A Plea to an Appeal, Text (3 of 3)

A Plea to an Appeal · Text (3 of 3)

p. 65Babylonius.

Now see, you seeme to touch vponupon the Freewill.point of Freewill, which my Authour treateth of in the next Chapters, the 8, 9, and 10. following in order that, which hath hitherto beene discussed. And to my simple vnderstanding, that which he writes of it is very Catholicke, and such as wherein he ascribeth, the receiuing of grace offered, not simply to Freewill, but primarily to Gods grace, preparing and stirring vp the will vntounto it. But I desire to heare your opinion of this point also, as he hath handled it.

Orthodoxus.

With a good will. But for as much as by the Authours owne words, it is accounted, a Question of perplexed obscurity, I purpose not to tread the whole maze, wherein the versatilous wit of man hath made infinite windings, I will be very briefe, omitting his various and copious allegations of Authours opinions. So that passing by the eighth Chapter, as empty: the ninth also, as full of quotations; I will touch onelyonly one or two passages in his tenth Chapter: In the second page whereof, whereas he saith, that in Adam, and through his fall, we hauehave not lost nature but grace; this seemes to imply, that Adam in his innocency, had grace. For else, no man can be said to loose, what he neuer had. But what grace? The grace that comes by Iesus Christ, which is the onelyonly grace the Scripture speaketh of? Surely, that, he had not; for August. de corrept: …t gratia.before his fall, he needed not Christ; as Augustine saith; yet he addeth, Adam, non habuit gratiam? imo habuit magnam, sed disparem. Had not Adam grace? yes, great grace, but farre vnlike that which commeth by Iesus Christ. He might be saide rather to hauehave naturall graces; that is, all ornaments, and endowments of an absolute and compleat naturall man, as hee was; then simply that which the Scriptures calleth grace; for grace came by Iesus Christ. But this by the way.

The two principall things I note, is first his allegation of the Councell of Trent, touching freewill: the second, his approbation of it, seconded with his owne d…fini…iue sentence, p. 66tanquam in Cathedra. So that howsoeuer he seeme to hold with the Church of England, and of Protestants in the point of freewill, yet the whole concatenation of his other Doctrines with this, (as of falling from grace totall or finall, praedestination vponupon a Preuision of mans willingnesse to receiue grace vniuersally offered, and the like) doth necessarily conclude, that he holds, the very freewill of the Pelagians, & not only that of the Pontificians. For all these Heresies are so combined together, as so many members compact in one in…re body, or as so many wheeles in a rack, each receiuing motion from other. But for breuitie, because he makes no difference betweene the Decree of the Councell of Trent, and his owne, yea, and the Tenent of the Protestants Church: therefore it shall suffice to touch vponupon the Councel of Trent onelyonly; and so, if that proue sound, well and good. For then the Protestant Church, holding therein with the Councel of Trent, will proue to be beholden to the Appealer: else, but a little, for shuffling vsus in the same pack of Trents freewill.

I take his words, pag. 98. quoted out of his former booke of the Gagge, for which he is taxed: Our conclusion (saith he to the Popish Gagger) and yours, is all one: wee cannot, we do not deny freedome of will in man: whose doth so, is no Catholicke. I adde, no, nor Protestant. These bee his words. Now all the controuersie about freewill, is it not in regard of the grace of Christ, with relation vntounto it? Else, what needes all the stirre about it? For that is the foreign; therein lyes the state of the Question. For all confelle, as well Protestants, as Papists, that the naturall man hath some reliqu…e… left of Adams naturall freewill, we yeeld it, not to bee altogether extinct, no more then his other faculties of the soule. But the Protestant Church, the Church of England, denyeth, that by nature we hauehave any freewill dispositiue to grace. But this is the marke, which the Councell of Trent, the standard rule of the Romish Church, shoote at, namely to aduance mans naturall freewill vntounto grace: onelyonly confessing, it is so weakened p. 67& maimed by the fall of Adam, that it needeth some diuine helpe to enable it the better to receiue grace. As St. Augustine noteth of some more refined Pelagians, who Aug de bono perseuerant. lib. 2. cap. 16.though they will not confesse, that those are Praedestinate, which by Gods grace are made obedient, and permanent, yet they confesse a kinde of preuenting grace. But how? Ideo vtique &c. No otherwise, but least grace should be thought to be giuen gratis, as the truth speaketh, but rather according to the merits of mans precedent will, as the Pelagian error gainsayeth, against. This being also the Doctrine of the Councell of Trent, howsoeuer the Appealer iumpe with them, and ioyne the right hand of fellowship: yet (for ought I know) hee must goe alone with them, for any consent or countenance the Church of England will giuegive him in this his confederation. For all orthodox, & true Protestants deny & disclaime any freewill at all in a naturall, or vnregenerate man, vntounto grace; I meane, the sauing grace of Christ. Naturall men hauehave it not, no nor Adam in his purest naturalls, euer had such a freewill. For the will must follow the vnderstanding, seeing it cannot affect good, vnlesse first the vnderstanding apprehend it. For Ignoti nulla cupido. That which a man knowes not, he desires not. That the eye seeth not, the heart sueth not after. To this purpose, Aquinas saith well, that, Those things, which pertaine to faith, doe exceed Aqu. Si…. 22. q 6. 1. …. Ea qua sunt fides, excedunt rationem, humanam. &, Homo, assentiendo his, quae sunt fidei, eleuatur supra naturam suam.humaine reason. And, Man, by assenting to those things, which are of faith, is eleuated aboue his nature. And againe, **…b. q. 114. 2. c.Hoc est ex institutitione diuinae prouidentiae &c. This is by the appointment of diuine prouidence, that nothing should worke beyond its proper vertue. But eternall life (saith he) is a certaine good, exceeding the proportion of created nature, because it also transcendeth the knowledge and desires of it. And hee concludeth, that not euen Adam could attaine to eternall life, without a supernaturall grace. What needes then all that adoe about the quantity and measure of naturall freewill remaining …n man, when it wants the qual…y and property, to qualifie it any way towards grace? There is in vsus, p. 68as naturall men, a naturall freewill still; it is no more lost, then other naturall faculties, the poore reliques of Adams perfections: but this will is but naturall, it reacheth no higher, then to naturall obiects. So that while the Church of Rome, or the Councel of Trent, so much adoring her Goddes Freewill, yet withall is forced to acknowledege a debility and lamnesse in it: they would faine perswade the world, that there is yet in our nature some antique venerable reliques of freewill, disposing vntounto grace. Hence it is that they hauehave a whole chapter of Preparation vntounto grace, wherein they touch vponupon freewill, as being the ground (sandy though it be) of their preparatory workes vntounto faith and iustification, as also of all their meritorious workes. And therefore are they so eager to maintaine and treasure vp, at least some Reliques of Adams freewill; least all should be attributed to Grace, and nothing to Nature, and then farewell all Merit, either of congruity, by preparation to grace, or of condignity to glory. So that, for this very reason, they anathe…ze all those, that say, Freewill is altogether lost. Wherein, if they will not confesse, that they which say so, meane, that a man vnregenerate hath no freewill vntounto grace, then they cunningly equiuocate. But the case is plaine, all that their Doctrine driueth at, is to aduance mans naturall freewill vntounto grace, as much as is possible. Therefore they say, that these remaines of freewill in man, though much lessened, and sore bruised with Adams fall, yet neede but a kinde of stirring vp, and awakning as it were, oriogging on the elbow, or helping vp being downe. So that it shares stakes with their first grace, as they tearme it, though in hypocrisy they would seeme to giuegive most to God. Therefore if this bee that, which the Appealer sticks not to approue in the Councell of Trent, I will bee bold to say as Saint Ierome did to the Pelagians * It is the Churches victory, that you vtter your …, cō tra P…lagianos. …. 1. tract. 2. …. 13.mindes plainely; Sententias vestras prodidisse, superasse est: to discouer your opinions, is to discomfit them. And for him to say, that God prouided a Mediator for all such, whom he p. 69foresaw would receiue him, to wit, by the freedome of their will, were a meere absurdity, if man hauehave not an absolute freedome to grace. And by the Appealers approbation of the Councell of Trent in the point of freewill, he must confesse, that man in his Naturalls hath at least some freewill to grace. Which will agree well with that he said before, touching Gods foresight of those would lay hold on grace; otherwise it implies a flat contradiction. For if there be no freewill in a naturall man towards grace: then what willingnesse did God foresee in men to receiue his Son, vnlesse that, which himselfe did purpose wholly to worke in them? Although not Gods owne worke, which hee purposed to worke in man, by giuing him faith & grace, was that, which foreseene, moued him to elect and praedestinate to saluation; for then the meanes should in Gods first intention to saue mankinde, hauehave taken place of the end it selfe, which in the priority of order, is the first in intention, though last in execution; yea, hauehave taken place also of Gods eternall free louelove, the prime motion, and sole absolute cause, that moued him to make his election of those whom he would, not who would him.

