Appello Cæsarem A iust appeale from two vniust informers· / By Richard Mountagu.

APPELLO CAESAREM. AN APPEALE FROM THE BRETHREN. (Book 1)

CHAP. I.

Of the Inscription which the Informers made to their se∣verall Articles.

INFORMERS.

ERRORS delivered by M. RICHARD MOUNTAGU in his Booke intituled A new Gagg, &c. and published by Autho∣rity this present yeare, 1624.

MOUNTAGU.

THese Informers, in this Fron∣tispice before their severall suggestions, impliedly un∣dertake to make good Three Assertions. First, that what∣soever 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 Pub∣lished 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 them∣selves; and so stand resolved and accounted of in the Doctrine of the Church.

The first of these three, that is to say, Whe∣ther, or not, whatsoever is so insisted on, as Er∣ror, 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 en∣sued, and inclining to Scholasticall Chara∣cter? Or they may wilfully mistake his mea∣ning, to their owne advantage: for Faction and Affection are too frequently interessed in Oppositions. Or lastly, they may well e∣nough 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 Puri∣ritanicall Selfe-conceit, and Presumption, will square Law and Gospel too according unto that untoward Lesbian rule of their owne Pri∣vate Spirit, and speciall opinion: and dare challenge any Authoritie, old or new, for Er∣rors; 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 misbe∣ing, 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 up∣on the credite of Authoritie, though most Sa∣cred, that great Cordolium and Moate-in-the-eye unto popular irregularitie, and puritanicall pa∣ritie, 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 Dio∣cesse 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 Er∣rors of Popery and Arminianisme, if any were, must have laid all and every one hard upon M. MOUNTAGU, interessed alone: no re∣flection could have resulted, as now intentio∣nally, 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 establi∣shed, He hath more than once subscribed: and therefore disclaimeth all aspersion of Poperie, and is farther from it than any Puritan in the kingdome. He is indeed well acquainted with such Imputations, as Papist and Arminian, and I know not what, the ordinary language of of our precise Professors, against any man that is not, as themselves, MORE FURIOSO Cal∣vinista. And having had this measure often meted unto him from their verie great Zeale,

and very no-Charitie, hee could have been con∣tented to have contemned their malice (the rather, because a Scold cannot any better way bee charmed than by contempt): but because Authoritie was drawne in, to lye at the stake for conniving in points so dan∣gerous (but God knoweth how); he could not possesse his soule in patience, but thought him∣selfe in duetie and in conscience bound to cleere those points from Error which he deli∣vered, lest Sacred Authoritie might come in for Maintenance and Champetry, as they would have it. To come then to the Inscription.

Errors delivered, must be his Tenents and avow∣ed Propositions, one way of these twain; eyther by Affirmation or Negation. For Errare (saith S. AUGUST. if yet our Informers and the Side regard what S. AUG. saith) est verum putare quod falsum est, falsumque quod verum est, vel * 1.1 certum habere pro incerto; incertum pro certo, si∣ve falsum sit, sive verum. Howsoever, there passeth omni modo a resolution for the thing er∣red in, by Affirmation or Negation: So or not so. And therefore we cannot justly say, He er∣reth, or at all taxe him for Erring, that neither denieth, nor affirmeth that which is imputed unto him; but only reporteth what he findeth. This is the case of M. MOUNTAGU in all, at least in the major part of these imputed Er∣rors. Hee is but a Narrator of other mens opinions, suspending his owne judgement,

sometime peradventure when hee should not have so done, out of a due respect unto Peace and Quietnesse in the Church, sufficiently al∣ready disturbed; and not the least by these Bre∣thren. and also because hee would not stirre the Hornets neasts of men affected otherwaies.

Secondly, Error is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, respectively against something which is right; as being an aberration from a Rule. Now I demand of these so forward Informers, those delivered Er∣rors by M. MOUNTAGU, and published Er∣rors by Authoritie, against what common Tenent doe they offend? From what Rule are they an aberration? I doe not find it expressed by the Informers, Contrivers, or Subscribers, why, in what, against whose conclusions they are erroneous. Against some Rule of Faith they must bee, if Errors in Doctrine. I know none: I am told of none; but the private opinions of the Informers, or some Classicall resoluti∣ons of the Brethren. Through all the seve∣rall XXI Articles, or what you will call them, of Popery and Arminianisme, I finde no other proofe, but Ipse dixit: my words are re∣lated onely, and you must take them, upon M. YATES and M. WARD'S bare words, to bee Popery and Arminianisme: for other proofe you cannot finde, nor must expect. So Ma∣gisteriall are our Purer Brethren, those great Rabbines and Doctors in Israel; having annexed unto their Penns and Pulpits infallibilitie of

judgement, (it seemeth) as well as the Pope of Rome unto his chayre. Popular Spirits have e∣vermore great opinion of their owne singular Illumination. And you shall ever observe, that each simple Ignoránte, a classicall Dictator a∣mongst the Covent, tendereth his owne dreames and conceipts, Simulachra modis volitantia mi∣ris, no otherwise but as Oracles upon their owne bare words. And such prevailing power have they upon their Proselites (none living but Iesuites so great as they) that their Say∣ings are held uncontroleable. And hence it is, that they vouchsafe us no proofe in their so many false Imputations. Better Popery, I will abide by it, than any one proposition in M. MOUNTAGU. For what difference betwixt their Dictates and Papall Decisions? an abortive Embryo of the much groned-for Monarchie of our Puritanicall Parochiall, would-be Popes o∣ver Kings and Kaesars, and All that are called Gods.

Error then is ever against a rule. In points of Faith Error is, or should bee, against the rule of Faith. Scripture is, they will not deny, the rule of Faith, as proceeding from Revelation divine, the true Constat and Canon of Faith and Manners. It is granted, aberration from Scrip∣ture is Error. The farther aberration, the grea∣ter Error. Bring mee in any one point, or all points, to this Rule: Tye mee to it: Try mee there. Submitto fasceis, I fall downe and adore it: I would not, I will not swerve from it.

But put the case, in application of any Questi∣on unto that Rule, there be dissents; that I say one thing, the Informers another, the Colle∣ctors a third: and in conclusion there bee quot homines tot sententiae; how many men, so many minds. For the true and exact decision thereof, what shall we do? First, in equity no man is to be his owne carver: and, Opinionibus vulgi in er∣rorem rapimur. Popular positions are not ever passable. Nay, rather most commonly it is true, that Populus dicit, & ideò errat. Now Private Spi∣rits are of much weaker assurance: therefore all that are not unlearnedly madde, or inso∣lently wedded unto their owne wills, grant, that as the Church is Custos regulae; so doth it of right apply Examinanda unto that Rule. The Church universall in generall causes; each parti∣cular and private Church, for speciall and parti∣cular and territoriall questions and querees. These Informers against M. MOUNTAGU'S Errors, unto what Rule will they stand? or whither doe they appeale? I disclaime, as incompetent, Po∣pular Cantonings of dismembred Scripture, and Private Interpretations of enforced Scripture. I will not bee put over unto Classicall decisi∣ons, nor that Idoll of some mens Reformation, unto any Propheticall determinations in pri∣vate Conventicles after Lectures. For when departed The Spirit of God from mee, or any o∣ther conformable Minister of the Church of England, to speake unto them? But because the

doubts hang in the Church of England, unto the Publicke Doctrine of the Church of Eng∣land doe I appeale, contayned in those two au∣thorised and by All-subscribed Bookes of the Articles and Divine Services of the Church. Let that which is against them, on Gods name, be branded with Error, and as Error be ignomini∣ously spunged out: let the Author be censured, as he well deserveth, by Authority; if there be any thing in that much maligned book of M. MOUN∣TAGU, either against the Rule immediate, the Word of God, or against the Rule applied or expounded in the Dictates of the Catholick Church in general, or the Tendries of our English Church in particu∣lar. If I so be taken with the fact, or evidence be cleer against me, or I be convicted per testes ido∣neos, to have erred thus, I will recall and recant whatsoever is so exorbitant; and further, will deal so with my owne writings as they did with their curious books, Act. 19. 19. Qui primas non habui sapientiae, modestiae & poenitentiae habebo secundas.

But to come at length up to, and joyne issue with this Information. Upon the Endictment, I pleade, Not guilty of both Accusations, of Armi∣nianisme and Popery, and call therein for tryall for it by God and my Countrey; the Scriptures, as the Rule of Faith; the Church, interpreting and applying that Rule from time to time, a∣gainst all Novellers: and signanter unto this English Church, against Forreyners. Dare any of the Brethren joine issue with mee upon this?

Abs{que} hoc. They dare not. But to close with them first in Generall, then in Particular; for Arminia∣nisme at large, & Arminianism in the several parts.

I disavow the name and Title of ARMI∣NIAN. I am no more Arminian than they Gomarians; not so much in all probabilitie. They delight, it seemeth, to bee called after mens names. for anon they sticke not to call themselves CALVINISTS: which Title, though more honorable than Gomarian or Ar∣minian, I am not so fond of, or doating upon, but I can be content to leave it unto those that affect it, and hold it reputation to bee so instiled. I am not nor would be accounted willingly ARMINIAN, CALVINIST, or LUTHE∣RAN, (names of Division) but a CHRISTI∣AN. For my Faith was never taught by the doctrine of men. I was not baptized into the Beliefe, or assumed by grace into the Family of any of these, or of the Pope. I will not pin my Beliefe unto any mans sleeve, carry he his head never so high; not unto S. AUGUSTINE, or any ancient Father, nedum unto men of low∣er ranke. A CHRISTIAN I am, and so glo∣ry to be; only denominated of CHRIST IESUS my Lord and Master: by whom I never was as yet so wronged, that I could relinquish wil∣lingly that royall Title, and exchange it for any of his meniall servants. And further yet I doe professe, that I see no reason why any mem∣ber of the Church of England, a Church eve∣ry

way so transcendent unto that of Leyden and Geneva, should lowt so low as to deno∣minate himselfe of any the most eminent a∣mongst them. But as those two Townes and States, next unto God, have stood by suppor∣tance of the Crowne of England, for esse and benè esse in Temporalibus; so likewise if CHRIST IESUS must needs be divided, both One and Other, even the most eminent in one and other, ought to take name rather and denomination of Us or some of Ours, than wee be nickna∣med ARMINIANS or CALVINISTS of some of them. Indignor, I avow for my owne part, to doe it; and will not doe my mother that wrong to admit it, nedum to seeke it.

Againe, for ARMINIANISME, I must and doe protest before God and his Angels, id{que} in verbo Sacerdotis, the time is yet to come that I ever read word in ARMINIUS. The course of my studies was never addressed to moderne Epitomizers; but from my first en∣trance to the studie of Divinity, I balked the ordinarie and accustomed by paths of BA∣STINGIUS'S Catechisme, FENNERS Di∣vinitie, BUCANUS Common places, TREL∣CATIUS, POLANUS, and such like; and be∣tooke my selfe to Scripture the Rule of Faith, interpreted by Antiquitie, the best Expositor of Faith, and applyer of that Rule: holding it a point of discretion, to draw water, as neer as I could, to the Well-head, and to spare labour

in vaine, in running farther off to Cisternes and Lakes. I went to enquire, when doubt was, of the dayes of old, as God himselfe dire∣cted me; and hitherto I have not repented me of it. I have not found anie Canon, Order, Act, Direction in the Church of England a∣gainst it; for it I have found many. I never held it wisedome to tyre my selfe with ha∣ling and tugging up against the streame, when with ease enough I might, and with better dis∣cretion should, secundo flumine navigare. We know, the further the current is, the more mud∣dy, troubled, and at length brackish the water is. a 1.2 CALLIMACHUS said well,

Assyrius magnam Euphrates vim volvit aquarum: At multâ illuvie, foeda{que} it turbidus ulvâ.

If ARMINIUS in Tenents agreeth unto Scripture plaine and expresse: if he hath a∣greeing unto his opinions the practice, tradi∣tion, and consent of the ancient Church, I embrace his opinions; let his person or pri∣vate ends, if hee had any, alone: I nor have nor will have confarreation therewith. If CALVIN, so farre in account and estimati∣on before ARMINIUS, dissenteth from Anti∣quity and the universall ancient Church, I follow him not. No private man, or peculiar spirit ever did, or ever shall tyrannize upon my Beliefe. I yeeld only unto God and the

Church. Nor doe I wrong CALVIN, or a∣ny other in this, more than they have wrong∣ed the ANCIENT FATHERS. So much in generall for ARMINIANISME: now to particulars imputed by the Informers.

CHAP. II.

Of S. PETER'S FALL.

INFORMERS.

TOuching the Doctrine of Finall Perseve∣rance, these are his words: As S. PETER was a private man, Christ did pray for Him, that though his Faith fell totally for a Time, yet it might not fall eternally. CHAP. 8. FOL. 64.

MOUNTAGU.

TOuching the doctrine of Finall Perse∣verance, I took not upon me to Touch it, much lesse to Determine it all. I doe not there mention it, or meddle with it. I grant, these words remembred by the In∣formers, are found in my Booke in the quo∣ted place of fol. and chapt. and mo words than these, to make up a perfect period; which they have dismembred to their owne behoofe. My words indeed are these. Your Masters (and my

addresse is unto the Gagger touching his Ro∣mish Teachers onely) consider S. PETER two wayes, even in this Prayer made for him by our SAVIOUR. as a Private man, as a Publicke person; or, as they love to speake, as Head of the Church. As a private person, CHRIST did pray for him, that though his Faith fell totally for a time, yet it might not fall eternally and for ever, as IUDAS failed and fell: and hee was heard in that he prayed for. These are my words in publick Record. But can you say they are mine in due consideration, that is, ex animi sententiâ delivered? For all have reference, by as good Logick as ever PETER RAMUS taught you in Cambridge, unto those words, Your Masters, &c. and so, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Artists speake, must all and every passage be concei∣ved. Not any man but Partiaries would have taken them spoken Dogmaticè, in course of de∣termined resolution: but Diegetice, by way of Narration onely; reporting the proposals of some Romane Disputers, not my determination for and in the point. But let them bee mine absolutely every way. Yet secondly, any in∣genuous Reader might conceive, that they are not Assertive, thus, His Faith did fall: but only Suppositive, Though his Faith did fall. In effect thus: To put the case that S. PETER fell a∣way totally for a Time, from GOD and CHRIST, in denying CHRIST; yet hee fell not finally and for ever: for he recovered footing and

fastnesse againe, and held it out constantly un∣to the last, Why this, admitted an Error, should bee reputed an Error of mine, I cannot see. For though it be Published, it is not Deli∣vered; onely supposed, related, and no more. It may bee a custome amongst the Informers, and others of that Tribe, to dictate to their Popular Auditories out of their Pulpits, tan∣quam de tripode, though it be quicquid in buc∣cam, and the same to be received upon their bare words, as divine Oracles. whereupon they need not make any suppositions, put no cases to bee demurred on, seeing they are ubique and in omnibus peremptory, resolved, and con∣clusive. But with us it is not so; we are not so happy to have our bare words passe: we must prove what wee speake, and well is it if so, and then, we finde credence. They and the Iesuites are rare men, to leade mens Faith and Beleefe so in a string. In this passage against me (it being ad oppositum, and they like enough to bee demanded Proofes for what they say) all their accusations of Arminianisme and of Popery, though they bee false and slanderous, yet are they Magisteriall. You cannot finde so much as any one proofe annexed unto a∣ny of the imputed Errors, or brought in to manifest, Ideò this or that is an Error. Their Stile runneth, These are his words: or, Thus he writeth, &c. supposing all men will, at least should, take it upon their words, That what

hee so writeth, is an Error. Such Illuminates are our Classicall Brethren. May they be in∣treated a little to descend from this their Chaire of Infallibility, and yeeld somewhat, according unto reason, by producing that Rule against which touching Finall Perseverance, the words produced, if so be they are mine every way, to all intents and purposes, doe offend, and for which they may justly bee stiled Er∣rors. The Rule produced; upon tryall and ap∣plication, M. MOUNTAGU must eyther stand or fall. Till then, he appealeth to all indiffe∣rent censures, for suspension of their judge∣ments concerning Errors thus by him Delive∣red and Published by Authority.

