A Dangerous Plot Discovered, Chapter 18 – Chapter 19

A Dangerous Plot Discovered · Chapter 18 – Chapter 19

p. 107CHAP. XVIII. The former point of workes of ſupererogation, is diſputed.

ACcording to our former courſe, three queſtions are to bee handled.

1 Whether there be any ſuch workes or no.

2 Whether in affirming of them, hee conſent with p. 108the Church of Rome, or not.

3 Whether he diſſent from the Church of England therein or no.

In this Chapter, I hauehave brought no Doctrine, vnderunder the name of the Church of Rome, becauſe hitherto I hauehave followed the Councell of Trent, which hath decreed nothing in this point. Therefore the faith of that Church in this point, is to bee taken out of the Doctrine commonly receiued amongſt them touching it, and becauſe there is no Author amongſt them fitter to report what that is, then Bellarmine: I will ſet downe what he ſaith of it, it is this;

Holy men may doe ſuch things for Gods ſake, which they are not bound to doe; and theſe are workes of ſupererogation, de Indul. lib. 1. cap. 4. Reſpondeo non, &c. de Monachis lib. 2. cap. 7. 9. 13.

The G…gger hath the ſame thing reported by M^r. Mountagu in his Gagge, page 104. in the margin, in theſe words,

Man by aſsiſtance of Gods grace, may doe ſome things counſelled: and theſe we call worke of ſupererogation.

That hee doth conſent vntounto this Doctrine of the 2Church of Rome, hee profeſſeth plainely, and fully. Thus he writeth: I willingly ſubſcribe vntounto the point of councels Euangelicall, Gagge, page 103. and further he ſaith, of the definition of workes of ſupererogation, which I hauehave reported out of him, no 1. giuen by his aduerſary the Gagger. If theſe were your workes of ſupererogation and no otherwiſe, I would not contend with you, page 104.

Hee doth agree with them likewiſe in explicating p. 109and ſetting downe the nature of a Councell euangelicall, (as he cals it.) Bellarmine ſaith thus of it:

It is a good worke ſhewed; not commanded: it differeth from a Precept in this, a Precept bindeth of its owne force, a Councell is committed to mans free choyce; when a precept is obſerued, it hath the reward; being not obſerued, it hath puniſhment: but if a Councell bee not obſerued, it hath no puniſhment; if it bee obſerued, it hath the greater reward, de Monachis, lib. 2. cap. 7.

Iuſt on this manner writeth he; Imperious lawes, require exact obedience vponupon paine of puniſhment, Appeale, page 219. A Councell is a mandat, not properly▪ but with condition, left vntounto a mans choyce to doe it, or not to doe it, page 221. laſtly, he ſaith, the obedience to Councels, procureth reward to him that obeyeth them, Gagge, page 105. and hee that keepeth them not, is without danger of puniſhment therefore, Gagge, page 103.

A man would thinke by this, that hee would not ſticke to confeſſe that he agreeth with the Church of Rome in the point of workes of ſupererogation: but indeed he doth deny it: for thus he writeth,

You call workes of ſupererogation, ſuch as be laid vp in ſtore for imployments, the treaſure and ſtocke of the Church, to ſatisfie for other mens offences, not the things done as counſelled, onelyonly: theſe are only titular, thoſe are indeed workes of ſupererogation which you mean, but theſe I deny, Gagge, page 103. &c.

I anſwer; this excuſe is headleſſe, what hand ruled his pen when hee wrote thus, paſſeth my skill to p. 110iudge: he doth heare the Church of Rome with one conſent to affirme, voluntary workes are workes of ſupererogation: and the Church of England ſaith the ſame expreſly, and in ſo many words: and yet (forſooth) he will needs beare them both downe, they giuegive voluntary workes the name onelyonly of workes of ſupererogation; but they meant it not. But I pray who told him ſo? he nameth no Author for it, nor can name, (I am ſure.) Well, he had it by ſpeciall illumination, and therefore hee might know their meaning without them, and you muſt beleeue him, for ſuch knowledge is certaine, and cannot deceiue you. Be it ſo: he doth diſagree in the name: but that will not inferre his diſagreement in the thing. Hee hath confeſſed his ſubſcription to Euangelicall Councels, (that is) to voluntary workes, as I hauehave ſhewed in the former Chapter, and that is all which is ſought after: now we find his agreement with them in the thing: let him giuegive what name he will vntounto voluntary workes.