But the Councell of Trent, and who so take part with it, deales coldly, and comes farre short in giuing Gods grace, the due praise in the worke of mans saluation. So that while they aduance mans will, too high, and too much depresse Gods grace, they so part the stakes, that they giuegive the right hand rather to freewill, then to grace. For what saith the Councell? Si quis dixerit &c. If any Cencil. Trid. Sess. 6. can 4. Si quis d…x…rit, &c.man shall say, that mans freewill, moued and stirred vp of God, doth cooperate nothing, by assenting to God stirring vp, and calling, wherby it may dispose and prepare it selfe to obtaine the grace of iustification &c. Let him be accursed. In this very Cannon is inuolued a great part of the mysterie of iniquity. For note here Romes Legierdemam in iuggling with Gods grace. She ascribes to God two things: 1. a worke of mouing and stirring vp the will. 2. Touching the obiect, or end of this worke, that the will may, by the cooperation of a p. 70free & selfe assenting, dispose & prepare it selfe to obtayne the grace of iustification. Examine we the words a little. Note what a slight and slender worke they here attribute to God; it is with them, but a moving and stirring vp, iust like the confederate Arminians lenis suasio, some gentle motion; as if the will were but a little dull and lazy, and must be spurred, or sleepie and drowsie, and must be awakened, as Elias bad Baals Prophets to cry alowd, to awake their sleepie God. Yet this moving and shirring vp, their Schoole-men, and in particular, Andrew Vega, and Dominick Soto, two grand sticklers in that Councel, & who being the two standard bearers of two strong different factions in that Councel, the one of the Dominicians, the other See Hist. Concil. ….of the Franciscans, bore a great swinge, and sway in it, and hauehave written large Commentaries vponupon that sixt, the mayne and masterpiece-Session of that Councel; as also Catharinus, of that Councell too; and so Bellarmine & others of that crew: they expresse this Motion (I say) & stirring vp of the will, to be vnderstood, as an act of the **This 1. grace, is called by the Councel, their preuenting grace. S…, 6. cap. 5.first grace; a grace which the subtile Schoolemen hauehave deuised, distinct from their second grace. Which Schoolediuinity and subtile Sophistry, is the yery ground worke of all the maine Decrees of the Councel, especially of those, contained and most cunningly contriued in that sixth session, concerning Iustification. Well. But what may this first grace be? Truely no other, by their owne Doctrine, but such, as a man may hauehave, and yet never attaine to iustification, and so to salvation, yet such a grace they say it is, as by moving and stirring vp, the will cooperates to giuegive assent, and to dispose and prepare it selfe to receiue iustification, to wit, an infusion of inherent grace, which they call the Second grace; and so the will, by giving free assent by disposing and preparing it selfe, doth merit of Congruity the second grace; although the Councel confesseth, that the first grace is given freely without any precedent merit Ibid.in man. By which one devise of a poore (I wot not what) first grace, whereby a man is not at all (by their owne p. 71confession) iustified, and so will scarce proue worth God hauehave mercy: they would elude and evacuate the Scriptures, which so much advance and magnifie the worke of Gods free and effectuall grace, in our first conversion and iustification; as Rom. 3. 24. Being iustified freely by his grace, through the Redemption that is in Christ Iesus. For they turne the cat in the pan; and because they cannot deny the expresse Scripture, so pregnant and plentifull in setting out the free and vndeserved grace of God in mans salvation, but are forced at least in words to confesse it: therefore they hauehave no other shift, but to restraine this free gift of Gods effectuall sauing grace, to that onelyonly which they call their first grace, though no iustifiying grace at all. Whereas the Apostle expresly in the forementioned place, speaketh of the free gift of saving grace, whereby wee are indeed actually iustified. But the Trent Councell saith no where, that that grace, whereby a man is iustified, which they call their second grace, is freely given. No, they hauehave a freewill, whose cooperating assent with their first grace, produceth a merit of Congruitie, to procure, that their iustification may not be freely given, but merited of Congruity. For whereas they say (chap. 8.) …ess. 6. cap. ….that a man is said therefore to be iustified freely, because none of those things, which goe before iustification, whither faith or workes, doe merit the grace it selfe of Iustification; for if it be of grace, it is no more workes; otherwise (as the Apostle saith) grace, is now no more grace; as the Councell hypocritically alleadgeth: yet wee must vnderstand, that the Councell meaneth no other here, but to exclude merit of condignity from going before her iustification, but not the merit of congruity. And thus by her cunning equivocation, she both keepeth good quarter with her Schoolmen, and satisfieth the contrary opinions of Vega and Soto, about the merit of Congruity in justification, as ye may see in the History of the Trent Councell. yea, and thus also the Church of Rome quits scores with the Scriptures, which exclude all merit of man from iustification; p. 72and all by her futile distinction of a first and second grace, and subtile equivocation of Merit, of congruity and condignity. This is Romes sophistry, and the very Mystery of iniquity.

