lives according to his doctrine and example and to the setting foorth of his glory hee will TAKE FROM THEM his holy word his KINGDOME whereby hee should raigne in them because they BRING NOT FORTH THE FRUIT that he looked for Can your Learning and Understanding make any other construction of these words than that a man may FALL away FROM GRACE become NO childe of GOD at all If you can advance and teach mee that which passeth my poor apprehension They were TRULY called that did TRULY beleeve they were justified by faith that were so called as I conceive it that beheld the face of GOD'S mercie in CHRIST that had their hearts so enlightned with GOD'S SPIRIT that they were meerly transformed from Darknes unto Light into the Image of GOD reformed If these be not attributes of Justified men good Sirs teach us some new Divinity yet in the Doctrine of the Church of England expounded in this Homily these men may prove unthankfull negligent and lose the Interest they had in that his Kingdome of grace by his holie word And yet further in the second part of this Homily wee are sent unto a conclusion more ad oppositum not onely of TOTALL Lapse for a time but also of FINALL Separation and for ever Which is also according to the doctrine expressed in the ARTICLES for he that saith A man may fall away and may recover implieth withall that some men may fall away and may NOT recover which the Homily declareth thus They shall be NO LONGER governed by GOD'S HOLY SPIRIT they shall be PUT FROM the GRACE and BENEFIT which they had and EVER MIGHT have enjoyed in CHRIST they shall be DEPRIVED of the heavenly light and LIFE which they had in CHRIST while that they abode in HIM They that thus fall away unto the state of damnation were TRULY justified for it is said They were in CHRIST they continued sometime in CHRIST for they abode in him But yet this is not all for it followeth They shall bee GIVEN UP unto the POWER of the DIVELL who beareth RULE in all that are CAST-AWAYES from God as he did in SAUL and IUDAS I suppose this is plaine and home enough If you be acquainted with the LITURGY and publicke religious SERVICE of our Church as to your shame few of you and your Divines are or will be unlesse it bee to oppose and cavill at it there you shall find also as much as Falling from grace commeth to In the Forme of holy Baptisme we are taught otherwise than your Masters teach that every child which is duly baptized being before borne in originall sinne and in the wrath of God is now by that Laver of Regeneration received into the number of the CHILDREN of GOD and HEIRES of EVERLASTING LIFE For our Lord IESUS CHRIST doth not deny his GRACE and mercy unto such infants c. So heere they bee put into the state of GRACE And lest it should be left to mens CHARITY as you use to tell the world wee are there taught earnestly to BELEEVE that CHRIST hath favourably RECEIVED these infants that are baptized that he hath EMBRACED them with the armes of his mercy that he hath GIVEN unto them the BLESSING of ETERNALL LIFE and out of that BELIEF and PERSWASION wee are to give thankes faithfully and devoutly for it c. To make which doctrine the more sure against all Novelists it is againe repeated in the Catechisme to the end that children might likewise bee noursed up in it and taught that in their Baptisme they were made the MEMBERS of CHRIST and the children of GOD and that it is CERTAINELY TRUE by the Word of GOD that children being baptized have ALL things necessary for their salvation and if they die before actuall sinne shall be UNDOUBTEDLY SAVED According whereunto all Antiquity hath also taught us Now let this bee acknowledged to bee the doctrine of our Church that children duly baptized are put into the STATE of GRACE and SALVATION which you see you cannot you must not deny and both your and my experience will shew that many so baptized children when they come to age by a wicked and leud life do fall away from God and from that STATE of GRACE and SALVATION wherein hee had set them to a worse STATE wherein they shall never be saved If you grant not this you must hold that all men that are baptized are saved which I know you will never doe To make an end then In my judgement this is the doctrine of the Church of England not delivered according unto private opinions in ordinary Tracts and Lectures but delivered publickly positively and declaratorily in Authenticall Records And you cannot bee ignorant for it is still extant upon Record that your prime Leaders have understood the Tenet of the Church of England to be as I have reported it and accordingly they have complained against it as you have against mee and objected it as one of their reasons why they refused to subscribe Let there then be added EXPRESSE SCRIPTURE EZECHIEL XVIII XXIV and a common UNANIMOUS FATHERS expounding that and other places of Scripture which consent our Church doth by open profession maintaine in these Canons which she set forth to be subscribed unto together with the XXXIX Articles Anno M. D. LXXI and I see no reason wherefore I might not have been as confident in maintaining falling away from grace as you and your Divines are upon weaker grounds in defending the contrary But I have ever bin solicitous to preserve peace and to give as little occasion of disturbance thereof unto distempered humours as was possible Salus Ecclesiae non vertitur in istis and therefore I thought it not tanti and being not urged upon necessity in my Answer to the Gagger to handle this question otherwise than I did I suspended mine owne judgement and lay off aloof in a kind of neutrality Neither doe I now say more than I am urged to doe by the PLAINE and EXPRESSE words of our ARTICLES and Doctrine publickly professed and established in our Church which I hope your selves will give mee leave to doe the rather because I knowe you have subscribed the same with your Hands though what became of your Hearts in the meane time I cannot tell CHAP. V. Touching PREDESTINATION Of Arminians Lutherans Calvinists forraine Divines Of the Church of England Submission thereunto The Question between them and us INFORMERS THe whole XXI chapt of his book savoreth strongly of ARMINIANISME wherin depraving odiously reporting the Doctrine of OUR DIVINES commonly called CALVINISTS and declaring himselfe to consent with the LUTHERANS in this point he hath these words That PETER was saved c. MOUNTAGU MAy not your Sense deceive you in the Savor The Object we know is often represented unto the Sense not as it is but as it seemeth If your Sense be out of frame the Savor of Arminianisme may deceive you and