But he ſaith,

It is an errour in Diuinitie, not to put a difference betwixt ſuch workes as a man may doe, or not doe without guilt of ſinne, or breach of law; and the Papiſts workes of ſupererogation. If any man not knowing, or not conſidering the ſtate of the queſtion, hath otherwiſe Written, or Preached, or Taught, it was his ignorance, or fancie, or miſunderſtanding, or miſapplying; Appeale, page 215.

I anſwer; in ſtead of proofes, wee hauehave euill language: I will ſcumme off the froth, and examine what hee ſaith in good ſober ſadneſſe. This is the p. 111ſumme of his ſentence.

He that ſaith voluntary workes (in the iudgement of the Church of Rome) be workes of ſupererogation, is ignorant or fantaſticall.

VntoUnto which propoſition I may adde this aſſumption and concluſion.

But the Church of England ſaith, the Church of Rome cals voluntary workes, workes of ſupererogation, Artic. 14. So doth the Church of Rome, as I hauehave ſhewed out of Bellarmine, n^o 1.

Therefore the Church of England, and the Church of Rome are ignorant and fantaſticall.

2 O M^r Mountagu, who doe you make your ſelfe to be? doe you know the faith of Rome better then your Mother? nay, better then your ſelfe? you ſubſcribed that Article, and thereby profeſſed thoſe words of her to bee true; is the other end of your tongue turned outwards, that you now vnſay what you ſaid then? did you then know, and now are ignorant? But ſuppoſe you might make thus bold with your Mother and your ſelfe; doe you thinke to beg all the learned in the Church of Rome for fooles, that vnderſtand not their owne faith? but you would bee thought farre from this: therefore your propoſition is falſe in the ſame thoughts.

3 The propoſition doth ſuppoſe, that,

Workes laid vp in ſtore, to ſatisfie for other mens offences, called the treaſure of the Church, are the Papiſts workes of ſupererogation.

And ſo hee ſpeaketh expreſly, Gagge, page 103. 105. 106. … this is a meere preſumption without truth; p. 112auouched barely vponupon his owne word without tendring any proofe. You muſt proue what you ſay, or elſe you bring words of the wind.

Againſt you I proue thus;

1 That which is laid vp in ſtore to ſatisfie for others, is not workes, but the value and price of workes, viz. ſatisfaction, Bellarm. de Indul. lib. 1. cap. 2. 1 Propoſ. 4 Propoſ. cap. 3. 1 Propoſ.

Therefore that which is laid vp in ſtore to ſatisfie for others, cannot be their works of ſupererogation.

But let vsus ſuppoſe that the voluntary workes themſelues be ſo laid vp, yet can they not therefore be their works of ſupererogation, and thus I ſhew it:

If voluntary workes, laid vp in the treaſury of the Church, be therefore their works of ſupererogation, then works done according to Moſes Law, are alſo their works of ſupererogation; for the ſatisfaction ariſing frō them is alſo laid vp in the treaſury of the Church, to ſatisfie for other, as Bellarmine teacheth de Indulg. lib. 1. c. 4. Reſpondeo, non eſt.

But that works done according to the Morall Law are not their works of ſupererogation, I take as granted.

Of his agreement, or diſagreement, with the church 6of England in the point of voluntary works, you need not make a queſtion; for (if you will beleeue him) The Church of England

Hath no doctrine againſt Euangelicall counſels, Gag. page 103. For now voluntary works and euangelicall counſells are the ſame, as wee hauehave heard out of Bellarmine de Monachis. lib. 1. cap. 7. Quantum ad &c. and as himſelfe doth expound it, out of Philaſtrius, and Nazianzen, Gag. p. 10. But this imputation is an p. 113vntruth ſo …oule, that it deſerueth no other anſwer, but his owne words:

Bluſh for ſhame, Gagg. p. 250.

For the Church of England ſaith expreſly,

Voluntarie workes, beſides, ouer and aboue Gods commandements, cannot be taught. Arti. 14. And further it ſaith,

Man cannot, for Gods ſake, doe more then of bounden duty is required, which is as much as if it had ſaid, There be no voluntary workes at all.