In the next place; by their wills assenting vponupon Gods moving of it, they meane an assent of beleife of the truth revealed in the Scriptures, namely a generall & historicall faith: as Sess. 6. chap. 6. And as * Soto plainly commenteth vponupon … na…. & gra. li. 2. c. 7.it; so And. Vega also. For by the way it is to be observed, that in that whole Session, there is not once the least mention made of credere in Deum, to beleeue in God, which is the Act of true iustifiyng faith. And therefore no maruaile, if the Councel be not ashamed to confesse, in the front and title of the 15 chap. and so in the chapter it selfe, that by **Quelibet mortall peccate, a…i…ti gratiam, viz iustificationis, sed non fidem.eueryevery mortall sin, the grace of iustification is lost, but not faith. So that their Romane Catholicke faith is one thing, and their grace of iustification another. Now summe vp all this together, concerning this worke of God vponupon mans freewill, and the totall is. That God doth no more, but moue and stirre, and call vponupon the will, not by that inward and effectuall calling according to his purpose, but by an outward, ordinary, common calling, which is no more, but as a kinde of Monitor to the will. Nor is God here said, by this grace, to giuegive faith, but to stirre the will to an historicall assent of faith; generally beleeuing the things reuealed to be true, by their wills cooperation with their first grace, which is no more any sauing grace, then their faith occasioned by it, any iustifying faith. Thus wee see, how the Church of Rome, by her crafty mincing, and malicious mangling of the grace of God in mans free iustification, how by robbing from the worke of Gods grace, to …rich their Freewills co-worke: she vtterly frustrateth Gods grace, and euacuateth his glory, making a meere mocke of both.

For doe but weigh these two together in the scales one against the other, Gods grace, and Mans freewill, and the difference according to Romes vniust estimate, will easily p. 73appeare. Grace onelyonly stirreth and moueth, say they, but the will is actiue, and by its cooperation assenteth: grace, only calleth, after a common and ordinary maner, iust like the vniuersall grace; but the will disposeth and prepareth it selfe; grace, is freely giuen, onelyonly in this respect, by preuenting the will in stirring and mouing, but not in iustifying the sinner: but the wills selfe-disposition and preparation to iustification, is a merit of congruity, meriting the second grace, to wit, of iustification, a farre greater grace (I wis) then the first grace, the onelyonly grace freely giuen of God. So that Romes merit of congruity, arising from her well disposed freewill, is of more value and vertue, then Gods free mercy; for this, giueth onelyonly the first grace freely, a sorry and slender grace: but that, meriteth a farre greater grace, euen of iustification it selfe.

Here then eueryevery man may easily judge of Romes egregious hypocrifie, insolent sacriledge, and false-fingering, who while shee would seeme to giuegive the preeminence to Gods grace, onelyonly by colouring it ouer with the title of grace, as of first grace, and preuenting grace, and the like: in the meane time she aduanceth her owne freewill aboue the skies, yea aboue grace, aboue God and all. Fulfilling that, which Bernard saith, It is high impiety, to attribute to God, that which is lesse, and to our selues that which is more excellent. Bern. degra. & lib. arbit. Nef… est, &c.Now if a man should neuer so much seeme to ascribe the praise of Sampsons Acts against the Philistims, to Dalilah, because she awakened, and stirred him vp; will any beleeue him? It is against all reason. The case here is alike betweene grace and freewill. Freewill is a sleepe, bound hand & foote in the cordes of sinne: but grace comes, and awakenes it, bids it arise; whereupon the will begins Sampson-like to rowse it selfe, to shake of the bands, to prepare and dispose it selfe to the atchieument of some great worke. Whither then deserueth greater praise, grace awakening, or, freewill so brauely acting? Though I confesse my shallow wits would neuer hauehave beene able to hauehave sounded the depth of this profound mystery, to hauehave discerned p. 74a cleare difference betweene their first grace, giuen of gratuity, and their freewills merit of congruity, but that they hauehave told vsus plainly without equinocating, that the second grace, which they obtaine by their merit of congruity, is of farre greater value, then the first grace, though bestowed of free gratuity.

But I feare, I hauehave exceeded the bounds of my promise, and purpose for breuity. But pardon mee. I hauehave ben in the perplexed Labyrinth of the Councell of Trent. Now by that we hauehave said, wee may see, what reason any mā (at leastwise so mighty lie protesting and professing himselfe to be no Papist, as the Appealer doth) hath, so much to countenance, yea to plead for the Councel of Trent in the point of freewill (so, as I dare say, no Lawyer would doe, in a case so corrupt, not for the best fee; though I know not what fee or feeling Maister Mountagu hath, for playing Romes Proctor, except it be his blind affection, and some pale faced hope) sith therein Rome hath laid the foundation of that her Babylonish fabrick of the mystery of iniquity, and of all her meretricious merits. So that I cannot see, how such men can be excused from high impiety against God, and euen joyning hands of fellowship with that most impious and blasphemous confederacy against the glory of God, and the grace and truth of Iesus Christ.

Babylonius.

Good words, I pray you. A man might speake as much for the Councell of Trent, as you doe against it; but for my part, I will not vndertake that quarrell now. I desire that you will show the true difference, betweene the Councell of Trents Doctrine of freewill, and that which you take to be the true Doctrine. For is there any other Doctrine of freewill, then that of the Church of England, and of the Protestants, which the Appealer makes all one with the Doctrine of the Councell of Trent?

Orthodoxus.

Sir, for my words, they are the words of truth and sobernesse. For our Protestant Doctrine of freewill, to be all one with the Councell of Trent; God forbid p. 75it, we deny it: for Romes Doctrine to be all one with ours, Rome forbids, denyes, and accurseth. Nor doe I see, how the Appealer will escape the Popes direfull excommunication, Bulla confirmationis Concil. Trid. Pi…. 4.for daring so to comment vponupon the Trent Councell, expressly forbidden by the Pope, without speciall authority. But I know not what speciall authority hee may hauehave from the Pope to doe this. Nor can the Councell of Trent hauehave any other patronage, then colourable pretence, and sophisticall showes, which are the best arguments the Appealer is able to bring for Trents Doctrine; whereas the allegations against it feare no colours, sith armed with truth it selfe. But to satisfie your desire, according to my weake capacitie, I am not vnwilling.

As I noted before; mans will in the state of nature, hath such a vast disproportion to the grace of Christ, as it hath no disposition at all vntounto it. This is a mystery hid from Nature, a Transcendent far aboue the capacity of Natures reach. To this grace, nature is not bleareeyd, but blinde: not a sleepe, but dead: not lame, but a senslesse stocke. So that, more then a slender mouing or stirring vp of (I wot not what) first grace, (I wot well, no grace) is requisite to set the will a foote, to the setling of it in the state of grace: of that grace (I say) of true iustification, to which Romes first grace hath no more proportion, then her freewill in her pur…st naturalls.