In the Interim, to come somewhat neerer unto the Error heer informed against. Doth ARMINIUS maintaine touching finall Per∣severance, (you must tell mee, my good Infor∣mers, for I have not read him) that sometime the Called and Elect of God, the Chosen ones and Iustified by Faith, such as S. PETER was, though they doe fall totally for a Time, shall yet recover necessarily againe, and not fall a∣way finally, or for ever? If this be Arminia∣nisme, and so his conclusion, then therein He holdeth with ARMINIUS. But I have bin assured, that ARMINIUS did hold as the Lutherans in Germany doe, not only Intercision for a Time, but also Abscission and Abjection too, for ever. That a man Called and Iustifi∣ed

freely through the grace of GOD in CHRIST, might fall away again from Grace Totally, finally, and become a cast-away, as IU∣DAS was, for ever. For S. PETER (upon admission of this Passage, as your selves have related it in your calumniatory Information) by M. MOUNTAGU'S conclusion, did not, could not fall finally; for CHRIST prayed for him, that he might not fall; and CHRIST was ever heard in that hee prayed for. So that out of your owne mouthes M. MOUN∣TAGU is acquitted of Arminianisme: for if He say any thing to the point, it is, that S. PETER could not fall finally from Faith, nor lose it for ever irrecoverably. For, say you, These are his words, Though S. PETER fell to∣tally, he fell not eternally, that is, hee recovered and persevered unto the end. and so touching finall Perseverance, at least, He teacheth, in your own confession, no otherwise than your selves do. Thus Pure malice and indiscreet zeale make men many times lose their witts they know not where.

I adde, if M. MOUNTAGU be an Armini∣an, you are rather Papists: for I demand, In de∣nying and forswearing CHRIST, did S. PE∣TER fall, or did he not fall? If abnegation, and abjuration, and execration will inforce a fall, he did. Now if he fell, he needs must fall totally or finally: for Cedo tertium, a man falleth not, who is not off or down from the Place 〈2 pages missing〉〈2 pages missing〉

Grace. Multi dantur ad gratiam recessus: hee that falleth to day, may rise againe to mor∣row, hold out unto the end, receive the reward of Righteousnesse, in finall Perseverance bee crowned with glory and immortalitie. I say no more than you have subscribed if you look unto it: c 1.3 After we have received the HOLY GHOST, wee may DEPART FROM GRACE given, and FALL into Sinne, and by the grace of GOD wee may arise againe, and amend our lives, Artic. XVI. Nec beatum dixeris quenquam ante mortem; quamdiu enim vivimus, in certamine sumus: quamdiu sumus in certamine, nulla est certa victoria, was Catholick Doctrine of old.

But heer also, as in the former passage, these Informers mistake me for their owne advan∣tage: for I speak but only representatively, ac∣cording to the opinion and Tenent of the Ro∣man Schooles. I appeale unto their Honesty, at least wise Knowledge; are not my wordes laid downe directly thus? For in YOUR opi∣nion, Iustifying faith may diminish, and may be a∣bolished and lost. Now Iustification being in an instant, &c. If in their opinion it may be lost, namely faith which justifieth; then Iustificati∣on, which is an Effect of faith, may also bee lost; and may bee recovered after such losse. For things transitory are in a like habitude un∣to being, and not being; may cease to be, and be againe. After such losse of Faith and Love, transitory in their opinion, they againe may re∣vert

and finde a being, but yet still in their o∣pinion. So all heer Delivered, Errors or not Errors, so or so, is still in their opinion, not the iudgement specified of M. MOUNTAGU. My goodly Brethren, this is no faire play, to fasten that on me, as my Assertion, which precisely I relate from anothers mouth; which I remem∣ber not but as the Doctrine of the Church of Rome; and upon that their Doctrine by Them maintained, by Him related, doe inferre against a Papist, a plaine Non sequitur from his owne Tenents, unto an inconsequent Argument by Them inferred and opposed against the true and Catholick doctrine of the Church of Eng∣land, touching Iustification by Faith alone.

CHAP. IV.

Of FALLING FROM GRACE: The Tenet of Antiquity there∣in. The doctrine of the Church of England in the 16^th Article, the Conference at Hampton Court, the Book of Homilies, and the publick Liturgie.

INFORMERS.

ANd againe: Some hold that Faith may be lost totally and finally, which is in∣deed

the Assertion of Antiquity. The Learnedst in the Church of ENGLAND assent unto Antiquitie in that Tenet: which the Protestants in GERMANIE maintaine at this day, having assented un∣to the Church of ROME.

MOUNTAGU.

A Ntiquum obtinent: These men are still the same; Calumniators, and runne still along with all one indirect dea∣ling. Their Information in direct tearms stan∣deth thus: To make report, and no more but to make report of Arminianisme (if yet it be Arminianisme which is reported) is, in point of opinion, to bee an ARMINIAN; in point of Arianisme, with these men, to be an ARIAN: for M. MOUNTAGU in this case hath done no more. The very suggesti∣on, as it is by themselves heere rendred, how∣soever patched up of shreds cut out from se∣verall parts, and laid together againe for most advantage to their calumniation, will yet speak no further, but onely to this purpose. For themselves set it down, in stile not of Position but of bare Narration, with these tearmes of Some hold; It is the assertion; The learnedst as∣sent unto, &c. So that admit the points related were pure-pute Arminianisme, yet so long as the Relator passeth no consent upon them (I

appeale unto your owne, though never so much Cheverellized consciences, my good Ca∣lumniators) can there be inferred a just accu∣sation? If so, upon as good ground, in these tearmes, I can informe against the most pre∣cisest Puritan in the Kingdome, for as good Popery as any BELLARMINE hath; any, for as perfect blasphemy with the Tongue, as ever The foole said or conceived in his heart. I demand, can you finde any assent of mine annexed? nay, finde you not rather assent denied? Have you not read in that Passage these words, which any honest plaine man would have cast into the Information, but your selves; I DETERMINE nothing in the que∣stion POSITIVELY? If you did not see nor reade them, your eyes were not your owne. If you read them, but marked them not, your wits went on wooll-gathering at that instant. If you read and marked them, and yet did conceale them, what became of your honesty in the interim? You foully a∣bused the world with false Informations. Your deserts therefore I meddle not with: onely I observe two pretty Presbyterian tricks of Le∣gerdemaine; First, to alter the property, by changing the state; as if it were asserted and assented to, which is barely related, and no more. Secondly, to conceale that which is Positive, and would discharge M^r. MOUN∣TAGU from your calumniation, and leave a

just taxation upon your selves. For hee that professeth Hee doth not DETERMINE, as M^r. MOUNTAGU in expresse and precise words doth, in my Logick, cannot bee said to consent nor concurre in opinion for him∣selfe, but meerly suspendeth his judgement in the case, and leaveth it indifferent, and as he found it.

But this is not all. I must yet convent your honesty somewhat further. You have laid together into one Cento things broken and dismembred like ABSYRTUS'S limbs; such as in my Answer unto the Gagge do not cohere nor ensue, nor follow instantly upon each other. If the Gagger or his Copesmates had dealt thus with me, I would have cast in their teeth forgery and false-play, and what not? But you (my deare Brethren) are men of another stamp (and yet hard to say, whe∣ther barrell better herring), I hope you did it out of simplicity, with a good charitable pure intent to promote and set forward the Holie Cause; not of Puritanicall refined malice. So I take it. And yet for my owne discharge (Charity, you knowe, and practice, beginneth at home) take it not ill, if I lay your dealing to open view.

The Romish Gagger, whosoever he was, laid downe his Proposition, as hee would have it conceived, against the approved and established Doctrine of the Church of England; not against

any either private fancie, or more publick o∣pinion of any Faction on foot, or Sect prevai∣ling in the Church of England: yet that hee might play fast and loose (a fashion ordinary with those of his party), hee proposeth the imputation in ambiguous & involved tearms. In my Answer, because I would draw the Question unto an issue, and rightly state it, I was to difference Opinions confounded by the Gagger, which in and touching this Sub∣ject are not a few, concerning the losse of, and falling away from faith; and therefore in the conclusion came home to distinguish them thus: Some suppose that Faith cannot bee lost either totally or finally: some, that totally, but not finally: some, that both totally and finally; which is indeed the opinion of Antiquity and of your Schooles. Some, perceiving the Current of judge∣ments, for the losse thereof both totally and final∣ly; and withall considering the, at least, probabi∣lity of Scriptures therefore, put-in a new distin∣ction of God and Man, of first and second causes of Iustification. Having reported these distinct and severall opinions of elder and moderne Divines, without naming the Parties, which I could have done without inlarging upon Particulars, no difficult thing; I demand of the Gagger, who in ambiguities lurketh post aulaea, Which of all these waies will you have the Proposition to be understood, that Faith may bee lost, &c? and so come up unto him thus: You

meane, it may bee lost both totally and finally in regard of GOD, who made no such absolute irre∣spective decree; as also in respect of second causes, in man, without man, about him, against him. All this is there, as any man may perceive, by way of bare narration. And then, for my owne opinion, I conclude thus: I DETER∣MINE nothing in this Question POSITIVE∣LY; that is, neither for TOTALLY not FINALLY, nor TOTALLY and FINAL∣LY; nor, nor TOTALLY nor FINAL∣LY; not with reference unto GOD, unto Man, unto second Causes; but leave them all as I found them, unto their AUTHORS and ABETTORS: resolving upon this, Not to go beyond my bounds, the consented, resolved, and subscribed ARTICLES of the Church of England: in which, nor yet in the Booke of COMMON PRAYER and other DIVINE OFFICES, is there any Tye put upon me, to resolve in this much-disputed Question, as these Novellers would have it: for, if there be any, it is for possibility of totall fal∣ling, as we shall heare anon. Thus standeth this Passage dismembred, mis-shaped, and abused by my Opposers to their advantage and small re∣putation, for dealing in the case so insincerely and calumniously in their Informations.

And concerning the Particulars; Wherein? whom have I mis-reported? If I can bee con∣victed, I will reverse it. They will not con∣test

for the Roman Schooles, I know; as little for the Lutherans, I suppose. It is confessed on all hands, that they hold falling from grace, and losing of faith had, and detest the contrary opinion as hereticall. For the Tenet of An∣tiquity I cannot bee challenged. S. AUGU∣STINE, and after him S. PROSPER, af∣firme more than M^r. MOUNTAGU hitherto hath done. Lib. de Bon. Persev. CA. 6. Si autem regeneratus & justificatus in malam vitam suâ voluntate relabitur, iste non potest dicere, Non ac∣cepi; quia ACCEPTAM GRATIAM DEI, suo in malum libero AMISIT arbitrio. Ibid. CA. 13. Credendum est, quosdam de filijs perditi∣onis, non accepto dono persever andi usque in finem in fide, quae per dilectionem operatur, incipere vi∣vere, & aliquandiu IUSTE & FIDELITER vivere, & POSTEA CADERE, &c. IDEM de Civ. Dei. XI. XII. Licèt Sancti de suae Perseve∣rantiae praemio certi sint, de ipsâ tamen Perseve∣rantiâ suâ reperiuntur incerti. Quis enim homi∣num se in actione profectúque justitiae perseveratu∣rum usque in finem sciat, nisi aliqua revelatione ab illo fiat certus, qui de hac re justo latentique judicio, non omnes instruit, sed neminem fallit? PROSP. Resp. 7. ad Cap. GALLORUM: Ex REGENERATIS in CHRISTO IESU quos∣dam, RELICTA FIDE & pijs moribus, APO∣STATARE A DEO, & impiam vitant in suâ A∣VERSIONE finire, multis (quod dolendum est) probatur exemplis. But the greatest question will

be concerning the Learnedst in the Church of England, said to consent unto Antiquity in this case of falling away from grace. Where first I will not deny, but that Many in the Church of England, reputed learned, are of that opinion, that Faith had cannot be lost. But if it shall ap∣peare, that the contrary Tenet is the PUB∣LICK DOCTRINE of the CHURCH of England, then I have not wronged private men, in making this comparison between them, and Those whom themselves will acknowledge to be their Superiours both in learning and au∣thority. Now, to give them all due satisfaction, which may thinke themselves wronged by my comparative speech, I argue as followeth.

They were the learnedst in the Church of England, that drew, composed and agreed the ARTICLES in 52. and 62. that ratified them in 71. that confirmed them againe in 604. that justified and maintained them a∣gainst the Puritans at Hampton Court; that have read and subscribed them at their Induction unto Benefices, and Consecration unto Bishopricks; that penned the Homi∣lies read in Churches.

But all these have, and all such doe assent un∣to Antiquity in this Tenent, and subscribe it truely or in hypocrisie.

Therefore I may justly avouch it, The lear∣nedst in the Church of England assent therein to Antiquitie.