when they leave matter and take offence at words The antiquity of Altars A Sacrifice representative and spirituall acknowledged by all The Author herein farther from Popery than the Informers from Puritanisme CHAP. XXX A reall presence maintained by us The difference betwixt us and Popish Writers is only about the modus the maner of CHRIST'S presence in the blessed sacrament Agreement likely to be made but for the factious and unquiet spirits on both sides Beati pacifici CHAP. XXXI The Author's acknowledgement of his error Consecration of the elements causeth a change yet inferrs no Popish Transubstantiation The Informers out of their element Antiquity maintained Figurists and Novellers condemned CHAP. XXXII Touching CONFESSION Information against the expresse direction and practice of the Church of England No new Popish custome but the ancient and pious manner of Confession for the helpe and furtherance of mens true repentance and for the continuing of them in amendment of life is may be and ought to be urged How Confession of sinnes to a Priest is required by the Church before the Receiving of the LORDS Supper CHAP. XXXIII Touching the Sacrament of ORDERS The new religion full of exceptions though but against words only Ordination acknowledged to bee a Sacrament by M. CALVIN himselfe A Sacrament in lato sensu What our Church meaneth in saying there are but TWO SACRAMENTS CHAP. XXXIV Information against the Church-Book of Ordination which acknowledgeth the giving and receiving of the HOLY GHOST in sacred Orders so that Priests have that interior grace and power conferred upon them for the dispensation of divine mysteries which others have not CHAP. XXXV Touching power of Priesthood to forgive Sinnes Priests have power to forgive sinnes not originally but ministerially The doctrine of the Ordination and Communion-Booke for publick and private Absolution The Informers to lose the profits of their livings and to bee imprisoned without bayle for declaring against it CHAP. XXXVI Priests only and none other have commission from CHRIST to forgive sins The Extravagancies of Puritans and Papists both in this point CHAP. XXXVII THE CONCLUSION The issue of YATES and his FELLOW-Informers fond Accusations Other flying reports defamations neglected The Authors humble submission unto the Church of England and to HIS most sacred MAIESTY FINIS The Approbation I FRANCIS WHITE Doctor of Divinity and Dean of Carlile by the speciall direction and commandement of His most excellent Majestie have diligently perused and read over this BOOK intituled APPELLO CAESAREM A just Appeale from TWO unjust Informers by RICHARD MOUNTAGU and finding nothing therein but what is agreeable to the Publick Faith Doctrine and Discipline established in the Church of England I doe approove it as fit to be printed Dat. 15. Febr. 1624. FRANCIS WHITE APPELLO CAESAREM AN APPEALE FROM THE BRETHREN CHAP. I. Of the Inscription which the Informers made to their severall Articles INFORMERS ERRORS delivered by M. RICHARD MOUNTAGU in his Booke intituled A new Gagg c. and published by Authority this present yeare 1624. MOUNTAGU THese Informers in this Frontispice before their severall suggestions impliedly undertake to make good Three Assertions First that whatsoever They have challenged and articled against in their accusation hath been in terminis so Delivered by M. R. MOUNTAGU in his book as they have tendred it and no otherwise Secondly that all particulars so designed by Them and said to have beene delivered by Him were Published by warrant of Authoritie Thirdly that all things so Published and so Delivered and by Themselves the Informers insisted on and complained against are Errors actuall in themselves and so stand resolved and accounted of in the Doctrine of the Church The first of these three that is to say Whether or not whatsoever is so insisted on as Error hath beene so Delivered and Published as is suggested must hereafter bee examined in convenient Time and Place For haply all hath not beene so by Him Delivered as They have surmised and informed at least not in that sense as is conceived They may mistake his meaning why not For have they assistance of Infallibility annexed unto their conceipts especially in a prest and short style by him ensued and inclining to Scholasticall Character Or they may wilfully mistake his meaning to their owne advantage for Faction and Affection are too frequently interessed in Oppositions Or lastly they may well enough bee guiltie of misreporting his words I dare not trust their consciences in that point too farre I know their Charitic is not too transcendent But for Publication by Authoritie it may touch them neerer than they are aware of It is not unknowne not Authoritie that Puriritanicall Selfe-conceit and Presumption will square Law and Gospel too according unto that untoward Lesbian rule of their owne Private Spirit and speciall opinion and dare challenge any Authoritie old or new for Errors preaching publishing maintaining Errors viz. whatsoever doth not consort or run with the Tide of their Private Spirits motion And it hath beene found by experience practised of such male-content maligners at States