But the grace, whereof the Scripture speakes, and the worke of it in mans conuersion, is no such grace, as Romes first grace; for that is no other, but the true, and effectuall, sauing, iustifying, and sanctifying grace of God: the first act and worke whereof in the soules conuersion to God, is not a faint and impotent mouing and stirring, or awakening of the sleepy will, which then begins to dispose it selfe to grace: but it is a powerfull and effectuall worke vponupon the will, and the whole soule, with eueryevery faculty thereof, and that not to the disposing vntounto, but to the present possessing of the state of grace, and true iustification, apprehended by p. 76sauing faith, the free gift of this grace. Besides this effectuall grace of God for mans conuersion, the Scripture knows none. Nor is the Scripture acquainted with such ieiune and faint termes, as Rome vseth, in setting forth the worke of grace in our conuersion. The Scripture flyes in a more lofty stile, to giuegive Gods grace the full prayse in the effectuall worke of our conuersion. Ezech. 11. 19. I will giuegive them one heart, and will put a new spirit within you; I will take the stony heart out of their flesh, and will giuegive them an heart of flesh, that they may walke in my statutes. So Ezech. 36. 26: A new heart also will I giuegive you, and a new spirit will I put within you, &c. and cause you to walke in my statutes. And this is (as Augustine saith) the taking away of our stony heart, and the giuing of a heart of flesh, when the Father is heard Aug. de predest. sanctorū. lib. 1. cap. 8.within, and teacheth vsus to come, and draweth vsus to his Sonne, by giuing vsus a sauing faith in Christ. By which places wee see what a noble and powerfull worke of grace is wrought in vsus by Gods holy Spirit in our conuersion; not a bare stirring vp, or mouing, or helping the old, decrepit, stiff-limd will of the naturall mans stony heart, but a mighty remouing of **removing the euill qualities, not the substance.it cleane away, and insteed therof, putting a new heart, a heart of flesh, a flexible, and obedient heart, and a new spirit into vsus, by the vertue and power whereof, we are effectually inabled to walke in Gods statutes, and to keepe them. And this worke of grace, where begins it? but at the very first act of our effectuall calling and conuersion, of our iustification, and sanctification from our sinnes, and against our sinnes? As in the forecited place of Ezechiel, Then will I sprinkle pure water vponupon you, and yee shall be cleane from all your filthinesse; for a new heart will Ezech. …6. 25Ezek 6:25I giuegive you &c, so in Ieremy, The Lord ioynes his grace, and remission of sinnes together; saying, I will put my law in their ….inward parts, and write it in their hearts, and will be their God, and they shall bee my people. For I will forgiue their iniquity and will remember their sinnes no more. The Lord in the Gospell compares the state of a naturall man vnregenerate, to a house possessed by a strong man. This strong p. 77man is Satan, the spirit that ruleth in the children of disobedience, such as all vnregenerate are, who in that state are dominered ouer, and captiuated of the tyrant Diuel at his will. Who then shall binde this strong man, and dispossesse him of his house and strong hold, euen the heart of a naturall man vnregenerate? Surely none, but a stronger then he, euen Christ. And is this done so slightly, as by stirring vp the will by some first grace? No more but so? The strong man will not so easily forgoe his hold. He must bee driuen out by strong hand. When the Disciples could not by all their delegated power, Christ must be faine to put to his immediate power & authority to driue the Diuel out. A sinner vnregenerate is as Peter Act. 12.Acts 12fast asleepe, and fast chained in the dungeon. And to free him, did the Angel no more but with a iogge awake him? How fell his chaines so easily of? How came the prison dores open? How the iron gate, leading into the citie, to open of it owne accord? Surely here was no small power vsed. Nay the vnregenerate is like Lazarus, fast bound, and lying dead in the graue. And is it so easie a matter to raise him vp, to giuegive him life, and to free him from the bonds of death? But you hath hee quickned, who were dead in trespasses and sinnes; wherein once yee walked according to the course of this world, according to the Prince of the power of the ayre, the spirit that now worketh in the children of disobedience; among whom also wee had our conversation in time past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind. &c. Eph. 2. 1 &c. Our will being then captiuated, chained, imprisoned in the dungeon of death, kept and possessed by the strong man the Diuel: are we so easily freed? Saint Chrysostome amplifieth this by an excellent comparison, or two: All men (saith hee) before sinne (as once Chryst. in Mat. 21. hom. 37.Matt 21in Adams loynes before his fall) hauehave free will, to follow the Diuels will, or not; but when once by sinne, wee hauehave captiuated our selues to his workes, wee cannot now free our selues, But as a ship, the rudder being broken, is carried p. 78whither the tempest will; so man, having by sinne lost the helpe of divine Grace, doth not that which himselfe willeth, but which the Divell willeth; and vnlesse God with a strong hand of mercy loose him, hee shall abide in the bonds of his sinnes even vntounto death. And in the same place, he compareth mans will before sinne (namely, in the state of Adams innocency) to a free people or stare, in whose power and election it is, to chuse what King they will; but hauing once chosen him whom they best like, it is not now in their power, vponupon any dislike to depose him againe, although hee tirannize ouer them neuer so much; none can free them from this grieuous bondage, but onelyonly God. So it being once in the power of mans will, in the free state of innocency, to chuse a King, God, or the Diuel, hauing once by consent of sin made choise of the Prince of darknesse, who tyrant-like ruleth in the children of disobedience: it appertaines now onelyonly to the mightie power, and infinite goodnesse of God to set free these miserable captiues out of that tyrant Pharaohs more then Aegyptian bondage.

Againe in the Acts of the Apostles, where it is said, that our hearts are purified by faith; which some, as Aquinas, vnderstands of illuminating the vnderstanding by faith; others, of the purification of the soule and heart from sinne by faith; as we are said also to be sanctified by faith that is in Act 15. 9Acts 15:9Christ. Now this faith is the first worke of Gods grace, Act …6. 18.Acts 6:18wrought in the heart, that is, in the whole soule, in our first conuersion; by which faith, the vnderstanding is inlightned, and with it, the will, and all the other faculties of the soule are sanctified. For the heart in Scriptuee is taken oftentimes, for the whole soule, with all the faculties of it. As Ephesians 1. 18. foreign: the vulgar Latin renders it word for word, Illuminatos oculis cordis vestri: the eyes of your heart being illuminated, that is, the eyes of your vnderstanding. And Math. 13. 15. Least they vnderstand with their heart. So for …e will: Act. 7. 39. The Israelites in their hearts turned backe into Egypt, that is, in p. 79their wills. So Acts 11. 23. Bernabas exhorts, that with purpose of heart, that is, of will, they would cleaue vntounto the Lord. The heart is also taken for the memory, as Luke 1. 66: All that heard, laid vp those things in their hearts. So Deut. 11. 18: Yee shall lay vp these my wordes in your hearts. Sometime for the affections, as louelove, feare, and the like. So Mat. 6. 21: Where your treasure is, there will your heart be also, your louelove, your ioy, your hope, yea and feare too. And Psa. 62. 10: If riches increase, set not your heart vponupon them. Thus wee vse to reduce all these streames of the soule to the heart, as the prime fountaine: as when we say, an vnderstanding heart, a wise heart, a willing heart, a valiant heart, an humble heart, a loving heart, and the like. Now the heart being taken for the soule, and all the faculties of it, and being the very seate and subiect wherein faith resides, (for with the heart man beleeveth to righteousnes; and Christ dwelleth in Rom. 10. Eph. …. 17.Rom 10our hearts by faith,) then the heart being purified, being sanctified by faith, consequently the whole soule, with all the faculties, the vnderstanding, will, memory, affections, are at the same instant with the heart purified, and sanctified by faith, as the first act and worke of Gods grace in vsus.