The Major I suppose no man will question. The Informers themselves are peradventure within that Pale. The Minor I make good particularly, and will prove it accordingly ob∣signatis tabulis. In the forenamed XVI. ARTI∣CLE we reade and subscribe this: After that we have received the HOLY GHOST, wee may DEPART AWAY FROM GRACE, and FALL into Sinne, and by the Grace of GOD we may rise againe, and amend our lives. Now let me ask the question, Have you subscribed this Article, or have you not? If you be Beneficed men, you have read it and subscribed it, professed your assent and consent thereto, before GOD and his CHURCH, or else by Act of Parlia∣ment you have forfeited your spirituall promoti∣ons, and are deprived IPSO FACTO within two moneths. If so; then have you subscribed that Arminianisme which you impute as an Er∣ror unto me. Haply you will be of his minde, one of your Tribe, who when he was told what hee had subscribed (for, poore ignorant man, he understood it not) protested he would teare his subscription if he could come by it; and so would have lost his Benefice: which few of you will doe, if it be a Good one, for conscience sake; marry for a Poore one you will not stick. Haply you will quarrell the Sense of the ARTICLES: but then you must remember, that the plaine words sound to the meaning for which I have produced

them, and that untill the CHURCH it selfe expound otherwise, it is as free for me to take it according to the letter, as for you to de∣vise a figure. The ARTICLE insisteth up∣on men Iustified, speaketh of them after Grace received; plainly avoucheth, They may fall away, depart from that state which once they had, they may by Gods Grace rise againe, and become new men: Possible, but not Cer∣taine or Necessary. But the meaning by you assigned cannot be good, being allied unto the stocke you are: for by your Tribe, the true meaning of the ARTICLE, and the Doctrine there Delivered and Published by Authority, ey∣ther originall or derived, primary or seconda∣ry, was upon this very point challenged as un∣sound, because against the current of their In∣stitutions. And had Arminianisme then been a nickname, the challenge without doubt had fastned there: but challenged it was in this Sense as Vnsound at the Conference of Hampton Court, by those that were Petitioners against the Doctrine and Discipline established in the Church of England. And being so challenged before His sacred Majesty, was then and there Defended, maintained, avowed, averred for True, ancient, justifiable, good and Catholick, by the greatest Bishops, and learnedst Divines then li∣ving in this Church, against that absolute, ir∣respective, necessitating and fatall Decree of your new Predestination; stiled by you, The Doctrine

of YOUR DIVINES, commonly called CALVI∣NISTS: as indeed it is YOURS, being never heard of in the world but of late; but stiled then and there by the Lord Bishop of London, D^r. BAN∣CROFT, in publick audience, with much vehe∣mencie, without any check, dislike, distaste, dissent (for we reade of none) a desperate doctrine of Pre∣destination. At what time also that Reverend Prelate, and most accomplished Divine (whose memorie shall ever be pretious with all good and learned men) the late Bishop of Norwich then Deane of PAULS, D^r. OVERALL, upon some touch, by occasion of mentioning the ARTI∣CLES of LAMBETH, did relate unto his most SACRED MAIESTIE those concertations which himselfe had sometimes had in Cambridge with some Doctors there, about this very point of Falling from Grace; and that it was his Tenet, and had beene, That a justified man might FALL AWAY FROM GRACE, and so ipso facto incur GODS wrath; and was IN STATE OF VVRATH and DAMNATION, untill he did recover againe, and was renued after his fall. At which time, that Doctrine of the Church of England then quarrelled, now stiled Arminianisme, accused of Noveltie, slandred as pernicious by these In∣formers and their Brethren, was resolved of and avowed for True, Catholick, ancient and Ortho∣dox, by that Royall, Reverend, Honourable and learned SYNOD. The Booke is extant (pub∣lished by warrant, and re-published by com∣mand

this present yeer) of the Proceedings at that Conference, which will averre all that I say for truth against you heer. See the Book.

And for explication of that Authorized and Subscribed doctrine, there is an Homilie in the Booke of Homilies first composed and publi∣shed in King EDWARD'S time, approved and justified in Parliament in Queene ELIZA∣BETH'S daies, and Authorized againe of late to be read in Churches, entituled OF FAL∣LING AWAY FROM GOD. Which ve∣ry TITLE is sufficient warrant for the Do∣ctrine or Error in this point imputed to M. MOUNTAGU. But that which is Delivered in the Homily, will justifie Him unto the full: for the Homily doth throughly and wholly in∣sist upon the Affirmation, That FAITH once had may againe be LOST. Out of the first part of that Homily, you may take this (my good Informers) for your edification: Where∣as * 1.4 GOD hath shewed unto all them that TRU∣LY do BELEEVE his Gospell, his face of mer∣cy in CHRIST IESUS: which doth so en∣lighten their hearts, that they be TRANSFOR∣MED into his Image, be made PARTAKERS of the heavenly light, and of his HOLY SPI∣RIT; be fashioned unto him in all goodnes re∣quisite unto the CHILDE of GOD: So if they doe afterward NEGLECT the same; if they bee unthankfull unto him; if they order not their 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, ad∣vance, and teach mee that which passeth my poor apprehension. They were TRULY cal∣led, that did TRULY beleeve; they were ju∣stified by faith, that were so called, as I con∣ceive it; that beheld the face of GOD'S mercie in CHRIST; that had their hearts so en∣lightned 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 expoun∣ded in this Homily, these men may prove un∣thankfull, 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 Se∣paration, and for ever. Which is also accor∣ding to the doctrine expressed in the ARTI∣CLES: for he that saith, A man may fall a∣way,

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 HO∣LY * 1.5 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 damna∣tion, were TRULY justified: for it is said, They were in CHRIST; they continued some∣time 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 al∣so as much as Falling from grace commeth to. In the Forme of holy d 1.6 Baptisme we are taught (otherwise than your Masters teach), that eve∣ry 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 CHARI∣TY (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 EMBRA∣CED them with the armes of his mercy, that he hath GIVEN unto them the BLESSING of E∣TERNALL 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 e 1.7 in their Baptisme they were made the MEMBERS of CHRIST, and the children of GOD, &c; and that f 1.8 it is CERTAINELY TRUE by the Word of GOD, that children being baptized have ALL things necessary for their salvation; and if they die be∣fore actuall sinne, shall be UNDOUBTEDLY SAVED. According whereunto, all g 1.9 Anti∣quity 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 SALVATI∣ON (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 bap∣tized are saved; which I know you will ne∣ver 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 Au∣thenticall Records. And you cannot bee ig∣norant (for it is still extant upon Record) that your prime Leaders have understood the Te∣net of the Church of England to be as I have reported it, and accordingly they have com∣plained 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 k 1.10 FATHERS expounding that and other pla∣ces

of Scripture (which consent our Church doth by open profession maintaine in these l 1.11 Canons which she set forth to be subscribed unto, together with the XXXIX. Articles, An∣no M. D. LXXI) and I see no reason, wherefore I might not have been as confident in maintai∣ning 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 hu∣mours, as was possible. Salus Ecclesiae non ver∣titur in istis: and therefore I thought it not tanti; and being not urged upon necessity in my Answer to the Gagger to handle this que∣stion 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 PREDESTINATI∣ON. Of Arminians, Lutherans, Calvinists, forraine Divines. Of the Church of England: Sub∣mission thereunto. The Que∣stion between them and us.

INFORMERS.

THe whole XXI. chapt. of his book savoreth strongly of ARMINIANISME: wherin de∣praving & odiously reporting the Doctrine of OUR DIVINES commonly called CALVI∣NISTS, 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 of∣ten represented unto the Sense, not as it is, but as it seemeth. If your Sense be out of frame, the Savor of Arminianisme may de∣ceive you; and you may strongly sent that which is but weak. Now who can help this?

Touching this point, I beeleeve, because Iusee the experience; such as your selves can not re∣lish nor savour any thing but only GOD'S se∣crets. For you, and men of your Company, are never at quiet with GOD'S Arcana Imperij; can never let his eternall Predestination alone. The most ordinarie Theame of your (as I am given to understand) and their popular Prea∣chings, is touching that comfortable Doctrine of Election and Reprobation. M. MOUNTAGU rubbed somewhat upon this sore, thus: That Men in Curiosity have presumed farre upon, and waded deepe into the hidden secrets of the Al∣mighty. And you, amongst others, being galled, as guilty have winched at it. and hence it is that He seemeth so strongly to SAVOR of Ar∣minianisme, who would not have you meddle beyond your Modell, but keepe and containe your selves within the bounds of Christian sobriety and moderation, and savor of S. PAUL'S counsell, Sapere ad sobrietatem.

He savoreth of Arminianisme: but how AR∣MINIUS savoureth, we shall smell it if we can, and find it at leasure. For, having but named Him, you fall hote upon Lutheranisme, and of M. MOUNTAGU'S consent with Them: as if Ar∣minianisme & Lutheranisme were two words of one signification; or in this point Lutherans and Arminians were divided; or as if in your heate you rambled up and downe, and could not well resolve what to fasten on. Will you

have the Imputation runne thus: The XXI. chap. savoreth strongly of Arminianisme, and, He de∣clareth himselfe therein to consent with the Lu∣therans; two severall acts upon different ob∣jects? Or shall it be, that He savoreth so of Ar∣minianisme, because he declareth himselfe to con∣sent with the Lutherans? If Lutheranisme and Arminianisme be distinct, heer is an Error com∣mitted by these Informers against Error, that I am not presented upon point of Luthera∣nisme in the Title, as well as upon point of Arminianisme. If not different but the same, Lutherans were in being and in name, when ARMINIUS was not hatched, nor in the shell. And if it be an Error of ARMINIUS, which was the Positive Doctrine of Lutherans and LUTHER before ARMINIUS was born, why is ARMINIUS entituled unto that which is none of his, but M. LUTHER'S? Why is M. MOUN∣TAGU accused of Arminianisme, said to savor of Arminianisme, rather than of Lutheranisme? both in this being one and the same thing. There lyeth heer a padd in the straw. I can ghesse at the cause: a tricke of your Brother∣ly charity. Because LUTHER'S opinions were not Dangerous; but ARMINIUS errors are Dan∣gerous. For we are told in their Insinuati∣ons, that THIS Arminianisme hath infested, and had brought into great perill, the STATES of the Vnited Provinces, if the KINGS MAIESTY, by his gracious care and providence, had not helped to

quench the fire. Scilicet, as of old the Pagan I∣dolaters accused Christianity of all those ca∣lamities which befell mankinde, Postquam esse in mundo Christiana gens cepit, as ARNOBIUS speaketh. Blessed bee the PEACE-MAKER a∣mongst men: the Generation of that faithfull One shall be ever blessed. And blessed be that MAN of PEACE in ISRAEL for ever. The reward of the righteous rest upon his Royall Person and Posterity; and the faithfull promise of that GRAND-PEACEMAKER betwixt Hea∣ven and Earth, be sevenfold returned into his bosome, whose Princely care and providence is not confined within the surroundry of the foure Seas, but enlarged ultra unto his neigh∣bours, those Vnited Provinces, primarily and be∣fore all. But for this particular, Sirs Infor∣mers, can you speake upon knowledge (for I must confesse my ignorance and small intel∣ligence in matters of this kinde, both for acti∣on and speculation) that there was no other Snake lurking in covert? nothing else but the simple difference about these School-points of Predestination, Freewill, Finall Perseverance, which had so almost indangered the state of those V∣nited Provinces? Did no craftie Interloper (are you sure of that?) put in his Stocke among those brawling Bankers? Did no wiser men or man worke upon, perhaps, exasperated mindes, or exasperate minds to worke upon, as it hath hapned elsewhere, in points of controverted

Divinitie, called into question or maintained on foote, that Religion may serve for a stal∣king horse to catch fooles, and be pretended to serve turnes? Surely those very points being Scholasticall speculations meerly, and as farre from State-businesses, as Theorie is from Pra∣ctice, are not of themselves aptae natae to breed dangers: Those so dangerous opinions in the Netherlands, have beene as freely quarrelled and as fiercely pursued in the Vpperlands, of as long time, without all danger but of Tongue∣tryall. And why should they be so dangerous heer? Those Classicall projects, Consistoriall practices, Conventuall designes, and Propheticall speculations of the Zealous Brethren in this Land, doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aime at Anarchy, po∣pular confusion; Dangerous indeed to Prince and people. State Civill and Ecclesiasticall may well come under this Information, as be∣ing active in Front, and not onely upon the Reare. Why informe you not against the Fomenters of them? Would you not take it ill if your selves were traduced as Dange∣rous indeed, who do more than upon the Bye incline unto them? But I am loth to touch heer, or to meddle beyond my slipper. The State is not the Subject of my Profession. I pray for the prosperitie of Prince and Polity, but let their courses alone to whom they concerne. I excuse not ARMINIUS or Arminians in any misdemeanor. onely let not

Innocency in different Opinions, bee calum∣niously traduced without cause. M. MOUN∣TAGU, in his owne particular, is knowne, hee giveth GOD the praise therefore, to better than your selves, or any of your Sect, be they who they will bee, to foment neyther Faction in State, whereof he is incapable; nor Schisme in Church, whereto he is not inclinable: having all his Studies addressed, and Prayers directed to one end, to make up, if it were possible, the rents in the Garment of CHRIST IESUS, the breaches and ruines in the CHURCH: for which cause it is apparant, They cannot en∣dure Him, Quibus quietamoveri magna merces: and live well, fare full and fatt by Fishing in troubled waters. There is One GOD, One Faith, One Hope, One Baptisme: not dividing, but composing Christ in his Members and Profession.

Comparisons are odious, yet sometime ne∣cessary. Gall and Vineger are corrosive, but must sometime bee used. There is never a Saint-seeming and Bible-bearing hypocriticall Puritan in the Packe, a better Patriot everie way, than the man that hath Delivered such dangerous Errors. Your goodly glozings, and time-serving colludings with the State, are but like Water-men upon the Thames, looking one way, rowing another way. Your Holy cause, you see, will not succeed by opposition, there∣fore you come up, and seeme to cloze with

the Church of England in her Discipline, to use the Crosse, and weare the Clothes: but for her Doctrine you wave it, preach against it, teach contrary to that which you have sub∣scribed: that so through FORRAINE DOC∣TRINE, being infused secretly, and instilled cunningly, and pretended craftily to bee the Churches, at length you may winde-in with FORRAINE DISCIPLINE also, and so fill Christendome with Popes in every Parish for the Church, and with popular Democraties and Democraticall Anarchies in the State. God di∣vide you first in IACOB, and scatter you in IS∣RAEL. In this present Passage, who or what directed you, writing in, and beeing of the Church of England, unto this Division of OUR DIVINES commonly called CALVINISTS, and Lutherans, as membra dividentia and ad opposi∣tum? YOUR Divines, forsooth. Of what Li∣very are you, or those YOUR Divines? Sepa∣ratists from others, Singular, a Part, a Faction, a Division; or else, why YOUR Divines? Are not You and YOURS, Divines of the Church of England? If not; what make You med∣dling, nestling, roosting heer? Hy you hence to the Brethren of AMSTERDAM, where YOUR Divines are, if there be any such. For there they say all religions may be met with: if a man have lost his Religion, there he may finde it: there are all Divines, the Divels and all. If yea; what make you with that Title

of OUR Divines? why divide you non divi∣denda? Mine and Thine, Yours and Ours, are not for Vnity; are not, or should not bee heard or once named in the Church of Eng∣land. The Divines heer, are, or should be all of them Divines who hold, or should hold and maintaine the Doctrine established, and commanded to bee taught in the Church of England; which was never taught nor direc∣ted by the precepts, or wills, or fancies, or factions, or forgeries of men, and is not to be stiled Lutheran or Calvinian, but by such onely as mean to set up ALTAR against AL∣TAR, and to foment a Schisme in the Church. Such be YOUR Divines it seemeth, who are cut out into Division: Into their Secret let not my soule enter. I am none, I professe, of that Fraternity, no Calvinist, no Lutheran; but a Christian. This I Declare, not that which you calumniate, that I adhere, first unto them, con∣sent unto them, All of them, and Only to them infallibly, who have been in their seve∣rall times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taught of GOD; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, enspired by GOD: secondly, unto those that are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their true Successors, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their Lieutenants; and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, observers of the Rules and Tra∣ditions enjoyned of old according to deducti∣on from that Prime Rule, interpreting the HOLY SCRIPTURES, the Rule of faith, in places controverted and obscure (which is e∣ver

in points of lower alloy), not according to the fancy and most-what presumption of some one man, delighting commonly to op∣pose and thwart the streame of Antiquity, but according to the sense and meaning of those Times that drew water neerer unto the Well head, that is, to the APOSTLES, and their Successors immediately.