But it may be, he will ſay, yee doe him wrong, hee 7ſpeaketh not abſolutely: but ſo farre as he knoweth; I anſwer, Thoſe are his words indeed: but marke the ſenſe, thoſe words ſeeme to be rather a confirmation then a limitation of his deniall: for is it credible that he could not read this Article? Or that hee did not know, 1. That the Church of England had made this Article. 2. Or that the Church meant to deny thoſe workes indeed which it doth deny in words? Or that this Article is the doctrine of the Church of England? Surely none of theſe may bee conceiued. Therefore we may conclude (as a thing very probable) that his intent was to auouch that denyall, vponupon his owne knowledge.

Now the Iudgement of our Church, and of Maſter 8Mountagu, in the point of voluntary workes, is fully known; & that they are contradictory; it may be concluded, he diſſenteth from the Church of England in the point of voluntary workes. But before I paſſe from it, one thing is worthy obſervation. viz.

M^r. Mountagu hath ſubſcribed contradictories. He ſubſcribed the Article that ſaith, there is no voluntary p. 114workes, and he ſubſcribed that there is voluntary works, Gagg. p. 103. &c.

Can any man tell what this man would doe to bee Chiefe muftie? I doubt himſelf cannot. But pardō him: his ends were contrary; He muſt ſubſcribe the Article, or miſſe aduancement. He muſt ſubſcribe the other, or be no reconciler. He meant to attaine both; Hee hath gottē the firſt, & he profeſſeth himſelf for the ſecond, Appeale pag. 292. He hath put hard for it in both his bookes: therefore it was reaſon he ſhould ſubſcribe on both ſides. In the firſt, he ſubſcribed to what proteſtants are, in the ſecond to what they ought to be.

I ſhould now come to diſpute the queſtion, whether,

A man may doe voluntary workes.

Wherein I might firſt proue the negatiue: but it ſeemeth better; to reſolue with M. Mountagu, Appeale, pag 218 That it would be loſt labour to ſeeeke, or goe about to beetle it into his braines, becauſe he ſaith, Appeale pag. 218. All antiquity is of opinion, there are Euangelicall counſels. And hee reſolueth Appeale, pag. 224. to ioyne in opinion with them. And he giues this reaſon for it, Appeale, p. 240. I am tyed not to preach or publiſh otherwiſe (according to the Cannons preſcribed vntounto Miniſters in ſuch caſes, Anno 1571.) Knowing it to be the reſolued doctrine of antiquitie as I doe. I am not excuſable if I tranſgreſſe the Cannons.

But notwithſtanding; becauſe hee may change his mind, therefore I will proceed and proue,

There be no voluntary workes.

My firſt argument ſhall be the words of the Article already alleadged n^o 6. &c. Whoſe authoritie onelyonly p. 115ought to be ſufficient to Mr. Mountagu; becauſe hee hath ſubſcribed thoſe words of the Article as true, and hath vowed to forſake all others, and follow his mother the Church of England, Appeale, pag. 183. And the rather, becauſe thoſe words doe ſo plainely and fully deny voluntary workes.

My ſecond argument ſhall bee the ſame which I 10find in the Article on this ſort to be framed;

Whoſoeuer teacheth voluntary workes, they be proud, arrogant, and impious. For ſaith the Article,

Voluntary workes cannot be taught, without pride, arrogancy, and impietie.

But no man may be proud, arrogant, and impious.

Therefore voluntary workes may not be taught.

It may be obiected, that the firſt part of this reaſon is extended too far; becauſe it reacheth vntounto antiquitie. And alſo it doth paſſe too hard a ſentence vponupon ſuch as teach voluntarie workes.

I anſwer, both parts of this obiection be falſe: and the reſpect we owe, vntounto the firſt compoſers, and confirmers of that Article, doth bind vsus to thinke ſo: for they were able to drop Fathers with M. Mountagu, and gouerne their paſſions, better then hee can gouerne his.

Beſides, the thing it ſelfe doth ſay no leſſe. Neuer any Father taught the popiſh voluntary workes. If M. Mountagu will ſay the contrary. He muſt ſhew thoſe fathers, that teach of voluntary workes, as Bellarmine doth, de Monachis. lib. 2. cap. 7. and 8. which he is neuer able to doe. Againſt the ſecond part of the obiection, the Article diſputeth thus,

They that teach, that, men render vntounto God, ſo much p. 116as they are bound, and more alſo, they are arrogant and impious: For,

They take vponupon them more then is true, againſt the word of God, which ſaith, when you hauehave done all that are commanded to you, ſay, wee be vnprofitable ſeruants, Luke 17. 10.