Hence it is euident, that the prime worke of Gods grace in the conuersion of a sinner, is not a slight and slender worke, as a bare stirring, mouing, or helping of the will to prepare and dispose it selfe to receiue the grace of iustification: but it is a mighty and powerfull worke, so that thereby the stony heart, harder and heauier then the hardest rocke, or highest mountaine, is remoued, and a new heart, a new vnderstanding, a new will, a new memory, new affections, all new in the qualities of them, are put insteed thereof. By this prime worke of grace, that most excellent grace of faith is wrought in the heart, whereby the whole man is sanctified.

Babylonius.

Sir, by the way, now you touch vponupon a point, which, as I hauehave heard, is much controuerted among Diuines, namely about the subiect, or seat of faith, in what faculty, or power of the soule it resideth; some placeing p. 80it in the vnderstanding onelyonly, some in the will onelyonly, but few, as you doe, in the whole soule, and eueryevery power of it; as the soule is said by the Philosopher, to bee whole …nima est … in toto, & tota in quali… pante.in the whole body, and whole in eueryevery part of it.

Orthodoxus.

And you giuegive a very pregnant example, to illustrate this truth, that faith doth so fill and quicken eueryevery faculty of the soule, as the soule doth the body. And the comparison holds well; for Saint Augustine calls faith the soule of the soule: because it giues life to the whole soule, as the soule to the whole body. And the Scripture saith, that wee liue by faith, and faith by Christ; as Gal. 2. 20.

Indeede those of the Church of Rome, are of different opinions in this point. Dominicus Soto sets it downe as a definitiue decree of the Trent Councell, It is decreed, that the intellectuall power is the subiect or seat of saith. And this …to. de Nat. & gr…. lib. 2 cap. 7. Designatur, subiect…m … intellect…ua parentiam.suits well with Romes faith, being historicall, and so, proper to the vnderstanding faculty. Notwithstanding, when they consider of the danger of placing faith in the vnderstanding, least it should follow, that therefore faith ought not to be an implicit, and ignorant, blind faith; but a cleare and vnderstanding faith: they fly to the will rather, placing faith in that, not for any good will, but to suppresse the knowledge of faith, which Romes Owle-eyed religion cannot brooke. And therefore Bellarmine would ….hauehave faith, to be defined rather from ignorance, then from knowledge: and so shuts it out of the vnderstanding, and shuffels it into some blinde corner of the will. But see the mischiefe of it: while they would auoid the gulfe, they fall ….vponupon the rocke. For if they place faith in the will, they must of necessity allow it one speciall property of sauing faith, namely, assiance, and considence in Gods promises in Christ, a thing most hatefull to the Church of Rome: therefore in conclusion, of two euills chusing the lesse, that they may rather exclude confidence from faith, then science (sith they can noe otherwise chuse) they rather pitch vponupon the vnderstanding, then the will▪ wherein to place their faith. So that p. 81by their good wills, they could be content, for the auoiding of the inconueniences of an illuminate and confident faith, to croud it into some corner of the inferiour part of the soule. But for sure worke, they hauehave taken a safer course, by excluding and banishing not onelyonly from the soule or any faculty of it, but out of the verge, and lists of their Romane Catholicke Church, and that with a direfull Anathema, the true sauing and iustifying faith.

But whereas you say, few Diuines place faith in the whole soule, and in eueryevery power of it: they are neither few, nor those of small authoritie. The prouinciall Councell Enchirid. C…ucil. Colon. prouine. de Sacra…ent… paenit pa. 87. …ri… ted at Paris, 1554.of Colen, (which was a little before the Councell of Trent, although charged by Andreas Vega to speake too broad, and too Protestant-like in the point of faith and iustification by imputation) saith, that true iustifying faith, is seated not onelyonly in the vnderstanding, but also in the will The learned and ingenious Cardinall Contarenus, about the same time, writing of iustification, saith, that the first act or motion of Card. Contar de Iustificat Mo… …dei incipit a voluntate, &c.faith begins at the will, which obeying God and faith, causeth the vnderstanding to assent to the things deliuered of God, without doubting, and so, to trust in Gods promises, and of them to conceiue a firme affiance. which pertaines to the will, and that this faith, as it were in a circle, begins at the will, and ends in the will. So that he confineth not faith to the vnderstanding onelyonly, or to any one faculty of the soule, though hee place it principally in the will, in regard of those natiue and inseporable qualities of true sauing saith, namely confidence, and affiance in Gods promises. So that I wonder how this Doctrine of that good Cardinall hath escaped the flames of their Purgatory Index. But his owne life paid for it, when he with his fellow Cardinall Fregosus, being suspected Sleidan. Com… tar. lib. 14.too much to fauour the Doctrine of Luther, were both quickly taken out of the way, non sine veneni suspicione, not without suspicion of poyson.

But those Diuines that liued in more ancient ages, contented themselues with the most simple, but most e… phaticall tearmes of the Scripture, not troubling their p. 82heads with quirks and questions of this nature, whether faith were in the vnderstanding, or in the will &c, but with the Scripture they include altogether in the heart, the seate and confluence of all the powers of the soule. **Bern de Ordine v…t…. Primum sinc… ra radix sancae fides &c.Bernard saith, that first, the s…ncere roote of holy faith is planted in the ground of mans heart, and when faith is fully growne vp, it becomes as a great tree, hauing in it sundry sorts of apples, wherewith the soule being full of God, is refreshed. St. August. takes no more care, but to place faith in the soule. VnderUnder & whence comes death in the soule? because faith is not there; … ▪ in …. 45▪ & de …. … vire. cap. 37.whence in the body? because the soule is not there; therefore the soule of the soule is faith. Againe, Fides quae credit in Deum, vita anima existit, & per hanc iustus viuit: Faith which beleeueth in God is the life of the soule; and by it the iust man liueth. And speaking of the vnderstanding, hee saith, Intellectus merces est sides &c. The vnderstanding is the reward of faith; Aug. in Ioh. …. 29.doe not then seeke to vnderstand, that thou maist beleeue: but beleeue, that thou maist vnderstand. And againe, Intellectui fides viam aperit, infidelitas claudit: faith opens the way to the Sement. Aug. 128.vnderstanding, but infidelity shuts it. And speaking of the will, he saith, **… ▪ ex …. …15 …. 139. ….Fides excitat ad exercitium voluntatem: Faith stirreth vp the will to excercise. And in a word, Fides sic est in anima, vt radix bona, quae pluuiam in fructum ducit: Faith is so in the …, as a good roote, which peoduceth the raine into fruit. I might adde many others; but this may suffice.

Babylonius.