As for consent with Lutherans, I doe no where declare it. Shew me the place where I preferre them, commend them, once name them to this purpose. You never were so pri∣vy unto any thought of mine, that you could speake what I thought of them: concerning whom, I wish that they were men of more al∣layed spirits and calmer temper than they are, or doe shew themselves in opposition. And yet why may I not in some things as well, as soone, as lawfully consent unto them, as unto YOUR DIVINES, the commonly called CAL∣VINISTS? IOHN CALVIN came after in time, and was but a Secondary unto MARTIN LUTHER; entring in upon his Labours and Reversions: and why should he challenge a∣ny priviledge of preferment above MARTIN LUTHER, that I may not as well and lawfully declare my self for the one, as for the other? In this Church and Kingdome, doth any Rule, Canon, Law or Authority, tie or command me to reverence the one above the other? to fol∣low the one rather than the other? I may,

why not? consent with the Lutherans, rigid or mollified, in some things against the Cal∣vinists; and in some other differenced opini∣ons with the, YOUR Calvinists against them: why not? who tyed mee more to the one, than the other? or to eyther, more than to BELLARMINE in some things against them both? Truth hath latitude and extension. No man that I know of, hath infallibilitie from errors assigned unto him ex asse. Truth is truth whosoever speaketh it: and S. AUGUSTINE did embrace it from TYCHONIUS a Donatist in one particular, rather than the Tendries of Catholick Authors. What if I went thus far, or did so much declare my selfe to favour the Lutherans against YOUR Divines? Have I therein broken any Statute? transgressed any Canon? offended against Law? opposed Or∣der? neglected any Authority? If I have, Declare against mee: let mee answer for it. If none of these take notice of YOUR Divines, what are private mens opinions unto me, who may bee as free in my opinions, as they are in theirs? But I doe not, as you informe, De∣clare any such thing: for, to Declare impor∣teth a publicke Act, an assent upon acknow∣ledgement. Doe I in this CHAPT. professe correspondency in the point controverted with Lutherans? Doe I any where, with them or others, beside the Church of England, the ab∣solutest representation of Antiquitie this day

extant? What that Church beleeveth, I be∣leeve; what it teacheth, I teach; what it reje∣cteth, I reject: what it doth not tender, I am not tyed unto. I was bred a member of the Church of England, brought up a member of the Church of England; therein, by the meanes and Ministery of that Church, I received that Earnest of my salvation, when by Baptisme I was inserted into CHRIST. In the Union and Communion of that Church I have lived, not Divided with Papist, nor Separated with Puri∣tan. Through the assistance of the grace of GOD'S Spirit, which is never wanting unto a∣ny that seeke Him, I hope to live and dye in the Faith and Confession of that Church; than which I know none, nor can any be na∣med in all points more conformable unto pu∣rest Antiquitie in the best times: which I trust to make good against any and all those Bre∣thren in evill, Papists and Puritans, whosoever: who looking and running two severall waies, doe like SAMPSON'S foxes joine together in the taile. If there bee in any writing, preach∣ing, saying, or thought of mine, any thing De∣livered or Published against the Discipline or Doctrine of THIS Church; I am sory for it, I revoke it, recant it, disclaime it. Vultu laedi∣tur pietas; if I have done so in any thing unto my Mother, in all humilitie I crave pardon, and will undergoe Penance. But the presump∣tions of servants, are not the Lords directions.

Every one that prateth, readeth, lectureth, prea∣cheth or professeth, must not look to have his Theses, Lectiones, Harangues or discourses taken as the Dictates or doctrines of our Church. Our Mother hath sufficiently made knowne her minde in her publicke, promulgated, au∣thorized ARTICLES and COMMUNION BOOK; with those other, to which we have all subscribed, that are publickly interessed in the Priesthood and Function of this Church. Hic rhodus, hic saltus. These are those Passa∣ges, at which IEPHTHA'S souldiers are to try the lisping EPHRAMITES in their Sibboleth. If heer I be concluded with that absolute De∣cree of Predestination, I yeeld. If no such Pre∣scription or Tye be imposed, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by your leave, ringantur the Faction: I minde (I may so doe) to continue in the o∣pinion I am of.

YOUR DIVINES, as you stile them, con∣cerning Predestination, beleeve and teach, That in the order of the causes of salvation and damnation, Almighty GOD, primarily, and absolutely, and IRRESPECTIVELY, did from all eternity decree and resolve; and semblably brought it so to passe in time, concerning ge∣nera singulorum and singulos generum, to make them vessels of honour or dishonour, to bring them unto life, or cast them off into death, to crowne them with glory and immortality, or plunge them into destruction and hell-fire

for ever. To bring this his Decree and un∣changeable purpose to passe, it was necessary he should, and so hee did, purpose, and so ef∣fect the creation of man and all mankinde, necessarily also, unto life or death. So that the major part of mankinde by farre, perishing everlastingly from GOD, did so perish, because GOD had decreed irreversibly and irrespec∣tively, that they should so perish, and indeed made them that they might so perish inevita∣bly. For the will of GOD is the necessity of things, say YOUR Masters out of S. AUGU∣STINE mis-understood. This is no malicious relating of the doctrine of YOUR Side, that delight to be stiled Calvinists. The first coun∣sell, purpose, and decree of GOD was thus: Before the works of his hands of old, meerly and irrespectively to declare his power (I can∣not say his justice) and what hee might and would doe upon his creatures, for his glorie sake, hee made the wicked AGAINST, nay FOR the day of vengeance. The meanes to bring this his purpose to passe, was Creation; and the cause of his creating man, was to effect it. Praedestinationem vocamus aeternum DEI decretum, quo apud se constitutum habuit, quid de unoquo∣que * 1.12 homine fieri vellet. Non enim PARI condi∣tione CREANTUR homines: sed alijs vita aeter∣na, alijs DAMNATIO aeterna PRAEORDINATUR. Itaque prout in alterutrum finem quisque CON∣DITUS EST, ita vel ad vitam, vel ad MOR∣TEM

PRAEORDINATUM dicimus. Hanc Deus non modò in singulis personis testatus est, sed spe∣cimen ejus edidit in totâ ABRAHAE sobole. Vnde palàm fieret, in ejus arbitrio esse qualis cujusque Gentis futura sit conditio. Thus the Founder of your fancies, in expresse words. Can you find this so ruled, so taught, so prescribed in our Church? or articulated unto our Teachers? Predestination unto life (saith the XVII Article) is that everlasting purpose of GOD, whereby, be∣fore the foundation of the world was laid, he hath constantly decreed, by his counsell secret unto us, to deliver from curse and damnation those whom he hath chosen in CHRIST, out of mankinde, and to bring them BY CHRIST, unto everla∣sting salvation, as vessels made to honour. In which, the Church speaketh onely unto Elec∣tion; toucheth not upon Rejection, Reproba∣tion, or Desertion and Dereliction rather: and in that also goeth no further than ad Esse rei; First, that there is a Predestination by GOD unto life. Secondly, that it was an Act of his from everlasting. Thirdly, that he foun∣ded it, and resolved for it, in the Man and Mediatour CHRIST, both for the purpose and performance. Fourthly, that it is and was of some speciall ones alone, elect, called foorth, and reserved in CHRIST; and not generally extended unto all mankinde. Fiftly, the which purpose and counsell of his is like himselfe, unchangeable, done according to the counsell

of his will. This is all that I can finde tou∣ching that Purpose and Decree of GOD. Then ensueth concerning the putting it in practice and execution; in their calling by grace, justi∣fication freely, and adoption of sons; in con∣formity to Christ, study of good works; and then, when these are done, to finall consum∣mation in glory. All which I constantly pro∣fesse and beleeve: and I adde, that according unto this Doctrine, a curse is presupposed, a state of damnation and wo intended; out of which they are delivered, whom hee electeth in CHRIST: into which how they came, how they were plunged, the ARTICLE doth not speak. YOUR Teachers declare expressely, it was GOD'S positive, peremptory, prime, ir∣resistable Act: they were cast into it by GOD irrespectively, because he would doe it: they were thereunto appointed by himself, for him∣selfe, and his own pleasure; and being so appoin∣ted by his will, were ABSOLUTELY NECES∣SITATED thereunto, that they could not pos∣sibly resist his will, alter his purpose, prevent his Decree, nor avoid the effects of his pleasure. For aditum vitae PRAECLUSIT, exitio DEVOVIT. Sect. 7. Now, what inferences and hideous * 1.13 consequences will ensue, the Papists and Lu∣therans doe not spare to speak, and presse to purpose: and you cannot avoid, to my poor understanding, their conclusions. The Church of England is not heerto liable; cannot bee

charged with it; must not, for YOUR sakes, be put to avow or justifie it, which in wise moderation sitteth downe by this Temper; To have GOD'S promises in such wise received, as they be GENERALLY set forth to us in holy Scripture, and doth not insolently presse into GOD'S Secrets.

CHAP. V.

Dangerous consequences brought by Others, upon the Irrespective Decree.

INFORMERS.

IN this point he hath these words: That PE∣TER was saved because God would have him saved Absolutely; and resolved to save him so, Necessarily; because hee would doe so.

MOUNTAGU.

IT is true, in this point I have these words indeed; not as mine, but as yours. For, re∣lating the doctrine briefly of YOU Calvi∣nists, as you are and would be called, I propose it exemplified, as you use it, so. but withall I added, which is also your Doctrine, and I go no

further there, that IUDAS was damned as ne∣cessarily, because that GOD, as absolute to decree, as omnipotent to effect his decree, did primarily so resolve concerning him, and finally so conclude as touching him, WITHOUT RESPECT of any thing but his owne will. Is not this the manifest, di∣rect, plain, and expresse doctrine of Him, whom you professe to follow? of whom you glorie to be denominated? Nothing is by me ascri∣bed unto your Side and YOUR Doctors, but an absolute and irrespective necessitating De∣cree concerning man in utram{que} partem, and con∣cerning all the effects of Predestination. I brought no inferences to presse you withall; such as are commonly and odiously made a∣gainst you by Opposites; Papists, Lutherans, Ar∣minians, or if there be any else, whose virulent invectives and strange, though too true, imputa∣tions I like not, I used not. I did not charge you with making GOD the AUTHOR OF SIN; nor that GOD, who calleth himselfe, as he is, the Father of Mercies, made the greatest part of mankinde, with intent and purpose, to PE∣RISH eternally; to DAMNE them for ever in∣to, and in Hell fire. That every man is, as he is Predestinate, a Sinner or Beleever, NECES∣SARILY, unavoideably. That the Reprobate are incited on, and PROVOKED to sinne by GOD. That GOD was the Author of IUDAS treason, and the like. None of these dropped out of my pen against you: therefore that De∣pravation

of YOUR Doctrine, or odious relating of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? That which I relate, is confessed by your selves, That PETER could not perish; IUDAS could not but perish. Whether this be good Catholick doctrine, I did not touch.

CHAP. VII.

Lutherans averse from the doctrin of Calvinists. The moderati∣on of the Church of England in these great and unsearchable mysteries. The Author's sub∣mission thereunto. The do∣ctrine of Predestination. Man the Author of his owne destru∣ction, and not GOD. The do∣ctrine of Antiquitie contemned by Novellers. The Synod of Dort no obligation to us. The saying of DEODATE. The Articles of Lambeth forbidden

by Authority. Forraine Do∣ctrine maintayned, to bring in forraine Discipline. The Church of England no Patronesse of Novell opinions.

INFORMERS.

BUt I make the world beleeve, that the Church of England doth oppose the do∣ctrine of absolute and irrespective Election, which the SYNOD of DORT concluded upon and determined; and that it agreeth with the Lutherans in this point.

MOUNTAGU.

DOE I make men Beleeve it? How can you tell, that the world is so perswa∣ded through my words? It is probable enough that the world thought so, and Belee∣ved so, before that my name or the Gaggers came into play among you, or were heard of in the world. And for the Lutherans, this is all I say; The Lutherans abhorre it. It, that is, That opinion, as I then spake indefinitely, not imposing it on you, or YOUR Divines: as gently as I could, as tenderly as was possible. And I pray you, for the Lutherans, is it not so?

out of your knowledge or heare-say, doe not they detest it, as horribiliter in DEUM contume∣liosum, & generi humano perniciosissimum? and that so farre, with such vehemency (as their custome is, in every thing to be vehement and violent) that they sticke not to professe, they will rather come off roundly unto Poperie a∣gaine, than joine with YOUR Divines upon a∣ny termes, in these Questions of Prescience, Perseverance, Election, and Reprobation. where∣in they say, that by your Tenents, Non Diabo∣lus, sed DEUS erit AUTHOR mendacij: GOD, not the Divell, is made AUTHOR of sinne.

But concerning the Church of England's con∣senting with the Lutherans, your Glosse cor∣rupteth my Text. I say no such matter. That which I say, is this. The Gagger objecteth un∣to us, as held by us, that which you call the Doctrine of YOUR Divines. My answer there∣to, is Negative: Abs{que} hoc, no such matter. For the Lutherans in Germany doe detest and ab∣horre it: the Church of England hath not taught it. And yet this is not enough to in∣ferre, that we consent with the Lutherans, ey∣ther in their Abhorring and Detesting of it, or in those Opinions which they hold against it; except there could be given, Nihil tertium. I adde: The Church of England doth not Beleeve it: and why may I not say so, except you shew the contrary, or bring me forth a Creed, a Canon, a Conclusion in being, for Be∣leeving

it, in the Church of England? What our Church resolveth touching this, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 re∣solved in the XVII Article: the very words of that Article being expressed in termes, as farre as concerned that Decree. But touching the execution of that eternall purpose, both for in∣choation by Grace here, and consummation in Glory hereafter, thus much is tendred in the selfe same place and Article: Therefore they that be endowed with so excellent a Benefite from GOD; be called according unto GOD'S purpose, by his Spirit working in due season. They through GOD'S grace obey that calling: they be justified freely: they be made sonnes of GOD by adoption: they be made like unto the Image of his only be∣gotten Sonne IESUS CHRIST: they walke reli∣giously in good works; and at length by GOD'S mercy attaine unto everlasting felicity. In all which passage, both containing GOD'S Decree, and execution of that Decree, is not one word, syllable, or apex touching your absolute, neces∣sarie, determined, irresistable, irrespective Decree of GOD, to call, save and glorifie, S. PETER for instance, infallibly, WITHOUT any CONSIDE∣RATION had of, or REGARD unto, his FAITH, OBEDIENCE, REPENTANCE; and to condemn IUDAS, as necessarily, without any RESPECT had at all unto his SINNE. which, say I there, and I say truely, is the private fancy of some particular men: and, as I conjecture, you are professedly of those SOME. And whereas you

would make the World beleeve, that Ecclesia An∣glicana Calvinistat; as if he were the father and founder of our Faith; as if our Beleefe were to be pinned upon his sleeve, and absolutely to be taught after his Institutions: shew mee good warrant for it, and I yeeld. I may ra∣ther say, that the Church of England hath op∣posed this doctrine, because that many of the Learned (your selves will not denie) in that Church, and most conformable unto the Dis∣cipline and Doctrine of the Church, have mainly opposed it: and the Church it self hath directly and in EXPRESSE words overthrown the ground therof, in teaching thus: that a Iusti∣fied man, and therefore Predestinate in your doctrine, may Fall away from GOD, and there∣fore become, not the Child of GOD. The truth is, our Church, in these deepe and high points, hath in great Wisedeme and Prudence, gon on warily and suspensely; not presuming, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as you and YOUR Divines have done and doe) to conclude upon GOD'S Secrets: not straightning & narrowing of mens consciences, by determining, specially in those Mysteries, at which that great Apostle stood at gaze, with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Would you and your Party bee advised; I would counsaile you that, which I desire to follow in this particular my selfe.