in being Civill as well as Ecclesiasticall that they seldome or never talke of anie misbeing misordering misdemeaning in any point or case but that ever and anon directly or upon the By they can lend a lash unto or pinch upon the credite of Authoritie though most Sacred that great Cordolium and Moate-in-the-eye unto popular irregularitie and puritanicall paritie the Idoll of our Godly Brethren It is more than probable these Informers are of this stamp and making I have bin told and am assured they are two Grandees of the faction as great and turbulent as most bee in the Diocesse of Norwich which is not improbably thought to have of that Sect mo than enow They hold Authoritie interessed as farre at least as connivency goeth both for points of Poperie and Arminianisme if they could bee proved his against whom they are objected If it had not beene their purpose thus to have grated upon and galled Authority with little ado by the addition of but one poor word they might have amended and cleered all Had the Information beene carried and conceived thus and SAID to bee published by Authority the Errors of Popery and Arminianisme if any were must have laid all and every one hard upon M. MOUNTAGU interessed alone no reflection could have resulted as now intentionally upon Authoritie For Publication that gave life and living to these dangerous Errors is said to bee precisely the Act of Authoritie which is more than countenancing them in my understanding and I doubt not according to their interpretation Had this beene done M. MOUNTAGU must have borne all alone and what had it been that Hee erred He who may erre For in many things wee erre all but will be no Hereticke especially against the Church of England to the doctrine whereof established He hath more than once subscribed and therefore disclaimeth all aspersion of Poperie and is farther from it than any Puritan
Church of England whose Discipline in that and in other DUTCH Synods is held unlawfull What Ends men had in that Synod I knowe not nor am curious to enquire how things were carried I as little understand or care Whether any or all subscribed absolutely or with protestation I cannot tell Let them looke unto it and answer for it whom it doth concerne This I am sure IOHN DEODATE Minister and Professor in the Church of Geneva and imployed unto that Synod of Dort from his Countrey being lately with me at Eaton professed there unto me his owne opinion in some points contrary to the conclusions of Dort as also the dissension of their Church at Geneva from the PRIVATE opinions as he called them of CALVIN and BEZA And I am as sure that the Church of England never so concluded nor determined it in her Doctrime I am sure it hath been opposed in the Church of England otherwise taught and professed in the Schooles when I was an Auditor there It hath been prohibited to be enjoyned and tendred or maintained as the Authenticall Doctrine of our Church by supreme Authority with sharp reproofe unto those that went about to have it tendred then when those Conclusions or Assertions of Lambeth as they are called in the Conference at Hampton Court were upon sending downe to the Universitie of Cambridge likely enough to have beene there applauded by some through the opinion of the great worth and learning that they had of the then Professor a thorough man everie way upon YOUR Side and an earnest Promoter of the novell opinions against other learned Divines part dead and yet part alive Since which time at the Conference of Hampton Court before HIS MAIESTY by Doctour BANCROFT the then Lord Bishop of London it was stiled against the Articles of Lambeth then urged by the Puritans a Desperate doctrine as I take it to be without reproof or taxation of any And can wee conceive this should have been acted spoken or tolerated against a Doctrine approved by the Church of England Besides in all probability the publick Doctrine of the Church of England is not very likely to have beene or to be upon the Party of a Faction that hath so long had a Schisme on foot against it to bring in Genevanisme into Church and State wholly totally were it possible at least so partially that sensim sine sensu it might creep upon us not as once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by opposing the DISCIPLINE ex adverso but by complying with That formerly oppugned cum infortunio to winde in with the DOCTRINE point per point that men being so seasoned and infected with the ONE may at length more readily willingly and sooner incline unto the OTHER It being so in the nature of man that opinion settled for the excellent worth temper desert and conveniency of any one invention or proposall of some one man men may be disposed unto him in any or all other things though of another nature Considering then your Side your Comportments your Ends it is not in reason probable that you should have the Doctrine of the Church on YOUR Side against Mr. MOUNTAGU your affection to the Church setting reason of profite and interest aside being such as it is well knowne to be Say I it is not probable I say it is directly otherwise For the Church holdeth and teacheth punctually and that in the Opinion and with the dislike of the Learnedst of Your Side that Faith true justifying Faith once had may be lost and recovered againe that a man endued with GOD'S holy Spirit and enlightned with the Heavenly light may LOSE that HOLY SPIRIT have that Light put out become like unto SAUL and IUDAS may be brought into so vile a condition that hee shall be thought meet for no other purpose than to be condemned into Hell Now to your own understanding my good Brethren can the Church of England be thought to patronize YOUR Predestination and so farre to crosse and thwart YOUR Perseverance It is your own GOD hath appointed them to Grace Glorie GOD according to purpose hath called and justified them therefore it is certain that