But they that teach voluntary workes, teach that men doe render vntounto God, ſo much as they are bound, and more alſo.

And ſo doth Bellarmine expreſly teach, de Monachis lib. 2. cap. 6, Secundo Comparando, and cap. 12. at the very end thereof, and in many other places.

Therefore they that teach voluntary workes, are arrogant and impious.

If Mr. Mountagu can ſatisfie the premiſſes of this argument, he may auoid the concluſion: but I deſpaire of that: for hee muſt ioyne with Bellarmine in the aſſumption, becauſe he that keepes not the law, cannot doe voluntary workes, which is more then a man is bound too: ſeeing thoſe proceed from a common, inioyned, and limited perfection of louelove: As we learne from Bellarmine, de Monachis lib. 2. cap. 6. Tertio Comparando: and Mr Mountagu himſelfe teacheth no leſſe, when he ſaith, obedience to Councels proceeds from grace, therefore of louelove. He ſaith, they are left to a mans choyce, therefore his louelove is voluntary, and vnlimited. He ſaith alſo, theſe works are worthy of more praiſe: therefore they proceed out of a higher degree and perfection of louelove, Gagge, page 103. And that the doer of theſe workes, doth keepe the law, the thing it ſelfe doth teſtifie: for he that is able to doe workes of greater perfection, muſt needs be able to doe workes p. 117of leſſe: ſeeing the leſſe is comprehended in the greater: beſides, hee that commeth ſhort of keeping the Law, how can hee goe beyond the Law, in louing God, by doing workes left vntounto his choyce? If any man will ſay, he may doe theſe voluntary workes, and yet come ſhort of doing the workes of the Law, as Mr. Mountagu doth, Gagge, page 104. hee muſt ſhew me the man that did ſo, and the actions wherein they did ſo, and proue it ſufficiently, elſe I muſt beleeue our Church, Artic. 14. and the things themſelues that ſay the contrary.

He cannot auoyd the propoſition: for Bellarmine 11cannot, though he hath done his beſt for that purpoſe, de Monachis lib. 2. cap. 13. Reſpondeo Petrum, &c. as he that readeth it may ſee: and I will ſhew. Bellarmine anſwereth to this argument, thus,

The Lord doth not ſay, Luke 17. and 10. you are vnprofitable. But willeth them to ſay, wee are vnprofitable ſeruants. For,

It is his will that we ſhould be humble, and not boaſt of our merits.

Himſelfe ſaith afterwards, Thou good ſeruant and faithfull. But he cals him onelyonly, vnprofitable, that diſobeyeth the Law, and is caſt into vtter darkeneſſe, Mat. 25. 26. & 30. verſes.

I reply; this anſwer, (as it lyeth) is nothing to the purpoſe, it doth not gaineſay any part of the argument: yet I will bring the particulars, and ſee how they may be applied to the purpoſe, He ſaith,

Our Lord bid them ſay they were vnprofitable: himſelfe did not ſay ſo.

I grant this; neither does the argument ſay otherwiſe. p. 118It may be he would inferre from hence;

Therefore they ſay, they are vnprofitable ſeruants; but are not.

If this concluſion were true, the anſwer would bee ſufficient, and the argument of no force: but this part of his anſwer cannot inferre this concluſion: for then, our Lord ſhould teach him to lye, which Bellarmine dareth not affirme: yea from thence it may bee truely inferred, that they were indeed vnprofitable ſeruants: but Chriſt is the teacher of truth, and in bidding them ſay they were vnprofitable, it is as much as if hee had ſaid himſelfe, they were indeed vnprofitable: for hee would not put any ſentence into mans mouth, which himſelfe would not affirme: theſe things I take as granted, and offer no proofe for them. He ſaith;

2 It is his will we ſhould be humble, and not boaſters.

I grant this alſo, neither doth the argument ſay the contrary. It may be he brings this to proue, That,

The foreſaid confeſsion was not according to truth.