Ne curiosus quaere causas omnium Quaecunque libris vis Prophetarum indidit Afflata caelo plena veraci DEO. Nec operta sacri supparo stlentij Irrumpere aude, sed prudenter praeteri. NESCIRE VELLE QUAE MAGISTER MAXIMUS DOCERE NON VULT, ERUDITA EST INSCITIA.

I must confesse my dissent thorough and sincere from the Faction of novellizing PU∣RITANS; men intractable, insociable, incom∣pliable with those that will not aedificare ad dissensiones; but in no one point more, than in this their desperate doctrine of Predestina∣tion. In which as they delight to trouble them∣selves and others; in nothing more: so I professe I doe love to meddle nothing lesse. I have not, I did not desire, nor intend to de∣clare my owne opinion in that point (ever∣more with reservation of my dutifull consent with and unto my Mother): for I needed not doe it, being not forced so to do in fol∣lowing of the Gagger: but because I am chal∣lenged for Dangerous Doctrine therein by the Informers, and for Arminianisme or Popery, or I knowe not what; I shall as I can briefly, and plainly without scholasticall obscurities, set downe what I conceive of this Act of GOD

(setting by all execution of purpose) or De∣cree of Predestination. Take it as I conceive it, and so shall professe it, untill I am infor∣med and ascertained, that the Church of Eng∣land, whereof I am a member, beleeveth and teacheth all otherwise than I conceive of it.

First, whatsoever GOD willeth, cometh to passe in Heaven and in Earth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is pos∣sible with him. If it bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 once, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or shall bee in due time. For ac∣cordingly as he willeth things should, so doe they come to passe. And as they do come to passe in due time, so he would have them be∣fore all times so come to passe. The one is Originall of the other: and the one is Evi∣dence of the other. GOD'S Decrees are eter∣nall, from everlasting, as all his purposes are, as himselfe is; like himselfe, who is Tota simul & perfecta possessio sui. So, as in Him conside∣red, there is nor prius nor posterius of his de∣crees: but considered in effects, and quoad Nos, one thing may be said to be first, second, or third; in nature, time, and being; before, or after another. GOD being sibi solus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from everlasting, alone himselfe, and beside himselfe nothing, the first thing he did, or possibly and conceiveably could doe, was to determine to communicate himself, and did so accordingly, primò, primùm, communicate himself out of his Alonenesse everlasting un∣to somewhat else. For Communication is an

Act of Goodnes, the prime attribute of God respectively; as even the Heathen man could say, Deus est optimus & maximus, & quidem prius optimus quàm maximus. All communica∣tion * 1.14 is, and needs must bee conceived to bee, at least, betwixt two; being an effluxe, ema∣nation, issuing from, and motion betwixt tearms. GOD alone could not communicaie se, sua, or de suis, but by producing an Object communica∣ble, to whom or which hee might impart as, and what, he pleased. Which, when nothing was at all but himselfe, must and doth put us up∣on another purpose and Act of his, to Create; which is, framing of something out of meer nothing: nor can possibly any other Act, or resolution and counsell, prevent this, much lesse that of Predestination, yet unheard of. As is the Cause, such is the Effect; especially, a To∣tall, Sufficient, Immediate Cause. The Crea∣ted was then, and could not be but so, like the Creator, that is, good: and accordingly wee have that Elogium Creaturae, ALL things were exceeding good. But Good is, and must be of a double alloy; Changeably, or else un∣changeably good. Thus good, is onely GOD; without beginning, not to have end; with∣out change or shadow of change. Man thus made by GOD good, as otherwise than so he could not be, was yet made by him changeably good: in as much as, that being created, o∣therwise than so, hee must not nor could bee.

Good he was, but Bad he might be: Righte∣ous, out of the hands of GOD; but left un∣to himself, in the hands of his owne counsell, unrighteous. That, changing state of Being, if haply he should change, his alteration might be his owne Act, imputable to himselfe, not his Maker; his endowments must be such, as, un∣lesse himselfe would, none else could hurt or annoy him. And such indeed they were, so sufficient in themselves, able to hold out a∣gainst opposition and assault, unlesse basely and cowardly hee would betray the Fort upon summons of a Foe. Thus he did: so he ser∣ved himselfe. Using his freedome of will not well as he ought, he lost his freedome, undid himselfe, and his whole race then in his loins. EVE took up sinne from the divell upon lone: ADAM by Consent acknowledged the band, & usura crevit Posteritas. For being the root and originall of all mankinde, hee received what he had, for himselfe and his; and lost what he forfeited, for them all. Falling thus from GOD, hee fell not alone: his posterity were together with him plunged into one bottom∣lesse pit of perdition, and masse of damnation, through their owne fault. Thither they fell: not there were they put. GOD made not man unto destruction: much lesse did he make him to destroy him. As GOD'S Acts are in Pro∣duction. so were they formerly in Intention. But Creation was before Fall or Restoring:

therefore so was it also in GOD'S purpose. Thus farre we have gone, and not a word of Predestination: for how could it bee in a Pa∣rity? There must needs first be a dispropor∣tion, before there can bee conceived Election or Dereliction; unto which we are now comne in the masse of perdition, as they call it. Wherein all alike beeing plunged actually, GOD passeth by, looketh on, considereth in∣tuitively, once, at once, singulos generum, gene∣ra singulorum, in that very wofull plight. Hee had compassion on them: so EZECH. phraseth it. XVI. When he saw them in their bloud; and out of his mercy, in his love, motu mero, not otherwise, stretched out to them deliverance in a Mediatour, the Man IESUS CHRIST, and drew them out that took hold of mercy, leaving them there that would none of him: There whither they had fallen of Themselves; not whereinto Hee had throwne them head∣long, out of his meer irrespecting will, because hee would; through his absolute power, be∣cause he could; with the irresistable necessitie of an inevitable Decree, creating them to pe∣rish everlastingly. This is enough, absolutely to free and to acquit GOD from being Au∣THOR of SINNE, which hee so detesteth; or Author of death, which hee made not; to which he is an enemy, as being Life: and from being Author of destruction, which is meerly of our selves; he being Pater misericordiarum,

and wholly, freely, and desiredly, giving, oc∣casioning, procuring, effecting our salvation day by day. If this bee Arminianisme, esto. I must professe it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For un∣lesse it be so, and that, not according to unchange∣able necessity, there is not any thing in our power at all, saith IUSTIN MARTYR in his Apol. Nay, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If it be absolute∣ly * 1.15 determined, that one should bee good, another bad; the one cannot be approved, nor the other rejected. For, justitia non erit justa, saith FUL∣GENTIUS, si puniendum reum non invenisse, * 1.16 sed fecisse dicatur DEUS. But praescivit pecca∣turos; non praedestinavit ad peccatum. The rea∣son is irrefragable, stante the Nature of our GOD: Nunquam ad hoc hominem potuit prae∣destinare, quod ipse disposuerat, & praecepto prohi∣bere, & misericordiâ diluere, & justitiâ punire. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But that inevitable necessity which wee have heard of, is, that they who make choice of the better part, have allotted them their portions according to their deserts. and semblably those that go on to do ill, have proportioned as∣signements devised unto them. Nam si omnem malignitatem, & si tantam malitiem excogitatam, DEUS, exactor innocentiae, odit, indubitatè, quae∣cun{que} condidit, non in exitum operum constat con∣didisse

quae damnat, licèt eadem opera, per ea quae condidit, administrentur. Quando haec sit tota ra∣tio damnationis, perversa administratio conditio∣nis à conditis, in the opinion of TERTUL∣LIAN; and not any previous, NECESSI∣TATING * 1.17 Decree. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, GOD cannot be blamed nor accused, in the judge∣ment of CLEMENS ALEXANDRINUS, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, GOD is no causer of what is * 1.18 evill: which the Heathens saw and taught, as hee there at large discourseth out of them. And children have read it in the Poet,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

They accuse GOD, but the cause is in themselves. Their owne disposednesse to evill, no necessitating Decree, maketh them so liable unto just punishment. As if he had read it in the wise man, GOD * 1.19 made man right, but he sought out many inven∣tions. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We were made, saith NAZIAN∣ZENE, * 1.20 that we might be well and happy; and such we were, being made, estated in Paradise, of Felicity there to enjoy pleasure in aboundance: we forfeited our seisure, upon our owne Transgressi∣on. Home, and pithily as his stile and phrase is, concise and sententious, not diffused. His fel∣low and faithfull ACHATES, in course of life and studies, Great S. BASIL, hath a Sermon to

the purpose, That GOD is not Author, or Cause * 1.21 of evill; neither poenae nor culpae, as they speak. That malum poenae is from culpa meerly origi∣nally; that culpae malum is of man himselfe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. not out of any posi∣tive act of GOD upon him; which he instan∣ceth in PHARAOH, whom GOD, saith he, found so, did not fashion or make so: and having in long suffering forborne him long, ne sic qui∣dem morti illum tradidit, donec ipsemet se praeci∣pitem dedit. And though we read (saith he) in the Apostle of Vessels of wrath, fitted and disposed unto Perdition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let us not so conceive it, as if PHARAOH had been made an evill vessell: for in so saying, or opining, we transfer the fault in Him, from Him, to HIM that made him. But reading in the Text of the Apostle, Vessels, conceive it so, and beleeve it, that All we, and every one of us, were, and was made, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for and to some profitable and behoofefull use. S. PAUL saith, that vessels of dis∣honour, if they be purged, may become vessels of * 1.22 honour. which were impossible, if GOD had made them so, and inevitably decreed them to continue so for ever. Therefore S. BASIL might well bid us take heede of that sense. And because ADAM was the root of all, and ADAM'S case an exemplar of all mankinde, concerning ADAM he writeth thus: Erat prius ADAM in sublimi constitutus, non loco quidem sed arbitrio, cùm statim animâ imbutus in Coelum

laetus suspexit, & majorem in modum ob illa visa gavisus, amore ardenti complecteretur cum, cujus munere tanto frueretur beneficio, & vita donan∣dus esset immortali; ubi vocis divinae et commer∣cij fruitus societate cum Angelis ex aequo & Arch∣angelis, aeternùm regnaret. Qui luxurians veluti prae satietate, corporea praetulit intellectualibus, at{que} ita excidit paradiso, & depulsus est spe illâ im∣mortalitatis. And then concludeth: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He became evill, NOT NECES∣SITATED ANY WAY, but through his owne mis∣advisednesse. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus he fell to transgresse through his wicked owne-will; and because of transgression, was lyable unto death. Nor was there any absolute decree passed upon IUDAS to make him a Traytor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of his owne proper motion he under∣tooke the Treason, saith CHRYSOSTOME, to let us know, that of his owne accord and mind ther∣to * 1.23 disposed, he ran headlong upon that audacious transgression, no way moved or caused, but onely that a wicked heart within Him issued out that Treason, into which he thrust himselfe. Unlesse from damned Hereticks or stoicall Philoso∣phers, I never yet read in Antiquity of any prime, previous determining Decree, by which men were IRRESPECTIVELY denied grace,

excluded from glory, or enforced to salvati∣on; as they must be, that cannot perish if they would, nor can be saved though most they de∣sire. DEUS quippè, apud quem non est iniquitas, & cujus universae viae misericordia & veritas; omnium hominum bonus Conditor, justus est ordi∣nator. Neminem indebitè damnans, neminem de∣bitè liberans. Nostra plectens, cùm punit noxios; sua tribuens, cùm facit justos. Nam nec damnati justa quer monia, nec justificati verax est arrogan∣tia: si vel ille dicat, non merüisse se poenam, vel iste asserat, merüisse se gratiam: saith PROSPER and what S. AUGUSTINE taught in this point, the * 1.24 world knoweth.

But it mattereth not now (as it should seem by these Promoters) what he or his compeers taught; nor much what the Church of Eng∣land tendreth: we must be confined unto For∣rayne opinions of some late Writers, and tyed to the Conclusions of Dort. I derogate no∣thing from that Synode, nor any particular man in that Synode. For those Divines that were there of our Church, the principall of them sometime was my worthy friend and acquain∣tance; since is my Reverend and much reve∣renced Diocesan: the major part of them were my antient acquaintance likewise, and one of them brought up with me of a childe so that personall respects rather seem to affie me un∣to that Synod. And indeed I do reverence the Conveners for their places, worth, and lear∣ning;

but I have nothing at all to doe with their Conclusions, farther than they doe con∣sent and agree to and with the Conclusions and Determinations of that Synod of London, which established the Doctrine of our Church, to which I am bound, and have subscribed. If those Conclusions goe along with these, I em∣brace them willingly, will stand unto them, and as I can propugne them. If they be Contra, I will none of them: if Praeter, I may choose to receive them. For I am not bound unto them: no Law directeth mee: the Church doth not compell me. The Synod was Forinsecus, and but partiall. I see no reason why any of those worthy Divines of our Church there present, should take any offence at my dissenting, who had no authority, that I know of to conclude me; more than I do at them for differing from me in their judgements. Quis{que} abundet in sen∣su suo. For I am not yet acquainted with any obligatory or compulsory act for or to the contrary, whereby the Church in generall, or any man in particular, is bound or tyed to re∣ceive, abbet, maintaine or beleeve all, or any of the Articles concluded on in that Synod, far∣ther than they agree with the AUTHORISED Doctrine of the Church of England, whose Dis∣cipline in that and in other * 1.25 DUTCH Synods, is held unlawfull. What Ends men had in that Synod, I knowe not, nor am curious to en∣quire: how things were carried, I as little

understand or care. Whether any or all subscri∣bed 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 Pro∣fessor 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 Autho∣rity, 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 Pro∣moter

of the novell opinions against other learned Divines, part dead, and yet part alive. Since which time, at the Conference of Hamp∣ton Court before HIS MAIESTY by Doc∣tour BANCROFT, the then Lord Bishop of London, it was stiled, against the Articles of Lambeth, then urged by the Puritans, a Despe∣rate doctrine (as I take it to be) without re∣proof or taxation of any. And can wee con∣ceive, this should have been acted, spoken or tolerated, against a Doctrine approved by the Church of England? Besides, in all probabi∣lity, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by oppo∣sing 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 un∣to the OTHER. It being so in the nature of man, that opinion settled for the excellent worth, temper, desert and conveniency of a∣ny 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 Comport∣ments, your Ends, it is not in reason proba∣ble, that you should have the Doctrine of the Church on YOUR Side against M^r. MOUN∣TAGU; 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 reco∣vered 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 & Glo∣rie; 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 justifica∣tion, they are not saved by an absolute necessitie,

IRRESPECTIVE, without relation unto their Repentance. For whatsoever thing may be o∣therwise than it is, is not necessarily to conti∣nue 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 be∣longing to CHRIST; these being the appoin∣ted 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 Ti∣tle 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 FULGEN∣TIUS 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 Questi∣on of obscurity.

MOUNTAGU.