they must and shall be saved infallibly But if the Once justified by a lively Faith may in the opinion of our Church lose that justification they are not saved by an absolute necessitie IRRESPECTIVE without relation unto their Repentance For whatsoever thing may be otherwise than it is is not necessarily to continue one way and ever the same DAVID and PETER falling as they did unlesse they had repented as also they did should have perished eternally which because they repented they did not Certissimè liberantur qui liberantur No man taketh CHRIST'S sheep out of his hand none of GOD'S Elect doe perish for ever which although it be true it is so true upon supposition of the meanes Faith Repentance and finall Persevering in obedience without which they are none of GOD'S Elect nor belonging to CHRIST these being the appointed instrumentall causes of all their salvation as the proper immediate cause of the wicked's destruction is their impenitencie infidelity and disobeying GOD which the very Synod of Dort denieth not that define the wrath of GOD to remaine on them that Beleeve not That life eternall is for them that Beleeve which calleth them Praeteritos or non Electos that perish a Title that cannot accrue unto those that as the Doctrine of YOUR Divines was at least were made by GOD to perish everlastingly Quod ante Gehennam mali pereunt non est DIVINI operis sed HUMANI Quòd autem in Gehenna perituri sunt hoc facit DEI aequitas cui placere nulla potest Peccantis impunitas with FULGENTIUS so I conclude CHAP. VIII Touching Free-will the III. point of Arminianisme INFORMERS HE calles the Question of Freewil betwixt us and the Papists in this point a Question of obscurity MOUNTAGU I CALL it so indeed and in my poor understanding and small capacitie I ever took it to be a Question at least as it is intangled of perplexed obscurity You my good Brethren as it seemeth esteeme it not so Queis meliore luto finxit praecordia Titan. You can easily foord over all the depths therof and cleerly còmprehend all the darkest mirksomnesse therin Admiror stupeo why are you enraged against me if I cannot attaine the measure of your transcendentnesse but confesse my disability and imperfection But cleere or obscure light or darknesse in the point of Free-will in my Opinion what is it to Arminianisme in your information Was ARMINIUS also in the same opinion that the Question of Free-will was obscure Surely so and yet what meaned those dangers you talk of for opposition seeing men are not peremptory but upon resolution and resolution groweth not but upon perswasion which is ever upon evidence to the understanding If not so then wherein doth N. MOUNTAGU Arminianise But esto as you will every way What Error is in it
can bee touched with this aspersion by these men that have set themselves to calumniate where they are ignorant of the point they undertake against I have in consequence these words And consisteth in forgivenesse of sinnes primarily and in grace infused secondarily Which words if the Informers could have understood or would have construed according to my meaning they might have observed out of my discourse that I made a great difference betwixt these two parts and by Secondly intended only Concomitanter my purpose beeing to wipe off that odious Popish imputation of which I shall speake anon in their calumniating our doctrine of Iustification which because these Informers either could not or would not understand I shall endevour to speak somewhat more plainly and fully out unto their eares IUSTIFICATION as I said is deduced of Iustifico which hath or may have a threefold signification To make just and righteous to declare just and righteous and to make more just and righteous for the encrease and augmentation of Iustification Apoc. XXII XI Qui justus est justificetur by new accesse of GOD'S grace and progresse in course of righteousnesse every day more and more Remissio peecati facit ut Sanctit as incheate vires acquirat râ—â—oretur for the declaration of the Act of Iustification upon man as where S. IAMES saith ABRAHAM was justified by workes that is declared to be a righteous man by the lively fruits of a true faith and for absolution which is the Act of the Iudge to speake according unto secular proceedings from the use and practice where of the word is taken and applied unto the proportionable Acts of GOD upon man by whom wee are justified alone If this bee Popery M. PERKINS is a Papist 1 who hath in effect the very same Now I professed at first to take Iustification only in this acceptation and inferred there upon against the Gagger no more than was enough to confute him and his that we teach and beleeve that when sinnes are pardoned by GOD GOD doth not change the minde of the sinner ney that yet destroyeth in him the blot and body of sinne but that the same remaining in the soule of man in like maner as it did before condonation is only taken away by a not imputation of the guilt For so BECANUS Manet ergo homo in se peccator impius immundus solùm habetur pro justopio mundo omnia ejus opera sunt immunda 〈◊〉 inquinâ—ta But wee saith that most learned and judictions D. WHITE truely are Forre from this absund opinion how farre how so for we teach saith he that together with the Action of GOD remitting sinne concurreth another Action of divine grace enabling man to forsake and mortifie every greater sinne which GOD hath pardoned And M. PERKINS observeth that many among us doe not hold CHRIST or beleeve in him aright for their Iustification because they hold him without change of heart and life for by S. PAULS conclusion whom CHRIST quickneth them hee justifieth and whom he doth not quicken he doth not justifie And this is directly the doctrine of the Scripture 1. Cor. VI. XI Heb. IX XIV Rev. I. V. VI. 1. Pet. II. IX Ezech. XXXVI XXVI Esay LIII V. Psal CIII III. Fathers also are cyted to that purpose BERNARD saith