringe the truth nor indeede discent from it Fides non absoluit iustificationem saith Casalius and wee admit it but sola iustificat and hee admitteth that For so haue antiquitie auouched generally as himselfe and Cassander doe confesse Origen Hilary and many others to haue resolued so But this is contrary vnto our Bible 1 Corinth 13. 2. Though I haue all faith so that I could remoue mountaines and haue no charitie I am nothing Therefore only faith doth not iustifie Why because Faith without Charity doth not iustifie for
beyond it against it without it So Damned or Saued are so ordained by God Whatsoeuer God willeth commeth to passe and whatsoeuer commeth to passe commeth so to passe because God hath said So and not otherwise it shall come to passe either positiuely by disposing it or else permissiuely by giuing way and suffering it so to come to passe as it doth come to passe This his will as nor himself began not in time it is and was eternall as he is euer I am not I will be or haue bin Whatsoeuer is done in processe of time was so seen so disposed of and ordered before all Time for he is not measured but by Eternity which is Tota simul perfecta possessio sui The totall and perfect possession of it self If then there bee Damned and Saued as there are God's eternall will did so determine of them their finall estate from all Eternity and after that determination of God they are damned or saued ineuitably not onely according vnto Prescience but also according to Predestination say the Roman schools in which this Fellow would seem to haue sent some idle houres after their fleeing Predecessors What then Why surely the poore man meant well to the Catholique Cause and would say somewhat though no matter what which he did not vnderstand nor could vtter He thought well though he could not handsomly tell his Tale which should haue been marshald thus That God by his sole will and absolute decree hath irrespectiuely resolued and ineuitably decreed some to be saued some to be damned from all Eternity Man in curiosity hath presumed farre vpon and waded deep into the hidden Secrets of the Almighty no-where more or with greater Presumption than where that grand Apostle stood at gaze with O the depth and in consideration cried out How vnsearchable are his waies who yet was admitted into Councell of State and rapt vp into the third heauen In the point of Election for Life and Reprobation vnto Death Protestants and Papists are many wayes at oddes in opposition and each diuided at home amongst themselues not for the Thing which all resolue but for the Manner in which they differ agreeing in the Main that It is so disagreeing on the By How it cometh so as if God meant to reserue no Secrets vnto himself but impart them all to men as if it were not enough to saue some and cast others off but he must giue account of dooing so Some Protestants and no mo but some haue considered God for this effect of his will in reference to Peter and Iudas thus that Peter was saued because that God would haue him saued absolutely and resolued to saue him necessarily because hee woâ—ld so and no further that Iudas was damned as necessarily because that God as absolute to decree as om 〈…〉 ipotent to effect did primarily so resolue concerniâ—g him and so determine touching him without respect of any thing but his owne will insomuch that Peter could not perish though he would nor Iudas be saued doo what he could This is not the doctrine of the Protestants the Lutherans in Germany detest and abhorre it It is the priuate fansie of some men I grant but what are Opinions vnto Decisions priuate Opinions vnto receiued and decided doctrines The Church of England hath not taught it doth not beleeue it hath opposed it wisely contenting herself with this Quoúsque and Limitation Art 17. We must receiue God's promises in such wise as they be generally set forth to vs in holy scripture and not presuming to determine of When How Wherfore or Whom Secrets reserued to God alone So this Goose the Gagger may put his Gag into the Bils of many of his owne Gaggle as well as into others Lagges who presume as farre and wander as wide sometime as they do though more couertly in their tearms Our Bible in expresse words saith what we beleeue it teacheth not contrary to that which is resolued in the Church of England the positiue doctrine wherof is no other but what this Wittall confirmeth out of Scripture that God at the beginning made not death as Wisd 1. 13. because she hath learned out of S. Paul that Through sinne death came into the world whereof God was neither Aurthor nor Abettor but Hee the Father of lies a Lier a Murderer from the beginning in procuring the Fall of man Sinne being entred and by sinne death and so all mankinde in the Masse of perdition God fitted and prepared a Restorer a Mediator the Man Christ Iesus that so Whosoeuer beleeued in him should not perish but haue euer lasting life out of his mercy both free and meer because he was not willing that any should perish but all should come vnto Repentance as 2. Pet. 3. 9. and be saued So large was his Mercy so enlarged his Loue that out of his good pleasure it was his will All men to bee saued and to come to knowledge of the Truth Shew a contrary resolution of the Church of England and gag vp my mouth Sir Goose for euer else goe gaggle on the Green For particular opinions So or so aetatem habent let them speak for themselues and so be it they rent not the peace of the Church let them abound in their priuate senses I nor teach nor beleeue any such Paradox nor the Church whereof I am and you should be a Member positiuely Wee need see no more except to more purpose the places are adrem but touch not vs. They speak home and to purpose which they should declare but we are not interest in opposition Vrge them against those who do vndertake to maintain that men are damned necessarily See Fathers we may but wee shall not need wee beleeue what they should say and go hand in hand with what they doo say dogmatically but see them all we cannot if we would vnlesse we would go seek when we need not and if wee would might blowe the seeke for some of them and after long search be neuer the neer in finding them For Saint Augustine what or where wil you tell vs or are you able to informe vs that hee affirmeth You mean he affirmeth somewhat in his first Book of the City of God and I knowe he doth more by much than you can report me You haue had some acquaintance with some Particulars there as you met them by chance in your perambulation of some trans-scripts of other mens Notes and haue now forgotten where and what Else what man but such a Scribbler would so loosely in a point of opposition and therefore like enough of examination haue referred vs to Saint Austen in his first Book de Dei Ciuitate Something you would say I knowe not what and therefore till you let me knowe I say nothing to what you haue said I cannot tell how I haue seene and read Tertullian in that place remembred expounding that Petition in our Lords Prayer Lead vs not into temptation who