But it doth not proue it: for humility and falſe ſpeaking doe not goe together. It doth rather inferre the contrary; he would hauehave vsus humble, therefore he would hauehave vsus ſpeake the truth; for both of them are vertues proceeding from the ſpirit of truth; and there is no greater ſigne of humility, then when men confeſſe their failings truely: He ſaith further;

3 They that ſo confeſſe, are called good ſeruants and faithfull.

Let this be granted alſo, and it will agree well with eueryevery part of the argument. I ſuppoſe his intent is to ſay,

Therefore they that did thus confeſſe, were indeed p. 119profitable ſeruants.

But this doth not follow from that; for our Sauiour might call them good, though they failed in ſome things, wherein they were vnprofitable ſeruants; and yet ſpeake according to truth: for his ſeruants are accepted of him, to all purpoſes of louelove, no leſſe effectually, then if they were abſolutely good and vnprofitable in nothing. Againe, he blotteth out their failings, (whereby they are vnprofitable) out of his Booke, whereof it is, that they are not imputed vntounto them, and they ſtand before God, as if they had neuer failed: Laſtly, ſuch doe inioy the habit of grace, and bring forth the fruits thereof: by which they are truely good, and from whence they may truely hauehave the name of good, and faithfull ſeruants.

He ſaith fourthly,

They onelyonly that diſobey the Law, and are caſt into vtter darkeneſſe, are called vnprofitable ſeruants.

This ſentence, hath not to doe with the argument any more then the former; and it is falſe in it ſelfe. Others alſo that doe not ſo diſobey the law, as that they are therefore caſt into hell, may bee called vnprofitable ſeruants, which I proue by this argument,

The Saints are truely called vnprofitable ſeruants, becauſe eueryevery breaker of the Law, may truely be called an vnprofitable ſeruant.

But the Saints doe ſo breake the Law, that they are not therefore caſt into condemnation.

Therefore ſome that doe ſo breake the Law, that they are not therefore caſt into condemnation, are called vnprofitable ſeruants.

That the Saints doe breake the Law, is cleare, by p. 1201 Ioh. 1. 8. 10. and that therefore they are not caſt into condemnation, it is as certaine by Rom. 8. 1. But theſe two, i. e. the ſanctified and vnſanctified, are called vnprofitable ſeruants in a different ſenſe. They that goe to hell, hauehave that name totally, vniuerſally, and finally; they neuer hauehave the name of good ſeruants: for they are totally and finally vnprofitable ſeruants, as the place now alleadged, Mat. 25. 26. & 30. verſes ſheweth, which ſaith, that the vnprofitable ſeruant gained nothing by his talent; and that by his owne choyce and reſolution. The other that goe not to hell, hath both: they are vnprofitable for a time: they are profitable finally, or for euer. They are called vnprofitable in ſome reſpect, viz. In reſpect of their faylings, and as they are in themſelues; but they are called good and faithfull, totally, finally, and vniuerſally, by meanes of their grace, of the not-imputing of their faylings, and of Gods fauour, wherein they are made good, by the receiuing of all ſupernaturall good things.

By this, (I hope) it doth appeare, the argument which our Church vſeth againſt voluntary workes, is ſtrong and ſufficient againſt the pretences of Bellarmine.

I come now to defend this Doctrine of the Church 12of England, by anſwering ſuch arguments as I finde brought by M^r. Mountagu, againſt it. Bellarmine de Monachis, lib. 2. cap. 8. at the end ſaith; Euangelicall Councels be chiefly of continency, obedience, and pouerty. M^r. Mountagu in his Gagge, page 103. doth inſtance them in virginity and wilfull pouerty; Bellarmine alleadgeth Mat. 29. and 21. 1 Cor. 7. 25. and 28. p. 121to proue that theſe be Euangelicall Councels, de Monachis lib. 2. cap. 9. arg. 5. and 7. M^r. Mountagu reporteth the ſame places, Gagge, page 105. and granteth, that they ſpeake of Euangelicall Councels; by which he diſputeth in this ſort;

Wilfull pouerty, Mar. 19. and 21. ſingle life, 1 Cor. 7. 25. and 28. may bee done.

Wilfull pouerty, Mat. 19. and 21. ſingle life, 1 Cor. 7. 25. and 28. be voluntary workes.

Therefore ſome voluntary workes may be done.