Sinnes are not onely pardoned but the gift of sanctity is conferred and CHRYSOSTOME saith Delivering us from sin he engrafteth righteousnesse yea he extinguisheth sinne and doth not suffer it to be Sinne in the soule is as a leprosie in the bodie Now as when NAAMAN was restored by washing in Iordan his leprosie was removed and his flesh restored to that naturall health vigour and beautie it had so when GOD pardoneth sinne he removeth away the guilt thereof by free pardon and conferreth grace to the destroying of sinne and healing of the foule Mich. VI. XIX and this is the meaning of S. AUGUST in Psal VII Cum Iustificaâ—uâ— impius ex impio fit justus ex possessione Diaboli migrat in templum DEI. and Ser. XVI de verbis Apostoli summing up whatsoever I have said in effect and by these Ignorántes is traduced as Popery Nos sumus de iustitia nihil habemus Habemus omnino Grati simus ex co quod habemus ut addatur quod non habemus ne perdamus quod habemus Iustificati sumus ipsa iustitia cùm proficimus crescit quomodo crescit dicam vobiscum quodammodo conferam ut unusquisque vestrum iam in ipsa iustificatione constitutus acceptâ scilicet remissione peccatorum per lavacrum regenerationis accepto spiritu sancto proficiens de die in diem videat ubi sit accedat proficiat crescat donec consummetur incipit homo à fide Quid pertinet ad fidem Credere sed adhuc ista fides discernatur ab immundis spiritibus alluding to that IAMES 2. Si tantum credis sine spe vivis vel dilectionem non habes Daemones credunt contremiscunt A new life needs then must be conjoyned with Iustification And this is the expresse doctrine of D. WHITAKERS Remissio peccatorum facit ut Sanctitas in nobis inchoetur and of CALVIN himselfe who will have men to be taught this doctrine Doceantur homines fieri non passe ut justi censecutur CHRISTI merito quin renoventur eius spiritu in sanctam vitam frustraque grataitâ DEI adoptione gloriari omnes in quibus spiritus regenerationis non habitat Denique nullos à DEO ricipi in gratiam qui non iusti quoque verè fiunt Now if a man at all times when he is truely iustified be also sanctified what offence can there be to allow one common word to containe and expresse both these parts But men that understand not the true state of things but scumme upon the surface and take things up in grosse without due proportions and come with prejudicate malice to lay hold upon any thing for their owne advantage no marvell if they make strange Popery and in indiscreet zeale cast forth they cannot tell what CALVIN is not afraid loco quo supra to use the very terme of INHERENT righteousnesse Nunquam reconciliamur DEO quin simul donemur IUSTITIA INHERENTE which speech if that M. MOUNTAGU had used no excuse would have put by imputation of Popery To conclude and give them satisfaction if they will take any if not jacta alea est eatur IUSTIFICATION is taken two waies in Scripture Strictè magis and extensivè Precisely for remission of sinnes by the onely merits and satisfaction of CHRIST accepted for us and imputed to us and enlargedly for that Act of GOD and the necessary and immediate concomitants unto and consequents upon that the whole and entire state and quality and condition of man regenerate changed by which a sinner guilty of death is acquitted cleansed made just in himselfe reconciled unto GOD appointed to walke and beginning to
walke in holinesse and in newnesse of life Remission of sinnes and imputation of CHRIST'S Righteousnesse saith M. PERKINS is Iustification a free pardoning and cancelling of all Bands and Obligations of transgression for CHRIST'S sake through the only merit of his Death Passion and shedding of his bloud Which Act Psal XXXII II. is called Not imputing sin When and where GOD doth so pardon and not impute sinne he addeth unto it out of his love a seconding Act of divine mercy and grace enabling man to abandon everie mortall sinne those sinnes that doe hang so fast on that are more eminent notorious enormious whose property is vastare conscientiam to the amolishing of the whole body of sinne that it raigne not in our mortall bodies although that those delicta ordinariae incursionis as TERTULLIAN nameth them cannot so easily bee put away Have I unto you seemed to confound Iustification with Sanctification if yet you knowe the difference between them or have I ascribed in your seeming anie act of Sanctification unto Iustification You may bee pleased to remember that I went not most punctually to work but è re natâ to confute the Gagger described Iustification at large never suspecting that any professed enemies of Popery as you would seem to bee would so captiously have perverted my true sense and meaning my words at least my passage beeing warranted by YOUR owne Dictators CALVIN PERKINS BEZA For Iustificationis nomen largè accipio saith BEZA and imagine them to bee my words ut complectitur quicquid à CHRISTO consequimur tam per Imputationem quà m per Spiritus in nobis Sanctificationem Annotat in Tit. 111. ver VII and in Opusc To. 11. pa. DCLXXVII Otherwise be it known unto your Masterships that I beleeve Iustification in strictnes of tearms is neither Regeneration nor Renovation nor Sanctification but a certaine Action in GOD applied unto us or a certaine respect or relation whereby we are pardoned and acquitted of our sinnes esteemed righteous before GOD and accepted by him in CHRIST unto life everlasting which wiser men than you have so expressed whom haply for my sake you will hold to be Papists heereafter CHAP. VII A change made in a justified man The Author agreeth in part with the Councell of Trent and therfore maintaineth Popery no necessary illation The doctrine of the Church of England and of other reformed Churches in this point of Iustification INFORMERS ANda little after In the state of grace a man is iust when hee is changed Which change must have concurrence of two things Privation of