I CALL it so indeed: and in my poor un∣derstanding and small capacitie, I ever took it to be a Question, at least as it is intan∣gled, of perplexed obscurity. You, my good Bre∣thren, 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 mirksom∣nesse therin. Admiror, stupeo: why are you enraged against me, if I cannot attaine the measure of your transcendentnesse, but confesse my disabi∣lity 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 mea∣ned

those dangers you talk of, for opposition? seeing men are not peremptory, but upon re∣solution; 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? at least, what danger consequent unto Error? I should thinke it a preservative against danger rather; inasmuch as the difficulty, and obscurity pretended, will, in all probabilitie, keep men off from meddling in it above their Modell: and so, from any consequent trouble or danger, if any such can be, about it. I have not heard ARMINIUS taxed for any such assertion. which if he had held, he had beene in the right. The Question of Freewill, so canvassed and discour∣sed of up and downe, is indeed a point, and so ever hath beene held, of very great obscurity; fitting rather Schooles, than popular eares or auditories If it bee not an obscure Question, what then meane those many and manifold intricated and distracted divisions amongst men touching Freewill? the nature, state, condition of it since ADAM'S fall? the power, efficacy, and extent thereof in naturall, morall, civill, di∣vine, indifferent, good, bad, determined, indeter∣mined acts? the concurrence and cooperation thereof with grace? the constitution and con∣nexion thereof with necessity, prescience, provi∣dence, predestination? the decrees, purposes,

and will of GOD? Protestants and Papists to∣gether by the eares? Papists at odds amongst themselves? and Protestants with Protestants upon no better tearms? To my capacity, that is obscure, which is so much intangled with contradictory disputations upon all hands, and so much perplexed with oppositions. BELLAR∣MINE, a man, no disparagement to your worth, of as strong a braine, and piercing apprehensi∣on as eyther of you, M. WARD and M. YATES, or any new upstart Master in Israel of the pack; confesseth, that the Concurrence of Grace and Free-will is Res omnino difficilis, & fortassè in hâc vitâ incomprehensibilis. which saying of his, our Bishop MORTON (I hope nor Papist nor Arminian) disliketh not: and remembreth * 1.26 withall out of BENIUS this, De modo quo libe∣rum arbitrium vel movetur vel movet ad exerci∣tium boni, clamant alij, rem non posse in hâc vitâ percipi, sed omnem ingenij humani captum superare. OCHAM, & SA, & CAIETANUS, & ALII. This is strange Arminianisme, is it not?

CHAP. IX.

Controversies unnecessarily mul∣tiplied: the AUTHOR no Fa∣vourer of them. Questions of

obscurity and speculation not fit for Pulpits & popular eares. Freewill made no such contro∣versie among moderate men, either of the Pontifician or Pro∣testant side, as people are borne in hand withall.

INFORMERS.

BUt M. MOUNTAGU saith, It might better have beene omitted, and over∣passed in silence: especially the differences hanging as they doe upon such niceties, and the controverted particulars being of no great moment upon due examinati∣on. CHAP. XVI. pag. CVII.

MOUNTAGU.

I Must and do confesse, I am of that mind, and thinke so still; that the idle fellow the Gagger had done much better, had merited more at GOD and mens hands, to speake in his owne language, and deserved better of the Church, and have done better service to GOD Almighty: as also might the major part by

much of his Side, if they would bee more sparing in multiplying controversies and dis∣putes; and so in disquieting the peace of the Church in points of that nature, which doe not so concerne the state of mans soule, or his walking in the waies of GOD'S commande∣ment; or knowing of Him, the onely true GOD, and whom he hath sent, IESUS CHRIST. Now was ARMINIUS also of that opinion? If he were not, how am I or can I bee an ARMI∣NIAN for this? If he were of this opinion, then hath hee been deeply wronged by you and others, that make him an Incendiary, a Bontifeu, a Flabellum of faction and sedition, so much undeservedly, in both Church and State; that charge him so deeply as you have done with troubling the Netherlands, and en∣dangering that State, by moving Disputes a∣bout Prescience, Perseverance, Predestination, universall Grace, Free-will, and losse of Faith. And surely M. MOUNTAGU deserved a more moderate and lesse empassioned censure, than to bee informed against for moving of sediti∣on; which toucheth deep, and will beare (I trowe) an ACTION of the Case: who hath e∣vermore detested that humour of Innovators, that take the disquieting of things established, a sufficient hire to set them on work; who for feare of offending that way, concealed both his owne opinion often, and sometime the do∣ctrine of the Church, which haply he should

not have done. Is hee therefore seditious, be∣cause he refused to dispute, discourse or talke de omni Ente? to contest for every thing, ut pro aris & focis? to make a Case of faith or conscience, of every speculation? or because hee professeth his dislike of multiplying con∣troversies in those kindes, which increase ra∣ther discord and troubles in Church and in State, than serve to edification? It is strange, that for wishing, advising, and in his owne particular using and ensuing that moderation, thereby not to engarboile the Church, and disturb the course of piety, he should so, by you and yours, be blamed, accused, and tra∣duced for a PAPIST and an ARMINIAN; calumniated, almost in every Ordinary, by your means, for a dangerous driver at Popery and Sedition; being with one breath, in the selfe-same points, blamed for being so tempe∣rate, for saying no more; for not mooving, favouring, fomenting unnecessary quarrels and disunions, in questions of speculation and of obscurity; advising rather to reserve them for, and referre them to the Schools (though your honest simplicity, or PURE charity, thought it fit to conceale this his moderate wish or ad∣vice), rather than to thunder and lighten in your Pulpits with them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by buzzing them into popular eares and capaci∣ties, incapacious of them, unable to compre∣hend them. O vertiginem! may I not well

say? that men should have such whirle-gigs in their brains, and be so farre at variance with their owne wits, as to imply contradiction in adjecto? to charge M. MOUNTAGU, because he had deli∣vered such and such errors in Doctrine; and yet to accuse him because he misliketh the delivering of such errors. For in such and so great variety of errors or opinions touching free-will, it may be, that not one of them all is true; but that more than one of them should be true, it cannot be, as CICERO spake in another case. If, OF the * 1.27 defenders of Free-will, some beleeved not the ne∣cessity of grace; which doctrine the IESUITES condemne of PELAGIANISME: some denied, that GOD can absolutely determine the will; and are confuted by the most part: some disliked, that GOD should bee said by his exciting grace to work physically in man; and are gaine-said by BENIUS, as therein Adversaries unto Fathers and Councels: some hold, that GOD doth not morally determine the will; and are excepted a∣gainst by SUAREZ: some gave to mans will, in the Act of conversion, an equality with, yea a preeminence before grace; and are therefore con∣tradicted by others, as repugnant unto Scriptures and to Fathers: and finally, some laboured to sa∣tisfie all doubts concerning the concurrence of grace and will, and yet confesse they cannot assoile them; as is confessed in these many words by the learned Bishop of Lichfield, no Papist, * 1.28 I think, nor yet Arminian: Then (I trust) you

will excuse me for concluding, The point of FREE-WILL is a question of great obscurity. And then, might not that Gagger have spared his paines, and well passed over this point in silence? But if your fingers did so itch to be taxing M^r. MOUNTAGU, you ought not in common honesty to have concealed his an∣nexed quous{que} and limitation of the point. For he did not say, simply and absolutely, to be silenced; but onely so farre, as from propala∣ting of it in popular Passages and Auditories, which are therefore unfit, thereof uncapable; not apprehensive of those many niceties and quiddities, that are so many, and almost inex∣tricable in it: to be silenced in Pulpits and in popular discourses; to be discussed in Schools, which peculiarly are disposed for such purpo∣ses, and intricated questions of doubts.

But haply these things came in upon the Bye, to make up the muster, and fill up the accusation of ARMINIANISME, ut quae non prosunt singula, multa juvent. That which most offendeth, and is inexpiable, followeth in the Rere; The controverted particulars are of no such great moment, upon due examination. And this is ARMINIANISME in the highest de∣gree: because, forsooth, the contrary hath often passed the hedge of your teeth; you have prea∣ched the contrary from your Pulpits, and of∣ten proclaimed in your Lectures and Sermons, that in the point of Free-will the Church of

Rome absolutely and wholly Pelagianizeth, are enemies professed unto the Grace of CHRIST, advancing naturall Indowments above, and pre∣ferring them before Grace: that they raze the foundation, make CHRIST none, or a partiall Mediator; Man beholding to none, but to him∣selfe, for his salvation; and that we must for ever, upon paine of Damnation (strange Bug∣beares and Terriculamenta) dissent from them, in this as in all things else, & have no PEACE at all with them. Indeed I wrote, The contro∣verted particulars are of no great moment. I meant and meane, betwixt that Church and ours, for any materiality in this point, betwixt moderate and temperate men on eyther side: such as CASSANDER for the Church of Rome; ANDREAS FRICIUS, yea and PHILIP MELANTHON for the Protestants. For it is memorable, but true, which ANDREAS VEGA hath, one of the best flowers in the garden of TRENT, Studere debemus omnes Concordiae, & * 1.29 quâcunque possimus viâ, omni vi & ope nostrâ, ve∣ritati favere. And therefore in this point hee proposeth a course, Si fateamur nos non habere sufficientem libertatem ad opera spiritalia, & spe∣ctantia ad religionem, nisi Deus adjuvet: & eos interpretemur hac ratione dixisse eos, nos non ha∣bere libertatem respectu talium operum, quia non habemus libertatem sine gratiâ Dei ad illam suf∣ficientem: inventa erit prorsus ratio, quâ illi nobis∣cum, & nos cum illis in hoc Articulo conciliemur.

The which hee the rather intended, because then the difference was not great: for so he addeth; Et quidem ita ego eos video per DEI gratiam à prioribus erroribus resipuisse, ut inter nos & illos nullam, de hoc Articulo, jam esse putem differentiam. and so goeth on to exemplification, out of MELANTHON'S Apology for the Au∣sperge Confession; and the Interim presented to CHARLES the Emperor. So I thought then, and so I thinke now, and thinke I thought not then amisse. Why I did think so; I gave my reasons by speciall reciting many Concordants inter partes. For further satisfaction in that point, unto those that are not transported with Faction, I will now enlarge, to make it appeare I spake not then without reason, though I con∣cealed them.

It is supposed by some, that the greatest dif∣ference betwixt the Pontificians and us, consi∣steth in this, that they suppose the Will of man concurreth and cooperateth with divine Grace, in the first very instant and point of Conversion: wee teach, that the Will doth not cooperate in that first point with Grace, but in progresse of our Iustification. So KIC∣KERMAN in his System. pag. CCLXIII. a better Logician than Divine, as once I heard him stiled in the Schooles at Cambridge. For, that many Pontificians and wee differ not in this point, appeareth by the expresse Doctrine of many the best learned amongst them, and

most versed in this Controversie. Bishop MAR∣TINEZ relateth, that ANDREAS VEGA, as * 1.30 great a Clerke as any came to TRENT, did yeeld, that Gratia excitans was motio, quam DEUS applicabat ad bonum: that excitatur homo à solo authore DEO: that fit in homine, activum concur∣sum non praebente, sed illum tantummodo recipien∣te. which, to your understanding, what maine difference doth it containe against Protestant doctrine? And it is true, VEGA discourseth thus: That GOD can, vel se solo, vel nostrae a∣nimae potentijs, omnes actus causare, quibus nos ad * 1.31 justificationem nostram excitat. Hee disclaimeth the opinion of CAIETAN and CAMERA∣CENSIS, concerning the ability of the Minde in such acts collaterally, as not to be activated unlesse it also were active, and concludeth thus: Veruntamen pensatis omnibus, probabilius videtur, à DEO totaliter, vel per seipsum, vel per Angelos suos, & semper sine nobis, produci vocationes, illu∣minationes, inspirationes, seu bonos effectus, quibus DEUS nos per se vocat, & excitat ad poenitenti∣am. and in the v. chap. ejusd. lib. thus he had pre∣meditated (whom STAPLETON followeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Triplicia esse DEI opera circa justifi∣cationem. * 1.32 Primi generis esse tempore illam Ante∣cedentia, as post praedestinationem, electionem, pul∣sare, stare ad ostium, admonere, inspirare. Quae sic DEI propria sunt, ut NULLAM IN IIS PAR∣TEM HABEAT LIBERTAS VOLUNTA∣TIS NOSTRAE; non CONSENSUM, non COO∣PERATIONEM:

therefore in these we are meerely PASSIVE. A second sort are, Producti∣ones qualitatum Naturam excedentium, as Faith, Hope, Charity, &c. Quia ad producendum tam praecellentes qualitates Natura nostra pertingere non potest, habet se homo respectu earum PASSI∣VE; sicut aer respectu luminis, cùm illustratur. Third∣ly, sunt alia quaedā medij generis, as Credere, DEUM diligere, poenitere, eidem obedire. Quae DEUS in No∣bis NON exercet NISI NOBIS CONSENTI∣ENTIBUS. unto which purpose is applyed that of S. PAUL, 1. Cor. XV. Gratia DEI mecum. and that of S. AUGUSTINE; generally CO∣OPERANDO * 1.33 perficit, quod OPERANDO ince∣pit. which they learned of that grand Dicta∣tor of their Schooles, A QUINAS, in 1. 2^ae. q. 3 in Corp. Artic. Gratiâ operante, mens nostra est mo∣ta, non movens. DEUS autem SOLUS MOVENS. To whom accordeth SUAREZ, de Praed, lib. 1. cap. 8. Auxilia praevenientia incipiunt à DEO, & quantum ad tactum cordis, fiunt in nobis ••INE NOBIS; and MOLINA himselfe, cyted by LESSIUS, Omninò dicendum, concursum DEI particularem gratiamve praevenientem, semper vel tempore; vel Naturâ antecedere influxum liberi arbitrij, ad actiones supernaturales; tanquam CAUSSA & PRINCIPIUM EFFICIENS in liberum arbitrium immissum. Quo mediante, DEUS ulterius, unà cum libero influxu ejusdem arbitrij, in actiones supernaturales influit. So also as I have beene by a most learned friend ad∣monished,

CABRERA in 3. THO. qu. 26. Disp. 6. art. 4. dub. 3. num. 17. CUMEI, var. disp. part. 3. pag. 69. MARTINEZ. in 1. 2^ae. qu. 10. ar. 4. dub. 1. & pa. 693. LORINUS in Psal. 22. ver. 6. NA∣ZARIUS in 1. part. THO. q. 23. art. 3. controv. 2. pa. 713. CLINGIUS in locis, p. 152. And so CAIETAN, FERRARIENSIS, ALVARES, SALAS, CURIEL, VIGUERIUS, LEDESM. MONTESINUS, and OTHERS.