I anſwer; the firſt part of this argument is falſe; the places alle…dged doe not ſhew, or commend wilfull pouerty, and virginity vntounto all men. Thoſe places belong onelyonly to particular perſons and times. In Matth. our Sauiour ſpeaketh vntounto the yong man, that would know what hee ſhould doe to come to heauen: The Apoſtle in his Epiſtle to the Corinths, directeth his anſwer to ſuch as doubted, what to doe in caſe of mariage; and we doe not finde in the word of God, that theſe anſwers are extended any further, and many things in the places themſelues doe reſtrain them onelyonly to thoſe perſons and times.

The ſecond part of the Argument is alſo falſe. A voluntary worke; firſt, is good; ſecondly, more then the Law requires; thirdly, gratefull or acceptable to God; fourthly, a meanes leading to eternall life; fiftly, left vntounto a mans choyce, not ſtrictly commanded to bee done or not done; as wee learne by Bellarmine in the place alleadged, and M^r. Mountagu, Gagge, page 104. 105. and 106. But this ſelling, Mat. 19. and abſtaining, 1 Cor. 7. hauehave not theſe properties. Therefore they are not voluntary workes. That they are not meanes p. 122leading vntounto heauen, will eaſilie bee granted, by eueryevery man, that hath any experience in the word of God, or the worke of grace: for there is no promiſe of heauen made to a man, vponupon condition of hispouerty, or virginity, rather then to him that is rich and maried. If any man thinkes otherwiſe, let him ſhew that promiſe in ſome other place of Scripture; I ſay in ſome other place of Scripture, becauſe it is vſuall with the holy Ghoſt, to repeat, illuſtrate, & vrge the means of ſaluation, and the connexion of heauen thereunto, in more places then one. If that cannot be found (as without doubt it cannot) then it muſt be ſhewed, that, theſe places alleadged doe containe it expreſly, and without doubtfulneſſe: for the holy Ghoſt would not content himſelfe to ſhew vsus a meanes of ſaluation, by obſcure and doubtfull termes.

Bellarmine affirmeth, that wilfull pouerty, and virginity 13in the places alleadged be meanes of euerlaſting life, and M^r Mountagu ioynes with him in it. Gagg. p. 105. and 106. Bellarmine proues the firſt is to be a meanes of life, becauſe our Sauiour ſaith to the yong man, thou ſhalt hauehave treaſure in heauen. And M. Mountagu confirmes it with the ſame words. Gagg. p. 105. I anſwer vntounto them both, our Sauiour made not this promiſe, vntounto his ſelling; but to his comming vntounto, and following of Chriſt. I proue it, becauſe, this promiſe is annexed immediately vntounto his comming, and his comming importeth a deniall of himſelfe, and taking vp his croſſe: which is, an obedience due vntounto God neceſſarily, as Bellarmine confeſſeth in that 9. chapter alleadged, Septimum &c. reſpondeo haec, &c. and alſo becauſe that denyal, &c. is aſſigned as a means of ſaluation, & vrged p. 123as a neceſſary duty in many places of Scripture. But the Scripture hath not any ſuch word of wilfull pouerty. Againe, when the Diſciples in the chapter alleadged; verſe 27. pleaded that they had forſaken all, and followed him, & demanded what they ſhould hauehave, he promiſed them euerlaſting life; and aſſigneth only their following of him, as the meanes thereof, but hath not a word of their leauing of all, ver. 28. Bellarmine bringeth proofe in that 9. chapter, alleadged, I am vero, &c. that virginity is a meanes of ſalvation: and that both the places of Scripture alleadged in the argument, doe ſpeake vntounto all the faithfull. At contra, &c. But I paſſe them ouer with ſilence, becauſe M. Mountagu hath not a word of them, and the proofes themſelues are ſo ſlight & childiſh, that to ſet them in forme, and to anſwer them, would be loſſe of my labor, & a burthen to the reader. Thus I conclude my anſwer to the argument: becauſe M. Mountagu hath brought nothing in confirmation thereof more, then I hauehave ſatisfied.

Bellarmine hath other arguments to proue voluntary 14workes; but they are not worthy anſwer: becauſe M. Mountagu doth omit them, and theſe two places of Scripture, are the chiefe and principall.