Beeing to that which was The body of sinne and secondly a new constitution unto GOD in another estate In which he that is altred in state changed in condition transformed in mind renew'd in soule regenerate borne anew unto GOD by grace is iust in the state of Iustification ceasing to bee what he was becoming what he was not before In this maine point he accordeth fully with the Councell of TRENT Sess VI. cap. XXXVII contradicteth the Doctrine of the Church of England in the book of Homilies serm of salvation and all other Reformed Churches MOUNTAGU HEER now at length wee have some though very poore shew of a just and formall accusation the rest are but meer calumniations For heer is a charge of delivering Popery and maintaining it and withall an advancing of that charge by pretending some seeming proofe in a threefold branch 1. of According fully with the Councell of TRENT 11. Contradicting the Doctrine of the Church of ENGLAND 111. Dissenting from all other reformed Churches which is done by this one Assertion A change is made in a justified man the substance in briefe of all the former suggestion such an one as maketh mee beleeve that these informations were not gathered by any Scholars or Divines but subscribed unto unadvisedly and collected by some other at odds with his owne little or frantick wits for who can conceive that a just and uniust a carnall and spirituall man should be the same that one regenerate and reformed in the spirit of his mind should be the same that hee was before that a live man should bee dead I confesse I cannot conceive LAZARUS in his grave and sitting at table with our SAVIOUR to have undergone no change nor alteration SAUL a Persecuter and Saint PAUL an Apostle without change the Thiefe upon the Crosse no other man than when hee robbed and killed upon the high-way Was he called justified saved then sure he was changed Had hee not been changed from what hee formerly was hee had not entred into Paradise with our SAVIOUR Hee whose Disciples YOUR Divines are assigned to be never taught you this Learning Fatemur saith he dum nos intercedente CHRISTI justitiâ sibi reconciliat DEUS ac gratuitâ peccatorum remissione donatos pro justis habet cum ejusmodi misericordiâ conjunctam simul esse hanc ejus beneficentiam quòd per Spiritum suum sanctum in nobis habitet cujus virtute concupiscentiae carnis nostrae magis ac magis indies mortificantur Instit III. XIV IX You heare him to speak of righteousnes inhabiting in our hearts by grace diffused from the HOLY GHOST of a progresse in a new course of life from grace to grace from perfection unto perfection which is not a phantasie but reall Nos enim so he addeth sanctifitamur hoc est consecramur DOMINO in veram vitae puritatem cordibus nostris in legis obsequium formatis And somewhat before as hath been remembred already he calleth it a resurrection from death to life and no resurrection but supposeth change when this mortall shall have put on immortality and this corruptible shall have put on incorruption which is indeed the work of the right hand of the Most High and cannot be but betwixt terms that à quo and this ad quem which is the strangest Popery that ever yet I was acquainted withall But why go I about to proove that there is Motion unto those that agree not upon common Principles or bring proofs to ANAXAGORAS for The snowe is white who would not suffer himself to be perswaded so nay because he was otherwise by preconceit perswaded he said it did not so much as seem white unto him YOUR opinions are your owne you will opine what formerly you have thought So doe for mee and there an end If yet you would there make an end and be content to enjoy your conceits unto your selves and make much of them at home but we must come over and conforme our Faith unto your thoughts or wee shall heare of it on both our eares For instance at present Odiously and maliciously you advance this accusation to procure hate and envie unto the part and parties ad oppositum unto you It is the Doctrine you say of the Councell of Trent and M. MOUNTAGU agreeth fully with that Councell But you mistake on each hand and knowe not what you say I do not
Informers The testimonies of other Fathers concerning the efficacy power of the signe of the Crosse INFORMERS HE citeth and approveth the testimony of one of them By the signe of the CROSSE of CHRIST all Magick spells are disappointed sorcery and Witchcraft commeth to nothing all Idolls are abandoned and forsaken MOUNTAGU QVà m contemptim One of them And was not that One worth the naming Deserved hee no respect from your Great Selves Your uncircumcised lips might well be sweetned with the name of that certaine quidam as you call him out of contempt Goe to it roundly quid haesitatis and with those prophane ones call him without more adoe SATHANASIUS for ATHANASIUS was the man there named to your hand A man deserving better of GOD'S Church than you and all YOUR Divines put them all together If you misdoubt the Testimony to bee forged because it was forgotten to name the place it is in his Book de Incarnatione verbi pag. 61. and was formerly remembred by him in the Tract against the Gentiles pa 1. If you call the truth of the Relation into question ATHANASIUS Word will passe where your Bond will not goe currant But you shall have mo witnesses to speake to the same purpose EPIPHANIUS relateth of a Christian young Gentlewoman that was quitted from the wanton assaults of a young man by signing herselfe with the signe of the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in it GOD might remonstrate his wondrous power And againe the same Father saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Magicians and Sorcerers prevailed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the woman found helpe in the SIGNE of CHRIST and through faith in him which is gladius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against