Now let us also hear the PROTESTANTS speak. WHITAKER, de peccato orig. pag. 149. Homo gratiam Dei LIBERE accipit. CHEMNIT. Loc. com. to. 1. pa. 508. Voluntas mota & adjuta à Spiritu sancto, non recipit impressionem sicut la∣pis, sed incipit VELLE & COOPERARI. MOLLERUS in Psal. 65. Voluntas non habet se ut TRUNCUS, sed mota à Spiritu sancto ACCE∣DIT & SEQUITUR vocantem DEUM, &c. Qua∣rè, execrandae sunt illae voces FLACCII (and are they not YOURS also?), Homo habet se in conversione REPUGNATIVE, HOSTILITER, ADVERSATIVE, PERKINS, reform. Cath, in Free∣will: In the FIRST conversion of a sinner, MAN'S FREE-WILL CONCURRETH with GOD'S grace, as a FELLOW or COWORKER in some sort. Mans will is NOT PASSIVE in all and every respect, but hath an ACTION in the FIRST conversion and change of the soule, SNEGANUS and HEMINGIUS are confessed by WILLET, to bee of this mind; and if my Notes faile me not, for I have not now the

Book by me, diverse other Protestants in M^r. FOX, pag. 1533. In the latter Helvet. Confes∣sion: In regeneratione intellectus illuminatur per Spiritum sanctum, ut & mysteria & voluntatem DEI intelligat. Et voluntas ipsa non tantùm mu∣tatur per Spiritum, sed instruitur facultatibus, ut SPONTE velit & possit Bonum. Nisi hoc dede∣rimus, negabimus CHRISTIANAM LIBERTA∣TEM, & inducemus SERVITUTEM. and in the Confession of Saxony, Voluntas statim accepto Spiritu NON EST IAM OCIOSA. Now if the Councell of TRENT intendeth to say no more, where is that vast difference imagined inter partes, those of the Romish and Protestant Confessions? These clamorous Promoters do not reade so much, it seemeth, as their owne ordinary Protestant Writers: and therefore in their Sermons, Lectures and Pulpits, they brawle at the shadow of their owne fancies, as dogs hark at the Moon; and in fighting the Lords battels, as they would seeme, and their silly Auditors conceive, they fight with Shaw-fowles of their owne setting up; abusing the simple credulity of the unlearned; making themselves ridiculous to the Papists; hardning them rather in their superstition, when they heare them talk so confidently, and traduce so virulently, as their manner is, and yet mistake so ignorantly that which they do not under∣stand. The Councell of TRENT resolveth thus: Si quis dixerit liberum hominis arbitrium,

à DEO motum & excitatum, NIHIL COOPE∣RARI, assentiendo DEO excitanti at{que} vocanti, ne{que} POSSE DISSENTIRE si velit; sed veluti INANIME instrumentum NIHIL OMNINO agere, mere{que} PASSIVE se habere, Anathema sit. Well, and what of this? Doe not WHITAKER, CHEMNITIUS, MOLLERUS, PERKINS, other Protestant Divines and Churches teach the ve∣ry same concerning this first branch? and doth not MOLLERUS anathematise ILLYRICUS for holding so? The Councell addeth, A man may RESIST the grace of God. Admit: then, first, man hath Free-will against GOD: and what said OUR SAVIOUR concerning Ierusalem? HOW often would I, and THOU WOULDEST NOT! But S. STEPHEN in terminis hath the very word, Acts VII. LI. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, YOU RESIST, nay FALL CROSSE with the holy Ghost, not suffering him to worke the worke of grace in you. If the Councell meant it de gratiâ exci∣tante, praveniente, operante, I thinke no man will deny it: if de gratiâ adjuvante, subsequen∣te, cooperante, there is, without question, in the naturall will of a regenerate man, so much of ADAM remaining, and carnall concupiscence, as may make him RESIST and REBELL a∣gainst the Law of the Spirit. And if a man justified may FALL AWAY FROM GRACE, w^ch is the doctrine of the Church of England, then without question, your selves being Iudges, he may RESIST the grace of GOD offred.

Hitherto M. MOUNTAGU can see no such difference inter partes. If you with your new learning (for old you have little or none) can teach me more than yet I know, I will yeeld, and thank you for such instructions. But it may be objected, that Pontificians, hold, when the will of man is once informed, moved, in∣cited, and holpen by divine grace, that then it concurreth, it is active, hath an efficiencie in the work of godlinesse by the owne pro∣per NATURALL force and condition. I an∣swer; The moderate and discreet Pontificians (for there are Factious and Furious amongst them as well as amongst you, that will ex∣ceed) say no more than S. AUGUSTINE put into their mouthes: Vult DEUS omnes homi∣nes salvos fieri, & in agnitionem veritatis ve∣nire; non tamen sic, ut ijs adimat liberum ar∣bitrium. And therefore, vocante DEO, surgit * 1.34 de libero arbitrio, quod NATURALITER cùm crearetur accepit. VOLUNTATEM LIBERAM dedisti mihi: sed SINE TE NIHIL EST cona∣tus ejus. IDEM in Ps. XXVI. therefore, DEO ad∣juvante, conatur, ambulat. And FULGENTIUS de Incarnat. ca. XXIII. Potest home, DEO do∣nante, NATURALITER in DEUM credere. who intend this, That the WILL of man; beeing first informed, enlightned, healed by grace, and then assisted continually by the same concur∣ring grace, is Pedissequa, an hand-maid and a subordinate AGENT with and under grace;

and that beleefe, repentance, and the like, are TRUE and REALL operations of MAN'S un∣derstanding and will; and proceed, as actions NATURALL, out of the powers of the reasona∣ble soule, elevated and ACTUATED to that height and actuality by GOD'S grace. Illud si qui dicant, sufficere homini liberum arbitrium ad Dominica praecepta implenda, etiamsi DEI gratiâ, & Spiritus sancti dono, ad opera bona NON ADIUVETUR, omnino ANATHEMATI∣ZANDUM est, & omnibus execrationibus dete∣standum. Qui enim hoc asserunt, à gratiâ DEI penitus alieni sunt: qui ignorantes DEI justi∣tiam, sicut de Iudaeis dicit APOSTOLUS, & * 1.35 suam volentes constituere, justitiae DEI non sunt subjecti. Plenitudo quippe legis non est nisi cha∣ritas. Et utique charitas DEI diffusa est in cor∣dibus nostris; NON PER NOS IPSOS, nec VIRIBUS PROPRIAE VOLUNTATIS, sed per SPIRITUM SANCTUM qui datus est no∣bis. VALET itaque LIBERUM ARBITRI∣UM ad opera bona, SI DIVINITÙS ADIU∣VETUR: quod fit humiliter patendo & faciendo. Thus S. AUGUSTINE, and so discreet and * 1.36 moderate Pontificians. Sine DEI gratiâ NULLA possunt esse liberi arbitrij bona merita, saith the Controversor. But wee need a supply conti∣nually of Divine Operation, Protection, Di∣rection, and new Inspiration, to goe on with Free-will, which is Comes, non Dux, Pedissequa, non Praevia, as S. AUSTEN speaketh, Epist. 106.

If this were not so, then faith and repentance were not the actions of man; neither could man be said to beleeve or repent, but the ho∣ly Spirit that infuseth grace. Now, Id agit gratia, ut sanata natura, quod vitiata non potest, POSSIT per cum qui venit quaerere & salvare id quod perierat, S. AUGUST. Retract. 1. cap. XIII. We may, saith RUARD TAPPER, consider in every * 1.37 vertuous action of man two things: the qualitie of goodnesse, and the work it selfe. The qualitie of goodnesse is WHOLLY from grace: the worke it selfe is wrought by the FREE-WILL of man, ASSISTED by grace. Opera pietatis, Credere, poe∣nitere. &c. fiunt per NATURALEM virtutem li∣beri arbitrij, in quantum LIBERE fiunt, & O∣PERA sunt: à gratiâ verò, ut PIETATIS ope∣ra sunt. Tamen UT SIC, à libero arbitrio gra∣tiâ informato, EFFECTIVE fiunt, non autem à SOLA gratiâ. He that saith thus, doth not say nor thinke, that man can by any NATURALL power EXCITE and prepare himself to grace, or apply himselfe unto GOD, to the motions of his Spirit; as if GOD'S concurse needed not, or that man by the power of his owne will, without any speciall help of grace, could sorrow for sinne; or by his PURE NATU∣RALS had power to love GOD above all, or to do works holy and acceptable unto GOD, as some have prodigiously thought and writ∣ten: nay, not that the grace of GOD, and power of WILL, are ex aequo joint copartners

to goe passibus equis; much lesse, that man's will can outstrip the grace of GOD. This is denied, and cannot be inferred upon the ac∣tivenesse intended, or actions insisted on, in and of our wills prevented and enabled by grace: all that is said, is, COOPERAMUR,—SEQUIMURQUE PATREM, NON PASSIBUS AEQUIS; as that childe did his father in the Poet.

This is, I conceive it, the doctrine of the Protestant Schooles. Vbi interim DUO obser∣vanda esse docemus, say the Helvetians in their Confession: PRIMUM, regeneratos in boni e∣lectione & operatione, non tantùm agere PAS∣SIVE, sed ACTIVE. Aguntur enim à DEO, ut AGANT IPSI quod agunt. Rectè enim AUGUSTINUS adducit illud, quòd DEUS dicitur noster ADIUTOR: nequit autem ADIUVARI, nisi is, qui IPSE ALIQUID AGIT. S. PAUL, speaking of Beleevers, saith, You have obeyed from the heart that forme of Doctrine whereunto you were received, ROM. VI. XVII. And SALOMON saith, PRO. IV. XXIII. Keepe thine heart with all diligence: for out of it are the issues of life. OUR SAVIOUR saith, A good tree bringeth foorth good fruit. The WILL of man is a true naturall faculty, given to man in his cre∣ation. In the state of corruption, this naturall faculty is a true efficient cause of sinne, and this naturall faculty is punished for sinne. In the state of justification, the same naturall fa∣culty

is truely and really endued with grace, and bringeth forth the works of righteousnes, and shall be rewarded with glory and immor∣tality. In both these states the WILL is a TRUE Efficient; but differently: a PRIN∣CIPALL Efficient in the first state; a SUB∣ORDINATE Efficient in the second, because the holy Ghost activateth and enableth it. For, By the grace of GOD wee are that wee are: and that grace is not in vaine in us, in the Doctrine of the Church of England, ARTIC. X. working with us when we have that good will. GOD'S preeminence in the worke of our sal∣vation, his chiefe hand in the businesse, his GRACE preventing, inspiring, enlightning, ex∣citing, upholding, sustaining and concurring, doth not take away mans FREE-WILL in cases where Will hath any interest at all. The STOICKS, amongst others, held that Paradox of old, DEUM ire per omnes—Terras tractus{que} maris, coelum{que} profundum. they meant it sub∣stantially, and so impiously. CHRISTIANS doe hold and beleeve it too, but disposingly, &c. in his providence, according to that Axiome of the wise, Perting it à fine, ad finem fortiter, disponens omnia suaviter; according to the se∣verall natures and exigences of things, to which he gave being and power to worke so: not DESPOILING them of their OWNE by CONCURRING with them, nor by any ac∣cesse ANNIHILATING his former grants or

indowments conferred on them.

Thus having, with as great diligence as I could, examined this question inter partes of FREE-WILL, so farre as was coïncident un∣to my purpose; I do ingenuously confesse, that I cannot find any such MATERIALL diffe∣rence between the Pontificians, at least of bet∣ter temper, and OUR Church. But if the Infor∣mers can make the contrary appeare, submittam fasceis, and turne over a new leafe, even in this Article, opposing the Church of ROME as farre as any of the preciser Cut or zealous Disciples of THOMAS CARTWRIGHT'S Schoole whosoever. Then then, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: I am a man reserved, abhorring to multiply contro∣versies, where is no cause.

CHAP. X.

The Councell of Trent not whol∣ly to bee condemned. Man's Will not meerely passive, but active and free in the proper acts thereof. The memorable say∣ing of SCOTUS. The power of the Will in things divine.

INFORMERS.

IN the next page thrice hee approveth the Doctrine of the Councell of Trent touching Free-will.

MOUNTAGU.

WHolly, or in part? It would have beene explaned by honest men. For say, I beseech you, will not your owne wisedomes, or charity, or common sense, or understanding, or what you will call it, commend and approve some Determinati∣ons of the Councell of TRENT? Saepè ete∣nim est olitor valdè opportuna loquutus. And why not they, learned men at least, resolve some thing truely, where was no cause of Fa∣ction to be opposite? Secondly, whatsoever I approve in that Councell, is not thrice appro∣ved, as you doe enlarge in your suggestions; but twice at most nor yet twice, but by repea∣ting the same thing, twice remembred occasio∣nally. That which is so approved, is this, Sess. VI. cap. V. Si quis LIBERUM hominis ARBITRI∣UM post ADAE lapsum amissum & extinctum esse dixerit, aut rem esse de SOLO TITULO, imò TITULUM SINE RE, FIGMENTUM denique A SATANA INVECTUM in Ecclesiam, Anathema sit. And so say I: and so I hope, if your wits be your owne, will you say. Man ever since

the Fall of ADAM, is not senselesse, a stocke, a stone; meerly PASSIVE in all things, active and AGENT voluntarily in nothing. That which hee doth, at least something that hee doth, he doth it willingly and freely, QUUM homini non sit per peccatum adempta neque in∣telligendi neque volendi facult as, sed duntaxat RECTE intelligendi & volendi facult as, saith * 1.38 BEZA: at least hee doth it according to his WILL, not compellable in the proper acts thereof; To will, though drawne to performe many acts in course of life, as willingly it could wish them to be otherwise. Those in that Councell were Men, as well as Pontifici∣ans: learned men they were, at least the ma∣jor part, and spake as well like men, as for a factious party in the Church. In that place they speak of Free-will in enlarged tearms, and not in reference unto actions of grace, of pie∣ty, of repentance, or regeneration, and godli∣nesse toward GOD. Now it is, I take it, a ru∣led case with all reasonable men, that in A∣DAM, and through his Fall, non amisimus na∣turam, sed gratiam. Indowments of grace a∣bove nature, or additaments unto nature, wee lost in ADAM. Nature and naturall indow∣ments were impaired, and not extinct and a∣bolished in his Fall. Nec qui à Spiritu DEI igitur, ideò se putet LIBERUM NON HABERE ARBITRIUM; quod ne tunc quidem perdidit, saith PROSPER, quando Diabolo voluntate suâ * 1.39

se dedit, à quo IUDICIUM VOLUNTATIS DE∣PRAVATUM EST, NON ABLATUM. Quod ergo NON INTERFECTUM EST per vulnerantem, NON TOLLITUR per medentem: vulnus sana∣tur, non natura removetur. In which sense and regard, I inferred then and there a second de∣cision of that Councell; * 1.40 Liberum arbitrium non quidem EXTINCTUM esse, sed viribus AT∣TENUATUM. The which I might have enlar∣ged, and commented upon, by the XVI. Canon of the Synod of Dort, in the IIII. Decision, de conversionis modo: where the Conveners will in these words proove either themselves Arminians, or you Ignorántees or malicious Calumniators; will they not? Sicuti verò per lapsum homo non desiit esse homo, intellectu & voluntate praeditus: nec peccatum, quod univer∣sum genus humanum pervasit, naturam generis humani sustulit, sed depravavit, & spiritualiter occidit. It a etiam haec divina regenerationis gra∣tia non agit in hominibus, tanquam TRUNCIS & stipitibus, nec VOLUNTATEM EIUS QUE PROPRIETATES TOLLIT, aut INVITAM VI∣OLENTER COGIT. No otherwise than so saith M. MOUNTAGU, peradventure not so much as so. but you say, He concludeth this his Chapter thus: Our Conclusion and yours is all one: wee cannot, wee doe not deny freedome of will in man: whoso doth so, is no CATHO∣LICKE: I adde, no nor PROTESTANT. For I did not conceive, that any Protestant, till you

professed your selves so senselesse, would have denied that Conclusion, There is FREE-WILL. We eat, we drinke, we sleep, wee wake, wee walk, we rest, wee runne, wee talk, wee hold our peace, we consent, assent, disagree; freely wittingly, willingly, without any constraint, out of the naturall power of our Free-will. And yet further for your sakes I adde. It were well done, and worth the while, as SCOTUS said well, to cudgell him well and thriftily, that * 1.41 should deny FREE-WILL, so long, untill hee did confesse it to be in our power to goe on, to cease, or hold our hands. And if he should commence an action of battery, to put in this Barre; It was not I that beat him, it was FATALL NE∣CESSITY; and I was thereby compelled to doe it. I had not any FREE-WILL to resist: it was not in my power to doe, or not to doe otherwise.