But Sir, whereas you seeme to oppugne the Councell of Trent: doth it not also acknowledge faith to be the roote of all other graces? Doe the Church of Rome right, I … you.

Orthodoxus.

God forbid else. The prouerbe is, GiueGive the Diuel his due. Indeede the Trent Councell confesseth, …. 6. cap 8.that faith is the beginning of mans saluation, the foundation and roote of all iustification. But vnderunder this painted Sepulcher, she buries the bones of true sauing faith, which she hath slaine, there to ly rotting; as the Iewes did with Gods Prophets, whom their Fathers had slaine; and vponupon the foundation they erect the Monument and Trophe of their Pageantfaith. p. 83For vndertaking to gl…sse vponupon the Apostles wordes, A man is iustified by faith, and gratis, freely: she saith, These wordes are to be vnderstood in that sense, which the perpetuall consent of the Catholicke Church hath holden, and expressed; to wit, that we are said therefore to be iustified by faith, because it is the beginning of mans saluation, the foundation and root of all iustification. So that they attribute iustification to faith, not simply for it selfe, but relatiuely as it hath reference to the fruits, whereof they say faith is the roote, namely, their inherent righteousnesse. But the truth is, this restrained, yea constrained sense of theirs, is most absurd and senslesse, as hauing neither foundation, nor roote of reason to support and maintaine it. All is but wordes. They neither meane, nor will, nor can, maintaine it. For how is faith a beginning of grace, if grace be no necessary consequent of their faith? For they confesse, they may hauehave faith, and want grace; which is the Diuels case. Or how is faith the roote of grace and iustification, sith it is impossible for this roote to produce any fruite at all? For how can a dead roote bring forth any liue-fruite? And they confesse their faith to be a dead and dry roote of it selfe, vntill the sap of charity be powred into it, to actuate and quicken this, otherwise dead roote. So that by Babylons Doctrine, the fruite must giuegive life to the roote, not the roote to the fruite. And yet forsooth, faith must be the roote of iustification, the foundation of mans saluation. Surely the Prouerbe may here well be verified, Dignum patella operculum: like roote, like iustification, both dead: like foundation, like building, both sandy, yea meere aery and imaginary.

Babylonius.

But is not faith dead, and vnformed, vntill it be inliued, and formed by charity? Doth not St. Iames say, that as the body without the spirit is dead, so faith without workes, is dead also? Therefore the good workes of charity giuegive life vntounto faith, as the soule to the body.

Orthodoxus.

Doth charity giuegive life to faith? How is then faith the roote? your owne reason may teach you the contrary, as wee hauehave showed. But to that place of Saint p. 84Iames: it is too commonly abused. For marke, first, hee saith not, As the body without the soule is dead; but, as the body without the spirit, is dead. The spirit is the breath, by which the body is knowne to liue. So that the body receiueth life from the soule, but sheweth it by the spirit, which it breatheth. The spirit then is an effect and signe, not a cause of the life of the body. So charity, and the workes therof, are a fruite and effect breathing from sauing faith, testifying that it is a liuing faith, not causing it so to be; for that were to turne the tree vpside downe, as if the roote, which is faith, should receiue life, sap, and groweth from the branches. And it is plaine, by the whole analogy and tenure of the chapter, that the Apostle speakes of good workes, as they are demonstratiue signes and fruits of a liuing faith, not as causes of it. Againe, he putteth a distinct difference betweene the true sauing faith, which alwaies shewes it selfe to liue, by the fruits of it; for it is that faith, euer working by louelove: and betweene a false counterfeit faith, such as is dead, and knowne to bee so, by the not breathing out of good workes.

So that the true sauing iustifying faith, is that, which worketh by louelove. So the Apostle saith. But how by louelove? as by the efficient mouing cause of the working of it, or rather as the instrumentall cause, moued by the hand of faith? LoueLove is faiths instrument, whereby it worketh. Yea it is an inseparable quality of sauing faith, whereby faith workes: as the heat is the inseperable quality of the fire, whereby the fire worketh. This is the Doctrine also of the ancient Fathers. They so make faith the roote, as that all other graces are radically in faith, and spring from it. They make all other holy graces to be inherent in sauing faith, as the natiue qualities of it, essentiall and inseparable, not as accidents which are seperable. Saint Augustine saith, What is it to beleeue in him? By beleeuing to louelove him, by beleeuing to affect him, by beleeuing Aug. de verbis …. ser. 33. …chirid. cap. 8.to goe vntounto him, and to be incorporated into his members. And againe, Paulus fidem &c. Paul approueth and commendeth that faith, which worketh by louelove, which cannot be without hope; p. 85therefore neither is louelove without hope, nor hope without louelove, nor both without faith. And which we cited before, Faith is so on the soule, as a good roote, which bringeth forth the fruite. S. Chrysostome saith, Faith is the foundation of the most holy religion, Chrysost. d… … Abraham.the bond of charity, the supply and succour of louelove; it confirmes sanctity, it strengtheneth chastity, it gouernes all sexes, it promotes all degrees, it obserueth all offices; faith keepeth the Commaundements, practiseth the precepts, accomplisheth the promises. And much more to this purpose, according to his fluent golden elegancy. Saint Ambrose, There are in faith Ambros. in Psal 118. ser. 22.Ps 118great prerogatiues; what be they? piety, iustice, sobriety, charity, discipline, or good gouernment. And to conclude with St. August. In ipsa fide sunt omnia opera, quae diligit Deus: in faith Aug. in Psal. 32.Ps 32it selfe are all those workes, which God loueth.

Nor need this poynt seeme so strange. Morall Philosophy can teach vsus, that there is such an inseparable combination of all moral vertues, as he, that hath one, hath all. And shall wee deny then this inseparable conjunction of Spirituall graces, whereof Faith is the Radicall and principall? Though it is a marveile, that these Philosopers, Aristotle, and Tully, hauehave escaped the fiery purgatory-Index, sith not even Romes owne Gratian, for saying no more in Divinitie, then those in Morality, hath had the grace to escape their Singe or Spunge. For where he saith, Sed commodo, &c. De consecratione. dist. 4 gloss. sol…ts etiam.But how can I hauehave such a faith, (to remoue mountaines) and not charity? Sith he that hath one vertue hath all. I could not hauehave it but miraculously. All these words must out, as may be seene in Collat. censurae in gloss. iuris canonici vum. 84. Such a hatred they hauehave to the living saving faith, as though a Princesse, they will not allow her any necessary attendance & cōcomitancy of other graces. Whereas Bernard saith, To beleeue in God, is to hope in him, and to louelove him. And Bern. slores de side. De iustitia. lib. 1.Hieronymus Osorius, Faith containeth all religion, and piety; for all vertues are by faith consorted, and combined together, and with it are connexed and intwined in a most holy knot. But Deleantur haec verba, let these words be cancelled, saith the Index expurgatorius. Also these words of his, Ergo p. 86cùm fides &c. Therefore seeing faith doth governe the whole soule, and drawe it to the studie and louelove of Gods word, it followeth necessarily, that it is proved not only in beleeving, but also in obeying. And those words also of Osorius, must passe …id.their purgatory, Tune igitur verè fideles sumus, cùm Dei verbo audiontes sumus. Therefore then are wee truely faithfull, when wee are obedient to the word of God. I will conclude, with the golden saying of our Royall Paraphrase vponupon the King Iames, in his Paraphrase on the Reuelation cha. 20.Reuelation: God by faith onelyonly iustifieth man, which notwithstanding is done according to his workes, because they, as the fruits of faith, cannot be seperated from it, and be are witnesse of the same to men of the earth.