Puritan and Papist against him for the bare signe against you for the signe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the name of CHRIST was invocated and the signe of the CROSSE made there Sorcery and Witchcraft could do nothing If you list to see more and hear more evidence to this purpose you may look upon that which NAZIANZENE hath of IULIAN the Apostata in his first Invective which THEODORET hath of a certaine Iew lib. 3. cap. 3. which EPIPHANIUS of another Iew IOSEPHUS by name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith CHRYSOSTOME we have also spirituall conjurations the Name of our Lord IESUS CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the power of the CROSSE Nec mirum est quòd haec signa valent cùm à bonis Christianis adhibentur quando etiam cùm usurpantur ab extraneis qui omnino suum nomen ad istam militiam non dederunt propter honorem tamen excellentissimi Imperatoris valent faith S. AUGUST or whosoever wrote the LXXXIII Quest to DULCITIUS Now what say you to that Testimony of one of them If you will not admit the Doctrine because M. MOUNTAGU delivereth it I can name you one will say and approove as much whom you dare not deny to be of credit or stile a certain one of them The SIGNE of the CROSSE saith B. IEWEL was had in great regard among Christians and the more both for the publick reproach and shame that by the common judgement of the world was conceived against it and also for that most worthy price of our redemption that was offred upon it Therefore the faithfull which beleeved in CHRIST in all their talk in their whole life and conversation used so much the more to extoll and magnifie the same Thus as THEODORET reporteth the Christians every where in their common resorts and open market-places published and proclaimed the victory and triumph of the CROSSE The which as CHRYSOSTOME saith they were not ashamed to set as a Posie to any thing that they did and to any thing that they possessed Likewise GOD that the world might more deepely thinke of the death of CHRIST wrought oftentimes strange miracles by the same Now is not this as good Popery as M. MOUNTAGU'S alledging and approving ONE of them See more if you be so disposed in his XIV Article against HARDING CHAP. XXVII Popery is not the signing with but the adoring of the Crosse Strange effects which GOD hath wrought of old adhibito signo CRUCIS may doe still by the vertue of CHRISTS Death and Passion which that Signe doth represent INFORMERS HEe professeth that hee knoweth no cause of such distraction and disaffection betwixt us and the Papists for the reverent use of signing with the signe of the Crosse c. MOUNTAGU FOR this use betwixt any not alone nay not at all Vs and Papists For he nameth no Papists no more than Puritans It is a Glosse of your owne none of my Text and yet I will not desire to have it expunged though I might put it off unto that franticke Puritan PARKER and his furious Followers that indite the poor Crosse of felony murder adultery and all the sinnes against both the Tables I knowe no reason why they should charge us marry those of your shorter Cut they may both charge and challenge for being singular in their owne conceit against consent of Antiquity For the reverent pious and religious use of signing ad omnem omtum gestum habitum with the signe of the Crosse is no Popery which is a grand abuse and a sacrilege committed by them in adoring the Crosse and giving unto it divine worship and ascribing effects unto the bare signe ex opere operato which Antiquity never did not then when GOD shewed greatest wonders and magnified his power most of all at the use of it which you cannot disprove nor deny though you ramble and are ready to grinde the teeth at it HELEN adored the KING of heaven and not the woodden CROSSE saith S. AMBROSE In regard of that great and prophane abuse of it in the Roman Church we doe abstaine from the more frequent ordinary publick use of the signe which otherwise is lawfull and we might practice it much more than we do were it not for scandall But I adde in the conclusion I could tell some experimented effects thereof You meane in my owne experience by my selfe or some other of my acquaintance What I meane you have no authoritie to examine me Whatsoever you have given out amongst the Brethren in this point I may by all Law in tearms of ambiguity expound my selfe Therefore prate you in corners what you please I may intend this that I can out of my reading afford the Gagger who hath related none some examples of strange works wrought by GOD in the times of old at the use of the signe of the Crosse and some I have formerly made you acquainted withall out of EPIPHANIUS NAZIANZENE CHRYSOSTOME and others whose much grave and respected authority in the Church you though aptly disposed thereto dare not trample under foot as little account as you even now made of the Ancients As I told the Gagger before that I could afford him Fathers for the use thereof hee having
MOUNTAGU NO MAN denyeth you doe But pardon me I meant it of discreet moderate understanding Divines I should have exempted you I perceive my error and such as you out of the number Pardon mee this fault I will commit it no more If I have any occasion hereafter to speake of learned and moderate men I will ever except and exempt you and yours I must confesse my error and simplicity for I would have thought that in the Sacrament everie man would have confessed a change that the consecrated Elements had beene somewhat more than meere ordinary Bread and Wine For I did conceive a sacramentall Beeing of them and not onely a naturall in their use and designment Vbi accesserit CONSECRATIO de pane fit caro CHRISTI And S. AUGUSTINES Saying is common and well knowne Accedat Verbum ad elementum fiet Sacramentum And CYRIL of Ierusalem Catech. v. saith to the same purpose Precamur DEUM hominum amantem ut