And with this I might end this whole point, but, that, he is importunate, Appeale, p. 22 1. with one argument, whereby he is ſure to make you confeſſe, that, a man may doe voluntary workes, theſe are his words,

If you will needs deny Euangelicall councels, you will be foundworſe by farre then Papiſts.

I anſwer; Shew vsus wherein we ſhould be worſe then Papiſts, & then you ſay ſome thing that may perhaps bring vsus to your bow. If that wil ſerue turn, he wil not p. 124ſtick with you. Herein, he ſaith you are worſe, in that,

You are conuicted in your conſciences willingly to breake thoſe words of our Sauiour; Goe ſell all that thou haſt and giuegive it to the poore, which you are perſwaded is a precept.

I anſwer; I let paſſe by▪ quarrells, and come to the matter. By precept you meane a precept to vsus, elſe you cannot charge vsus to breake it, that doe not ſo ſell. That being obſerued, you charge vsus falſely. Shew vsus the man that hath ſaid, that thoſe words of our Sauiour are a commandement vntounto vsus. Bellarmine de Monachis. lib. 2. cap. 9. will ſhew you two men, that denies it, viz. Caluin and Martyr, hee bringeth them both ſaying, theſe words were ſpoken onelyonly to the young man. And he that readeth his Confirmation of his 5 argument ſhall find it ſo. If you will proue the doing of voluntary workes by our owne conf…ſſion, you muſt bring vsus things true, and not falſhood againſt the light of the Sunne.

Yet ſo ioyous, confident, and iocund is hee in this argument, as if all were his owne, as if hee had ſpoken nothing but what was as true as Goſpell; therefore he proceedeth on this wiſe:

If you doe not ſell all that you hauehave and giuegive it to the 15poore, you muſt giuegive me leaue to thinke you diſsemble.

If you demand of him wherein that diſſimulation ſhould lye, he is not to ſeeke for anſwer; thus he doth ſhew it you;

You would perſwade men of a caſe of neceſsity, that your ſelues may feed fat vponupon their folly.

I anſwer, when I read this paſſage, I could not but ſtand amazed, and my heart within mee became cold, p. 125to ſee the libertie that an angry minde, and an euill tongue will take; but ſtaying my ſ…lfe a while, at laſt I remembred him that ſaid, I will lay my hand vponupon my mouth, and him that was a lambe dumbe before the ſhearer, that opened not his mouth. That indured ſuch ſpeaking againſt of ſinners. This gaue me ſatisfaction for the iniurie of this euill ſentence: touching the Author whereof, I ſay no more but this, Lord forgiue him for hee knoweth not what he doth, and ſo I might put an end to this whole point:

But, ſtay: he muſt talke a few cold words with you, 16before you part, and theſe be they;

He that ſaid a man may doe more than he is commanded, was no Papiſt, they that ſay it is Popery, are men of poore capacitie, not apprehending what is popery, what is not; they miſdeeme, miſtake, miſname popery, Appeale, p. 217. & 218.

I anſwer; this ſuteth well with the laſt paſſage: both of th…m together doe witneſſe (without exception) that M^r Mountagu is a carefull obſeruer of Councels, for theſe ſentences be vnmeaſurable railings: and I am ſure they were neuer cōmanded, and I preſume neuer co…ncelled by God. He muſt ſhew vsus then, who gaue him a law for them, or whoſe Councells they are. By Popery he muſt meane the erroneous faith of Rome. That being ſo▪ his bitterneſſe is ioyned with falſhood, (a ſweet Garden that yeeldeth ſuch flowers.) That it is▪ he faith of Rome is already agreed on. That it is erroneous, hath beene hitherto inquired of in this queſtion. It was your duty to hauehave ſhewed vsus your voluntary works in the Scripture: but you hauehave not▪ therefore we muſt reſolue, you cannot; If they be not p. 126there, you muſt confeſſe, they be erroneous. Therefore the vnderſtanding and capacitie of them that deny them, was rich enough to finde out your Popery: and giuegive the right name to it. I could giuegive him that vrgeth Popiſh voluntary works, ſuch titles as he doth iuſtly deſerue, and which might equall thoſe which he (vniuſtly) giues, to ſuch as refuſe them: but I leaue them as fitteſt for his eloquence: and ſuch Reuilers to the diſpoſe of him, that hath pronounced a woe vntounto ſuch as are ſtrong to doe euill.

CHAP. XIX. Of Predeſtination.