I might seeme to hauehave digressed all this while from the point of freewill, in speaking of faith, But partly you hauehave moued me, and the more willingly hauehave I followed you, it being very pertinent to set forth & discouer the Councell of Trents egregious hypocrisy in her Doctrine of grace and freewill. For vntounto what is the will stirred, moued, assisted by grace? Parturient montes; we expect some wonderfull consequent. Thereby (forsooth) the will conceiueth faith by hearing the word, and prepareth and disposeth it selfe to iustification. And what faith is this, thus conceiued? Nascetur ridiculus Mus: behold a ridiculous Mouse, in steede of a young Mountaine. For of their freewill is conceiued by hearing, not that iustifying, sauing, liuing faith, whereof the Apostle, Faith commeth by hearing, Rom. 10. 17; that faith whereof rightcousnesse is, ver. 5. that which beleeueth to righteousnesse, ver. 10; that, which beleeueth, In D. Ies…m, in the Lord Iesus, ver. 11: but this conceiued faith of Rome is a bare, historicall, implicit, generall, dead faith, like that of the Deuils, no grace, but such, as eueryevery wicked man may hauehave, as their * fideles fornicarii, &c. their faithfull fornicaters, adulterers &c. And that grace of God, their first grace, …. …. 6 cap. 15.whereby they say the will is first moued to conceiue (a dead) faith, is with them, but an ordinary, common grace, in deede no grace: and by their owne confession no sauing, sanctifying, iustifying grace at all. Yea and though they stile it a p. 87preparatory grace, yet it neuer bringeth a man to true iustification, sith they disclame that liuing sauing faith, the onelyonly faith, whereby, instrumentally we are iustified. The summary conclusion then is: that seeing the Trent Councell hath in her Doctrine of freewill so slily vndermined and ouerturned the fundamentall doctrine of saluation, consisting in the iustifying, sauing, liuing faith, powerfully wrought by the sanctifying grace of Gods Spirit in the heart, euen in the whole man, the soule, with all the faculties, from which faith, as from a liuing and fructifying roote, doe spring all other holy graces: therefore, for any man to goe about, to excuse the Councell of Trent in the point, wherein for the maine, she is altogether to be condemned, yea executed with Anathema Maran-atha: I see not, how such a one can be excused, from being a reconciled confederate in all that damnable Doctrine of Trent, about freewill. Is this the way to make vsus beleeue the Apppealers profound protestations, that he is a Protestant of the Church of England, while he so religiously pleadeth for the Councell of Trents mystery of iniquity? and that flatly against the **See homily of saluation, and of true, iustifying, and sauing saith.Doctrine of the Church of England. Doth he thus perswade vsus, hee is no Papist? Fy, Maister Mountagu, for shame, learne not thus of your Councell of Trent, to equiuocate with your brethren, yea with your Mother Church of England. You hold with the Step-mother of Rome in her most damnable Doctrines, whereby she vtterly euacuates Christ Iesus, and the whole mystery of our saluation: and yet you are no Papist. Why? Because (forsooth) you doe not hold those Doctrines to be Popery, but catholicke, with those of the Church of England. If you can bring no better arguments to proue you a good Protestant: these you hauehave brought will sufficiently conclude you to be a reconciling reconciled English Romane-catholicke.

Babylonius.

Sir, to trouble you no longer for this time, and for a conclusion of the first part of this Appeale, passe wee to the last Chapter, touching the Synod of Dort. It is but short; wherein the Authour saith; The Synod of Dort, p. 88is not our rule. And, Priuate opinions, no rule. Doth he not herein say truely?

Orthodoxus.

Why then should his owne priuate peruerse opinions be reputed as the rule of the Church of England? For it is true no doubt, that no Synod, or Councell, much lesse any priuate mans opinion, is the rule of our faith. Yet all Synods and Councels, so farre forth as their Decrees are grounded vponupon the Scriptures, we are to imbrace and reuerence. But of all other passages in the Appealers Appeale, I muse at none more, then this his eleuating and slighting the Synod of Dort. And what spirit (trow we) is that man of, or possessed with, that stands so much for the Councell of Trent, and so little esteemes the Councell of Dort? I wot well the Synod of Dort is an aduersary to his Arminian Pontifician opinions: and therefore no maruaile, if he beare it no great good will. But considering next vnderunder God, the prime and principall mouer of that Synod, his late Excellent Maiestie of eternall memory: yea how He promoued it, what Princely and prouident care, what liberall cost He was at, to adorne the Synod with some of the choicest, and solidest Diuines, that He had in His Kingdome: what a zealous desire Hee had by that meanes to quench those fiery flames of dissention, blowne by the factious spirits of In…endiaries, which threatned the ruine of those neighbour reformed Churches, the tayles of which smoking firebrands are not altogether quenched, but begin to reuiue, hauing for want of vent till now lyen smoathering euen in our Church of England, the smoake whereof hath blinded a great many, and now the flames threaten to burne moe: what a religious care He tooke to establish true religion, and to abolish that Arminian roote of bitternesse, springing vp, and spreading abroad, wherewith many were defiled: which one act of His Maiestie, shall no lesse eternize His name, then the most famous and vnparalleld actions Hee atchieued in all His Princely gouernment: this (I say) strikes me with an exceeding wonderment, that the Appealer would euer suffer himselfe so farre to be transported p. 89with the spirit of contradiction, as to fall foule vponupon such a learned Synod, a Synod of Protestants, a Synod of many reformed Churches, and (which, if nought else, might hauehave most moued him) a Synod, assembled, managed, concluded, by the most auspicious Peace-making spirit, zeale, welwishes, and prayers, of His late Maiestie: yea, and (to fill vp the measure of his all-daring hardinesse) to presume to thrust this booke in the name of An Appeale, vnderunder the protection of our most Excellent patrizing Caesar; here I am at a stand. What? so to disrepute the Synod of Dort? O spare it! either speake not at all of it, or reuerently, and honorably, at least for the thrice noble, religious, zealous louer of the truth, King IAMES, He that so honoured that Synod, & imbraced those orthodox conclusions of it, as that He aduanced those to Ecclesiasticall honours, whom Hee had selected and sent, to represent the Church of England. Which also, by the way, addes to my wonderment, that the Appealer should, and that vnderunder the name of the Church of England, dare to oppose the Councell of Dort, if he had considered, that his late Excellent Maiestie did vnderstand no other, but that all the conclusions of that Councell, did consent with the Doctrines of the Church of England; as also the representiue Church of England, as they were of the number of the primest and actiuest Agents in that Synod: so with the rest, they were the first still in order, who by their subscriptions sealed vp their vnanimous assent to all the Conclusions. Or can the Appealer taxe the incomparable judgement of that famous King of ignorance, either in the choise of that representatiue Church of England, or in the state of the Doctrines of it? Farre be it. His Maiestie knew as well the true state of the Doctrine of the Church of England, as the most and greatest Scholars in England; that I may not disparadge his Excellency so much as to say, He knew it better, then the Appealer himselfe. And if I might pin my faith vponupon any mans sleeue, or referre the judgment of the Doctrine of the Church of England, to p. 90my one man: I would hauehave chosen His Maiestie as the … pire, & oracle of it, before any man liuing. And yet He, that professed, protested, writ, wrought, studied, liued, and dyed in the maintenance of that one truth, wherein, by His auspicious vnanimity, the Church of England, and the Councell of Dort, hauehave confented, according to the rule of faith, Gods word: shall He, He (I say) His sacred ashes be raysed vp againe, and by an Appeale be vrged to recaut His former profession, to reuerse His iudgment, & to cancell, or to b…r… His bookes, which no antiquity, no iniury of time, no elementary flames, shall euer be able to abolish? I might better appeale to those, who were so happy, as dayly to heare the wisdome of that our Salomon, euen at His ordinary repast. They can testifie, what zealous protestations He made for the truth, and with what vehement derestation He had of the contrary. As for instance: how did He abominate those that writ de apostasia Sanctorum? Which very title of Bertius His Maiestie often in His pious zeale professed His indignation against, as a blasphemous doctrine. And as in His vsuall and ordinary discourse at table, and at other times, He shewed His Princely diuine spirit, in refuting and refelling all the vanities of Popery, and Pelagian Arminianismo: so at His death He protested His owne constancy, and finall perseuerance in that truth, which He had formerly professed.