emittat SANCTUM suum SPIRITUM in res propositas ut FACIAT PANEM CORPUS CHRISTI VINUM SANGUINEM CHRISTI For quicquid contigerit SPIRITUS SANCTUS illud ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is sanctified and changed saith S. BASIL in his Liturgie and who is not of the same minde Speaketh he not unto the selfe same purpose You never heard it seemeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in HIM not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of THEOPHYLACT in MATTH XXVI not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in GREGORY NYSSEN nor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in HIM in CHRYSOSTOME and others For it appeareth you are not much versed in Antiquity and ignorantly imagine that if these be granted Popish Transubstantiation must needs ensue which if it were so then that Popish Minion as Bish MORTON calleth it were not as it is a Babe of yesterdayes birth never heard of in the world for MCC yeers after CHRIST but a change of the elements that is Transmutation and Transelementation do not inferre you must knowe Transubstantiation For in the other two the matter remaineth but in this the matter is destroied the quantity and accidents onely remain There is a Conversion Sacramentall that is of signification and of operation and use as also in the Water of Baptism And in Conversions that are substantiall whether by divine power or course ordinary there is evermore tertium quid novum noviter productum out of that which is converted But in their Transubstantiation the Body of CHRIST is not produced anew nor receiveth any substantiall change Many be the differences that might be insisted upon but I passe them over The poor men that tendred this for Popery were doubtlesse out of their element and meddled beyond their latchet or else they may goe to their bookes afresh studie somewhat more strongly and then perhaps they will begin to sent it that Change Transmutation Transelementation doe not conclude as they simply beleeve Transubstantiation Then that speech of S. CYPRIAN will not relish of anie Poperie Iste panis quem DOMINUS Discipulis suis porrigebat non effigie sed naturâ mutatus omnipotentiâ verbi factus est caro Et sicut in personâ CHRISTI humanitas videbatur latebat Divinitas ita Sacramento visibili invisibiliter divina se infundit Substantia Nor that Saying of S. AMBROSE by these puny Divines censured for Popery as also Mast MOUNTAGU for approving it and subscribing to it Before Consecration it was bread common bread but after Consecration it becommeth the FLESH OF CHRIST because then the Sacrament is consummate Which did not seem Popery unto Bishop MORTON pag. 106. The Fathers saith he doe note in Baptisme a certaine change AMBROSE speaking of the water in Baptisme saith The nature thereof is by Benediction changed And hee is produced in the like case for proofe of Transubstantiation in the Eucharist In the margin he setteth down his words thus Fortè dices meus panis est usitatus sed panis iste ante verba Sacramentorum PANIS est ubi accesserit Consecratio de pane fit CARO CHRISTI The very words by mee recited out of Lib. IV. cap. 4. de Sacram. Is this Popery in M. MOUNTAGU Is it good Catholick Doctrine in Bish MORTON Hee approveth it and explaneth it thus and yet S. AMBROSE if you can light upon the right edition saith also of the elements Operatorius sermo est sunt quae erant in aliud commutantur But esse quod erant doth utterly take away and abolish that fiction of Transubstantiation unto another nature They remained what they were indeed yet changed in use to be Instruments by Faith of Grace as his owne similitude doth illustrate Tu ipse eras vetus Creatura postquam consecratus es nova Creatura coepisti esse Accipe igitur quemadmodum sermo CHRISTI omnem Creaturam mutare consuevit It was intolerable insolence in such Ignaroes to challenge this for Popery which they understood not or else malice Puritanicall to traduce me for Popery so publickly which in that learned Bishop they approve for good Divinitie In conclusion you manifest your selves meere Sacramentaries or worse that denie CHRISTS Body and his Bloud to be in the Sacrament I dare call it so in despight of detraction of the Altar For you informe against these words as Popish Bee contented with That it is the Body of CHRIST and doe not seeke nor define how it is so and wee shall not contest nor contend Which GOD forbid the Church of ENGLAND should maintain said Bishop BILSON The Figurists Significatists Symbolists taught you this Doctrine who acknowledge nothing receive nothing but naked and bare signes and figures I must subscribe unto our Church against you and them and Papists all three Transubstantiation or the Change of the substance of Bread and Wine in the Supper of the LORD cannot bee proved by holy writ but it is repugnant to the plaine words of Scripture overthroweth the nature of a Sacrament and hath given occasion unto many superstitions The BODY of CHRIST is given taken and eaten in the SUPPER only after an heavenly and SPIRITUALL maner and the meanes whereby the BODY of CHRIST is received and eaten in the SUPPER is Faith ARTIC XXVIII CHAP. XXXII Touching CONFESSION Information against the expresse direction and practice of the Church of England No new Popish custome but the ancient and pious manner of Confession for the helpe and furtherance of mens true repentance and for the continuing of them in amendment of life is may be and ought to be urged How Confession of sinnes to a Priest is required by the Church before the Receiving of the LORDS Supper INFORMERS WE require men saith he to make speciall confession of their sinnes unto a Priest if they finde their consciences troubled with any weighty matter eyther when they be sick or before receiving of the LORDS Supper MOUNTAGU BALAM at last went not to fetch divinations as at other times but set his face toward the