But concerning Freewill, the power, possi∣bility, and activity of the will in the things of GOD, towards GOD, in the state of grace, I have set downe my Errors, as you call them, in two propositions, tendred unto mee, and unto you also, of the Church of England. First, that Man in state of naturall corruption cannot turne nor prepare himselfe unto GOD, by or through his owne naturall and humane power and strength. Secondly, that Prevented by grace, and by grace assisted, hee putteth to his hand, to procure augmentation of that grace; as also, con∣tinuance

unto the end in that grace. No man commeth unto GOD, but he is drawne: being drawne, hee runneth or walketh as his assis∣tance is, and his owne agility and disposition, unto the end. No man beareth fruit in CHRIST IESUS the Vine, unlesse that by the Husband∣man hee bee engraffed. To engraffe, is opus Hortulani ALONE. When as the branch is engraffed, that it may prosper and beare fruit, the root must supply; the slip sucke and re∣taine sap supplied from the root. This is e∣nough: no more need bee curiously insisted on or disputed of. The Church of England doth no way contradict this: it is the pre∣cise doctrine of our Church, ARTIC. X. The condition of man after the Fall of ADAM, it such, that he cannot turne nor prepare himselfe by his owne naturall strength and good works, to faith and calling upon GOD. Wherefore we have no power to doe good works pleasant and accep∣table unto GOD, without the grace of GOD by CHRIST preventing us, that we may have a good will, and working with us when we have it. Man is heer in this passage, by the Church, considered two waies: as in Nature depraved; as in Nature againe by Grace restored. In Na∣ture depraved, Freewill is totally denied, unto man, for any workes of righteousnesse, accepta∣ble or pleasing unto GOD, before conversion; or for works of actuall concurrency in the ve∣ry act of first converting: but not for workes

of Nature or Morality; of which works only the Proposition was to be understood. Si per morale opus virtutes intelligas Philosophicas non neganius posse hominem, sine speciali gratiâ, multa * 1.42 fortiter, & temperanter, & juste agere: saith D. WHITAKER. And that saying of DAMA∣SCEN * 1.43 is denyed of no man that hath his braines in his head; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Man being a creature endued with reason, doth ra∣ther leàde nature, than is led by nature; and upon appetite or desire, may shake off, if he please, and acquit himself of that desire, or close in with it, and give consent unto it. In state of Grace repay∣ring and restoring Nature, Free-will is not de∣nyed man; but how? Not as in or unto na∣turall objects; hic mota movet. It worketh with us, we with it together with Grace, when wee have once that good will wrought in us. And surely if wee have it working at all, it is not titulus sine re: nor is it inane nihil, as some, it seemeth, thought: which the Councell of TRENT condemneth very justly. This is not my singular fancy; as your opinions most-what are private imaginations of opiniative men, igno∣rant of others, wedded to their owne conceits. OPERATUR ille, COOPERAMUR nos: NON enim AUFERT, sed ADIUVAT bone voluntatis arbitri∣um: * 1.44 saith S. AUGUSTINE, Quaest. XV. super Deuteron. And againe, Quaest. L. In spirit ualibus conflictibus

sperandum est, et petendum est adjutorium DEI. Non ut NOS NIHIL OPEREMUR; sed ut ADIUTI COO∣PEREMUR. And again, Retract. I. XXIII. Vtrum{que}, Credere & velle, DEI est, & NOSTRÛM. utrum{que} est DEI: DEI est, quiae praeparat voluntatem: NO∣STRÛM est, quia non fit nisi volentibus nobis. and Epist. CVII. Quomodo dicuntur negare liberum vo∣luntatis arbitrium, qui confitentur omnem homi∣nem, quisquis credit in DEUM, non nisi SUA LI∣BERA VOLUNTATE credere? And PROSPER de vocatione gentium: SED etiam voluntas ho∣minis * 1.45 subjungitur ei (Gratiae) at{que} CONIUNGI∣TUR. Quae ad hoc praedictis est excitatae praesidijs, ut divino in se cooperetur operi, & incipiat exer∣cere ad meritum, quod superno semine concepit ad studium: de suâ habens mutabilitate si deficit, de gratiae opitulatione si proficit. And FULGENTIUS de Incarnat. cap. XX. Quâ gratiâ humanum non aufertur, sed sanatur; non adimitur, sed corrigi∣tur; non removetur, sed illuminatur; non eva∣cuatur, sed adjuvatur, atque SERVATUR ARBI∣TRIUM: ut in quo infirmitatem homo habuit, in eo habere incipiat sanitatem; quo errabat, eodem in viam redeat; in quo caecus fuit, in eo accipiat lumen; & ubi fuit iniquus, serviens immunditiae & iniquitati ad iniquitatem, ibi gratiâ praeventus atque adjutus, serviat justitiae in sanctificationem. To this purpose the words are so evident in the ARTICLE, there can be no tergiversation or eluding of them. I could name you many that at least doe write so: I content my selfe

with one, whom I dare say you will not reject. The learned Bishop of Lichfield is the man I meane, in his Appeale, pag. XIII. Yet have they also (he speaketh it of the Centuriators of MEY∣DENBURG) out of the cleere and sound testimony of the same Father S. GREGORY, drawne a doc∣trine of Orthodoxall Truth in the doctrine of FREE-WILL; holding, that a man's will, in re∣spect of any spirituall good, is not free in it selfe, untill that it be freed by grace. Then it is free in his opinion. And this opinion, he saith, is an Orthodoxall Truth: and his opinions, in your opinion, are neither Popish nor Arminian. How can the same opinion be Popery in M. MOUN∣TAGU, who goeth not any farther than that Bi∣shop hath gone? and hee had warrant from Antiquity. COOPERATORES sumus gratiae DEI operantis in nobis. Non enim DORMIENTIBUS provenit regnum coelorum, saith LEO, nee OTIO * 1.46 DESIDIAQUE TORPENTIBUS beatitudo aeterni∣tatis ingeritur. who yet denieth not, that with∣out GOD wee can doe nothing: it is GOD that worketh the will and the deed. All our works thou hast wrought in us; and the like. Quaeutique sine DEO nulla est, nec proprietatem obtinet dignita∣tis (the righteousnesse hee meaneth of a regene∣rate man) nisi Spiritu sui vegetetur Authoris. Di∣cente enim Discipulis suis Domino, SINE ME NI∣HIL POTESTIS FACERE, dubium non est, homi∣nem bona agentem, à DEO habere & effectum o∣peris, & initium voluntatis, LEO ser. 8. Epiph.

The freedome of will doth not exclude out GOD'S prerogative royall, nor circumscribe it: and GOD'S preeminence in the work of our salvation, his chiefe hand in the businesse, his grace preventing and concurring, doth not take away mans Free-will, in cases wherein Will is interessed. Causes may be many and manifold unto severall acts and particular ends. In this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and concatenation of causes, there is a progresse ordinary from the first to the last, and a reflection from the last unto the first. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Second causes and subordinate are reduced unto the originall, prime, and beginning cause of all; and agunt in virtute prime. If in no respect else, yet in this regard; It is not of him that wil∣leth, nor of him that runneth, but of GOD that giveth the encrease.

To conclude then; That man hath FREE-WILL, is not by us gainsaid, saith that worthy and learned Bishop of MEATH. Freedome of will, we know, doth as essentially belong unto man, as reason it selfe: and he that spoileth him of that power, doth in effect make him a very BEAST. Quis nostrûm, saith S. AUGUSTINE against the Pelagians, dicit, quod primi hominis peccato perie∣rit arbitrium de humano genere? Libertas qui∣dem perijt per peccatum: sed ILLA quae fuit in Paradiso, habendi PLENAM cum immortalitate justitiam. To deny Freewill at all, is wilfull folly: but to give unto it that power and sway

as many doe, is little lesse than Blasphemie. Truth is ever in the midst betwixt two ex∣treames; and so is it heer, most wisely tem∣pered and qualified with moderation in the doctrine of the Church of England; according to which I endevour to square my beleefe and opinions.

CHAP. XI. The fourth and last point of AR∣MINIANISME touching the Synod of DORT.

The Synod of Dort not our Rule. Private opinions no Rule. The Informers imputations nothing at all.

INFORMERS.

HEe expresly maketh the Church of Eng∣land to cast off the defence of sundry points which the Synod of DORT maintay∣ned and determined.

MOUNTAGU.

IN ALL my writing, to my remembrance, I name that SYNOD but once onely, and no more: That at DORT, and another Nationall Synod at GAPP in France; and that respectively, and in gentle, nay honourable termes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the two last in the Church of Rome; the one at FLORENCE, the other at TRENT, and pronounce, not I hope in any disgrace unto the Synod of DORT, that we may as well tender unto our Adver∣saries, the Protestant conclusions and decisi∣ons of those TWO Synods; as they presse us with the ANATHEMATISMES of Trent or Florence. Beside this one time and occasion, I never name DORT. And for the particular points and passages of my Booke, I protest, that to my remembrance it came not so much as within the compasse of my thoughts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For what had I to doe with that Synod, not once named by the Gagger? I un∣dertooke the defence of the publick doctrine of the Church of ENGLAND, of which I am; being not curious in alienâ republicâ, with which I had nothing to do. That fellow had, as the use and custome of Papists is, schisma∣tically dividing himselfe from us, cast upon the Church, as of PUBLICK allowance, many and some absurd propositions of PRIVATE

Tenents; particular fancies of some idle con∣ceits. I pleaded not guilty unto the Indict∣ment, and tooke off the CHURCH, falsly charged, from that issue, wherein it may bee some other had joined, against right and reason. You, or any Puritan or Papist, make it plaine, that any thing by me disclaimed for being the PUBLICKE, ESTABLISHED doctrine of our Church, is yet the doctrine of the Church, and I am ready to recant. If the Synode of DORT hath determined otherwise, let their determinations stand for me: I quarrell them not; I meddle not with them. Those that like the Decrees of that Synod, or are bound to maintaine the Decrees of that Synode, let them maintaine them if they like them: Non equidem invideo. I have no part nor portion in them. I am not tied to uphold them, far∣ther than they consent unto that which I am bound to maintain, the doctrine of the Church of ENGLAND. And if it were true, which is most false, wherewith I am charged by these honest men, yet I might answer (and what if I doe?), Who bound the Church of England, or Me, a Priest and a Member of the Church of England, unto defence of all the Decrees or Determinations of that Synod? Hath Prince? or Parliament? or Convocation? Edict? Statute? or Canon? I knowe none: I have heard of none; nor ever shall, I hope. And till I heare of such (quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) I answer,

Let them that are interessed, plead for them∣selves. For my part, I nor have, nor ever will subscribe that Synode absolutely, and in all points (for in some, it condemneth upon the Bye even the discipline of the Church of England), but so farre forth onely, as their Determina∣tions shall bee found and made conformable unto the doctrine of OUR Church: nor I think will the Ferventest amongst you subscribe it in every point. For sure I am, YOUR Divines, as you call them, have disavowed sometimes some things resolved of in that Synod; as for in∣stance: Cooperation of Free-will and Grace, Re∣probation negative, rather than positive. But, as I said, the Synod of Dort is not MY Rule, and your Magisteriall Conclusions are NO Rule. I hope, all, not violently precise, will say, Ampliandum, upon your bare imputations; who bring nothing to prove me an ARMI∣NIAN, but your 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hee saith thus and thus; and we say this is ARMINIANISME. Abs{que} hoc

And thus much for Arminianisme.

Notes

• * 1.1

  Enchirid. c. 17.
• a 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hym. 2.
• c 1.3

  Artic. 16.
• * 1.4

  Page 54. of the last Edition.
• * 1.5

  Page 57.
• d 1.6

  Forme of private Bap∣tisme.
• e 1.7

  Catechisme answ. 2.
• f 1.8

  Rubrick be∣fore the Cate∣chisme.
• g 1.9

  S. GREG. NYSSEN o∣rat. de baptism. S. LEO de nat. Christ. serm. 5. OPTAT. cont. PARM. l. 5. TERT. de baptism. cap. 5. S. CYP. ep. 59. & ep. 2. CONCIL. CARTH. apud S. AUG. ep. 90. Quicunque negat parvulos per Baptismum Christi à perditione liberari, et salutem percipere aeternam, ANATHEMA sit. S. AUG. epist. 157. S. CHRYS. hom. 40. in 1. Cor. PROSP. de vocat. Gent. lib. 1. cap. 5. S. BASIL. lib. de Baptismo. S. AMBR. de poenit. lib. 1. cap. 7. et ALII.
• k 1.10

  S. HIERON. cont. Iovin. l. 2. S. AUO. de cor. & grat. c. 8. IDEM. ep. 59. et ep. 107.

  S. PROSP. ad cap. Gallor. p. 99 S. BERN. ep. 42. et alibi saepissi∣mè.

  S. CYP. l. 1. de unit. Eccl. S. ATHANAS. cont. Arrian. rat. 4. S. BAS. ep. ad Chilonem.
• l 1.11

  Cap. de Conci∣onatoribus.
• * 1.12

  CALVIN, Instit. 3. 21. 5.
• * 1.13

  Ibid.
• * 1.14

  CICERO, I. de Divin.
• * 1.15

  Pag. 151. edit. ROB. STEPH.
• * 1.16

  Ad MONIMUM
• * 1.17

  TERT. de spe∣etac. ca. z.
• * 1.18

  CLEM, ALEX. Strom. 5. pa. 261
• * 1.19

  ECCLES. 7. 31.
• * 1.20

  S. GREG. NAZ. Orat. 42. pa. 696.
• * 1.21

  S. BASIL. Hom. Quòd DEus non est Author malorum.
• * 1.22

  2. TIM. 2. 20, 21.
• * 1.23

  S. CHRYSOST. tom. 5. pa. 551.
• * 1.24

  PROSP. de vo∣cat. Gent. l. 2.
• * 1.25

  Harm. Sy∣nod. Belg. cap. 13. can. 8.
• * 1.26

  Appeale, lib. 2. ca. 1. §. 11.
• * 1.27

  CICERO de Nat. Deor. 1.
• * 1.28

  APPEALE, pag. 214.
• * 1.29

  Lib. 2. cap. 18.
• * 1.30

  Disp. 1. pa. 1. num. 4.
• * 1.31

  Lib. 6. cap. 8.
• * 1.32

  Lib. 4 cap. 7. de Iustif.
• * 1.33

  S. AUG, de grat. & libero arbi∣trio, cap. 17.
• * 1.34

  S. AUG. de Sp. & Lit. tom. 3. cap. 33.
• * 1.35

  ROM. 13. 10.
• * 1.36

  S. AUG. tom. 2. epist. 89.
• * 1.37

  R. TAPPERUS, art. 7. de lib. arb.
• * 1.38

  THEOD. BEZA, opusc. tom. 2. pag. 666. part. 1. quaest.
• * 1.39

  PROSP. de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gent. 1. 3.
• * 1.40

  This branch of the TRID. Councell, is taken out of the second A∣RAUS. Coun∣cell. Can. XXV.
• * 1.41

  In 1. Sent. dist. 38.
• * 1.42

  De pec. orig. 2. 3.
• * 1.43

  DAMASCEN, lib. 2. de fide orth. cap. 27.
• * 1.44

  S. AUG.
• * 1.45

  PROSP. de voc. Gent. lib. 2. cap. 9.
• * 1.46

  S. LEO, ser. 5. in Epiph.