All this (I say) duely waighed, I am still in a muse, what should imbolden, infatuate rather the Appealer, to insert any such passage, as the depressing and deprizing the Synod of Dort, in his Appeale. Yet doing so, he is not more guilty of ingratitude, towards our late Caesar, as also of ignorance, that I may not say starke folly, in addressing this his Appeale to our present Caesar. Doth not the Appealer remember, that Hee is the Son, the onelyonly Son, of such a Father? Yea a Son of that naturall and pious affection to His Father, as (all can witnesse with me) Hee might well be a Princely myrrour of filiall piety to many Sonnes, whose naturall affection commonly descends, rather then ascends. Nor only the Sonne, the onelyonly Sonne, the most naturally, and p. 91graciously pious Sonne, but the very viue and expresse image of such a Father; inheriting not onelyonly His Fathers Kingdomes & Crownes, but (which is the Crowne of all, and more precious then all His Kingdomes) His vertues, and graces, His wisdome, His iudgment, and, aboue all, His religion, yea His louelove, care, and zeale, in maintaining the same. This religion Hee first suckt in with His Nurses milke, therein also bred & brought vp vnderunder a religious, & sound-hearted Tutor, who (besides other learned and godly gouernours) ceassed not, from His very infancy, to instill into Him the deaw of all heauenly knowledge, and that especially, by acquainting Him with the Scriptures, which according to His daily taske Hee missed not to reade, by three or foure chapters a day, being able also, euen when He was very young, not aboue seuen yeares old, to giuegive a present account without booke, of the principall things Hee had read. I speake not by guesse; I was so happy, as to bee often an eye and eare-witnesse of it. But aboue all those instructions Hee receiued from time to time from His Royall Father, lighting vponupon a subiect of such peerelesse indowments both of Nature and Grace, hauehave made Him a compleate Prince in all excellent knowledge, and worthy to be the onelyonly Sonne and Heire of such a Father. So that when He was now growne to riper yeares, He was able euen at table to discourse, and discusse points of controuersie betweene vsus and the Papists, to the great ioy of all His seruants about Him. And yet after all this (see the lucke of it) must the Appealer hauehave the hap to foist in his fardell of fancies, yea falsities, and that by way of Appeale to His Excellent Maiestie. And vponupon what ground? I hope, if not presuming that His Maiestie now, vponupon His first happy entry into His Kingdomes, is so taken vp with many waighty affaires, that Hee will not hauehave the leasure to peruse his Appeale, which is the Appealers happinesse; yea and Maiesties too, sauing that His judgment is so settled vponupon the truth, after so long and strong a seasoning, that vneath it were for Master Mountagu to caule the li…uor p. 92of his musty caske to relish well in such an vncorrupt Palate.

And for this Chapter, touching the Synod of Dort, one part of his Appeale: wherefore doth hee in this, and other passages about this Synod, appeale? Forsooth he appeales to His present Maiestie King CHARLES, to indge and determine, whither the Councell of Dort bee now to bee holden in that esteeme, as it was by His late noble Father King IAMES; whither those conclusions of it, bee not now to be reiected, which His royall Father so much auowed and approued; whither the Decrees thereof bee not now to be holden as opposite Doctrines to those of the Church of England, which the most judicious King IAMES found to be so correspondent, and consonant, one to the other; or, whither the Doctrine of the Church of England be not now quite changed, from that it was, in the time of King IAMES his peaceable gouernment; whither the learned representatine Church of England (selected by the most judicious, and learned King for that purpose) which in that Councell swarued not from the Tenents and grounds of their Mother Church, be rather to be admitted as interpreters of our Church Doctrines, then singular Maister Mountagu; whither the Decrees of that Synod, being grounded vponupon expresse texts of Scripture, and concluded by so many learned and graue Diuines, be to be accounted priuate opinions, rather then Maister Mountagues owne fancies, conceiued of some misunderstood Doctrines of the Church of England, and so, which of these should be admitted of vsus rather for no rule. In a word, hee appeales (I wisse) whither the judgment of King IAMES, approuing the Doctrine of the Synod of Dort, as agreeable to the Doctrine of the Church of England, and both, to the holy Scriptures: or his owne iudgment, in his disallowing and reiecting the Synod, as not agreeable to his owne fancies (for his words are, I hauehave no part, nor portion in them; either in them, that maintaine the Decrees; or, in the Decrees themselues) whither (I say) p. 93King IAMES His iudgment, or his owne, be rather to be intertained and approued of His sacred Maiestie His Son, whom God for euer preserue in all integrity of judgment, and louelove of the Truth.

Asotus.

Gentlemen, I thanke you both, for your learned discourse, though much of it aboue my capacity. It is now dinner time. If it please you to take the paines to meete here againe after dinner, about two of the clock, I shall bee glad to bee informed further of some points in the Second part of the Appeale.

Babylonius.

You hauehave made a good motion, friend Asotus. I shall be ready at the time appointed (if it please Maister Orthodoxus) to receiue further satisfaction with you.

Orthodoxus.

And seeing you hauehave giuen so good proofe of your patience thus farre, I am not vnwilling to yeeld to your motion and desire, so farre as God shall in able me. So fare ye well.

Asotus.

Babylonius. And you, good Maister Orthodoxus.